Based on the superscriptions and the contents of various psalms, the composition of the Psalter spanned a period of centuries (from Moses through the time of the Babylonian exile and beyond). (Psalm 90, superscription; 126:1, 2; 137:1-3) Just when the arrangement of the book of Psalms came to have the form it has in the Masoretic Text cannot be determined. This includes its being divided into five books ([1] Psalms 1-41; [2] Psalms 42-72; [3] Psalms 73-89; [4] Psalms 90-106 [5] Psalm 107-150). With few exceptions, the order of Psalms 1 through 89 is the same in the Dead Sea Scrolls as in the Masoretic Text. Thereafter the order varies considerably in the Dead Sea Scrolls. For example, Psalm 119 appears between what are Psalms 132 and 135 in the Masoretic Text.
A scroll from Masada ends with Psalm 150, which would agree with the Psalter of the Masoretic Text. The Septuagint, however, concludes with an additional psalm, which deals with David. In one of the scrolls from the Dead Sea area, two additional psalms include material similar to Psalm 151 of the Septuagint.
In the shorter Septuagint version, David primarily relates particulars about himself. The shortest and youngest of his brothers, he cared for his father’s sheep. With his own hands, he made a musical instrument. God sent his messenger to call him from tending his father’s sheep and anointed him with oil, passing over his handsome and taller brothers. Though the Philistine (literally, allophyle) had cursed him by his idols, David took the warrior’s own sword and beheaded him, removing reproach from Israel.
The superscriptions are ancient, for they are part of the main text of the scrolls that have been discovered in the Dead Sea area. The earliest manuscripts are from the middle of the second century BCE. When the psalms were translated from Hebrew into Greek, the translator or translators no longer understood a number of the expressions appearing in the superscriptions, providing additional evidence respecting their ancient origin.
Consequently, any background information the superscriptions supply is treated like the rest of the text. Whenever the name David, for instance, is found in a superscription, this is reflected in the commentary. Events from his life that may shed light on the words of the various psalms are included.
The underlying basis for the commentary material is the Masoretic Text. Many significantly different readings in the Dead Sea Scrolls and the Septuagint are included in the commentary or the Notes sections.
Throughout Werner Bible Commentary, the divine name is represented as YHWH. A number of very early Greek manuscripts contain this name in four Hebrew letters, which meant that the reader had to supply the pronunciation. In keeping with this ancient method, no vowels have been supplied, allowing the reader to choose the pronunciation or to substitute Lord or God. (Regarding the divine name, see Psalm 1.)
The poetry of the Psalter consists of rhythm that is achieved through the use of parallel thoughts and expressions. Often the Hebrew text is much shorter and more rhythmic than a translation into another language might suggest. Verbs (particularly “to be” forms), though missing in the Hebrew, are commonly supplied. Comments about the nature of the poetry are not included, as the primary focus of the commentary is to convey the meaning of the thoughts expressed.
The Hebrew word (’ashréy) and the corresponding Greek term (makários), in the Septuagint, are descriptive of an enviable or highly desirable state, one of well-being and contentment. These expressions have been defined as meaning “blessed,” “happy,” “fortunate,” “privileged,” and “prosperous.” In the context of this psalm, the Hebrew term is descriptive of the rewarding, secure, and contented life of a devoted servant of God. This kind of life results from an implicit trust in the Almighty.
“Man” is a rendering of the Hebrew ’ish, not ’adhám (earthling), and may, in this case, designate one who has the bearing or dignity of a man. He would be a man in the real or best sense of the word. Such a man is pronounced “fortunate” because of what he refuses to do and also on account of what he practices.
He “does not walk in” or follow the counsel or advice of the “wicked,” those whose attitude, words, and deeds are contrary to the dictates of a clean conscience and the revealed will of God. Instead of acting on their advice, he rejects their principles or manner of thinking, dealing, and acting.
Such a man “does not stand in the way” or path of “sinners” — of those habitually missing the mark of moral rectitude in attitude, speech, and action. To “stand” in their way would mean deliberately to position himself in their path, persisting in following the same course they do. Instead, he shuns their “way” completely.
“Ridiculers” are persons who mock all that is good, upright, and godly. In the Septuagint, the Hebrew word (lits, luts) for “ridiculer,” “mocker,” or “scorner” is rendered loimós, which signifies “plague,” “pestilence,” or “pest” and, therefore, one who is a plague to others, a pestilent person, or a troublemaker. The man who is pronounced “fortunate” does “not sit in the seat of ridiculers.” Never is he found in the company of insolent mockers. He does not seat himself with them, placing himself in their circle and joining them in insolently mocking what is deserving of praise.
More is involved, however, than rejecting the advice of godless persons and avoiding their company. The psalmist next focused on positive action. To introduce what the reverential man does, he used the expression ki ’im (evidently meaning “but”). In the Septuagint, ki ’im is translated allá (but), which is a stronger indicator of contrast than dé (also meaning “but”).
The individual’s delight is “in the law of YHWH.” At the time this psalm was composed, the Mosaic law served as the divine guide for the Israelites. Its lofty principles set them apart from other peoples and, when followed, resulted in blessings for them. (Deuteronomy 28:1-14; Isaiah 48:17)
The ultimate Source of this law is not a nameless higher power, but a personal God who has communicated his will and purpose to humans. Based on his words to Moses, the four Hebrew consonants, YHWH, making up this name evidently incorporate the verb “to be” (Exodus 3:14; compare the Septuagint reading, egó eimi ho ón [I am the one who is], and the words of Revelation 1:4, ho ón kaí ho en kaí ho erchómenos [the one who is and who was and who is coming]). In view of the Septuagint reading of Exodus 3:14 and the words of Revelation 1:4, the name apparently identifies the Supreme Sovereign as the One who is and continues to be and as the ultimate Source of everything that exists and that will come to be in fulfillment of his word and purpose. The name stands as an absolute guarantee that the Supreme Sovereign would never deviate from what he has declared or revealed he would prove himself to be. He and his word, therefore, are deserving of the utmost confidence. Whereas the Greek eimi (am) is in the present tense, the Hebrew expression ’ehyéh is in the imperfect state. Hence, the words of Exodus 3:14, ’ehyéh ’ashér ’ehyéh, may be rendered “I will be who I will be.” This suggests that the Almighty would prove to be exactly who he has revealed himself to be. (A fragment of a Greek translation of the book of Leviticus [thought to date from the first century BCE] transliterates the divine name as IAO, which would suggest the pronunciation Yahoh. This Greek transliteration may have been widely known, for it is found in the writings of the historian Diodorus Siculus [c. 80 BCE to c. 20 BCE]. Diodorus Siculus mentioned Moses [Moyses] and the God who is invoked as Iao. [Book I, 94])
Recognizing that adhering to YHWH’s law would result in benefits and blessings to himself and others, the godly man finds “delight” (chéphets) or pleasure in it. The Septuagint rendering for chéphets is thélema (wish or desire), a rendering suggesting that the upright man truly wants to live up to the “law of YHWH.”
“He meditates on his law day and night.” The Hebrew word for “meditate” (hagáh) can also mean “wail” or “mourn,” “growl” (like a lion), or “coo” (make a mournful sound like a dove). (Isaiah 16:7; 31:4; 38:14) In this context, hagáh describes the indistinct, audible speaking to oneself as when muttering, making sounds comparable to mourning, cooing, or growling. The expression “day and night” is indicative of continued reflection on YHWH’s law. There is never a time during the periods of wakefulness — whether day or night — when the upright man forgets about the “law of YHWH.” In his attitude, words, and actions, such a man always seeks to follow it.
On account of finding pleasure in obedience to the “law of YHWH,” making it his constant concern, the reverential man enjoys the security that is comparable to a firmly rooted, flourishing tree planted by a never-failing source of water. Even in a period of drought, such a tree will bear fruit and its leaves will not wither. Likewise, the righteous man’s activity (his fruitage) will be crowned with success. Because of desiring to be guided by YHWH’s law in all he does, the upright man enjoys blessed results. Unlike a tree from which unripe fruit drops and the leaves of which wither from lack of water, he succeeds, prospers, or flourishes in what he undertakes. This does not mean that the righteous man is exempt from the trials, afflictions, and failures common to human experience. His living as a devoted servant of God, however, will never lead to disappointment or frustration. There is the enjoyment of security by reason of experiencing God’s love and tender care.
For the wicked, persons who repeatedly refuse to heed YHWH’s law, there is no stability, no security. As in verse 2, the Hebrew expression ki ’im (but [verse 4]) is rendered allá in the Septuagint and serves as a marker of contrast. Even though the ungodly may seem to prosper for a time on account of their clever scheming, they are not immune to being brought to justice. Like the wind that separates the grain from the worthless chaff, the day of reckoning will expose the wicked. They will then come to nothingness, as if being blown away like the refuse of the winnowing process.
The wicked will not be shielded from a calamitous fall when judgment is passed upon them. Instead of being vindicated by the judgment and thus standing as approved persons on account of a favorable verdict, they will be condemned for their lawless deeds. Sinners, persons who deliberately and habitually miss the mark of moral rectitude in attitude, word, and deed, will not succeed in representing themselves as being part of the assembly of the righteous. Any pretense on their part will be exposed as a worthless sham.
Because YHWH knows the way of the righteous, lawless ones have no hope of passing themselves off as belonging to the company of the upright and thereby escaping adverse judgment. YHWH recognizes as approved only the way or course that upright persons follow. The Hebrew word for “know” (yada‘) or “recognize” can include the thought of “watching” or “taking note.” Accordingly, YHWH also observes the conduct of the righteous and blesses it.
The way of the wicked, on the other hand, is comparable to a path that leads nowhere. It has no noble end in view. This way is like a path that eventually becomes indistinguishable from the surrounding terrain. Like such a path, the way of the wicked will “perish,” dead-ending. Since the Almighty will not tolerate the wicked indefinitely, the way they are following will come to a disastrous termination.
In the book of Acts (4:25), this psalm is attributed to David. After he had made Zion his royal residence, the Philistines made two attempts to unseat him as king. Both times they suffered humiliating defeat. (2 Samuel 5:17-25; 1 Chronicles 14:8-17) It appears that their futile efforts to overthrow David provided the historical background for this psalm, which first-century Christians came to recognize as being fulfilled in the plotting against Jesus Christ, the one greater than King David. (Acts 4:23-30) The psalm itself is, in fact, framed in such exalted language as to suggest developments of greater significance than those in David’s life.
In this context, the opening Hebrew word mah (why) suggests astonishment, surprise, or amazement regarding the defiant course the nations had adopted. There was no possibility that their conspiring or plotting would succeed. All the efforts of nations or peoples would be in vain or futile.
The words “kings” and “rulers” are parallel expressions. These kings of the earth, or rulers of the land known to the psalmist, set themselves in opposition to YHWH and his anointed one. They consulted together in formulating a plot against them. As earthlings, they could not directly attack YHWH but would be doing so when attempting to assault his anointed one.
The kings or rulers did not want any restraining bonds to be imposed on them. They determined to break such bonds and to toss any restrictive cords away from themselves.
The psalmist portrays YHWH as the Sovereign seated in the heavens. To the Most High, the plotting of puny rulers and nations against him and his anointed one proved to be laughable. Therefore, these kings and their subjects were objects of his laughter and scorn.
In response to their aligning themselves against him and his anointed one, YHWH would express his wrath. The outpouring of his fury would strike rulers and nations with terror.
YHWH had firmly established his anointed one as king on Mount Zion. Because the ark of the covenant (representative of his presence) was located there, Zion was his holy mountain.
The decree of YHWH may refer to the covenant promise conveyed through Nathan to David. That decree assured the anointed one of being YHWH’s son and entitled to request nations as his heritage and, therefore, as his subjects, and “the ends of the earth” or distant land areas as his possession. (2 Samuel 7:12-16; compare Acts 2:30-34.)
As YHWH’s anointed one, he was granted the authority to crush all who opposed him, breaking them to pieces as with an iron rod and smashing them to bits as if they were earthenware.
To avoid ruin, the kings are urged to respond wisely, taking the warning to heart. They should serve YHWH or submit to him by acknowledging the anointed one as sovereign and manifesting wholesome fear. Besides trembling in expression of their profound awe, they were to rejoice, evidently because of having such a noble king—YHWH’s choice—as sovereign.
The usual Hebrew word for “son” is ben. In verse 12, however, the term is bar, the Aramaic word for “son.” With a different vowel pointing, the two consonants could mean cleanness or purity. So the expression “kiss the son” could signify doing an act of homage in purity or in sincerity. Submission could be indicated by kissing the feet. In their renderings, a number of translations render “kiss the son” according to the apparent significance of the act—“bow down in homage” (NAB), “pay homage in good faith” (Tanakh), and “show respect to his son” (CEV). Additionally, a number of translations link the “trembling” to this act of homage and omit the reference to “rejoicing.” The Septuagint, however, includes “rejoicing,” and it does convey something meaningful. Instead of “kiss the son,” the Septuagint reads, “grasp discipline,” which suggests heeding the directive to act wisely.
Those failing to submit would incur either the son’s or YHWH’s anger. In view of the reference to serving YHWH (verse 11), the more likely significance is his anger. This is made explicit in The New American Bible, “lest God be angry and you perish from the way.” The Septuagint reading (“lest the Lord be angered”) supports this rendering.
For rebellious ones to perish from the way would signify that, while in pursuit of their defiant course, sudden destruction would befall them. The warning is added that stubborn defiance would quickly kindle divine wrath.
In sharp contrast to the fate of all who defy YHWH, those who take refuge in him would be favored with protection and aid. Their situation would be enviable. They are rightly pronounced fortunate or happy.
Notes:
In Acts 13:33, the words from Psalm 2:7 (“You are my son; today I have begotten you”) are quoted and applied to Jesus’ being raised from the dead. The Septuagint and the quotation in Acts are identical, as also are the quotations in Hebrews 1:5 and 5:5.
The Septuagint (in verse 12) adds “righteous” after “way” and (instead of “take refuge”) uses a form of the word peítho, which, in this context, denotes “trust.”
See Psalm 1 regarding the term “happy” or “fortunate.”
Concerning the divine name (YHWH), see Psalm 1.
The designation mizmór (psalm) means “song.” This psalm, like the others, is really a prayer in the form of a sacred melody. Its superscription identifies David as the composer.
Through courageous military operations, King David had extended the boundaries of Israel to their God-ordained limits and secured the borders of the nation against aggression from surrounding peoples. His subjects enjoyed a level of prosperity that was unknown prior to his reign. Despite his failings, he had faithfully conducted the affairs of state and had remained loyal to the Supreme Sovereign.
Nevertheless, on account of the shrewd political maneuvering of his son Absalom, David found himself ruling over a nation in revolt. In ever-increasing numbers, Israelites aligned themselves against him and supported his son Absalom, who was determined to seize the throne. By presenting himself as a man genuinely concerned for the welfare of the people and feigning much affection for them, Absalom succeeded in capturing the support of the majority. For part of the period during which Absalom plotted to usurp the kingship, David appears to have been so sick that rumors circulated that he would soon die. Possibly because David’s illness prevented him from carrying out his royal duties, Absalom found it even easier to undermine the judicial arrangement then in place. Eventually, even David’s trusted counselor Ahithophel turned traitor, siding with Absalom. In view of Absalom’s overwhelming success in gaining popular backing, David, despite his recovery from illness, concluded that his only option was to leave the palace, fleeing from the capital city with his outnumbered supporters. (2 Samuel 15:1-31; Psalm 41:7-9) These distressing circumstances provided the occasion for the composition of the third psalm.
For David, the Almighty was a personal God, the only one to whom he could turn for dependable help. From past experience, he had come to know YHWH as the protector and savior of his devoted servants. Therefore, David must have appreciated YHWH as the unchangeable One who was deserving of unqualified trust. (Regarding the divine name [YHWH], see Psalm 1.)
The Hebrew word mah is usually translated “how” and has been understood as introducing an exclamation of amazement or lament. In the Septuagint, however, mah is rendered tí, meaning “why?” The question thus introduced would reflect bewilderment. It may well be that David was expressing both grief and perplexity, being distressed that so many had turned against him and finding this development impossible to comprehend. In the Septuagint, the Hebrew word for “foe” or “adversary” (tsar) is rendered as a form of thlíbo, designating persons who cause affliction or distress. Paralleling the expression “many foes” are the words “many rising against me”—descriptive of persons in a state of revolt.
One of the basic senses of the Hebrew néphesh, when referring to humans, is the whole person. Hence, the expression “my soul” means “me.” In view of David’s greatly diminished support and the overwhelming backing being given to Absalom, many Israelites concluded that not even God could save David.
The exact significance of “selah” is unknown. In the Septuagint, the word is rendered diápsalma, which has been understood to denote “pause” or “musical interlude.” (The expression appears in verses 2[3]), 4[5] and 8[9].)
Despite what many were saying, David did not waver in faith. He looked to YHWH as the One who would protect him, serving as his shield during this time of danger. When David fled, he did so in a state of disgrace—barefoot, weeping, and with his head covered as an indication of mourning. (2 Samuel 15:30) By reason of his relationship to YHWH, however, he was confident that the period of humiliation would end. The Most High was David’s glory, that is, the One who would again bestow glory, dignity or honor on him. Whereas his head had been bowed low in humiliation, David looked to the time when, through help from the Almighty, he would again be able to hold his head erect. Thus, YHWH would be the raiser or lifter of his head.
Convinced that YHWH is a hearer of prayer, David unhesitatingly cried out for help in his time of need. He had no doubt that his appeal would receive a favorable response.
By reason of its being the location for the sacred ark of the covenant, Mount Zion was the holy mountain. Initially, when David and his supporters fled, Zadok and a company of Levites also left the city, carrying the ark. David, however, directed that it be returned to its location. (2 Samuel 15:24, 25) Since the ark (situated in a tent on Mount Zion) represented the divine presence, David spoke of YHWH’s answering him from his holy mountain. Thus, he recognized that the answer to his prayer was not dependent upon his being in close proximity to the ark.
Having committed his concerns to YHWH, David apparently experienced an inner calm. Therefore, he spoke of lying down and sleeping. This suggests that he was freed from disturbing fears (such as of a surprise attack) that would not have permitted him to sleep upon lying down to rest. Liberated from disquieting apprehension, David felt confident that he would again wake up. The basis for this assurance was his recognition that YHWH sustained, upheld, or supported him.
Absalom’s following numbered into the tens of thousands. Indicative of the numerous throng arrayed against David is the fact that 20,000 Israelites reportedly perished on the day of Absalom’s defeat. (2 Samuel 18:7) Although surrounded by many thousands who opposed him, David was not afraid. Again, this was on account of his confidence in divine aid.
David’s appeal for YHWH to arise was a plea for the Almighty to take action, as if rising from a seated position in order to perform his saving deed. In view of the danger, David prayed to be saved, delivered or rescued from the situation that could have led to his death. Indicative of his personal relationship to YHWH, he used the expression “my God.”
For a predator to be struck on the jaw so as to break it and knock out teeth would mean that the animal could no longer tear its prey apart. Accordingly, YHWH’s striking David’s enemies on the jaw and breaking the teeth of the wicked would denote destroying their power to inflict harm. The “striking on the jaw” parallels the “breaking of the teeth.”
David recognized that salvation or deliverance could only come from YHWH. Though many of his subjects had proved to be disloyal, he reflected a forgiving spirit and acknowledged the whole nation as God’s people. David’s prayer was that YHWH’s blessing be upon Israel as a whole.
Note: Regarding the divine name (YHWH), see Psalm 1.
There is uncertainty about the significance of the Hebrew designation natsách, commonly understood to mean “musical director” or “leader.” The words “with stringed instruments” could indicate that only strings (and no wind and percussion instruments) were to accompany the singing. As a psalm or song ascribed to David, the composition appears to fit the period of Absalom’s rebellion, and this is the background against which the comments that follow are presented.
David’s calling is an appeal for divine help, the answer being sought is a favorable response. Both the Hebrew text and the Septuagint read, “God of my righteousness.” This expression could mean the God who reveals the psalmist to be in the right. It has been variously rendered, “God, my vindicator” (Tanakh), “God, my defender” (TEV), “God of my right” (NRSV), “God, the upholder of my right” (REB), and “my saving God” (NAB). When addressing the Most High as “God of my righteousness,” David looked to him to execute justice.
The “distress” evidently refers to the psalmist’s being surrounded by enemies. When “given room,” he would be furnished with a way out. Instead of remaining in a vulnerable situation, with escape blocked, he would be divinely provided with space for maneuverability and, hence, with deliverance. (Compare 1 Samuel 23:19-28.)
David petitioned for divine favor to be extended to him and for a responsive hearing to his prayer for aid. His being rescued from danger would constitute the evidence that YHWH had shown him favor and indeed heard his plea.
Because the word for “man” is ’ish, not ’adám (earthling), the reference to “sons of man” could be to the prominent ones. The meaning is made explicit in the rendering “men of rank” (REB). There is, however, a possibility that the designation “sons of man” points to their mortality. They are merely human offspring.
David’s glory could refer to his royal dignity or honor. His question implies that for a considerable time already men had made him an object of insult, and he wondered how much longer this would continue. In the Septuagint, the question concerns their slowness of heart, or dullness of understanding. This provides the basis for the rendering, “how long will you be heavy of heart?” (NJB)
The Hebrew word riq has been defined as “vanity” or “emptiness.” Perhaps this refers to the vain or empty plot to deprive David of kingship, replacing him with Absalom. So ardently did certain men desire the attainment of this unworthy goal that David referred to it as loving vanity. The “falsehood” or “lie” (kazáv) apparently describes something that is elusive. By backing the usurper, David’s adversaries were seeking something that would prove to be disappointing (as when people are persuaded to believe a lie, act on it, and then suffer the consequences for their error).
Apparently David urged the plotters to “know” or recognize that the godly are under YHWH’s special care, for he has singled them out. Based on the reading of the Septuagint, however, YHWH “did wonders for his devoted one.” This rendering suggests that the rebellious ones should recognize that YHWH could again effect a marvelous deliverance for his loyal servant. David confidently spoke of YHWH’s hearing him when he made his appeal.
In verse 4(5), the first word is ragáz, meaning “be agitated,” “be excited,” “quiver,” or “quake.” If the reading of the Masoretic Text is directly linked to the preceding verse, this could mean that David admonished the discontented ones to be in a state of trembling or fear before YHWH and to avoid sin, apparently the sin of revolt. In their hearts, their deep inner selves, they should consider the rebellious course on which they were embarking and choose to abandon it. While in bed, during the quiet hours of the night, they should vent their thoughts within themselves. For them to “be silent” suggests that they would refrain from agitating for revolt.
In the Septuagint, a form of orgízo (be angry) is the rendering for ragáz (as is also the case in Ephesians 4:26, where part of this verse is quoted). According to the Septuagint reading, the discontented ones should not allow their anger to plunge them into sin, apparently the sin of rebellion.
The proper or right sacrifices would be those offered with a pure motive. Sacrifices offered by rebellious ones would not be acceptable. Instead of taking matters into their own hands and making themselves guilty of sin, those contemplating an uprising were to trust in YHWH, confident that he would execute justice.
During the time of Absalom’s plotting, many voiced discontent, wanting to see good or better conditions. In the Septuagint, they are represented as raising the question, “Who will show us good things?” According to Psalm 41, David was seriously ill, and this may have contributed to the deteriorating situation in the realm. (Also see Psalm 3.) Discontented, many Israelites were prone to shift their loyalties away from David to Absalom. Therefore, David prayed for YHWH to lift up the “light” of his countenance or to grant the people his favorable attention, leading to improved circumstances for them.
On account of YHWH’s loving care, David referred to experiencing a rejoicing in his heart, his deep inner self, that proved to be greater than when grain and grape harvests are bountiful. Having committed his anxious concerns to YHWH, he could retire for the night in peace or with a sense of calmness, without disquieting or disturbing thoughts interfering with his sleep. He recognized that only YHWH could make it possible for him to reside in safety, and this enabled him to remain free from undue fear and anxiety.
Notes:
In the Septuagint, the superscription reads, “To the end; a song among psalms to David.”
Regarding “selah,” see Psalm 3.
For an explanation of the divine name (YHWH), see Psalm 1.
As in the case of Psalm 4, the superscription relates to the composition. Because of uncertainty about the significance of the Hebrew term rendered “flutes” (NRSV) and “wind instruments” (NAB), many translators have opted for the transliteration “nehiloth.” In keeping with the superscription, possibly the “musical director” or “leader” arranged for this psalm to be sung in the style of a melody known as “nehiloth,” or to the accompaniment of wind instruments. (See the Notes section for additional comments.)
The psalm is attributed to David. In view of the mention of enemies, the composition, like the two preceding psalms, may reflect circumstances during the period of Absalom’s rebellion. The comments that follow are presented in the light of this possible background.
The psalmist petitioned YHWH to listen to his words and to give heed to his sighing or groaning, which, though not expressed in words, revealed the intensity of his distress. The Septuagint, however, makes no reference to sighing. The petition is for God to understand his cry.
Though himself a king, David recognized YHWH as his King and God. As his subject, he pleaded that his cry for help be heard. Being his servant, David prayed to him as his God.
In the morning, before starting the day’s activity, he approached the Most High in prayer, doing so with the assurance that his voice would be heard. The Hebrew word ‘arák, in this context, may mean “arrange” or “set in order.” This could signify that David prepared himself to make his supplication or to offer sacrifice. He would then watch or be attentive in waiting for YHWH’s answer to his prayer.
David recognized that not all Israelites were recipients of divine blessing, approval, and guidance. The Most High found no pleasure in wickedness or conduct that violated his law. Practicers of bad would not be allowed to make their home with him. Their not residing with him indicated that he would not listen to their prayers nor accept their sacrifices, abandoning them to the dire consequences of their corrupt dealing.
He would not look with favor upon boastful ones who arrogantly exalted themselves and despised fellow Israelites. They would not be found standing in his presence or before “his eyes.” YHWH hated those who did evil, trampling upon the rights of others. He did not tolerate those who injured fellow Israelites with their lies, but decreed their destruction.
The Almighty detested any man who shed innocent blood and proved to be deceitful. To exact vengeance for his brother’s death in battle and perhaps also to eliminate a possible rival, Joab used deceit to catch Abner off guard and then slew him. (2 Samuel 3:26-30) David’s son Absalom, to avenge his sister Tamar, resorted to deceit to have his brother Amnon killed. (2 Samuel 13:22-29) Robber bands violently assaulted unsuspecting travelers and others. (Proverbs 1:11-13) To attain their unworthy ends, wealthy oppressors bribed judges and witnesses, thereby succeeding in having guiltless ones condemned to death. Deception would include any lawless or misleading means to seriously disadvantage, injure, or imperil others.
David opposed those who were corrupt, as is implied by his determination to enter YHWH’s house or temple. The Hebrew word chésed may be understood to denote graciousness, abiding loyalty, steadfast love, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, the corresponding word is éleos (mercy, pity, or compassion). For David to come, with the abundance of YHWH’s loyalty or compassion, into the sanctuary would indicate that he benefited to the full from God’s unfailing love and mercy.
In David’s time, no temple existed in Zion, but the ark of the covenant (representative of the divine presence) was located there in a tent, making it holy. This, then, would have been the house or holy temple, and there, in fear or with reverential awe, David would bow down as a devoted worshiper.
On account of his enemies, he petitioned that YHWH, in his righteousness, would lead him. Apparently his concern was to avoid adopting their retaliatory ways because of the intense pressure they were exerting upon him when manifesting their hostility.
Evidently recognizing that it would not be easy for him to let divine righteousness direct him because of the distressing circumstances, he pleaded that YHWH would make the upright way smooth or straight, making it possible for him to continue pursuing this divinely approved course.
David then described his foes. They had no truth in their mouth, indicating that nothing they said could be trusted. Their “inward part” or, according to the Septuagint, their “heart”—their deep inner self—was filled with evil desires. They were corrupt to the core. The Septuagint reading (mátaios) is suggestive of complete worthlessness. Their throat, because of the utterances that flowed from it, was like an open burial place into which an unsuspecting person could easily fall and suffer serious injury. With their tongue, they resorted to flattery, feigning friendship while scheming to do harm.
Such corrupt persons were deserving of punishment. Therefore, David’s petition was that God would make them experience the consequences of their guilt. Their own counsels or God-dishonoring plans should prove to be their undoing, leading to their fall. Because they had committed many transgressions, they deserved to be cast out, treated like worthless refuse. This should be their recompense for having rebelled against the Almighty, defiantly disregarding his law and ruthlessly injuring others.
The course of the rebellious ones and its outcome contrasts markedly from that of God’s devoted servants. As persons who took refuge in YHWH, looking to him as the source of dependable aid and guidance, they had reason for rejoicing into the indefinite future. They could continue to shout for joy.
David’s petition was that YHWH would defend those who love his name (that is, God himself who is represented by the name). This would give them occasion to exult, having experienced his protection.
The psalmist did not doubt that YHWH blessed the upright ones. The Most High demonstrated his favor or approval by protecting them as if covering them with a large shield.
Notes:
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
To show that all humans are “under sin,” the apostle Paul, in his letter to the Romans (3:13), quoted words found in Psalm 5:9(10). The Septuagint reading and the wording of the quotation are identical. (See comments in the Notes section of Psalm 14.)
Instead of “like a shield,” the Dead Sea Scroll text (in the concluding verse) reads “with a shield.”
Regarding the divine name (YHWH), see Psalm 1.
In the Septuagint, the superscription reads, “To the end; concerning the heiress; a psalm to David.” This provides no guidance for determining the significance of “nehiloth,” suggesting that the translator also did not understand its meaning.
Like Psalm 4 (which see), this psalm, at the direction of the “musical director” or “leader,” may have been sung to the accompaniment of stringed instruments. (See the Notes section for additional comments about the Hebrew term thought to mean musical director or leader.)
Possible explanations of the expression “according to Sheminith” are based on a connection to the number eight (sheminí, eighth). The Septuagint reads, “concerning the eighth.” Common conjectures about a more specific meaning include “on an instrument with eight strings,” “on the eighth string of an instrument,” or “in a lower octave” (a significance that rests on the supposition that the ancient Israelites thought in terms of an eight-note octave).
This “psalm” or “song” is attributed to David. The mention of serious illness parallels Psalm 41 and suggests that it relates to a period during Absalom’s plotting to seize the throne. The comments that follow link the contents of the song with David.
Apparently on account of the serious illness he regarded as divine chastisement for his sin, David pleaded that YHWH not rebuke him in his anger or correct him in his wrath. This meant that David wanted to be shown compassion. Longing for relief from his distressing situation, he pleaded for YHWH to bestow his favor and added that he was weak, feeble, or languishing. His entire organism (his “bones”) appears to have been wracked with pain, prompting his petition to be healed.
When referring to his “soul” (néphesh), David was speaking of himself. He keenly sensed the ailment that robbed him of the sense of well-being and brought torment to his whole body. Having suffered for an extended period, he questioned YHWH about how much longer it would be before he would be granted relief.
David’s plea took on a tone of urgency. He believed that he might die and so begged YHWH to save his “soul” or life. David prayed on the basis of YHWH’s compassionate care (Hebrew, chésed) or mercy (Greek, éleos). Additionally, he sorrowfully expressed the thought that the dead had no remembrance of YHWH and could not praise him in Sheol, in the realm of the dead.
Apparently severe pain caused David to moan to such an extent that he felt worn out. At night, he shed so many tears that he spoke of them as being enough to cause his bed to swim. His “couch” was soaked. (“Bed” and “couch” are parallel expressions.)
On account of the many tears of grief he had shed, David found that his eye had become weak prematurely (this being a condition that often accompanies advanced age). The fact that David was surrounded by foes made his grief more intense and his ailment more difficult to bear. Apparently the enemies were gloating about what had befallen him.
Understandably, David prayed that these hateful foes depart from his presence. Despite his distressing situation, he continued to cling to his faith in YHWH as the One who heard his sobbing.
The song reaches a climax in David’s expression of unwavering faith. YHWH had heard his supplication and had granted his favorable acceptance. Therefore, David was confident that his foes would experience shame. This would apparently have been upon David’s recovery when their hateful gloating and mockery would have been exposed as having been without any basis. Faced with divine retribution, these foes would be greatly troubled or terrified. Their turning back may signify that they would be frustrated, likely upon seeing David recovering when they had desired the worst for him. For the foes to be put to shame suddenly or in an instant would mean that calamity would befall them without delay.
Notes:
In the Septuagint, the superscription is, “To the end; among hymns concerning the eighth; a psalm to David.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Regarding the divine name (YHWH), see Psalm 1.
For an explanation of the words chésed and éleos, see Psalm 5.
There is uncertainty about the significance of the Hebrew term that is often transliterated as Shiggaion. In the Septuagint, the word is rendered psalmós (psalm or song).
This composition is attributed to David, with the indication that he sang it to YHWH regarding the words of the Benjamite Cush. Perhaps Cush designates King Saul or one of his supporters. The specific mention of “words” could point to Shimei who cursed David when in flight from his son Absalom. (2 Samuel 16:5-8)
The content of the psalm indicates that David found himself in difficult circumstances, which could fit either the time of his living as a fugitive on account of King Saul or during the period of Absalom’s revolt. In other psalms linked to Absalom’s time, however, David commonly mentions his sin. The absence of this aspect would seem to point to the earlier period in his life.
In the face of grave danger, David appealed to YHWH as the One in whom he had taken refuge or, according to the Septuagint, in whom he hoped (evidently for assistance). In referring to him as “my God,” David gave evidence of his intimate relationship with YHWH. He pleaded for his God to rescue him from all his persecutors or pursuers, delivering him from the existing distressing circumstances.
Without forthcoming divine help, he feared that his antagonists would rip him (his soul) to pieces as does a lion its prey and drag him away without anyone’s coming to his rescue.
David acknowledged that, if he were guilty of serious wrong (as if having defiled his hands with unjust dealings), he should not expect deliverance. If guilty of repaying evil to a person at peace with him or, without cause, despoiling his antagonist, he knew that he (his “soul”) would deserve being pursued by an enemy and overtaken, with the enemy then trampling his life to the ground and causing his glory, dignity, or honor to lie in the dust. He would thus be deprived of his former dignity and debased.
David pleaded for YHWH to arise, as if lifting himself up from a seated position, and to direct his anger against the fury of David’s antagonists. His prayer was that God would awake for him, becoming fully aware of his desperate situation and acting for him in a judicial capacity. Apparently with reference to a judgment on a larger scale, he mentioned an assembly of peoples being gathered before YHWH and God’s return from on high over that assembly, evidently to execute judgment. As YHWH would be judging the peoples, David asked to be judged favorably on the basis of his uprightness and his integrity, honesty, or innocence. In view of the judgment, his prayer was that the evil of the wicked would end and that the righteous be established or secured.
When referring to God’s examining hearts (representative of the deep inner self of individuals) and the kidneys (representative of feelings or emotions associated with the inner life), David indicated the thoroughness of divine judgment. As judge, YHWH, the righteous God, could penetrate to the very core of those submitted to his judicial examination.
David looked to God as a protective shield who delivered those of upright heart or who were righteous in their inmost selves (and not just appearing to be upright outwardly).
Because he knew YHWH to be a righteous judge, he also regarded him as acting in that capacity. According to the Masoretic Text, YHWH expresses indignation each day (evidently against lawless ones). The Septuagint, however, conveys a different thought. “God [is] a righteous judge, and strong and forbearing, not bringing on his anger each day.”
The “returning” is apparently to be understood of a repentant returning to YHWH. If, however, an individual refused to return, he would experience adverse judgment. According to the Septuagint, the verb for returning is the second person plural form of epistrépho (you return), and the verbs that follow are third person singular, suggesting that God is the one who acts. Because the Masoretic Text does not make this distinction, the passage could be understood as describing the actions of the unrepentant one. This is the sense conveyed in the main text of the Tanakh: “If one does not turn back, but whets his sword, bends his bow and aims it, then against himself he readies deadly weapons, and makes his arrows sharp.” In the footnote, however, the alternate meaning is given, with God being the subject. In the capacity of a warrior, YHWH would whet or sharpen (“polish,” LXX) his sword, bend and string his bow, preparing lethal weapons against the unrepentant one. Among the weapons he would ready are burning arrows.
The psalm continues with a portrayal of the lawless one. He conceives evil, becomes pregnant with mischief, and then gives birth to falsehood, something that will come to nothingness (unlike truth that endures). Such a corrupt person would seek to bring about the ruin of others, digging a pit for them. Yet, in retribution, he would find himself falling into his own pit, entangled by his own devices. Upon his own head, the consequences of the mischief he devised for others would return. The violence directed against others would descend upon his own scalp.
David would praise YHWH for his justice and lift his voice in song to the name of YHWH (that is, YHWH himself, the one represented by the name), yes, to the Most High.
Notes:
Regarding YHWH, see Psalm 1.
In verse 4(5), the Septuagint reads, “If I have recompensed those recompensing me with evils, may I thus fall empty from my enemies.”
There is uncertainty about the meaning of the Hebrew expression “selah.” The Septuagint rendering diápsalma may denote a pause or a musical interlude.
The Septuagint, in verse 11(12), makes no reference to a shield but reads, “righteous [is] my help from God.”
In verse 14(15), the Hebrew word chavál may mean “conceive,” “be pregnant,” or “be in labor,” whereas the Septuagint reading (a form of odíno) conveys the sense of being in labor or experiencing labor pains. While the Hebrew word haráh can mean either “conceive” or “be pregnant,” the Greek term syllambáno basically signifies to “lay hold of” and can also mean “conceive.” Based on the order in the Septuagint, “being pregnant” would precede “conceiving.”
In the concluding verse, the term in the Masoretic Text (yadáh) may be defined as “praise” or “confess.” The Septuagint rendering is a form of exomologéomai, meaning “confess,” “acknowledge,” or “profess.”
The apparent instruction to the “musical director” or “leader” is “according to the Gittith.” In the Septuagint, the corresponding expression is “concerning the winepresses,” possibly suggesting that the psalm should be rendered according to the melody of a composition sung when men were treading grapes. Another possibility is that Gittith designated a musical instrument.
The psalm is attributed to David, but it cannot be linked to a specific period in his life. In content, the composition reflects appreciation for YHWH’s creation. As a shepherd, David watched over the flock at night and doubtless experienced awe and wonder when beholding the moon and the stars on a cloudless night (just as many do today when seeing the night sky while in the deserts, the mountains, or out on the open sea or ocean).
The psalmist expressed awe regarding YHWH’s name, that is, YHWH himself, speaking of the name as “majestic.” According to the reading of the Septuagint, the name is wonderful, marvelous, or admirable. As the Supreme Sovereign, with unlimited powers and unrivaled dignity, he is the Majestic One throughout all the earth or the inhabited land area known to the psalmist.
In view of the reference to the moon and stars in verse 3(4), “heaven” likely designates the sky or celestial dome and not the invisible heavens. As in Psalm 19, YHWH’s splendor is evident in the sky. The Tanakh, in the main text, renders the Hebrew according to this significance, “You who have covered the heavens with Your splendor!” Another possibility (particularly in view of the Septuagint rendering “your majesty was lifted above the heavens”) is that YHWH’s dignity is being represented as of such greatness as to reach beyond the dome-like sky. It seems less likely that the reference is to the invisible realm, where angels extol his splendor. The focus of the psalmist appears to have been on what he could see.
Initially, babbling comes from the mouths of babes and sucklings, and that babbling soon gives way to intelligible speech. Apparently this babbling, as the first sign of speech, filled the psalmist with amazement, and he recognized it as a divine gift and an impressive demonstration of God’s power.
According to the Masoretic Text, YHWH, by the mouth of babes and sucklings, established, founded, or fixed strength. This may mean that, being a gift of God, the childish babbling established strength in the sense that it revealed the working of a wondrous power that prompted the babbling and would later transform it into speech.
After the expression about what YHWH does by the mouth of small children, the psalm continues with the Hebrew term lemá‘an, meaning “for the sake of,” “because of,” “to the intent,” or “on account of.” The corresponding word (héneka) in the Septuagint basically has the same significance and functions as an indicator of reason or objective. Apparently, in the context of this psalm, the objective would be to restrain the foes. Possibly, upon hearing what proceeds from the mouth of little ones, the enemies and avengers (those seeking revenge) would be stopped from carrying out their plans. This could be because they would come to recognize that the divine power at work in the childish babbling or speaking could be directed against them, leading to their ruin.
According to the reading of the Septuagint, the Most High brought forth praise from the mouths of babes and sucklings. In the application of the words of this psalm to Jesus’ being acknowledged as king, the spontaneous expressions from the mouths of youngsters could not be stopped and served to reprove those who persisted in unbelief. (Matthew 21:15, 16)
As the psalmist viewed the night sky, he was filled with awe by what he recognized as being the works of God’s “fingers.” He marveled about the way in which the moon and stars were set in place. The vastness and wonder of what the psalmist beheld made him reflect on how insignificant man appeared to be. He pondered how it was possible for the Creator of everything to take note of man and to care for him, evidently with reference to enabling him to have all the essentials for life. In relation to the earthly creation, man was superior. On account of his unique status, man was just a little less than “gods” (“angels,” Septuagint; or, if the Hebrew is regarded as a plural of excellence, than God himself). In this exalted state, man was crowned with glory or dignity and honor. He had been placed in the position of ruler over all the earthly creation, everything was under his control, under his feet. This included sheep, cattle, wild animals, birds, and fish swimming in the seas (as if passing through paths in the water). Man could exercise his power over them, controlling or using them for his purpose, including for food and clothing.
Notes:
In the superscription, there is uncertainty about the significance of the Hebrew expression commonly understood to mean the “musical director” or “leader.” See Psalm 9.
See Psalm 1 regarding YHWH.
In the Septuagint, the superscription reads, “To the end; concerning winepresses; psalm to David.”
The quotation of Psalm 8:4-6(5-7) in Hebrews 2:6-8 (with an application to the Son of God) is the same as the extant text of the Septuagint. On earth as a human, Jesus, although the perfect reflection of his Father, was a little lower than the angels. In him as a man in the noblest sense of the word, the expressions of this psalm found their fullest realization.
In 1 Corinthians 15:27, the partial quotation of Psalm 8:6(7) is not exactly the same as the reading of the Septuagint.
The opening words of verse 2 (verse 1, if the superscription is not numbered as a separate verse) are repeated as the closing words of this psalm.
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end,” suggesting considerable uncertainty about the meaning of the Hebrew. An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor,” probably because of linking the Hebrew expression to a root meaning “to defeat”).
There is also uncertainty about the significance of the transliterated term Muth-labben (‘almuth labben). The Septuagint rendering, “concerning the hidden things of the son,” fits the apparent meaning of the terms making up this expression (‘alam [hide] and ben [son]). Because the Hebrew verb muth means “die,” the expression has also been understood to mean “concerning the death of the son.” The Vulgate reads, pro morte filii (for [the] son’s death). Possibly the Hebrew designation served to indicate the melody to which the psalm was to be sung. This conjecture is reflected in the rendering of the Contemporary English Version, “To the tune ‘The Death of the Son.’”
David’s determination was to praise (acknowledge, LXX) YHWH. This would not be merely an expression of the lips but would stem from his “whole heart,” his inmost self. He would also tell others about God’s wonderful works. These amazing deeds would have included YHWH’s acts of deliverance from difficult circumstances.
For David, being a servant of God was a source of joy. In his God, by reason of his relationship with him, David would rejoice and exult, singing praise to his name (the Most High himself, the one represented by the name).
When his enemies turned back, evidently in defeat, they stumbled as persons without strength and perished before YHWH’s face or before him. David did not take credit for the defeat on the basis of his skills as a warrior but acknowledged God as the One who had executed justice for him. David depicted YHWH, in the capacity of Sovereign, as seated on a throne and rendering righteous judgment.
YHWH’s rebuking nations is apparently to be regarded as meaning his expressing his displeasure against them for their opposition to his people. The result was that these wicked ones were destroyed and their name blotted out for all time to come, putting an end to their ability to cause harm.
The destruction of the enemy proved to be thorough. Seemingly the reference to “perpetual ruins” applies to what remained after the defeat. According to the Septuagint, the swords of the enemy failed to the end, and God razed their cities, destroying any remembrance of them with a “noise” (possibly to be understood as meaning the sound of the crashing into ruins). Much like the Septuagint, the Hebrew text does mention the “plucking up” of cities. Although the plural “they” in the Septuagint could refer to the cities (concerning which all remembrance would cease), the pronominal suffix “they” is masculine gender in Hebrew and cities is feminine gender, indicating that the Masoretic Text is to be understood as pointing to an end of any remembrance of the enemies.
In sharp contrast to the end for the enemy and the cities, YHWH is portrayed as enthroned for time without limits and as the One who has established his throne to execute justice. His judgment of peoples is righteous and fair. For those who are oppressed, he provides the kind of security associated with an elevated site. In their times of affliction or need, he is their safe high place.
Those who know God’s name are persons who have an approved relationship with him. Their knowing him is manifest in their adherence to his upright ways. (Compare Jeremiah 22:15, 16.) Those who know God’s name, the person bearing the name, place their trust in him. That unqualified trust is not misplaced, for YHWH does not abandon those who seek him, earnestly desiring to have his approval and blessing.
Because the ark of the covenant, representative of the divine presence, was located on Mount Zion, YHWH resided there in a representative way. To him, the people are invited to sing praises and to make known his deeds (apparently his saving acts) to other peoples or nations.
As the Creator, YHWH considers life as precious and, therefore, avenges blood that has unjustly been spilled. He does not forget or disregard the outcry of the afflicted, which provides the basis for confidence in his requiting bloodshed.
At this point, the psalmist focused on his personal distress. He pleaded for YHWH to show him mercy, considering the suffering to which he had been subjected by those hating him. Apparently David felt that his very life was in jeopardy, as he referred to YHWH as the One who would raise him from the gates of death. This deliverance would make it possible for him to relate God’s praises (lauding him for what he had done for him) in the gates of the daughter of Zion. (The designation “daughter” fits the fact that the Hebrew word for city is in the feminine gender.) Because the open areas next to the gates of the city were places of public concourse, many people would hear the expressions of praise. Moreover, David would be able to rejoice in YHWH’s deliverance.
With reference to enemy nations, David observed that they ended up being caught by their own devious schemes. The pit they had excavated to trap others proved to be one into which they themselves sank, and the net they had hidden to ensnare others was the very one that entangled their own foot.
The reference to YHWH’s having made himself known evidently relates to his revealing himself as the God who executes justice. By the work of his hands or his deeds, the wicked one is ensnared (seized, LXX), suffering the punishment resulting from his own actions. According to another reading of the Hebrew text, God strikes down the wicked one.
Apparently with reference to divine judgment, the wicked would turn back to Sheol (Hades, LXX), suggesting that they would experience a premature death and end up in Sheol, the realm of the dead. All the nations forgetting God (disregarding his ways) would likewise be among those who would find themselves among the dead in Sheol or Hades. This is because YHWH would not always forget the needy or afflicted ones among the people as if having no concern for their sad plight. Their hope (apparently with reference to relief or deliverance) would not perish for time without limit or, according to the Septuagint, “into the age” (everlastingly).
The psalm concludes with the petition that YHWH would arise (as from a seated position) in order to take action, not allowing man or a mere earthling to appear to have superior strength by being able to continue acting ruthlessly. Instead, YHWH is asked to judge the nations before his face or in front of him, executing the deserved judgment against them. By his thus acting in bringing about the deliverance of those suffering oppression, YHWH would fill people of the nations with fear (see Notes) and make it known to them that they were mere men, mortals.
Notes:
For a discussion of the divine name (YHWH), see Psalm 1.
The Hebrew expression, commonly transliterated Higgaion, is perhaps a musical term or applies to a meditation or a melody. The rendering of the Septuagint is odé (song, ode). The Hebrew term “selah” is likewise of uncertain meaning. Based on the Septuagint rendering diápsalma, it may designate a pause or a musical interlude.
In the concluding verse, there is a measure of uncertainty about the meaning of the Hebrew term moráh, commonly translated “fear” or “terror.” The Septuagint rendering is “lawgiver” or “teacher” (nomothétes). It reads, “appoint ... a lawgiver over them.”
In the Septuagint and the Vulgate, this composition is a continuation of Psalm 9, resulting in a different numerical order for the book of Psalms from this point onward. The Masoretic Text does link both compositions. The incomplete acrostic arrangement of Psalm 9 continues in Psalm 10 with the letter lamed (L).
The psalmist was deeply troubled about God’s seeming unresponsiveness to human suffering. His initial unsettling question portrays YHWH as having distanced and hidden himself in “times of trouble.” Based on the context, the expression “times of trouble” denotes times when ungodly men oppressed the poor and engaged in ruthless acts of violence. Despite their defying YHWH, they prospered.
Arrogantly, the oppressors pursued the poor or defenseless ones as if they were mere prey, apparently depriving them of what little they possessed. The psalmist’s next words may be understood as a prayerful petition that the wicked would be caught in their own schemes. There is a possibility, however, that the Hebrew may mean that the poor would be trapped by the schemes cruel oppressors devised.
The wicked one praised himself for his soul’s desires. Through corrupt and ruthless methods, he fulfilled his soul’s or his own base desires. He then took pride in his ill-gotten gain. Apparently the phrase about cursing and renouncing YHWH applies to the same corrupt man. His defiance in praising himself for profiting from violence or lawless means was tantamount to cursing and renouncing YHWH. According to the reading of the Septuagint, the unrighteous or unjust one “blesses himself.”
The wicked one’s countenance reflects haughtiness. As one having an arrogant and defiant bearing, he does not “seek” (possibly YHWH is to be understood as the One whom he does not seek). In all his thoughts, he totally ignores God as if he did not exist. Evidently because of not considering himself accountable for his actions, the ungodly one is depicted as thinking there is no God.
The Septuagint reads, “The sinner provoked the Lord. According to the fullness of his anger, he will not seek. God is not before him.” As in the case of the Masoretic Text, the verb “seek” has no object, but may be understood to be the “Lord.” The lawless one was not inclined to seek YHWH, with the desire of having an approved standing. Because the Hebrew verb for “seek” can include the thought of seeking with care, the Masoretic Text also has been interpretively rendered, “God doesn’t care, doesn’t even exist.” (NAB) “He does not call to account; God does not care.”
In the Septuagint, the “ways” of the sinner are polluted or defiled at all times. The Masoretic Text portrays his “ways” as being “strong” or “firm,” suggesting that the wicked one is secure and prosperous while engaging in lawless actions. God’s judgments are high above him, completely out of his sight. According to the Septuagint, they are “removed from his face” or from before him. Because these judgments are far out of his range, he would not be concerning himself about facing a day of reckoning. As for all the wicked one’s adversaries, he “puffs” at them, which may be understood to mean that he sneers or scoffs at everyone who might oppose him. The Septuagint, however, speaks of the sinner’s dominating or having the mastery over his enemies.
In his heart or deep inner self, the impious one considers himself secure, thinking that he will not be moved or shaken and never experience calamity. The reference to “generation and generation” (“from generation to generation,” LXX) seemingly indicates that the wicked one reasons within himself that even his offspring will be secure.
The corrupt one’s mouth is full of oaths, deceit, and oppression. Either the reference is to lying oaths or to curses. If the Hebrew is to be understood as meaning curses, the thought could be that, instead of wishing others well, he calls down evil upon them. Nothing he says can be trusted, and his utterances are aimed at gaining power over others in order to oppress them. Instead of “deceit and oppression,” the Septuagint reads “bitterness and deceit,” with “bitterness” probably being indicative of the lawless one’s making life bitter or painful for others. Under his tongue, trouble and iniquity (pain, LXX) lodge. Accordingly, he is always prepared to use his tongue to harm others.
In settlements, the wicked one sits in ambush, ready to pounce on his victims. According to the Septuagint, the sinner lies in ambush with the rich. In concealed places, away from view, he slays the innocent one. His eyes are always on the lookout for the downcast or disadvantaged one, evidently to spring upon him an evil scheme to further a base objective.
The godless one, like a lion, lies in wait, ready to rush against the poor or defenseless one. Seizing the poor one in his net, he ruthlessly drags his victim away, bringing about his ruin. The Hebrew may also be understood to mean that he draws the net shut, making any escape impossible.
Crushed and prostrate, the downcast, disadvantaged, or defenseless ones fall by the might of the wicked one. The Hebrew may also be understood to refer to the wicked one as being in a stooped and crouched position like a lurking lion. According to the Septuagint, the sinner would experience retribution. After gaining dominion over the poor, he would find himself bowing down and falling.
While pursuing his godless course, the wicked one, in his heart or his deep inner self, imagines that God has no memory about the evil committed and has hidden his face, which would mean that he could not observe anything. Believing God will never see what he is doing, the impious one imagines that he will escape punishment.
The psalmist pleads that YHWH might arise as if from a seated position and act, lifting up his hand in a display of power to deliver the afflicted ones. For YHWH not to forget them would mean that he would take note of their plight and come to their aid.
The psalmist’s question implies that he could not understand how the ungodly one could spurn or, according to the Septuagint, provoke God and reason that he would go unpunished. In his heart or deep inner self, the lawless one says or concludes that God will not call him to account for his actions.
Confidently, the psalmist declares that YHWH does see, taking note of the trouble and vexation to which the afflicted one is submitted. The reference to God’s taking into his hand may mean that he has the power to act or that he will take the matter in hand. In his desperate situation, the downcast or helpless one commits himself to YHWH, looking for relief. For the orphan or fatherless, YHWH has been the helper in time of need.
The psalmist prays that YHWH would break the “arm” of the wicked one. This would signify depriving him of the power to harm others. The psalmist also petitions that YHWH would seek out the wickedness of the ungodly one, probably meaning to find it and render justice until no evil act remains unpunished.
By acknowledging YHWH as being King forever and ever, the psalmist evidently expresses the conviction that, as Sovereign, God would administer justice. In the exercise of his kingship, the Almighty would cause enemy nations to perish from his land or the land he had given to his people.
The “meek” would be the lowly ones who were often the object of injustice or oppression. The Septuagint rendering refers to them as the “poor” or “needy.” Their desire would have been for YHWH to come to their aid, and the psalmist confidently affirms that this desire will be realized. For YHWH to strengthen the heart of the meek or needy may mean that he would infuse them with courage and hope in the face of hardships. He would incline his ear to their pleas.
In response to their prayers, YHWH would render justice for the orphan or fatherless and the oppressed. The result would be that man (evidently the wicked collectively), who is of the earth or a mere earthling, would no longer cause terror. According to the Septuagint, the effect of Godʼs action would be “that man on earth” might not continue to brag, which could mean that the wicked ones on earth would no longer be able to boast about their oppressive deeds. Those who were once afflicted would be liberated from distress.
Notes:
Regarding the divine name YHWH, see Psalm 1.
To show that all humans are under sin, Paul, in his letter to the Romans (3:14), quoted words found in Psalm 10:7, but the quotation and the Septuagint text are not identical. (See the comments in the Notes section of Psalm 14.)
Both in the Masoretic Text and the Septuagint, this psalm is linked to David. Unlike the Masoretic Text, which may be understood to refer to the “musical director” or “leader,” the Septuagint uses the expression “to the end.” The psalm itself may reflect the circumstances that were developing during the time Absalom continued building up a strong following for himself and progressively diminished support for his father David.
Faced with a serious threat, David confidently looked to YHWH as his dependable refuge. Therefore, to those who advised that he resort to flight, he said, “How can you say to my soul [to me], flee like a bird to your mountain?” The expression “your mountain” may be understood to mean the eminence where, on the basis of the advice given, David would take refuge, making it his mountain. From an elevated location, he would be in a better position to view the movement of those aligned against him and take appropriate action to secure his safety. In urging flight comparable to that of a bird, the advisers evidently were recommending a speedy flight, not delaying.
The gravity of the situation prompted this advice. Wicked or disloyal ones were prepared to use the bow. Concealed by the cover of darkness, they already had the arrow in the bowstring, aimed directly at those (like David) who were upright in heart or in their deep inner selves.
The advisers reasoned that, for the righteous, flight was the only option when the “foundations” are destroyed. These foundations evidently would be law and order, which are essential for a stable society. Faced with a situation where justice and mercy gave way to ruthlessness, disloyalty, and brutality, the righteous could only hope to escape by resorting to flight.
David, however, remained confident that none of the developments had escaped YHWH’s notice. From his holy temple in the heavens, the Most High as Sovereign (as if seated on a throne) had his eyes fixed on the “sons of man.” His penetrating vision would test them, identifying them as the persons they truly were. His testing would reveal who among the many were upright and who were corrupt.
YHWH’s soul or he himself hates violent ones, those who use ruthless, oppressive, or unfair means to attain their objectives. Corrupt persons would not escape his judgments, for their situation would prove to be as if, to block their maneuverability, traps or snares were descending. Their fate would be like that which befell Sodom and Gomorrah, with fire and sulfur raining down upon them. The cup from which they would be made to drink would contain a portion comparable to a scorching wind that withers vegetation.
YHWH is righteous, holding to the highest standard of justice. He loves or deeply appreciates righteous deeds, untainted by partiality or selfishness. Therefore, the righteous are assured of his care and concern. They would behold his face upon seeing the evidence of his approval manifest in his sustaining them during times of distress or shielding them from being victimized by those intent on harming them.
Notes:
Regarding YHWH, see Psalm 1.
The Septuagint differs in a number of respects from the Masoretic Text. Among the minor variations are “the mountains” (not “your mountain”), “sparrow” (not “bird”), “arrows for the quiver” (not “arrow to the string”), and the “one loving injustice hates his own soul” (not “him who loves violence his soul [YHWH] hates”).
For verse 3, the Septuagint reading is, “For the things you established, they have destroyed. But what did the righteous one do?” This suggests that the ungodly disregarded what YHWH had established for a stable society, thereby putting it out of the way or destroying it. The question regarding the upright one implies that he was helpless, unable to prevent the impious from pursuing their destructive course.
In verse 4, the Masoretic Text does not mention whom YHWH beholds, but the Septuagint says that his eyes look upon the poor.
Psalm 12 is linked to David, but it does not provide the kind of details needed to identify a particular period in his life. Some of the thoughts expressed therein could fit the time he was fleeing from King Saul or when his son Absalom was plotting to seize the throne.
In view of widespread moral corruption, David appealed to YHWH to be saved. Loyal or trustworthy people were apparently so few in number that David could speak of loyal ones as no longer existing and of faithful or trustworthy persons as having disappeared among “sons of man” (earthlings). The people generally were speaking lies (vanities or worthlessness, Septuagint) to their fellows. They resorted to flattery, apparently in an effort to hide their sinister aims. The expressions of their lips were the very opposite of their inward thoughts. According to the Septuagint, “deceitful lips” were in the heart, and the Masoretic Text says that they spoke with a “double heart,” saying one thing but actually intending something very different.
David appealed to YHWH to destroy flattering lips and the bragging tongue. Those who used their tongue to make great boasts doubtless bragged about how they had succeeded in taking advantage of others. They were smug about their success in using their tongue to attain unworthy ends. As far as they were concerned, they would prevail with their tongue. In full control of their lips for use in attaining their objectives, they felt that no one could be their master. This could mean that no one would have a chance against them or that they were accountable to no one.
These ruthless ones would seize the little the poor possessed, completely despoiling them. On account of such mistreatment and injustice, the needy would sigh. According to the portrayal of the psalmist, YHWH would therefore say that he would arise (as from a seated position) and grant the afflicted safety.
After the mention of safety, the Masoretic Text adds the expression “he puffs” (preceded by a preposition). There is considerable uncertainty about what this means, and this is reflected in varying interpretive renderings. The “puffing” has been understood to mean contemptuous treatment, sneering, or maligning (from which YHWH protects the needy). “I will set him in safety at whom they puff.” (Margolis) “I will protect them from those who malign them.” (NIV) Others have taken the “puffing” to signify a “panting” or “longing” for and link the expression to the poor. “I will place them in the safety for which they long.” (NRSV) “I will grant safety to whoever longs for it.” (NAB) The Tanakh rendering transforms the words into a divine affirmation to the afflicted one. “‘I will give help,’ He affirms to him.” According to the Septuagint, YHWH would “speak freely” or “speak openly” to those he placed in safety. This would suggest granting them an intimacy with him as his friends.
Apparently YHWH’s promise to place the afflicted in a safe position is highlighted in the assurances that follow. Unlike the words of untrustworthy men, the words of YHWH are pure, without even the slightest trace of impurity. They are like silver that has been refined, to the utmost degree (“seven times”), in a furnace or crucible on the ground.
On the basis of the divine promise, David petitions YHWH to protect the upright, guarding him and others like him from the “generation” (evidently the ungodly generation) into the indefinite future, “into the age” (Septuagint), or for all time to come.
The upright can fully rely on YHWH’s words. This would be despite the fact that the wicked or ungodly were all around and walked about freely, and, among the “sons of man” (sinful earthlings), worthlessness was exalted. Those having attained wealth and power, although by base means, were accorded honor that they did not deserve.
Notes:
For the expression “sheminith” (appearing in the superscription), see Psalm 6. The Septuagint reads, “To the end; concerning the eighth; psalm to David.”
Regarding “musical director” or “leader,” see Psalm 9.
The Hebrew word (’amán) for “faithful” or “trustworthy” is rendered alétheia, the Greek term basically meaning “truthfulness” but also conveying the sense of “fidelity” or “faithfulness.”
Instead of “prevailing” with the tongue, the Septuagint refers to “magnifying” the tongue, which may be suggestive of speaking great things or boasting.
The text of a Dead Sea Psalms Scroll, though only partially preserved, indicates that YHWH would rise up “for the righteous.”
The Septuagint makes no mention of a furnace or crucible, but refers to the silver as being “burned” (submitted to fire) and “tested” on the “earth.” This differs from the Masoretic Text, which speaks of the crucible as being “on the earth” or on the ground.
The Septuagint concludes the psalm with the words, “according to your [YHWH’s] loftiness, you have greatly cared for the sons of men.” This would suggest that, even though the ungodly or impious walked about all around, YHWH had still taken great care of people.
For a discussion of the divine name (YHWH), see Psalm 1.
This psalm is attributed to David and evidently relates to a very difficult period in his life. This could have been during the time he was seriously ill and his son Absalom plotted to depose him as king.
Apparently David had reached a point of despair because of having long endured his affliction. In his anxiety, he asked whether YHWH would forget him indefinitely. Without any apparent evidence of divine help, care, and blessing, David wondered how long YHWH would continue to “hide” or “turn” (Septuagint) his face from him, not looking upon him compassionately and bringing relief.
Both the Masoretic Text and the Septuagint use the expression “set counsels in my soul.” This may mean that David felt he had been left to his own resources to deal with the trying situation and asked how much longer this would be. Translators have variously rendered the Hebrew. “How long must I wrestle with my thoughts”? (NIV) “How long must I carry sorrow on my soul”? (NAB) “How long must I bear pain in my soul”? (NRSV) “How long will I have cares on my mind”? (Tanakh)
The intensity of his suffering is reflected in his continuing to raise questions. How long shall I bear sorrow in “my heart” (my deep inner self) all day, every day? How long shall my “enemy” (probably collectively of all hostile ones) be exalted over me? If David was laid low by illness, his antagonists would have been in a stronger position and just waiting for him to die. (Compare Psalm 41:5-7[6-8].)
David begged YHWH to consider his hopeless situation, responding to his appeal. Although feeling that he had been abandoned, he did not lose faith. In referring to YHWH as “my God,” David indicated that his relationship to YHWH was a personal one.
On account of intense pain and grief, his eyes would have been dull and downcast. Therefore, David pleaded that YHWH would brighten his eyes, lifting his spirits, and not allow him to plunge into the sleep of death. His concern was that all those hating him (literally, his “enemy”) might say that they had gained the upper hand and would maliciously rejoice that he had been “shaken,” fallen into a state from which recovery was impossible.
Although the weight of the affliction was apparently more than David believed he could continue to bear, he drew strength from his unshakable faith. This faith enabled him to see beyond the bleak situation. He trusted in YHWH’s loyalty (Hebrew, chésed) or compassion (Greek, éleos), confident that his “heart” (his deep inner self) would yet experience rejoicing because of being delivered from his trying circumstances. Probably because of having experienced divine help in the past and possibly also on account of what his faith allowed him to anticipate, David purposed to raise his voice in song to YHWH, appreciating that he had been good to him. The extant text of the Septuagint reads, “I will sing to the Lord, to the One benefiting me, and I will strum to the name of the Lord, the Most High.”
Notes:
The Hebrew expression that possibly designates a “musical director” or “leader” is rendered “to the end” in the Septuagint. See Psalm 9.
Regarding chésed and éleos, see Psalm 5.
For a discussion of the divine name (YHWH), see Psalm 1.
David’s name is linked to this psalm, but the subject matter does not make it possible to relate it to any particular period in his life. The superscription is the same as in Psalm 13 (which see for a note).
In his heart, or within himself, the fool says that there is no God. This expression is not a spoken denial of God’s existence but an inward rejection of any accountability to the Most High. The senseless one does not lack mental capacity but is morally deficient, conducting his affairs as if God did not exist.
From the divine standpoint, senseless persons are corrupt and engage in abhorrent practices. Not a person among them does what is good or godly.
The psalmist portrays YHWH as looking down from his heavenly position upon the “sons of man” (earthlings) to determine whether any among them are acting wisely (in harmony with his purpose and will) and seeking him, earnestly desiring a good relationship with him. According to this penetrating divine examination, all have strayed from the path of uprightness. All were corrupt, without even as much as one doing good or what is divinely approved. In view of the mention of God’s people thereafter, evidently this is not a blanket condemnation of all humans, but a description of those who are enemies of his people.
The question about their having no knowledge probably is to be understood as meaning whether they do not recognize that lawlessness merits punishment. These practicers of evil are depicted as devouring God’s people like bread. This may be descriptive of their ruthlessness in seizing life’s essentials from upright persons, especially the poor, and thereby putting their lives at risk. Unlike the upright, the hateful oppressors banish YHWH from their lives, never calling upon him.
Confident that YHWH will not indefinitely allow the affliction of his people to continue, the psalmist referred to a time when the oppressors would be in great terror, evidently when faced with punitive judgment. According to the reading of the Septuagint, “they were afraid with fear, where there was no fear.” Although they had no reverential fear of God, they experienced fear or terror. The basis for the psalmist’s confidence is God’s being with the generation of the righteous one. Therefore, those whom YHWH recognizes as belonging to this “generation” can rest assured that he will sustain them in their affliction and come to their aid.
The “counsel of the poor” probably refers to the standards or principles by which they live, including their reliance on YHWH and their faithful application of his commands in dealing with others. The wicked would “shame” this counsel, either by mocking it or by making it appear to be of no benefit. Nevertheless, the poor had YHWH as their refuge, indicating that they would not come to disappointment.
Because YHWH’s sanctuary or representative place of dwelling was in Zion, the psalmist prayed for Israel’s deliverance to come from there. Upon YHWH’s “turning the captivity of his people,” delivering them from their state of affliction, Jacob (as their ancestor representing the people) would be able to exult and Israel (the new name given to Jacob and which also designated his descendants) would have reason to rejoice.
Notes:
In Rahlfs’ printed text, the expanded reading of verse 3, found in Romans 3:13-18, is enclosed in brackets to indicate that it is not considered a part of the original text of the Septuagint. The apostle Paul quoted these words to show that both Jews and Greeks (non-Jews) are all under sin. With the expanded portion, verse 3 of the Septuagint and Romans 3:12-18 (with the exception of one transposition) are identical. The Masoretic Text does have the words quoted in Romans 3:12 but does not include those found in Romans 3:13-18. Portions of the quotation are, however, found in other psalms (5:9; 10:7; 36:1; 140:3) and in Isaiah 59:7, 8.
In verse 6, the phrase including the Hebrew word bosh (put to shame) has been variously rendered. “You may set at naught the counsel of the lowly” (Tanakh). “Ye would put to shame the counsel of the poor” (Margolis). “You evildoers frustrate the plans of the poor” (NIV). “You may spoil the plans of the poor” (CEV). “You would confound the plans of the poor” (NRSV). “They would crush the hopes of the poor” (NAB).
In the Septuagint, the opening words of verse 7 are a question: “Who will give the salvation of Israel from Zion?”
Regarding the divine name (YHWH), see Psalm 1.
This is a psalm or song attributed to David. The expressions contained therein indicate that it would have been composed after he made Zion his royal capital and the ark of the covenant had been transferred to a tent he had erected there. (1 Chronicles 16:1)
To “sojourn” in YHWH’s tent would mean to gain admittance into his presence as an approved guest. Because the ark of the covenant, representing YHWH’s presence, was located on Mount Zion, the eminence proved to be his “holy mountain.” Therefore, sojourning in his tent and abiding on his holy mountain are parallel thoughts. Worshipers could only be at the actual location temporarily, and both the Hebrew gur and the Greek paroikéo (linked with the tent) can convey this thought.
In answering the question about who could be a sojourner in YHWH’s tent, the psalmist focused on the kind of relationship that is maintained with others. Reverence for the Most High finds its tangible demonstration in one’s response to fellow humans.
Those whom YHWH approves must “walk” or conduct themselves in a blameless manner, doing what is right in his eyes. To speak truth in one’s heart would mean that one’s speaking is sincere and an honest reflection of the deep inner self. The tongue would not be used to slander others, maliciously misrepresenting them.
The godly person would not wrong his fellow in other ways. He would not take unfair advantage. When hearing reproach or scorn directed against his neighbor, he does not “pick it up,” repeating the defamation. He refuses to join scorners in downgrading his neighbor and making him look bad in the eyes of others.
The godly person does not tolerate moral corruption. Because of adhering to divine standards, he looks with disdain upon those acting wickedly, but those who manifest reverential fear of YHWH he honors or treats with the highest regard. This would indicate that he would never make contemptible persons his companions or let other factors (such as their wealth, influence, or position) sway his estimate of them.
His word can be trusted. After giving his oath-bound promise, he may come to realize that carrying out his word could prove to be seriously disadvantageous. Nevertheless, he would keep his word.
According to the Mosaic law, loans to needy Israelites were to be made without charging interest. (Exodus 22:25; Leviticus 25:36, 37; Deuteronomy 23:19) Concerned about helping the poor, the godly man would obey this command from the heart.
He would refuse to allow himself to be corrupted by accepting a bribe and then render an unjust verdict against an innocent person. He would thus uphold God’s law. (Exodus 23:8)
The psalm concludes with the assurance that the one doing the things enumerated would not be moved or shaken for all time to come or “into the age” (Septuagint). This would mean that he would not experience a calamitous fall, one from which there would be no recovery. As one admitted into YHWH’s presence, he would continue to enjoy his favor, blessing, and aid.
Notes:
Verse 4 of the Masoretic Text starts with the words: “He disdains, in his own eyes, a rejected one.” The Hebrew form of the verb (ma’ás) for “reject,” as used in this context, would refer to a contemptible person or reprobate. In the Septuagint, the corresponding term is a form of the verb ponereúomai, meaning “to act wickedly.” The Septuagint also renders the Hebrew “in his eyes” according to the basic sense, “before him.”
See Psalm 1 regarding the divine name (YHWH).
This composition is ascribed to David. The Hebrew expression commonly transliterated Miktam is rendered stelographía (inscription) in the Septuagint. This meaning of the Greek, however, is not necessarily the significance of the Hebrew term.
For David, YHWH was his refuge, the One to whom he looked for protection and help or, according to the Septuagint, in whom he hoped. Therefore, he prayed to be safeguarded.
David recognized YHWH as his Lord, the One whose willing and appreciative servant he was. The Hebrew phrase including the reference to “my good” or “my goodness” is obscure. It literally reads, “you are my good not from you.” The Vulgate rendering of the Hebrew for “not from you” eliminates the ambiguity (non est sine te [not is without you]). This may be understood to mean that David recognized that, apart from or without God, he had no good. YHWH was the source of all the good he possessed. According to the Septuagint, however, the Most High had “no need” of the psalmist’s “good things,” suggesting that he really had nothing to give to God.
The “holy ones” would be those who live an upright or pure life in the land, and (in the parallel expression) the “majestic” or “magnificent” ones would be persons who conducted themselves in a noble and dignified manner. David’s delight or pleasure was in such persons whose conduct was laudable, and he chose them as his associates. Although referring to the “holy ones,” the Septuagint represents them as being in God’s land and says that “he magnified all his desires in them.” This could mean that YHWH found his greatest delight in the holy ones.
The psalmist’s focus is next directed to those who are disloyal to YHWH. Evidently by their wrong course, they increased their pains. The reference to “another” may be understood to apply to another god they chose for themselves and after which deity they hurried or which they eagerly pursued. David determined not to share with such disloyal ones in venerating other deities. He would refuse to pour out libations of blood and to mention the names of these gods in a manner that would attribute any existence to them.
For David, YHWH was the portion of his share or his “inheritance” (LXX). His relationship with the Most High meant everything to him. It was his precious possession and nothing else really mattered. This desirable portion was comparable to his being given a cup from which he could drink to satisfaction. The “lot” itself was secure, for YHWH held it firmly for him. This indicated David’s confidence that YHWH would not forsake him, leaving him without his precious portion.
Measuring lines would be used to determine the size of an inheritance. Because David treasured his inheritance, his relationship with YHWH, he referred to these lines as having fallen in delightful places. His inheritance proved to be beautiful or, according to the Septuagint, the “best” or “most excellent.”
David valued the advice or counsel he had received, which would have included the guidance of the law and the words of the prophets. This advice he attributed to YHWH and determined to bless or praise him for it. Apparently that advice had become a part of his deepest feelings, and this is probably why he spoke of his “kidneys” admonishing him at night. During periods of wakefulness, he would be moved to reflect seriously on the divinely given advice.
David kept YHWH ever before him, deeply appreciating the need for aid. He saw his God as a loyal friend at his right hand, ready to assist and protect him. This gave David the confidence that he would not be shaken or experience a calamitous fall.
It is his confidence in YHWH that provided the basis for the gladness of his heart, his deep inner self. His “glory” (his “tongue,” LXX) or he himself, by reason of the dignity he enjoyed, rejoiced. Also his “flesh,” his physical organism, did dwell in a state of security.
Apparently in his own case, the psalmist felt that YHWH would not allow him (his “soul”) to go down into Sheol, the realm of the dead, prematurely. Being God’s faithful or “holy one” (LXX), David was confident that he would not “see” the pit because of an early death.
The words of the psalmist respecting his joy and confidence are expressed in terms that found their complete meaning in the experiences of the one greater than David, the Messiah. On the basis of a direct divine revelation through the prophet Nathan and with God’s spirit operating upon him, David, as a prophet, used words that came to apply to Christ’s not being forsaken in Sheol or Hades but being raised from the dead. This is the point the apostle Peter made when calling attention to this psalm. (Acts 2:31; also see Acts 13:35-37, where the apostle Paul is quoted as using and applying the words of Psalm 16:10 [15:10, LXX].)
David was confident that YHWH would make known to him or teach him the “path of life,” likely meaning the course that would enable him to enjoy living as God’s devoted servant. Before YHWH’s face, in his presence, or with his favor turned toward him, David would experience complete joy. He would always be a recipient of pleasures or delights either because of having YHWH at his right hand as a helper and friend or by reason of what he would be receiving from this hand of favor.
Notes:
With the exception of one minor spelling variation involving only one letter, the text of Acts 2:25-28 and the reading of the Septuagint are identical.
The following translation of Psalm 16:8-11 (15:8-11, LXX) is being provided for comparison purposes.
Masoretic Text: I have set YHWH before me always. Because [he is] at my right hand, I will not be shaken. Therefore, my heart is glad, and my glory rejoices. Also my flesh dwells in security because you will not abandon me to Sheol nor permit your faithful one to see the pit. You make me know the path of life. Fullness of joy [is] before your face.
Septuagint: I saw the Lord before me always, for he is at my right hand in order that I may not be shaken. Therefore, my heart rejoiced, and my tongue exulted. Furthermore, my flesh will dwell in hope because you will not abandon my soul in Hades nor will you permit your holy one to see corruption. You have made known to me ways of life. With your face, you will fill me with joy.
The Hebrew noun sháchath is used to designate a “pit,” and the verb shacháth means “ruin,” “spoil,” “corrupt,” or “annihilate.” Evidently the Septuagint translator regarded the noun as being linked to the verb meaning “corrupt” and therefore used the Greek noun diaphthorá (corruption, destruction). Similarly, in The Dead Sea Scrolls Bible, the very fragmentary Hebrew text has been reconstructed to read, “Because you will not abandon me to the grave, nor will you let your holy one see decay.”
Whereas David did experience decay or corruption after his death, his descendant, the Messiah or Christ, did not, for he was raised from the dead. This is the point the apostle Paul is quoted as having made when speaking to assembled worshipers in the synagogue located in Antioch of Pisidia. (Acts 13:35-37)
In Acts 2:31, words from this psalm are also applied to Christ’s resurrection.
According to the superscription, this is a prayer ascribed to David. The expressions of confidence about his uprightness suggest that this psalm may relate to the period when he was living as a fugitive on account of King Saul.
David’s appeal for YHWH to be attentive to his cry rested on the personal conviction about his own uprightness or the rightness of his cause. Because he knew he had not been deceitful with his lips but had been truthful when speaking, David petitioned YHWH to give ear to his prayer. This prayer would have passed undefiled lips and thus would have been a reflection of pure motives.
The reference to God’s “face” (usually not rendered literally) is to be understood as meaning the presence of YHWH. Accordingly, David expected a favorable judgment to come from the Most High, resulting in his being delivered from those seeking his injury. While the Masoretic Text refers to YHWH’s eyes, the Septuagint reads “my eyes” (David’s eyes). The object of the seeing, however, is the same—the things that are upright. Both the Hebrew and the Greek terms are the plural form for “uprightness.” The Masoretic Text appears to convey the sense that YHWH would see David’s upright actions, while the Septuagint speaks of David’s seeing the things that are upright, evidently by reason of God’s vindicating his cause and effecting his deliverance from his enemies.
So sure was David of his having conducted himself aright that he believed that, if YHWH were to examine his “heart” (his deep inner self), make an unexpected visit by night, or if he were to test him, he would not be found guilty of having given thought to any evil scheme. (According to the reading of the Septuagint, the verbs are in the aorist tense [commonly rendered as a past tense], indicating that YHWH had found no “unrighteousness” or “injustice” in him.) He had not transgressed with his mouth, which would mean that his expressions were sincere and free from any falsehood or deception.
The “works of man” apparently designate divinely disapproved deeds. David had shunned such works, allowing himself to be guided by the “word” of God’s lips. The law, as an expression of God’s will for his people, could be designated as such a word. In particular, by heeding this word, David had shunned the paths of the violent man, which paths or ways could include engaging in ruthless oppression, vicious assault, robbery, or bloodshed.
In his walk or conduct, David’s “steps” adhered to God’s ways as revealed in his law. His feet did not “slip” or were not “shaken,” suggesting that he kept them firmly placed in the ways or paths having God’s approval. The Septuagint, however, represents David’s words as a petition that the Almighty direct his steps, not allowing them to be “shaken” or “moved” from the divinely approved “paths.”
David called upon God in prayer because he did not doubt that he would receive a response. With unqualified trust in the Most High as the hearer of prayer, he asked that God give ear to his words.
YHWH is the savior or deliverer of those seeking refuge in him or looking to him for protection from their enemies or those seeking to harm them. Therefore, the wondrous demonstration of loyalty, unfailing love, or compassionate care (mercy or pity, LXX) for which David pleaded would have been an act of deliverance from those seeking his death.
The concluding expression (in verse 7) about the “right hand” may be understood to mean that those looking to YHWH (“hoping” in him, LXX) were at his right hand or at his hand of favor that would be ready to assist them. Another possibility is that deliverance would come by God’s right hand or his power. Because the Hebrew preposition be (preceding the word for “right hand”) can have various meanings, including “at,” “in,” “on,” “among,” “through,” and “against,” this is reflected in the renderings of modern translations—“you save by your right hand” (NIV), “O savior of those who seek refuge from their adversaries at your right hand” (NRSV), “those who take refuge at Your right hand” (NASB), “Savior of all who seek refuge from those who rebel against Your right hand” (HCSB), and “saviour of those who hope in your strength against attack” (NJB; a rendering that represents the “right hand” as meaning “strength”). According to the Septuagint, the desired deliverance is from those resisting God’s right hand.
David petitioned YHWH to safeguard him as if he were the “pupil” of his eye and, therefore, someone very precious to him. As a bird may protectively cover its offspring with its wings, so David’s plea was for YHWH to thus hide or shield him in the shadow of his wings.
He needed this protection because of the wicked whose objective was to bring about his ruin. According to the Septuagint, he wanted to be shielded from the “face” of the impious or ungodly who were causing him trouble or distress. The enemies against his “soul” (David himself or his life) surrounded him, making his circumstances especially perilous.
These enemies were vicious and ruthless. They had enclosed themselves with “fat” (commonly translated to mean that they had closed their “hearts”). This suggests that they had dulled their feelings as if surrounding them with fat and so came to be persons without pity or compassion. Evidently because of having no regard for others, they spoke arrogantly. The expressions of their mouth would have been a reflection of their proud bearing and contempt for those whom they oppressed.
A number of translators have interpretively paraphrased the expression “our steps” to mean “they track me down” (NRSV) or “they have tracked me down” (NIV). The first person plural suffix for “our” has also been rendered as “their.” “Their steps even now encircle me.” (NAB) Possibly the Masoretic Text may be understood to mean that the steps of David and his supporters were being hemmed in, allowing no avenue for escape. The Septuagint, however, reads, “Now they cast me out; they have surrounded me.” (If “now” applies to being “surrounded,” another rendering would be, “They cast me out; now they have surrounded me.”) A Dead Sea Psalms scroll agrees with the Septuagint, verifying that the basis for the Septuagint rendering is a Hebrew text differing from the Masoretic Text. Nevertheless, the Septuagint, the Masoretic Text, and the Dead Sea Psalms scroll are in harmony regarding the psalmist’s being surrounded by enemies.
The eyes of the wicked were focused on bringing about David’s downfall, casting him to the ground. With their eyes fixed downward, the enemies were like a lion ever on the watch to bring down prey and then to tear it to pieces or like a young lion lurking in ambush.
The petition is for YHWH to rise as from a seated position and to confront the wicked to their face, taking action against them and using his sword (his executional power) to rescue David’s soul or life.
In the next verse (14), the Masoretic Text reads “men,” the Septuagint “enemies,” and one of the Dead Sea Psalms scrolls “plagues.” The “men” from whom David wanted to be rescued would have been his “enemies” who would also have been “plagues” to David. These men or enemies were persons who lived only for the present, having no regard for YHWH. They were “of the world,” having an exclusive mundane focus. Their portion or share was “in [this] life,” a mere mundane existence, with a focus on food, possessions, and offspring. A Dead Sea Psalms scroll is more specific in referring to “their life.”
Numerous translations do not link the filling of the bellies and the satisfying of offspring to the wicked, but interpretively render the somewhat obscure Hebrew to convey a very different meaning. “You still the hunger of those you cherish; their sons have plenty, and they store up wealth for their children.” (NIV) “But as to Your treasured ones, fill their bellies. Their sons too shall be satisfied, and have something to leave over for their young.” (Tanakh) “You provide food for those you love. Their children have plenty, and their grandchildren will have more than enough.” (CEV) Such renderings, however, introduce an abrupt change in subject, and the Septuagint (although obscure in part) does not support the introduction of a new thought. The part of the verse (15) in question reads, “... divide them [into parts] in their life; their belly has been filled with your hidden [things]; they have been satisfied with sons, and they have left the remnant to their infants.”
It appears that the preferable rendering would be one that applies to the wicked who, with their children and by God’s permission, prosper for a time. The interpretive renderings of a number of translations make the application to the wicked explicit but convey very different meanings. “Lord, save me by your power from those whose reward is in this life. They have plenty of food. They have many sons and leave much money to their children.” (NCV) “Punish them with the sufferings you have stored up for them; may there be enough for their children and some left over for their children’s children!” (GNT, Second Edition) “May they have their punishment in full. May their children inherit more of the same, and may the judgment continue to their children’s children.” (NTL)
Unlike those who found their full satisfaction in a mundane existence devoid of reverential regard for God, David had an entirely different focus. An awareness of YHWH’s presence was of utmost importance to him. As one who maintained righteousness or uprightness, David was confident of beholding God’s face, having his approval. On awakening, evidently in the morning, he would be fully satisfied by “seeing” God’s “form” or “likeness.” This suggests that he would be fully aware of having YHWH as part of his life. (Compare Job’s words about “seeing” God. [Job 42:5]) David’s awareness of the divine presence would have been heightened upon awakening and finding himself delivered from his enemies. According to the Septuagint, he would be “fed” or “satisfied” when God’s glory appears.
Notes:
For comments about the name YHWH, see Psalm1.
In verse 15, fourth-century Codex Vaticanus and Codex Sinaiticus read “pigs” (húeios), not “sons” (huiós)
Superscription (18:1)
This psalm is attributed to David and basically duplicates the words of 2 Samuel 22:1-51. Comments about many of the differences are included in the “Notes” section.
The Hebrew designation natsách is generally understood to mean “musical director” or “leader,” but this is uncertain. In the Septuagint, the rendering is “to the end.”
As the “servant of YHWH,” David looked to the Most High as his Lord to whom he was accountable and the one who also was his helper and protector. Having experienced YHWH’s deliverance from the “hand” or power of all his enemies and of King Saul, David composed the words of this song. The divine acts of deliverance occurred at different times. Therefore, the words “in [the] day” are evidently to be understood as meaning the time after David had been rescued from those who sought to harm him.
18:2-6(1-7)
Because of what he had experienced, David loved YHWH, the one who was his “strength.” In being David’s strength, YHWH imparted power to him and did not allow his enemies to triumph over him.
A massive “crag” or “firm place” (steréoma, LXX) in mountainous area, especially in an elevated and not easily accessible location, provided a secure place for observing the movement of the enemy below. For David, YHWH proved to be such a massive rock. The expressions “my stronghold” or “my fortress” (“my refuge,” LXX) and “my deliverer” identify YHWH as the source of safety, protection, and deliverance. When using such expressions and the words “my God, my rock in whom I take refuge,” David indicated his close personal relationship with the Almighty, the one to whom he turned in times of difficulty and peril. According to the Septuagint, God was David’s helper and the one in whom he hoped, apparently always looking to him to respond to his need in times of distress. YHWH was like a protective shield or a “shield bearer” (LXX) to him, and the “horn” or power that effected his deliverance from danger. The Almighty proved to be his “retreat” or “protector” (LXX).
David regarded YHWH as being deserving of “praise,” evidently because of all that he had done for him. He made his appeal for aid, confident that the Most High would deliver him from his enemies.
Faced with foes, David found himself in extreme danger. It was comparable to already being surrounded by the “cords of death” (“pangs of death,” LXX) that would stop all movement when life ended. So grave was the situation that David portrayed himself as if already in the power of death.
The Hebrew word beliyyá‘al is linked to the torrents that “overwhelmed,” “terrified,” or “troubled” (ektarásso, LXX) David. According to the Septuagint, these were “torrents of lawlessness,” suggesting that he faced serious danger from lawless or godless men. The Hebrew term may be understood to mean “good for nothing,” “uselessness,” or “worthlessness” (words describing persons who are morally corrupt).
As if about to enter Sheol or the realm of the dead, David spoke about being surrounded by the “cords of Sheol” (“pangs of Hades,” LXX) and confronted by the snares of death. So desperate was his situation that he felt he would be ensnared without any possibility of release from the lifeless state to which he appeared to be heading.
In his distress, he called on YHWH his God, the only one who could rescue him. From his “temple,” YHWH did hear David’s cry for help. As evident from the context indicating that the response came from the heavens, the temple evidently is to be understood as meaning God’s dwelling place. There David’s voice and his cry reached the ears of the Most High, indicative of a favorable response.
18:7-15(8-16)
The divine intervention is depicted in terms of fear-inspiring phenomena. As when there is an earthquake, the earth or land did shake and rock. The otherwise stable eminences trembled at the very base; their “foundations” moved violently. David attributed this to God’s anger.
The manifestation of YHWH’s coming to the rescue was comparable to smoke coming from his nose and fire from his mouth, and coals blazing up from him. In the Septuagint, the anthropomorphic aspects are not preserved. It reads, “Smoke rose in his wrath, and before his face fire flamed up; coals were kindled from him.”
The coming of YHWH to effect the rescue is next depicted in terms of a storm. As low-lying dark clouds make their appearance, the heavens or the skies look as though they are bending down. Because God is regarded as being above the gray clouds, he is depicted as bending the heavens and having darkness or gloom under his “feet.”
The speed of his coming is portrayed by his riding on a cherub (cherubs, LXX). Because the cherub would be flying speedily, so would YHWH, the one who is represented as riding. The aspect of speed is further highlighted in the reference to his swift flying or darting upon the wings of the “wind” or a “spirit.” (The Hebrew word rúach may mean “spirit,” “wind,” or “breath,” but the Septuagint rendering ánemos limits the significance to “wind.”)
In relation to the storm, God would appear as if covered or concealed in darkness or in a booth or shelter “dark with water” and consisting of dense clouds. The “brightness before him” is apparently to be understood as meaning “lightning.” Flashes of lightning dispel the darkness. From the brightness above, the dark clouds appear as if passing through. Hail and “coals of fire” accompanied the storm. Possibly because lightning can start fires on the ground, this feature of lightning would be comparable to casting burning coals on dry vegetation.
YHWH’s thundering in the heavens is also referred to as the Most High’s uttering his voice, the “voice” being the impressive “thunder.” Hail and “coals of fire” accompany the thunder. “His arrows” are the lightning flashes that scattered and confounded the enemies.
Strong gusts of wind blew waters aside, exposing streambeds. According to the reading of the Septuagint, the “fountains of waters,” possibly meaning the water sources, “were seen.” The tremendous storm created a condition that made it appear as if the very foundations of the habitable land were exposed. Because the cultivated land is situated above the surface of the water, it looks as though it is lying thereon. Therefore, when the water is blown aside, the streambeds underneath appear as if they were the foundations for the waters above which the habitable land lies. The effect the powerful storm produced is referred to as having taken place on account of YHWH’s rebuke and the “blast of the breath” of his “nostrils.” In the Septuagint, the reference is to the blasting of the “breath” of his “anger.” As in the case of the Hebrew rúach, the Greek pneúma can mean either “breath” or “spirit.”
18:16-27(17-28)
The expression “great waters” or “many waters” (LXX) is evidently to be understood as meaning the dire situation in which David found himself when surrounded by enemies. He compared his deliverance to YHWH’s “sending” or reaching out his hand from on high, taking hold of him, and pulling him out of the waters.
David attributed the deliverance from his enemies or those who hated him to YHWH, for he realized that their strength was superior to his own. In the Septuagint, these words are in the future tense, expressing confidence in YHWH as the one who would rescue him from powerful enemies who might rise up against him.
The “day of my distress” could refer to the time when David found himself in a weak and helpless situation. It was then that his enemies came against him, but YHWH proved to be his support, backing him up as his defender. The Most High brought him into a wide place, delivering him from the seemingly hopeless and cramped condition that left no room open for escape. David attributed this rescue to YHWH’s having found delight or pleasure in him. In the Septuagint, the verb for “deliver” or “rescue” is in the future tense, again indicative of David’s confidence in what YHWH would do for him.
David believed that YHWH had rewarded him with deliverance because of his having been righteous or upright. He had been repaid or recompensed because he had not defiled his hands through corrupt acts. David’s hands were clean. He had adhered to YHWH’s “ways” or the commands set forth in his law. He had stuck loyally to his God, not impiously departing from him.
David kept YHWH’s judgments or laws before him, evidently indicating that he always desired to be guided by them. He did not turn away from the divine statutes, suggesting that he faithfully observed them.
David proved himself blameless before YHWH and preserved himself from guilt or iniquity. Therefore, he felt that his God had repaid him according to his righteousness or uprightness and according to the cleanness of his hands. In YHWH’s sight, David’s hands were undefiled, not having been used for base ends. The future tense of the verbs in the Septuagint would point to David’s confidence in his being repaid or recompensed in keeping with the upright manner in which he had conducted himself.
He recognized that personal conduct had a direct bearing on God’s response to the individual. With those who are loyal, YHWH would prove to be loyal, dealing with them compassionately. Those who demonstrate themselves to be blameless would find him to be blameless, evidently in the sense that he would never fall short of the highest standard of faultlessness when recompensing them. If they maintain purity or cleanness in their life, he, as the Holy One, would express to them his purity, evidently through his aid, guidance, and blessing.
With those who are “crooked” or “perverse,” he would respond in kind. This does not mean that YHWH would act in the morally crooked manner of corrupt persons, but his dealing with them would be as persons having his disapproval and coming under his curse instead of experiencing his favor and blessing.
YHWH will rescue the humble or needy, the ones who find themselves in a weak and helpless condition but earnestly seek to do what is right. He will, however, debase or humiliate “haughty eyes,” that is, those whose look betrays an arrogant bearing characteristic of persons who despise and mistreat the poor.
18:28-42(29-43)
YHWH’s lighting David’s lamp apparently meant providing him with the needed illumination or guidance to see the path to be followed. With the Most High lighting his lamp, he would not be walking in darkness and could avoid actions that would lead to his injury. Because YHWH did light up his darkness or whatever obscured his vision and so could have been perilous, David could be confident about the course he was pursuing.
He looked to YHWH to make him victorious in warfare. With his God, David could “crush” a “band” of either warriors or raiders. According to the Septuagint, he would be rescued. Knowing that his God was backing him up, he could scale a wall of a fortified city.
David acknowledged that he could rely on God for everything. God’s way is “perfect,” without a single flaw, and therefore always trustworthy. YHWH’s “saying” or every expression that proceeds from him is refined or pure, without the slightest departure from absolute truth. He is like a protective shield for all who “take refuge in him” or, according to the Septuagint, “hope in him,” looking to him for aid and security.
There is no God like YHWH. He is without equal. There is no “rock” other than YHWH, for he alone can provide the refuge and security of a strategically located crag in mountainous terrain. These are the answers to the rhetorical questions: “Who [is] God besides YHWH?” “And who [is] a rock [God, LXX] except our God?”
God’s girding David with “strength” may refer to his being strengthened to wage war. For the Most High to make David’s way “perfect” or flawless apparently means that he would remove all obstacles standing in the way of success.
David credited YHWH with making his feet like those of hinds or deer. This suggests that he was granted surefootedness, agility, and swiftness.
The reference to “my heights” could mean the elevated places where David sought refuge. (In the Septuagint, however, the Hebrew first person singular suffix for “my” is not translated.) On eminences, his God set him, assuring him of remaining in a safe position.
Regarding his God, David said that he trained his hands for war. Apparently for this reason, his arms could bend a bow of copper or bronze. This would not necessarily be a bow made of solid copper or bronze but one decorated with metal. There is a possibility, however, that David was using a figure of speech to indicate the strength he had been divinely granted, that is, strength sufficient to bend a bow of bronze or copper. According to the Septuagint, God had made David’s arms like a bronze or copper bow, that is, strong for waging battles.
YHWH had given David a shield of salvation or deliverance. In connection with “salvation” or “deliverance,” the Masoretic Text includes a second person singular suffix (“your,” applying to the deliverance YHWH provided as by a protective shield). The Septuagint, however, reads “my,” indicating that divinely given protection saved David from being harmed by his assailants. God’s hand of power, his right hand, sustained or supported David. This assured the psalmist of a successful outcome for his undertakings.
David did not take credit for having attained greatness through his personal accomplishments. Instead, he acknowledged that God’s condescension in being willing to help him made him great. The Septuagint rendering, though, conveys a different meaning: “Your discipline supported me to the end, and your discipline will teach me.”
Beneath David, God had widened a place for his step, which meant that he had not been hemmed in and experienced serious difficulty when negotiating a particular course. His ankles did not turn, causing a fall that would have been disastrous in times of battle.
With divine help, David would chase after his enemies and overtake them, not turning back from battle until they were “consumed” or completely defeated. He would shatter them so thoroughly that they would have no power to rise up again and pose a future threat. Under his feet, they would fall, indicating that he had gained a decisive victory.
Triumph over his enemies was made possible because YHWH had girded him with strength to wage war and made those rising up against him or his antagonists plunge before him in shameful defeat. The Almighty gave him the backs of his enemies, either meaning that they turned to flee or that he, to indicate his triumph over them, could place his feet on their backs. (Compare Joshua 10:24.) David exterminated those who hated him.
The hateful antagonists cried for help, but there was no deliverance for them. YHWH did not answer them.
The crushing defeat was so thorough that it was comparable to David’s reducing the enemies to fine dust that the wind could blow away or making them like the mire of drenched, unpaved streets that can be scooped up and “poured out.” According to the Septuagint, he would “crush” them “like the mud of the [city] squares.”
Psalm 18:43-50(44-51)
The “strife of people” from which God delivered David likely refers to attacks against him. According to 2 Samuel 22:44, the people are David’s people (“my people”) or fellow Israelites. In the Septuagint, the reference specifically is to controversies (the plural of antilogía) or gainsaying, but the Greek term in 2 Samuel 22:44 is a form of máche, meaning “battle,” “combat,” or “strife,” and the text reads “peoples,” not “my people.”
Evidently because of having defeated nations with divine help, David spoke of God’s making him “head” or ruler of nations. People whom the psalmist had not even known or with whom he had no previous dealings would serve him or submit to his rule. Upon hearing about David’s successful exploits, they would obey him. “Sons of foreigners” or aliens would “deceive” him, apparently in the sense that, out of fear, they would feign submission.
“Sons of foreigners” lost “heart” or courage. The Septuagint speaks of them as “growing old” or “becoming worn out,” suggesting a loss of strength. Out of their fortresses, they came trembling or, according to the Septuagint, “they limped from their paths.”
Unlike the lifeless gods other nations revered, “YHWH lives.” He was the “rock” (“my God,” LXX) on whom David relied for security and who deserved to be “blessed” or “praised.” As the God who brought about David’s salvation or deliverance, he would indeed be “high,” “uplifted,” or “exalted.”
In making it possible for David to triumph, YHWH had proved to be the God who executed vengeance for him and subjected people under him. The Most High delivered him from his enemies and exalted him by making it possible for him to triumph over those who had risen up against him.
The expression “man of violence” could refer to Saul who had wanted to kill David. It is more likely, however, that the words are to be understood as having a collective sense. From all men who were determined to attack David, God had rescued him.
Because of all that YHWH had done for him, David resolved to “confess,” “acknowledge,” or “laud” him among the nations, letting others know about his God. To God’s name or the person represented by the name, to YHWH, David would sing praises.
Probably because of attaining remarkable victories when faced with seemingly impossible odds, David referred to YHWH as having made the “deliverances of his king” great. Based on his experiences, he could say that YHWH acts with “compassionate concern,” “abiding loyalty” (chésed) or “mercy” (éleos, LXX) toward “his anointed one, to David and to his seed [offspring],” for time without limits or for eternity.
Notes:
For comments about the divine name (YHWH), see Psalm 1.
In 2 Samuel 22:2, the reference (Psalm 18:1[2]) to David’s loving YHWH is not included.
After “my retreat” (Psalm 18:2[3]), 2 Samuel 22:3 adds “and my refuge, my savior; you save me from violence.”
Instead of “cords of death” (Psalm 18:4[5]), 2 Samuel 22:5 reads “breakers of death.”
In Psalm 18:4(5), the Hebrew word for “overwhelm” (ba‘áth) can also mean “fall upon,” “startle,” “frighten,” or “terrify,” whereas the corresponding term in the Septuagint (ektarásso) has the sense of “confound,” “agitate,” or “trouble.”
In 2 Samuel 22:8, “foundations of the mountains” (Psalm 18:7[8]) is “foundations of the heavens.” To the observer, high mountains appear as if they are touching the heavens or the sky, and so may here be referred to as the “foundations of the heavens.”
Psalm 18:12(13) reads, “From the brightness before him, his [the, LXX] clouds passed through — hail and coals of fire.” The parallel verse in 2 Samuel (22:13) is shorter. “From the brightness [light, LXX] before him, coals of fire were kindled.”
In the Septuagint, the words “hail and coals of fire” appear in verse 12 (13) and, unlike the Masoretic Text, are missing in verse 13 (14). These words are also not found in 2 Samuel 22:14.
In connection with “lightning,” the point about “flashing” (Psalm 18:14[15]) is not included in 2 Samuel 22:15.
Instead of referring to YHWH’s lighting David’s lamp (as in Psalm 18:28[29]), 2 Samuel 22:29 speaks of YHWH as being David’s lamp.
2 Samuel 22:33, refers to God as “my refuge of strength” or “my strong refuge,” whereas Psalm 18:32(33) indicates that God girded David with strength.
After “shield of salvation” (as in Psalm 18:35[36]), 2 Samuel 22:36 does not include the words “your right hand sustained me.”
Instead of “dust before [the] wind” (as in Psalm 18:42[43]), 2 Samuel 22:43 reads “dust of the earth.”
After “mire of the streets” (as in Psalm 18:42[43]), 2 Samuel 22:43 says “I pulverized them and trampled on them,” not “I poured them out.”
With the exception of not including the designation “Lord,” Romans 15:9 parallels the text of Psalm 18:49(50) (17:50, LXX). In the letter to the Romans, the words are quoted to indicate that, based on what non-Jewish peoples would hear, they would glorify God for his mercy.
In the concluding verse, the Hebrew word chésed may be understood to denote graciousness, abiding loyalty, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, the corresponding word is éleos (mercy, pity, or compassion).
The Hebrew expression commonly understood to mean “to [the] director” is rendered “to the end” in the Septuagint. Although the Hebrew word natsách is thought to designate the “leader” or “musical director,” this is uncertain.
Psalm 19 (18, LXX) is attributed to David. As a shepherd watching over the flock by day and night, he was deeply impressed by what he saw when looking up at the celestial dome.
As a man of faith, David perceived that the heavens or the skies above him testified to God’s glory or grandeur as the Creator. The celestial dome, with the sun during the day and the moon and stars during the night, proclaims the “work” of God’s “hands.”
David acknowledged that the declaration of God’s glory continued day after day and night after night. The testimony is cumulative. With the rising and setting of the sun each day, “speech” or testimony pours forth about the Creator. When the moon and the stars become visible at night, knowledge regarding him (including his power and wisdom) is revealed. (Compare Romans 1:20.)
The impressive testimony is conveyed without audible speech or words. Nevertheless, it extends to every part of the earth as if a “line” had been cast out everywhere for the purpose of measuring. (Instead of “line,” the Septuagint reads “voice,” which rendering is also found in numerous modern translations.) The “words” or message the celestial dome conveys each day and each night reaches every corner of the habitable land.
“In them,” evidently the “heavens,” God has pitched a tent for the sun. Possibly, because it disappears at night, the sun is here portrayed as going into its divinely appointed tent. Then, in the morning, it appears in all its bright splendor, much like a joyous bridegroom when leaving his chamber. Like a “strong man” or victorious warrior, the sun dispels the darkness of the night and triumphantly “runs” from the location of its rising to the place of its setting. Nothing is hidden from or escapes from its heat or warmth.
The psalmist next focuses on the law, which provides additional testimony regarding the Most High. YHWH’s law (evidently the Mosaic law; “laws,” according to a Dead Sea Psalms scroll) is perfect or flawless, adapted ideally for its purpose and the people to whom it had been given. This law turns back the “soul” or the individual. Its guidance can prompt the one straying from the right path to be corrected and thus to return to the divinely approved course. The Hebrew could also be understood to mean that the law “revives” the soul, bringing refreshment to the individual observing it. This would be because of the benefits resulting from obedience to the law.
The “testimony of YHWH” or the revelation he has provided in his law for guidance is trustworthy, making it possible for even those with limited insight or experience to conduct themselves wisely. According to the reading of the Septuagint, this testimony makes “infants” (népios) wise.
The “instructions of YHWH” or the “precepts” contained in his law are “straight” or “right.” Because following them leads to the best possible outcome and the greatest benefits for all concerned, these instructions make the “heart” or the deep inner self rejoice. The person who endeavored to live by these instructions experienced great inner joy.
The “commandment of YHWH” is “clean” or pure in every respect. It is untainted by any of the debased and obscene rituals that, in David’s time, were common among worshipers of nonexistent deities. This “commandment” (the law in its entirety) “lights up” the eyes, making it possible to see clearly the divinely approved course that should be followed.
A wholesome “fear” of or reverential regard for YHWH is “clean” or pure. It is the very opposite of the degrading terror associated with the nonexistent deities whose anger the deluded worshipers sought to appease by the abhorrent practice of child sacrifice.
The wholesome fear of YHWH, demonstrated by an obedient response to his law because of love for him, endures to time without limits or for eternity. It is an abiding reverential attitude and not a fear characterized by periodic feelings of hideous terror.
YHWH’s “judgments,” as set forth in his law, are “true,” never deviating from absolute truth. They are “righteous” in every respect, always conforming to the ultimate standard of justice. These “judgments,” from the standpoint of a person’s wanting them as a guide, are more desirable than gold (“and precious stone,” LXX) and sweeter than honey or the drippings from honeycombs. As a “servant” of YHWH, David acknowledged having been warned by these judgments, evidently in the sense that he had been made fully aware of choices that would have resulted in harm to himself and others. (According to the Septuagint, however, “your servant guards them,” that is, the judgments.) He recognized that observing these judgments, living in harmony with them, brought a “great reward.” This “reward” was the enjoyment of an approved relationship with YHWH and his favor, guidance, help, protection, and blessing.
David knew how easily one could slip into sin, failing to live uprightly according to God’s law. The question about “errors” or missteps suggests that one may fail to recognize them as transgressions. Therefore, the psalmist appealed to be cleansed or acquitted from hidden failings or wrongs that were not perceived as such.
Furthermore, he, as YHWH’s servant, wanted to be restrained from presumptuous wrongdoing, deliberate acts of disregard for divine law. He prayed not to be dominated by or to come under the control of these acts, as such subservience would have meant living a life of sin. His being kept back from presumptuous lawlessness would have resulted in his being “complete” or “blameless” (LXX), not marred by a sinful life, and innocent from great or serious transgression.
David’s heartfelt desire was that the words of his mouth, the expressions he made to others, would be acceptable to his God. His concern, however, was not limited to the spoken word. David also wanted the meditation of his “heart” or his inner self to find acceptance before the “face” of YHWH, his “rock” (“helper” [LXX], the one upon whom he could depend to provide aid, safety, and protection) and “redeemer” (the source of deliverance from dangers).
Notes:
For comments about the divine name (YHWH), see Psalm 1.
In his letter to the Romans (10:18), the apostle Paul quoted the first part of Psalm 19:4(5) or 18:5 (LXX) to show that the message about the Christ had gone out everywhere. His quotation is exactly the same as the Septuagint rendering.
In the concluding portion of 19:4(5) or 18:5 of the Septuagint, the Greek reads, “in the sun he has placed his tent.” Possibly this rendering arose because the Septuagint translator did not understand “in them” to refer to the heavens.
Instead of “mighty man” or “warrior” (19:5[6]), the Septuagint (18:6) says “giant” (gígas).
The rendering of 19:13(14) or 18:14 (LXX) has a different focus in the Septuagint. “And spare your servant from strangers. If they do not lord over me, then I will be blameless and I will be purified from great sin.”
In the concluding verse, the Septuagint reads “before you,” conveying the sense of the Hebrew “before your face.”
It is noteworthy that the testimony to which the psalmist referred was perceived by non-Israelites but interpreted in polytheistic terms. In his De Natura Deorum (On the Nature of the Gods), the Roman orator and writer Cicero (106-43 BCE) quoted the Greek philosopher Aristotle (384-322 BCE). “If,” he says, “there were men who had always lived underground in fine and well-lit houses which had been adorned with statues and paintings, and equipped with all the things which those who are considered well-to-do possess in abundance, who had, however, never come forth into the upper world, but had learned by fame and hearsay of the existence of certain divine powers and natures, and had then at some time, through the jaws of the earth being opened, been able to come forth from those hidden regions, and to pass into these parts which we inhabit,—when they had suddenly obtained a sight of the land and seas and sky, and had marked the vastness of the clouds, and the force of the winds, and had beheld the sun, and had marked not only its size and beauty, but also its power, since by diffusing light over the whole sky it caused day,—and when, again, after night had overshadowed the earth, they then perceived the whole sky studded and adorned with stars, and the change in the light of the moon as it alternately waxed and waned, and the rising and setting of all these bodies, and the fixity and unchangeableness of their courses through all eternity,—when they saw those things, they would assuredly believe both that the gods existed and that these mighty works proceeded from them.” (Book II, XXXVII, translated by Francis Brooks (London: Methuen, 1896)
Possibly the Hebrew designation natsách designates the “musical director.” As in other superscriptions, however, the Septuagint reads, “To the end.” The psalm is attributed to David and relates to a time when the Israelites faced a serious military threat.
In this psalm, the singular “you” (as the concluding verse suggests) may apply to the king. Possibly as a song, it was often used when the Israelites went into battle.
Evidently an eminent enemy attack gave rise to the distress. The prayerful desire was that YHWH would respond to the king with needed assistance and provide protection. YHWH’s being referred to as the “God of Jacob” called attention to the relationship the king enjoyed as a descendant of Jacob or Israel; he was one of God’s people. The “name” represented the person, and so the God of Jacob is identified as the One who would place the king “on high” or out of the reach of danger.
In David’s time, the “holy place” was Zion, the site where the ark of the covenant (representative of YHWH’s presence) was located in a tent. Although possibly having to fight on foreign soil, the king (and his warriors) could be confident that YHWH, who resided representatively on Mount Zion, would not be hampered by distance in providing help and support from his representative dwelling place.
Before going into battle, the king would arrange to have sacrifices offered, and these sacrifices constituted an appeal for YHWH’s aid. (Compare 1 Samuel 13:9-12.) The words of the psalm are an appeal for YHWH to favorably remember all the sacrifices. The parallel thought is that YHWH would regard the whole burnt offerings or holocausts as being “fat,” perhaps meaning “choice” and, therefore, approved.
The king’s heart desire (and that of every warrior) would have been to gain the victory and not to suffer humiliating defeat. Therefore, in this psalm, the prayerful wish expressed is that YHWH grant this desire and also fulfill all the counsel. This counsel would have been the plan formulated for meeting the military threat, and the fulfillment thereof would mean that its execution would prove to be successful.
YHWH’s granting victory would make it possible for the army (and the nation as a whole) to shout for joy. The banners may have been signs that identified various parts of the army, and these banners would be raised in the name of God, that is, in recognition of what he had done for the victors.
Next, the focus is again on the individual (singular “you”), apparently the king. The prayerful desire is that YHWH fulfill all the king’s petitions.
As YHWH’s anointed one, the king could confidently express that he knew that YHWH would provide help. Aware that Zion was only YHWH’s representative dwelling place, the king could speak of the answer to his appeals as coming from the “holy heavens.”
YHWH’s hand is representative of his power. The right hand would signify the very best or the fullness of that power being brought to bear in effecting impressive deliverance.
Other nations trusted in their military might, boasting about their chariots and horses. Faithful Israelites, however, would “remember” or call to mind the name of YHWH their God. It was to him that they gave the credit for their victories and deliverance from enemy assaults. Those relying on military might would “bow down” and fall in shameful defeat, but those who trusted in YHWH, though it might appear that they had fallen, would rise and stand erect as victors.
The psalm concludes with the petition that YHWH save the king or grant him victory and that he answer the people when they cry out to him for aid. Accordingly, both on an individual level in the case of the king and from the standpoint of God’s people as a whole, the psalmist voiced unshakable confidence in divine assistance.
Notes:
In verse 1(2), where the Masoretic Text refers to being placed “on high,” the Septuagint has a form of hyperaspízo, meaning “protect,” “shield,” or “protect as with a shield.”
Verse 3(4) concludes with “selah.” This expression is of uncertain meaning. In the Septuagint, the rendering is diápsalma and is thought to designate a “pause” or a “musical interlude.”
In verse 5(6), the Septuagint does not mention “banners” but reads, “and in the name of our God we will be magnified.” This is almost identical to the Septuagint wording in verse 7(8), “but we, in the name of the Lord our God, will be magnified.” The Masoretic Text, however, there refers to “remembering” the name of God.
Instead of an expression for “bow down” (verse 8[9]), the Septuagint uses a form of sympodízo, which can signify “bind the feet” or “bind hand and foot.”
For a discussion of the divine name (YHWH), see Psalm 1.
The Hebrew expression rendered “to the end” in the Septuagint is commonly understood to mean “to [the] leader” or “to [the] musical director.” Although the Hebrew word natsách is thought to designate the “leader” or “musical director,” this is uncertain.
This psalm is attributed to David and relates to his kingship.
The king rejoiced in YHWH’s strength, evidently meaning the strength manifested in divinely provided assistance to triumph over enemies. Attacking forces and their armaments were no match against this strength. Salvation or deliverance from the foe provided the basis for the king to exult greatly or exceedingly.
Appreciatively, David, as king, acknowledged God’s granting his heart’s (soul’s, LXX) desire and not withholding the request of his lips. The desire of David’s “heart” or inmost self and the prayer of his lips, as revealed in the context of this psalm, would have included a long life and rescue from enemies.
Evidently in response to the king’s requests, YHWH “met” him with goodly blessings. Upon the king’s head, the Most High placed a crown of gold or, according to the Septuagint, of precious stone. In view of the context dealing with triumphs over enemies, this crown likely is a crown of victory and not a royal crown. The words of this psalm may allude to David’s victory over the Ammonites and the crown taken from “Malcam,” possibly meaning the Ammonite god Milcom. (2 Samuel 12:30)
In response to the petition for life, he was granted his request—“length of days” to time without set limits or “for ever and ever.” This probably denotes his being able to enjoy a long life. (Compare Nehemiah 2:3.) Another possibility is that David’s life would continue through the royal line that was divinely promised to remain for eternity.
Because of the salvation or deliverance from enemies he had been divinely granted, David enjoyed great glory or impressive dignity. The Most High had bestowed majesty (glory, LXX) and splendor (magnificence, LXX) upon him.
God had made him most blessed for time without any limits or, according to the Septuagint, would give him a blessing in ages to come or eternally. David experienced gladness from the joy of God’s “face,” meaning either a joy stemming from an awareness of the divine presence or the recognition of divine favor in the form of guidance, aid, and protection.
The introductory “for” (ki, Hebrew; hóti, Greek) may be understood to introduce the reason for David’s having been made divinely blessed and glad. He trusted in YHWH and was confident that, because of the Most High’s “abiding loyalty” (chésed) or “mercy” (éleos, LXX), he would not be shaken or experience a calamitous fall.
Evidently because he was the “anointed one of YHWH,” David referred to his enemies as YHWH’s enemies and persons who hated the Most High. He confidently declared that YHWH’s “hand” would find these enemies and his “right hand” would find these haters, indicating that they would be unable to escape God’s reach and the execution of his judgment against them.
The adversaries would be made a “blazing furnace,” apparently in the sense that they would be brought to their finish as if consumed in the fire. This would happen at the “time” of God’s “face,” or when he would manifest himself to take action. Then, in his wrath, YHWH would “swallow up” or “confound” (LXX) these enemies, and fire would consume them. Their destruction would be complete, with their “fruit” or offspring being killed and thus removed from the land and their “seed” or children ceasing to be among the “sons of men” or humankind.
When fighting against David as YHWH’s anointed one, the foes made themselves God’s enemies, and all their schemes and plots against David were also directed against the Almighty. Therefore, whenever these enemies schemed evil against God and plotted mischief, they would not succeed.
The obscure Hebrew text of 21:12[13] may be understood to mean that the enemies would be forced to turn back in flight on account of YHWH’s readying his “bowstrings” to shoot arrows at their “face.” Another possibility is that YHWH is represented as being ahead of them as they fled, prepared to aim arrows directly at their “face” or bringing about their destruction. Their attempts to escape would fail. (See the Notes section.)
On account of the deliverance YHWH had effected, he would be exalted in his strength or his mightiness would be revealed in an impressive way. This would provide the basis for all who shared in the deliverance to “sing” about and “praise” his might or “mighty deeds” (LXX).
Notes:
Regarding the divine name (YHWH), see Psalm 1.
The meaning of the Hebrew expression “selah” (21:2[3]) is not known. In the Septuagint, the expression is rendered diápsalma, understood to mean “pause” or “musical interlude.”
In 21:7(8), the Hebrew word chésed may be understood to denote graciousness, abiding loyalty, and mercy. It is a compassionate care and loving concern that expresses itself in action. In the Septuagint, the corresponding word is éleos (mercy, pity, or compassion).
The words about turning back (21:12[13]) are obscure in the Masoretic Text (“you will make them a shoulder”). Equally obscure is the Septuagint rendering (“you will make them a back”), with the remainder of the verse differing from the Masoretic Text in not mentioning “bowstrings” (“in your remaining ones, you will prepare their face”). The Septuagint rendering could mean that God would make the enemies a “back” that turns away in flight; and with the “remnants” or “remaining ones” of his people (the Israelite survivors), he would prepare the “face” of the enemies for their downfall.
The Hebrew expression generally understood to mean “to [the] leader” or “to [the] musical director” is rendered “to the end” in the Septuagint. Uncertainty exists about whether the Hebrew word nátsach means “leader” or “director.”
The words “according to the hind of the dawn” may indicate a musical composition to the accompaniment of which this particular psalm would have been sung. Another possibility is that it is a musical designation, the significance of which is not known. The Septuagint reads, “concerning the assistance of the early morning.”
Psalm 22 (21, LXX) is ascribed to David. Because of having been granted the prophetic gift and receiving a divine revelation through the prophet Nathan that his dynasty would continue, David used language that found fulfillment in the experiences of Jesus, the foretold Messiah and the permanent heir in the royal line. (2 Samuel 7:10-17; Luke 1:31-33; 69, 70; Acts 2:29-31) While there are clear Messianic references in Psalm 22, the words apparently also have a historical background (which is the focus of the commentary). Accordingly, there is no need to look for Messianic applications when no supporting biblical evidence exists. (For the Messianic aspects, see the Notes section.) Often such applications are forced and do not contribute to a better understanding of the text.
Apparently faced with extreme distress and finding himself in a state of helplessness, the psalmist cried out to his God, “Why have you abandoned me?” Unaware of any guilt on his part that would have led to divine disapproval and being forsaken to his enemies, he could not understand this development, and the question revealed his innocence. It appeared to David that God had distanced himself, not responding to the words of his “roaring,” his loud outcry of distress, and effecting his deliverance.
He cried out during the day, but God did not answer. Even at night, David did not remain silent, evidently continuing to cry out. The Hebrew could also be understood to mean that he had no rest or repose during the night. According to the Septuagint, his outcry would not be accounted to him as “folly.”
David knew God to be “holy” or pure, and this would have made it especially difficult for him to understand why the distressing situation continued. The reference to God’s dwelling in or sitting on the praises of Israel suggests that, as these praises ascended, he would be surrounded by them like a habitation or enthroned on them. In the Septuagint, however, God, “the praise of Israel” or the One whom the people laud, is portrayed as dwelling in the holy places.
Reflecting on past dealings, the psalmist declared that the Israelite forefathers trusted in God. They trusted in him, and he delivered them.
Their trust had not led to disappointment. They cried to him and were delivered. Because of their trust in him, they did not experience shame or suffer humiliating defeat before their enemies.
By contrast, David found himself in the position of a “worm,” and not a man. He appeared to be a helpless creature amounting to nothing, was ridiculed, and treated with contempt.
When seeing his pitiable state, people mocked him. They “separated” or parted their “lips,” evidently opening their mouths to hurl insults. In a gesture of contempt, they wagged their heads.
In the Hebrew text, the opening word of the taunt is “roll” (the imperative second person singular masculine form of galál), with the possible implied object of “roll” being “burden,” that is, a burden to be rolled upon YHWH. In the Septuagint, however, the verb is a form of elpízo, meaning “hope” or “trust.” Modern translations vary in their renderings—“you relied on” (NAB), “commit your cause to” (NRSV), “he trusts in” (NIV), or “let him commit himself to” (Tanakh) YHWH. The mockery continued: Because the psalmist looked to God, let God rescue him; let God deliver him, for he delights in him. (See additional comments in the Notes section.)
In speaking of God’s taking him from the womb, the psalmist appreciatively attributed his life to the Most High who had made his birth possible. David also acknowledged that God had made him secure upon his mother’s breast, continuing to sustain and care for him in his mother’s arms. From the “womb” or from the time he was born, he was thrust upon YHWH. There was never a time when YHWH was not his God. From his mother’s womb or from his birth, this had been the case.
On account of this relationship from the very start of his life, he pleaded that God would not be far away (“turn away,” LXX) from him or too distant to provide aid. With distress being at hand and closing in on him, David needed his God to be nearby, for no one else could provide help.
His enemies surrounded him like many fierce bulls ready to gore, like strong bulls from Bashan (a region east of the Jordan that was well-suited for raising cattle). (Compare Numbers 32:1-5, 33.) The Septuagint makes no mention of Bashan but refers to the animals as “fat bulls.”
With their mouths wide open, these foes were also like a lion, rending and roaring. They were prepared to pounce on David and tear him to pieces.
Faced with formidable enemies, David depicted himself as powerless, comparable to being poured out like water from a vessel. When referring to all his bones as being separated, he seemingly meant that his situation could be likened to a condition where the limbs did not function properly, making any escape impossible. His “heart” had become like wax, losing its motivating and energizing capacity. It melted in his “inward parts,” indicating that he lost his courage.
He lacked strength, for it had dried up like a discarded fragment of earthenware that would soon crumble. Apparently his mouth proved to be so dry that he could not speak, for his tongue stuck to his “jaws,” probably meaning his gums. The Septuagint, however, reads “throat,” not “jaws.” David had been reduced to the point where he felt that God was laying him in the “dust of death” or abandoning him to death and burial in the dust.
Like vicious scavenger dogs, his enemies surrounded the psalmist. “A company of evildoers” encircled him, bent on bringing about his downfall. Seemingly no avenue of escape existed. The foes were at his hands and feet like a lion before its prey. The Septuagint, though, makes no mention of a lion but reads, “they pierced my hands and feet.” This rendering also has the support of a Dead Sea Psalms scroll (5/6HevPs), suggesting that the Septuagint is based on a Hebrew text differing from the Masoretic Text.
In his weak and emaciated state, the psalmist could count all his bones, which evidently would have been visible underneath the skin. According to Septuagint manuscripts, his enemies counted all his bones. They looked at him and found malicious pleasure in seeing him in this pathetic state.
The psalmist portrayed the enemies as having stripped him of his garments. They distributed them among themselves by casting lots to determine who would get each piece.
Again, as in verse 11(12), the psalmist pleads for YHWH not to be far away. He looked to his God as his “strength,” praying that he hasten to his aid. According to the Septuagint, his plea was for God’s help not to be distant.
David petitioned God to deliver his “soul” or life from the sword and from the “hand of the dog,” evidently meaning the power of the enemy. The expression “my only one” apparently is to be understood as meaning his own precious life. In the Septuagint, “my only one” is rendered “my only-begotten” (monogené mou), the life that was uniquely his own.
David continued to liken his enemies to wild animals, pleading to be saved from the lion’s mouth and from the horns of wild bulls (“unicorns,” LXX). In the Masoretic Text, the concluding expression is “you answered me,” which may mean “you came to the rescue.” Instead of “you answered me,” the Septuagint says “my humiliation.” This reading suggests that the petition is for deliverance from the humiliation vicious enemies could inflict upon him.
From this point onward, the psalmist depicted himself as one who had been delivered and expressed his deep gratitude to YHWH. To his “brothers,” apparently meaning fellow Israelites and paralleling “in the midst of the congregation,” he would declare God’s “name,” evidently relating the marvelous deliverance the Most High had brought about, and he would praise him for it.
He invited all fearers of YHWH to join him in this expression of praise. These fearers of YHWH are also “sons of Jacob” or “sons of Israel” (God’s people descended from Jacob or Israel) and were called upon to “glorify” and be in fear of or have reverential regard for YHWH.
There was good reason for acting on the psalmist’s invitation because of YHWH’s dealings with the afflicted. Unlike merciless humans who add to the suffering of those in distress by looking upon them with contempt, the Most High never despises or detests the affliction of those who are afflicted, poor, or lowly. According to the Septuagint, he has not disdained or been irritated by the supplication of the poor. He does not hide his face from them, refusing to turn his attention to their sad plight, but listens to their cry for aid. In the Septuagint, the psalmist is represented as the one whose cry was heard (“did not hide his face from me,” not “from him”; “I cried,” not “he cried”).
David’s praise in the great congregation (evidently that of Israel) had its source in YHWH, whose saving acts provided the basis for the laudation. When in dire straits, David had apparently made vows. Evidently, therefore, in response to the aid provided, he was determined to pay his vows in the presence of those who feared or had reverential regard for YHWH.
In view of the divine help he had been granted, the psalmist expressed the confidence that the needy or godly lowly ones would eat and be satisfied. All those seeking YHWH, desiring his approval, guidance, aid, and blessing, would praise him, apparently for all that he had done for them. The expression about their “hearts” living forever may signify their being granted a long and blessed life.
David envisioned that people outside the borders of Israel — “all the ends of the earth” — would “remember” (probably God’s deliverances of his people) and turn to YHWH and that all the families of the nations would bow down to him or worship him.
The reason for their bowing down before YHWH is his being the possessor of royal dominion. He rules over the nations.
The reference to their “eating” may refer to their living sumptuously. Having eaten, all the “fat ones” (the rich or prosperous ones) of the earth or land would bow down before YHWH, acknowledging him as having royal dominion. Those going down to the dust, or being reduced to lifeless dust when they die, will bow before him. Not a single one of those going down to the dust can keep his “soul” or himself alive. (See the Notes section for additional comments.)
Because of who YHWH is and what he has done, a “seed” or offspring would serve him. This is because those who witnessed the Lord’s activity would tell the coming or future generation about him.
“They” would come and announce God’s righteousness or justice (evidently as revealed by his helping those in distress). The words “they will come” may be understood to refer to the future generation that would arrive on the scene. These words, however, are not included in the Septuagint and numerous modern translations. To those yet to be born, “they” (the new generation) would announce what the Most High has done (probably the activity that revealed his justice).
Notes:
In Matthew 27:46 and Mark 15:34, the words of the crucified Son of God are those found in Psalm 22:1(2). Although the thought is the same, the Greek in the Matthew (theé mou theé mou, hinatí me enkatélipes) differs from that in Mark (ho theós mou ho theós mou, eis tí enkatélipés me; slightly different manuscript readings of Mark exist), but both are closer to the reading of the Masoretic Text than is the Septuagint. The Septuagint rendering is, “O God, my God, pay attention to me; why have you forsaken me?” The outcry indicated absolute innocence and the deep sense of pain from having been abandoned (for his Father did not intervene).
Those who taunted the crucified Son of God wagged their heads. (Compare Psalm 22:7(8) with Matthew 27:39.)
The taunts hurled at the crucified Son of God parallel the words of Psalm 22:8(9). (Matthew 27:43)
In the second part of verse 15(16), a partially preserved Dead Sea Psalms scroll differs from the Masoretic Text and seems to read, “my tongue melts in my mouth. They have placed me as the dust of death.” (The Dead Sea Scrolls Bible) Like the sticking of the tongue to the gums, the “melting” of the tongue seemingly points to inability to speak. The reference to “they” or the enemies differs from the Masoretic Text, which attributes the developments to God (apparently in the sense of his permitting it).
In verse 16(17), the Greek word for “pierce” (a form of orýsso) basically means to “dig” or “dig out.” It is not the same term (ekkentéo) used regarding the “piercing” of Jesus’ side (John 19:37; Revelation 1:7), but believers in the first century evidently understood that the words of Psalm 22:16(17) were thus fulfilled in the case of Jesus Christ.
The gloating of Christ’s enemies (Luke 23:35) and the dividing of his clothing fit the description of Psalm 22:17, 18(18, 19). After relating what the soldiers did with Jesus’ clothing and their decision to cast lots for the seamless garment, John 19:24 calls attention to the fulfillment of the scripture (Psalm 22:18[19]), which is then quoted. The Greek text of the quotation is identical to that of the Septuagint.
With the exception of the first word, the quotation of Psalm 22:22(23) in Hebrews 2:12 is the same as the Septuagint reading. In the letter to the Hebrews, the words of Psalm 22 are used to show that believers are Christ’s brothers whom he is not ashamed to acknowledge as such.
Translators have variously rendered verse 29(30), representing those going down to the dust as either being dead or about to die. The explicit renderings often are interpretive paraphrases. “All who sleep in the earth will bow low before God; all who have gone down into the dust will kneel in homage.” (NAB) “To him, indeed, shall all who sleep in the earth bow down; before him shall bow all who go down to the dust.” (NRSV) “All the rich of the earth will feast and worship; all who go down to the dust will kneel before him—those who cannot keep themselves alive.” (NIV) “All those in full vigor shall eat and prostrate themselves; all those at death’s door, whose spirits flag, shall bend the knee before Him.” (Tanakh) “All who are rich and have more than enough will bow down to you, Lord. Even those who are dying and almost in the grave will come and bow down.” (CEV) In view of the contrast with the “fat ones,” it may be preferable to regard those going down to the dust as being persons barely existing on account of their poverty.
In the concluding phrase of verse 29(30), the Masoretic Text reads, “and his soul not keep alive.” This could mean that those about to go down to the dust (or barely existing) are unable preserve their “soul” or life. The Septuagint, however, uses the first person singular (“and my soul lives to him”), indicating that the soul of the psalmist, or he himself, lives to God. A number of modern translations have chosen to adopt this meaning. “And I will live for the LORD” (NAB), “and I shall live for him” (NRSV).
For verse 30(31), the Septuagint continues the application to the psalmist. “And my seed will serve him. To the Lord, the coming generation shall be announced.”
In the concluding verse, Septuagint manuscripts read, “whom the Lord has made,” not “that he has made [or, done].”
This psalm is attributed to David. As a shepherd in his youth, he deeply cared about the welfare of his father’s sheep, leading them to pasture and water and courageously protecting or rescuing them from lions and bears. (1 Samuel 16:11; 17:34-36) In this psalm, he likened himself to a sheep under the protective care of YHWH, his shepherd.
With YHWH as his shepherd, he was confident that he would never find himself in a state of hopeless need or lack. In being well cared for, his situation was comparable to that of a sheep in a pasture, surrounded by abundant vegetation on which to feed and where there was ample space for rest. Like such a sheep, David would be at rest, content with what YHWH had done for him.
Besides leading sheep to pasture, a shepherd would also conduct them to streams so they could drink. He would locate fresh and gently flowing streams, not turbulent or stagnant waters. From David’s perspective, YHWH’s provisions for him were comparable to waters that would be refreshing and satisfy thirst.
Although David may have been exhausted or weary, YHWH restored or refreshed him (his “soul”). The paths in which he was led were ways of “righteousness.” They were the right paths, never putting him in harm’s way and always leading to benefits and blessings.
David acknowledged that YHWH did this for the “sake of his name.” As his shepherd, YHWH proved true to his word, always acting in harmony with what his name represented, the revelation of himself as the loving, merciful and just God. (Exodus 34:6, 7)
Assured of protective care, David would not give way to fear of being harmed when in a situation comparable to a valley or ravine where shadows hide possible dangers. The imagery suggests a narrow valley between cliffs, where beasts of prey may lurk in the shadows, ready to pounce upon a sheep passing by.
Because YHWH was with him, David believed that he would survive even the most terrifying and gloomy experiences. To him, divine protection was like the rod and staff of a shepherd. With the rod, a shepherd could beat off predators to protect the sheep. The staff, especially one with a crook at the top, could be used to take hold of a sheep’s leg and keep the animal from straying into dangerous areas. The sight of what to him was like a rod and staff proved to be a source of comfort or reassurance to David when faced with difficulties.
At this point, David evidently represents himself, not as a sheep, but as YHWH’s guest, one who is accorded hospitality and protection. In the very presence of foes, where they could not escape noticing it, YHWH arranged a table, supplying him with everything he needed and providing him with an avenue of escape when they might have thought they had him within their grasp to inflict harm.
It was common for a host to anoint the head of a guest with oil. (Compare Luke 7:46.) Applying olive oil, often perfumed, to areas of the skin exposed to the sun would have been refreshing. In speaking of YHWH’s anointing his head, David may have been referring to the refreshment and favor he had bestowed upon him. The Almighty’s provisions for him were so abundant that David could speak of his “cup” as overflowing.
Looking to the future, he confidently expected to be a recipient of divine goodness and abiding loyalty (Hebrew, chésed) or mercy (Greek, éleos) for the rest of his life. There would never be a time when YHWH would withhold from him what is good or fail to reach out to him compassionately in times of need or distress. Divine goodness and compassion would always be present as if continually following or running after him.
David also saw himself as a dweller in YHWH’s house for all the days that lay ahead. This house evidently was the tent where the sacred ark of the covenant was kept, and this was regarded as YHWH’s representative place of dwelling. In a literal sense, David could not live there throughout the rest of his life. But what he could do and ardently desired was to live in a manner that would allow him to enjoy YHWH’s favor and blessing as if a guest in his tent or house for the length or duration of days—all time to come.
Notes:
In verse 4, the Septuagint uses the expression “shadow of death,” whereas the Masoretic Text may be understood to mean “valley of gloom.” There is also a possibility that the Hebrew expression could signify “valley of the shadow of death.”
In verse 5, where the Masoretic Text reads “my cup,” the Septuagint rendering is, “your cup [is] intoxicating like the best,” probably meaning that the cup or portion from YHWH is as cheering as the best of wine.
See Psalm 5, regarding chésed and éleos.
The Septuagint (in the concluding verse) does not refer to “goodness,” as does the Masoretic Text.
See Psalm 1 regarding the divine name (YHWH).
This psalm is attributed to David. Of the significant events in his life relating to this composition would be the transfer of the ark of the covenant to Mount Zion. Among ancient cities, Jerusalem (or Zion) alone is called the “city of the great King.” (Matthew 5:35) The comments that follow take these factors into consideration.
The earth and all its bounty and those residing on the cultivated or developed land belong to YHWH, indicating that David recognized him as the Maker of everything. Based on its paralleling tevél (which can designate the cultivated or developed areas of the land), ’érets (earth) is doubtless to be understood as designating the land. This is confirmed by the fact that the psalmist spoke of it as being founded upon the sea and established upon the rivers. The land lies above the sea and rivers, giving the appearance that it is upon the sea (likely meaning the Mediterranean Sea) and upon the rivers.
YHWH’s hill evidently is Mount Zion. The question as to who would be able to ascend and stand in his holy place pertains to those who would make their ascent as his approved servants and stand as such at the sacred site. In David’s time, this would have been in the vicinity of the tent where the ark had been transferred.
Approved worshipers would be persons who had not misused their hands in lawless ways. Their actions would have been upright. In their heart, in their deep inner selves, they would be pure, free of deceit, jealousy, hatred and other base attitudes and motivations.
The upright person would not lift up God’s soul to vanity or worthlessness and would not make himself guilty of deceit when swearing. Lifting up “his soul” (God’s soul) may be understood to mean taking up God’s name in vain (as when swearing to a lie). A number of translations convey this basic meaning—“hath not taken My name in vain” (Margolis) and “has not taken a false oath by My life” (Tanakh). Numerous translations, like the Septuagint and the Vulgate, read “his” (not “my”). Regarding shav’ (vanity, emptiness, worthlessness) as meaning “idol” in this context, certain translators have rendered the Hebrew as “who does not lift up his soul to an idol” (NIV), “who are not devoted to idols” (NAB), and “don’t worship idols” (CEV).
The upright person is assured of YHWH’s blessing, which would include aid in time of need and the enjoyment of contentment and inner tranquility from having him as the unfailing source of security. For upright ones to be recipients of “righteousness” or “mercy” (LXX) would mean that they could always expect YHWH to respond to them as he has revealed himself to be—a just, merciful, and loving God. As the God of deliverance, he would come to their rescue.
Persons who are pure in deed, word, and motivation or attitude belong to the “generation” of those seeking YHWH, striving to live in a manner he approves. They would be seeking his face by conducting themselves in a way acceptable to him, allowing them to approach him as approved persons. Of all peoples then inhabiting the developed land areas, solely the descendants of Jacob recognized YHWH as the only God. Therefore, the psalmist’s designation “God of Jacob” was fitting.
At this point, the psalm focuses on the procession that brought the ark to Zion. By means of the ark, the symbol of his royal presence, YHWH was about to enter the gates of the ancient city, with a history dating back to the patriarchs. Those gates were told (likely by the priests carrying the ark), “Lift up your heads,” that is, elevate your height. Because the city was ancient, the entrances were also old, and so could be called “ancient entrances,” paralleling the designation “gates.” The reason for inviting these gates or ancient entrances (as a poetic figure of speech) to raise their height, enlarging the opening, was to admit the glorious personage, the great King YHWH.
In reply, apparently the guards stationed at the gates asked, “Who is this glorious King?” The answer from those in the procession (probably, more specifically, the priests transporting the ark), “YHWH strong and mighty, YHWH mighty in battle.” This was a fitting response, for David would have given YHWH the credit for the victory over the Jebusites that paved the way for making Zion the royal residence. Moreover, David would have acknowledged YHWH as having granted him two victories over the Philistines that frustrated their attempts to unseat him as king ruling from Zion. (2 Samuel 5:6-25)
Adding emphasis to the impressiveness of the event, a practically identical version of the refrain is repeated. The glorious King is identified as YHWH of hosts, the One under whose direction powerful forces of angels serve.
Notes:
In the Septuagint, the superscription is longer. Depending on the manuscripts, the addition could mean “for the first of the week” or “for the first of the sabbaths.”
The apostle Paul quoted from Psalm 24:1 (23:1, LXX) to show that believers could eat meat sold in the meat market, “for” the earth and all that fills it are the Lord’s. (1 Corinthians 10:25, 26) With the exception of “for” (needed to link Paul’s statement to the quotation), the words are the same as in the Septuagint.
The Septuagint (in verse 4) is more specific regarding the kind of swearing—“he did not swear with deceit to his fellow.”
The expression “selah,” at the end of verse 6, comes at a point where there is a distinct change in subject matter. It is rendered diápsalma in the Septuagint, which may designate a pause or a musical interlude.
In verses 7 and 9, the rulers or leaders (according to the Septuagint) are to lift up the gates. Apparently the Septuagint translator understood the Hebrew term for “heads” to signify chiefs, leaders, or rulers, and not the top part of the gates.
While the Masoretic Text includes “selah” at the end of this psalm, the Septuagint does not.
For details about the divine name (YHWH), see Psalm 1.
This psalm is ascribed to David. His plea to be forgiven of sins and his mention of many enemies would seem to fit the time when Absalom plotted to seize the throne.
David lifted up his “soul” to YHWH. The dwelling place of the Most High is in the heavens. Therefore, David, in thought, lifted his “soul” or very being into YHWH’s presence.
By referring to the Almighty as “my God,” the psalmist gave evidence of his close relationship with him. He had placed his trust or confidence in YHWH, looking to him for aid, and pleaded that he would not be put to shame or come to disappointment as if he had misplaced his trust. If he had been abandoned and fallen into the hands of his enemies, he would have experienced shame. Therefore, he also prayed that his foes would not be permitted to exult over him. The exultation in having triumphed over David could have been accompanied by the belief that his God, in whom he had placed his trust, could not save him.
Apparently the psalmist expands his personal expression to embrace all who wait on or place their hope in YHWH for help and protection, confidently stating that they would not be put to shame or come to disappointment. Because the Most High would not fail to respond in their time of distress, their enemies would not be able to gloat. These enemies, the ones acting treacherously, would experience shame, having failed to gain the upper hand. The Hebrew adverb (reyqám, modifying “act treacherously” is commonly understood to mean “without cause.” In this context, however, the sense may be that the treacherous ones or those “acting lawlessly” (LXX) would not attain their objective.
David’s desire was for YHWH to make known or reveal to him his “ways.” These ways would be the laws and principles that served to guide conduct that reflected divine holiness or purity. David wanted YHWH to “teach” him the approved “paths,” evidently because he desired to live in harmony with them.
The expression “lead me in your truth” may signify that David asked YHWH to direct his walk in the path of truth or in a right or proper course. This is the path he wanted his God to teach him. He desired divine instruction, because he recognized YHWH as the God who would effect his salvation or deliverance from all his distressing circumstances. There was never a time that David ceased looking to YHWH for his aid and guidance. “All the day” or the whole day long, he waited on or hoped in his God.
The petition for YHWH to “remember” his mercies and his abiding loyalty or compassionate care would mean that he would manifest these attributes to the psalmist. Divine mercies and kindnesses reflecting love and compassion have existed from of old. Therefore, as YHWH had acted mercifully and lovingly in the past, David prayed that he likewise become the recipient of divine mercy and compassionate care and concern.
Sin is the failure to reflect God’s holiness or purity in attitude, word, or action, and harms one’s relationship with him. Therefore, David pleaded that, in keeping with God’s abiding loyalty or “mercy” (LXX), the “sins of his youth” or his “transgressions” (perhaps meaning his more recent sins, but, according to the Septuagint, sins of “ignorance”) not be remembered. Instead of having the record of his sins held against him, David wanted to be remembered on the basis of God’s goodness or benevolence, making it possible for him to continue being a recipient of mercies and expressions of loving care.
YHWH is “good and upright” in the ultimate sense. He never deviates from being caring and just. Because he is “good and upright,” he “instructs” sinners, making them fully aware of their wrong course so that they might abandon it, learn his ways, and live uprightly.
The lowly, meek, or humble are teachable persons who respond to divine instruction. YHWH leads them rightly, according to his revealed standard of justice, helping them to live uprightly. He teaches them “his way” or the course he approves and blesses.
“All the paths of YHWH” or all of his dealings are distinguished by abiding loyalty, compassionate care, or loving concern (“mercy,” LXX), and by what is true, faithful, trustworthy, or dependable. This would be the case for all those keeping his “covenant” (evidently the law covenant) and his “testimonies” or solemn charges contained in the law.
The psalmist petitioned YHWH to forgive his iniquity, recognizing that his guilt was great. He pleaded on the basis of God’s name, for he had no merit of his own. The revelation of God’s name to Moses indicates that the psalmist rightly prayed that he be pardoned for the sake of God’s name. YHWH declared himself to be “a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin.” (Exodus 34:6, 7, Tanakh)
The answer to the question about who is the man fearing YHWH or having reverential regard for him is: He is the one whom the Almighty will instruct in the way that should be followed. It is the course the God-fearing one should choose and would want to pursue.
Having chosen to conduct himself in harmony with divine instruction, the “soul” of the God-fearing man, or he himself, would abide or lodge in “good” or in a desirable state of well-being as if surrounded by it like a dwelling. His “seed” or offspring would inherit the land. The line of descent would remain unbroken, and the land inheritance would continue to be in the possession of his children and subsequent generations.
For those who fear YHWH, he is like one who confides in them or their intimate confidant, counselor, or friend. The Hebrew word sod can mean “counsel” or “council” (the inner circle of intimate advisors, companions, confidants or friends). According to the Septuagint, he is their “strength” or “support,” providing them with aid and protection. To those fearing him, YHWH makes known his covenant, enabling them to understand and appreciate it and to recognize what it requires of them. The “covenant” is the law covenant. Those understanding it were in a position to conduct themselves uprightly and maintain a divinely approved standing.
At all times David focused his eyes on YHWH, looking to him for assistance. He did so with the confidence that his God would deliver or release him from the net or snare his enemies set for him. David referred to this net or snare as one entangling his feet and thus one having been placed in his path.
He pleaded for YHWH to turn his face to him and to show him favor or be gracious to him. This was an appeal for his plight to be seen and to be liberated from the distressing situation, for he found himself “alone” or “deserted,” seemingly abandoned, and afflicted or in a helpless state of distress.
The “straits” or “anxieties” of David’s heart apparently are the troubles that weighed heavily on his deep inner self and occasioned anxiety. In the Masoretic Text, the expression “straits of my heart” is followed by a form of the verb racháv, meaning “widen,” “broaden,” “enlarge,” or “to be wide, broad, or spread out.” This could mean that David’s difficulties had increased or intensified. Numerous modern translations, however, have chosen to render the Hebrew as meaning “relieve.” David prayed for YHWH to bring him out of or free him from his distresses.
He wanted the Almighty to “see” his affliction and trouble, taking note of his great suffering, and not hold his sins against him. In order to have God’s favorable attention, he needed to have an approved standing and, therefore, supplicated to be forgiven of all his sins.
David desired that God “see” how great the number of his foes had become and the fierce or intense hatred with which they hated him. The manifest objective of his appeal was that the Almighty would take note of the helpless situation in which he found himself on account of the large number of enemies and the fierceness of their unjustified hatred.
With his life being seriously threatened because of many enemies, David prayed that God guard his “soul” or life and rescue him. He repeated the thought about not being put to shame (25:2) for having placed his trust in YHWH for deliverance. If he had been abandoned to his enemies, he would have been put to shame or come to disappointment respecting his trust, and they would have wrongly concluded that his God could not help him. David had taken refuge in YHWH, and so his appeal to be delivered and not put to shame rested on the basis of his unqualified trust in the only One who could save him.
Earlier, David had prayed for his sins to be forgiven and he acknowledged YHWH’s being “good and upright.” (25:7, 8, 18) Therefore, the “integrity and uprightness” that would safeguard or preserve David may not designate his own but the integrity and uprightness of his God, the One for whom he waited or in whom he had placed his hope or trust. With reference to YHWH, the Hebrew word for “integrity” would signify “completeness” or “perfection.” Because all of God’s activity is flawless and just, his “perfection” and “uprightness” would guarantee that those fully relying on him would be preserved. A number of translations, however, make the reference to the psalmist explicit. Examples are: “May my goodness and honesty preserve me, because I trust in you” (GNT, Second Edition) “I obey you with all my heart, and I trust you, knowing that you will save me.” (CEV) The Septuagint rendering does not support an application to the psalmist but reads, “Innocent and upright ones have attached themselves to me.” Additionally, the Septuagint rendering would not allow for understanding “integrity and uprightness” to apply to God.
The psalmist concluded with a petition for “Israel” or God’s people. His request was that God redeem or deliver Israel from all its distress, trouble, or needy circumstances. If the historical background for this psalm is the period of Abasalom’s revolt, this petition would reflect David’s concern for his people, many of whom had deserted him and sided with his son. It would have been a request rooted in a spirit of forgiveness.
Notes:
This is an acrostic psalm, with the start of each verse beginning with a successive letter of the Hebrew alphabet. Nearly every letter of the Hebrew alphabet is used successively, but the last verse starts with the letter pe. This may be purposeful. The opening verse begins with aleph (A), the middle verse with lamed (L), and the concluding verse with pe (P or Ph), which letters spell “aleph” or the first letter of the alphabet. Possibly the alphabetic arrangement functioned as a memory aid.
Regarding the divine name (YHWH), see Psalm 1.
In verse 16, the Hebrew word for “lonely,” “alone,” or “deserted” (yachíd) can also mean “only one.” The Septuagint rendering is monogenés, meaning “only-begotten,” “only,” or “unique in its kind.” At the beginning of this verse, the Septuagint does not refer to God’s “face,” but reads, “Look upon me and pity me.”
This psalm is ascribed to David. The absence of any mention of sin suggests that this composition comes from an earlier period in his life, possibly during the time King Saul and his men relentlessly pursued him.
David prayed to YHWH to be judged, evidently in the sense of receiving a favorable judgment or being vindicated. Based on his having “walked” in his “integrity” or conducted himself uprightly, he made this plea. He had trusted in YHWH, looking to his God for aid and protection.
The concluding Hebrew word of verse 1, a form of ma‘ád, means “stagger,” “wobble,” “slip,” or “waver,” and is preceded by “not.” Numerous modern translations have opted to represent the psalmist as trusting without wavering. The other meaning would be that, because David trusted in YHWH, he would not stagger or experience a calamitous fall. This significance has the support of Septuagint manuscripts, which conclude with ou mé asthenéso. This expression (a verb preceded by a double negative) may be translated “I will by no means weaken” or “I will by no means stumble.” Instead of asthenéso, fourth-century Codex Vaticanus reads saleuthó. Preceded by the double negative, this could be rendered “I will by no means be shaken.”
Having conducted himself uprightly in harmony with God’s law, David did not fear having his course of life scrutinized. He asked YHWH to examine or probe him and to submit him to test. His request was to have his kidneys (his deepest emotions and sentiments or the hidden aspects of his life) and his heart (his inmost self, including his thoughts) tested as by a refiner’s fire. This testing would probe to his very core, revealing everything about his innermost being.
Before his “eyes” or in front of him, David kept God’s loyalty, compassionate care, abiding love, or “mercy” (LXX). Evidently this focus served to protect David from deviating from the divinely approved course of conduct. He continued to walk in God’s “truth.” Divinely revealed truth, contained in the law, served as David’s guide.
He refused to seat himself with, or place himself in the company of, worthless or deceitful men, and did not enter the company of dissemblers, persons who concealed their real motives, sentiments, and objectives. According to the Septuagint, they were those acting lawlessly.
David loathed the congregation or company of those acting wickedly or defiantly disregarding God’s law. He determined not to sit with the wicked or never to be found in association with them.
Evidently because of wanting his hands to be undefiled by lawless acts, David spoke of washing them in “innocence.” As an appreciative worshiper with a clean standing, he would go around YHWH’s altar of sacrifice, taking his place with others who would be bringing their offerings.
Among other worshipers of YHWH, he would raise his voice in thanksgiving and relate God’s wondrous deeds. These deeds would include YHWH’s saving acts. According to the Septuagint, the psalmist heard the “voice of praise.”
David found delight in participating in worship at the sanctuary. He loved God’s representative dwelling place or sacred tent (“beautiful house,” LXX), the place where the divine glory resided. In particular, the ark of the covenant represented the divine presence, which, however, was no longer in the tabernacle during David’s life. After its capture by the Philistines and its later return, the ark remained at different locations, finally being transferred to a tent that David had erected on Mount Zion.
The psalmist prayed that he would not share the fate of the wicked, having his “soul” or life taken away with sinners, the “impious” (LXX), or persons habitually living contrary to God’s law. Also, he did not want to be destroyed with men guilty of bloodshed (literally, “men of bloods,” the plural being suggestive of abundant shedding of blood).
David describes these corrupt men as having evil devices, shameful acts, or “iniquities” (LXX) in their hands. Their “right hand,” which should have been used to uphold justice, was filled with “gifts” in the form of bribes. Apparently through bribery they corrupted judges. With their bribes, they would have succeeded in escaping punishment and in gaining their base objectives by having innocent persons condemned.
Unlike ungodly men, David chose to walk in integrity, maintaining divinely approved conduct. Likely because such impious men sought to kill him, David prayed for YHWH to redeem or rescue him and to show him favor or be gracious to him.
Apparently because of his confidence that God would come to his aid, David spoke of his foot standing on “level ground,” a secure place where there was no real danger of falling. According to the Septuagint, his “foot stood in uprightness,” suggesting that he had a right standing as one whom God approved or that he enjoyed a secure footing on account of his uprightness. Appreciatively, he would bless YHWH or praise him among the assembled people, evidently at the sanctuary.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In 26:3, the Septuagint represents the psalmist as being pleased with God’s truth rather than walking in God’s truth.
In the concluding verse, the Masoretic Text and the Septuagint read “congregations.” A number of translators have chosen to render the term as “great congregation,” suggestive of many worshipers.
Psalm 27 (26, LXX) is ascribed to David. The Septuagint adds, “before the anointing.” Based on the contents of this psalm, this particular anointing probably is one that occurred when the men of Judah made David their king. (2 Samuel 2:4) Therefore, Psalm 27 may be regarded as expressing David’s sentiments during the time King Saul and his men pursued him.
When referring to YHWH as “my light,” David apparently meant that the Most High illuminated his path, enabling him to discern the course that he should take. The expression “my salvation” (“my Savior,” LXX) indicated that he confidently looked to YHWH to deliver him from his enemies and from adversities. The implied answer to the rhetorical questions is that the psalmist had no reason for being in fear or dread, for YHWH proved to be the unassailable stronghold or fortress of his life. As in a strong fortress that could not be captured, David’s life was safe.
Evildoers drew near, intent on killing him as would beasts that eat the flesh of their prey. These “evildoers,” also identified as “adversaries” (persecutors, oppressors, or those afflicting others, LXX) and “enemies,” upon approaching like wild animals, would stumble and fall. Instead of succeeding in their aim, they would experience calamity.
When faced by an encamped enemy army, David, evidently because of his trust in YHWH, would not yield to fear. In his heart or his inmost self, he would not be terrified. Even if war broke out, he would still be trusting, evidently YHWH who would effect his deliverance. The Hebrew could also be understood to mean that the psalmist would be confident, not apprehensive.
More than anything else, David prayed that he might dwell in YHWH’s house all the days of his life. This is the one thing he requested and earnestly sought. In a literal sense, David would not have been able to reside at the sanctuary. For him to be in YHWH’s house, therefore, would have meant being able to enjoy an approved relationship with his God and being accorded the aid and protection customarily extended to a guest. David wanted to behold the delightfulness or pleasantness of YHWH. As a guest, he desired to enjoy the secure feeling of being in God’s presence and having his favor and blessing. This would have been comparable to looking at the pleasant face of God directed toward him.
The Hebrew verb preceding “temple” is baqár, which means “inquire,” “seek,” “contemplate,” “scrutinize,” or “attend to.” In the Septuagint, the rendering is a form of episképtomai, which signifies “visit,” “look upon,” “examine,” or “consider.” Possibly, because what the sanctuary meant to him as the place where the divine presence was manifest, David desired to be a frequent visitor or to inquire there for divine guidance.
He expressed the confidence that YHWH would hide him or protectively conceal him in his “booth” or shelter in a “day” or time of distress. He would be concealed in the secret place of God’s tent or the safest and best-protected location possible. David’s secure position would be comparable to YHWH’s having placed him on a strategic rocky height overlooking the terrain below. (In the Septuagint, the verbs are in the aorist tense, usually rendered as a past tense, and indicate that God had protected the psalmist.)
David believed that he would not fall before the enemies surrounding him. Instead, he would be able to lift his head above them, evidently because of proving to be victorious. In appreciation for divine help, he would joyfully offer sacrifices at the tent or sanctuary and raise his voice in song to YHWH.
Faced with distressing circumstances, David petitioned YHWH to hear his voice or respond to his call for aid, and to show him favor or mercy in answer to his appeal.
Apparently because of the difficult situation in which he found himself, David’s heart prodded him (from deep within himself originated the impulse) to speak as for YHWH, “seek my face.” In response to that inner voice as if coming from the Most High, David responded, seeking God’s face or his favor, guidance, and help.
The psalmist pleaded that God would not conceal his face from him, withholding his favor and assistance. As YHWH’s servant, he prayed that God not turn away from him in anger, leaving him in a helpless state. He wanted the Most High to be his helper and not to cast him off or abandon him. As one who fully looked to his God for deliverance from distress, the psalmist used the expression “God of my salvation” (“God my Savior,” LXX).
David’s petitions were based on the conviction that YHWH would respond. He believed that even if his own father and mother were to forsake him (which would have been contrary to parental love), YHWH would not do so but would take him up, responding compassionately to him in his time of need.
His enemies wanted him to fall, which would have occurred if he had departed from the right path and ceased to have God’s favor and blessing. Therefore, David prayed, “Teach me, O YHWH, your way and conduct me on an even path.” He wanted to know God’s way for him, making it possible for him to continue conducting himself in a divinely approved manner. For YHWH to have led him on an even or level path (“straight” or “right” path, LXX) would have meant conducting him on a safe path, a way of uprightness, or a course where he would not experience the kind of fall his enemies would have been eager to see.
David prayed not to be given up to the “soul” (the evil intent or desire) of his adversaries. At the time, many falsely testified against David, seeking to bring about his downfall, and puffed out violence or wanted to bring about his violent death. (Compare 1 Samuel 24:9, 10; 26:17-20.)
The first Hebrew word in verse 13 (lo, which here appears to mean “if”) creates the following incomplete thought: If David had not believed that he would see the goodness of YHWH in the land of the living, apparently by receiving the desperately needed help as a person still alive in the land— Without supplying a description of the anxiety he would have experienced in that case, the impact is heightened. The situation would have been unmentionable and too horrifying to contemplate. In the Septuagint, the conditional “if” is omitted and the words are an expression of faith. “I believe that I shall see the good things of the Lord in the land of the living.”
The psalm concludes with an imperative in the second person singular, evidently directed personally to any individual hearing the words. The admonition is to wait for or hope in YHWH, evidently for his aid in times of distress. After the imperative to be strong and to let the heart be “bold” or courageous (not giving in to fear), the encouragement to wait for YHWH is repeated.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 1, the Septuagint rendering is hyperaspistés, meaning “protector” or “shield bearer,” not “fortress.”
In verse 6, the Septuagint indicates that God lifted up the psalmist’s head. The sacrificing is represented as a past event, and the singing of “psalms” or praises is rendered as a future intent.
In verse 8, Septuagint manuscripts differ in what they have the “heart” saying with apparent reference to the psalmist. Fourth-century Codex Vaticanus and fifth-century Codex Alexandrinus read, “To you my heart has said, I sought your face.” Another reading is, “To you my heart has said, my face sought,” with God being the implied object of the seeking.
In verse 12, the Septuagint does not use the expression “breathe out violence” or “puff out violence.” It reads, “and injustice has lied to herself.” Possibly the Septuagint could be understood to mean that “injustice” personified is based on lies.
Both in the Masoretic Text and the Septuagint, this psalm is ascribed to David.
The psalmist recognized YHWH as the only One who could provide dependable aid, support, and protection. Therefore, he called on him in prayer. When referring to him as “my rock,” he expressed his personal relationship to the One he beseeched as the provider of security. YHWH was like a rock or a rocky height in mountainous terrain where one would be out of harm’s way.
David’s situation evidently was perilous, serious enough for him to believe that, without divine aid, he would descend into the pit as a dead man. He pleaded that YHWH would not be deaf to his urgent request. For the Most High to be silent or not to respond would place David’s life in jeopardy.
Because his cry for help was directed solely to YHWH, he begged that his voice as a suppliant would be heard, resulting in a favorable response. There was no one else from whom he expected assistance. In an attitude of prayer, David raised his hands, probably with arms lifted up and open palms like a suppliant. The innermost part of the sanctuary would have been where the ark of the covenant (representative of YHWH’s presence) was located. Accordingly, David raised his hands in that direction.
His concern was not to share the judgment against the wicked or those engaging in corrupt practices, experiencing a premature death. He described the “workers of evil” as persons who speak “peace” or feign friendship while plotting, in their “hearts” or within themselves, to harm their fellows.
David prayed that YHWH would repay these corrupt ones according to their “work” or conduct. His appeal was that retribution be according to their bad deeds and the work of their hands, which would have been corrupt activity that disregarded the welfare of others and resulted in harm. Rightly, then, David prayed that YHWH would mete out to them what they deserved.
He believed that they merited retribution because of failing to take note of YHWH’s works. These could include his saving acts and his judgments. The work of YHWH’s hands may also refer to creative activity, for which the wicked likewise showed no regard. On account of their deliberate failure in this respect, David was confident that YHWH would tear them down, with no possibility of their ever being built up or restored.
Although initially an expression of desperate need, this psalm continues with words of confidence rooted in faith. David blessed or praised YHWH for having heard or favorably responded to his supplications, his intense entreaties. To the Almighty, he looked as the source of his strength or strengthening aid and the One who would provide protection like a shield. In YHWH, David’s heart (he in his inmost self) trusted. That trust was rewarded, for YHWH came to his aid, prompting his heart or his inmost self to exult, and he expressed thanks or praise in song.
David appreciated YHWH as the source of strength for his people as a whole, and as a refuge or protective stronghold for him as the “anointed one” or king. He concluded with a petition that reflected abiding concern for God’s people. David prayed that YHWH would save or rescue them from danger, bless them as his inheritance, and tenderly care for them like a shepherd who would carry a weak or injured sheep. David’s prayerful desire was that this would be the experience of the people for all time to come.
Notes:
Instead of “my rock,” the Septuagint (in verse 1) reads “my God.”
In the Septuagint (verse 7), the Hebrew expressions “my strength” and “my shield” are rendered according to their basic significance — “my helper” and “my protector” (the shield bearer).
The Septuagint (in verse 7) does not include the point about the psalmist’s heart exulting and his giving praise in song. After the mention of having been helped, the Septuagint continues, “my flesh has been revived and, out of my [own] will, I will make acknowledgment to him.” This reading suggests that the psalmist’s weakened organism had been refreshed, motivating him to make acknowledgment of what YHWH had done for him. He did this out of his own free will.
See Psalm 1 regarding the divine name (YHWH).
This psalm is ascribed to David. In the superscription, the Septuagint adds, exodíou skenés ([for the] finale of [the] tent), which may designate the final day of the festival of booths. This suggests that Psalm 29 may have been one of the compositions sung at that time.
The imperative to ascribe or attribute glory and strength to YHWH is directed to “sons of mighty ones.” According to the rendering of the Septuagint, they are “sons of God,” or angels. Possibly the Hebrew plural is to be understood as a plural of excellence, designating the Almighty. Accordingly, the angels are invited to acknowledge the glory, splendor, dignity, or majesty that rightfully belongs to YHWH, and that he is the possessor of the ultimate in strength or power.
The name is representative of the person, YHWH himself. This name is linked to a matchless reputation of glory or splendor.
When humbly bowing down before YHWH in reverential worship, they are directed to do so in “holy adornment.” This would suggest that they would appear before him in a manner befitting his majesty as the Supreme Sovereign. Seemingly, the psalmist envisioned a heavenly throng magnificently arrayed in a state of adoration before YHWH.
The “voice of YHWH” apparently refers to impressive thunder, as indicated by the reference to thundering in verse 3. Using vivid imagery to describe the effects of a tremendous storm, the psalmist conveyed the greatness of YHWH’s power.
In being over the waters, the voice of YHWH or the mighty thunder may here be represented as resounding over the Mediterranean Sea, because the storm would be coming from the west. As a huge body of water, the sea could appropriately be described as “many waters.”
Like the loud roaring of thunder, the voice of YHWH is powerful. For the ancients whose lives were not bombarded by the din characteristic of our industrial and technological age, thunder must have been especially impressive and would, therefore, have been described as “splendid” or “majestic.”
Evidently because of regarding the thunder as the dominant part of a storm, the psalmist portrayed the “voice of YHWH” as responsible for the effects produced by the strong wind. The storm would break the magnificent cedars, uprooting them and tearing off their limbs. Whipped by strong winds, Lebanon and Sirion, possibly designating the cedar-covered Lebanon and Anti-Lebanon ranges, would be made to skip like a calf or like the “son of wild bulls” (a young bull). As the trees would sway in the wind and branches would be ripped from the trees and blown about, the mountainous region would appear to be in a state of intense agitation, comparable to the skipping about of young bovines. The psalmist attributed this development to YHWH.
Lightning accompanied the storm. Therefore, the “voice of YHWH” is linked to “hewing” with “flames of fire.” This has been rendered to mean that the voice of YHWH “kindles flames of fire” (Tanakh [JPS, 1985 edition]), “makes lightning flash” (CEV), “strikes with fiery flame” (NAB), or “strikes with flashes of lightning” (NIV).
As the powerful storm rushed southward from the mountain ranges to the wilderness region around Kadesh, the “voice of YHWH” would cause the wilderness to “writhe.” The wind would whip up the sand in the arid region, making the entire area appear to be in a state of agitation.
Animals, too, would be affected. Frightened by the powerful storm, hinds would go into premature labor.
The lightning and wind would break branches and trees, thus stripping the forests. According to the psalmist’s words, YHWH’s voice would cause this to happen.
The psalmist evidently perceived the outcry “glory” to result from the impressive manifestation of power. In view of the celestial setting in the opening of this psalm, seemingly it is in the heavenly temple that all attribute glory or splendor to YHWH.
Stirred by the evidence of tremendous power that he attributed to YHWH, the psalmist depicted YHWH as enthroned over the flood (in full control over the mighty waters) and seated as king for time without limit or for eternity.
The psalm concludes with the prayerful request that YHWH grant strength to his people and bless them with peace, indicative of a state of security and well-being. In the Septuagint, this is expressed as a positive assurance. “The Lord will give strength to his people; the Lord will bless his people with peace.”
Notes:
In verse 1, the Septuagint adds, “bring to the Lord sons of rams.” The Israelites did so when offering young rams as sacrifices. According to the Septuagint rendering, therefore, both angels and humans are involved in bringing glory to YHWH.
Instead of “glory and strength,” the Septuagint (in verse 1) refers to bringing “glory and honor.”
The Septuagint (in verse 2) uses the expression “holy court,” not “holy adornment.”
In the Septuagint (verse 6), the point about skipping like a calf and like a young wild bull is not recognizable. It reads, “He will crush them like the calf, [even] the Lebanon, and the beloved one like a son of unicorns.” Perhaps the crushing of the calf alludes to the destruction of the golden calf in the wilderness, and this is being used to illustrate the effect of the devastating storm on Lebanon. The rest of the verse, however, does not convey a discernible meaning.
Although the Septuagint (in verse 9) uses a word for “hinds,” a number of translations do not follow this significance for the Hebrew text. “The voice of the LORD causes the oaks to whirl.” (NRSV) “The voice of the LORD twists the oaks.” (NAB) The Hebrew word designating a “lofty tree” and the term for “hind” are similar, the difference in consonants being a final taw (T) or he (H). In Hebrew manuscripts, the letters are similar and could have been misread. Apparently, because of the mention of “forests” in this verse, a number of translators have chosen the rendering “oaks.”
Regarding the divine name (YHWH), see Psalm 1.
Before the designation “psalm,” the Septuagint reads, “to the end.” This composition is called “song at the dedication of the house” and is ascribed to David. Perhaps this psalm related to the dedication of David’s house or palace. If that is the case, the song, in view of the contents, might be regarded as an appreciative reflection on God’s care prior to David’s being firmly established in his kingship and in a position to build a palace.
The psalmist determined to exalt or extol YHWH, praising him. Because the Almighty had drawn him up or delivered him from grave danger and not permitted him to experience the kind of fall that would have provided his enemies with an occasion to be gleeful, David had good reason for extolling YHWH.
Apparently while in a sickly condition, David cried to YHWH for help, evidently for healing, and he did recover. The affliction had seemingly been so grave that the psalmist thought that he would die. His recovery proved to be as if YHWH had brought up his “soul” or life from Sheol, the realm of the dead. From among those descending to the pit, his experience was comparable to having the Most High restore him to life.
The “holy ones” would be persons who conducted themselves in a divinely approved manner. Upon recovering from his serious affliction, David apparently was moved to invite these godly ones to sing praises to YHWH and to give thanks to his holy “memorial” or name (YHWH himself, the One represented by the name).
Probably because the serious situation he apparently regarded as an expression of divine anger had passed, David was moved to acknowledge that being under God’s anger is but for a little while. This “moment” of divine displeasure that served as purposeful discipline is contrasted with being under God’s favor for a lifetime.
Faced with distressing circumstances, God’s servants may weep during the hours of darkness. The period of weeping might be comparable to a traveler’s taking up lodging for the night. But with the arrival of the morning, the distressing situation may have ended or changed for the better, leading to rejoicing at that time.
While at ease or enjoying prosperity, the psalmist felt that, for all time to come, he would not be moved or would remain secure. Possibly this expression reflects the self-assurance of a person in an untroubled state. “Complacent, I once said, ‘I shall never be shaken.’” (NAB) When all is going well, with no trouble on the horizon, one tends not to think that the situation might quickly change. If, however, the psalmist’s words are directly linked to the next verse regarding what YHWH had done for him, the expression would reflect faith in his God as the One who would continue to help, protect, and bless him. In the Tanakh (JPS, 1985 edition), the thought of verse 6(7) is combined with the beginning of the next verse. “When I was untroubled, I thought, ‘I shall never be shaken,’ for You, O LORD, when You were pleased made [me] firm as a mighty mountain.”
David acknowledged that it was by YHWH’s favor, pleasure, or will that his “strong mountain” had been made to stand. The reference to the “strong mountain” could be to his kingship, which had been firmly established. (Compare 2 Samuel 5:12.) Numerous translators, however, have chosen to add the word “me” and render the words as meaning that God had firmly established the psalmist like a strong mountain. “By your favor, O LORD, you had established me as a strong mountain.” (NRSV) “You, LORD, were my friend, and you made me strong as a mighty mountain.” (CEV) The Septuagint includes no reference to “mountain” but reads, “O Lord, in your pleasure, you lent strength to my beauty,” suggesting that the psalmist came to possess both dignity and might.
When YHWH hid (“turned away,” LXX) his face, seemingly not responding to prayers, the psalmist came to be horrified or deeply troubled. Nevertheless, he continued to cry out to YHWH, not letting up on making supplication to him.
Apparently upon finding himself in a life-threatening situation, the psalmist asked how God would benefit if his shed blood were to descend to the pit. Could the dust, to which he would eventually have been reduced, praise the Most High and tell of his trueness or faithfulness (evidently with reference to the fulfillment of his promises)? The implied answer to the rhetorical questions is: YHWH would not benefit from the psalmist’s having his lifeblood shed. Lifeless dust cannot praise the Most High or tell about his faithfulness.
The psalmist continued to ask that YHWH hear him (responding to his petitions) and show him favor (“pity” him or show him mercy, LXX). He prayed for his God to be his helper.
At this point, David focused on the joy he experienced upon YHWH’s effecting a reversal of his distressing circumstances. The Most Might had transformed the psalmist’s mourning into an occasion for joyous dancing. The coarse sackcloth mourners customarily wore had been replaced by a belt of gladness. From the standpoint of the psalmist, YHWH had granted him such joy that he could speak of himself as being girded with it.
David appreciatively acknowledged that this reversal had a purpose. It was that his “glory” (possibly meaning all his God-given faculties or everything that made him glorious or the possessor of dignity; he himself in every aspect of his noble being) might praise God and not be silent about what the Most High had done for him. Modern translations generally do not preserve the word “glory” in their renderings but endeavor to convey the sense in various ways. “With my whole being I sing endless praise to you.” (NAB) “I thank you from my heart, and I will never stop.” (CEV) “...so that my soul may praise you and not be silent.” (NRSV) It was the psalmist’s determination to acknowledge, thank, or praise YHWH for all time to come.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
The Septuagint (in verse 6[7]) does not refer to being under God’s anger “for a moment.” It reads, “For anger [is] in his fury, and life in his pleasure.”
In verse 8(9), the Masoretic Text reads “YHWH” and then “Lord”; the Septuagint, “Lord” and then “God.” A partially preserved part of this verse in a Dead Sea Psalms scroll has “YHWH” where the Masoretic Text says “Lord” and the Septuagint reads “God.”
Instead of being an appeal for divine favor and for YHWH to be his helper, the Septuagint rendering of verse 10(11) is: “The Lord heard and pitied me; the Lord came to be my helper.”
In the concluding verse, the Septuagint does not have a verb for “be silent.” The rendering is a form of the word katanýsso, which means “to be pierced,” “to be stabbed,” or “to be deeply pained.” According to this rendering, the psalmist, in every aspect of the glory or dignity of his being, would joyously sing praises and no longer be deeply pained by distressing circumstances.
This psalm is ascribed to David. The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor,” probably because of linking the Hebrew expression to a root meaning “to defeat”). In the Septuagint, the rendering is “to the end,” suggesting considerable uncertainty about the meaning of the Hebrew. After David, the Septuagint adds the word “ecstasy.” The contents of this composition seemingly point to the time his son Absalom plotted to seize the throne.
Faced with distressing and threatening circumstances, David took refuge in YHWH or, according to the Septuagint, placed his hope or trust in him, looking to his God for aid and protection. The psalmist pleaded that he would never experience shame or come to disappointment for having looked to YHWH for refuge. On the basis of God’s righteousness or justice, David, confident of his being in the right, prayed to be delivered from those who had aligned themselves against him. After “deliver me,” the Septuagint adds “and rescue me” or “and set me free.”
Because of the grave danger he faced and the urgency of the situation, the psalmist pleaded for YHWH to incline his ear or to be attentive to him, quickly rescuing him. He prayed that God would prove to be a “rock of safety” (“protecting God,” LXX) or a “house of strongholds” to deliver him. The expression “rock of safety” would denote a secure rocky height in mountainous terrain. A “house of strongholds” (“house of refuge,” LXX) probably refers to a huge fortress in which anyone taking refuge would be safe.
David confidently looked to God as his “crag” (“strength” or “support,” LXX) and his “stronghold” (“refuge,” LXX), with the assurance that he would be provided with the needed security (comparable to a being situated on a crag in mountainous terrain) and protection (as when inside a stronghold or fortress). He petitioned YHWH to lead and guide him, doing so for his “name’s sake.” The Most High had revealed himself to be a compassionate God who assists those devoted to him in their time of need. Therefore, in keeping with his name or his identity as the loving and merciful God, he would lead and escort (“support” or “sustain,” LXX) David safely in times of peril.
Apparently the threatening situation confronting David was comparable to his having been caught in a net his enemies had hidden to trap him, and so he prayed to be taken out of this net. His appeal was based on his trust in YHWH as his refuge (“protector” or “shield bearer,” LXX).
When the psalmist committed his spirit into God’s hands, he evidently entrusted his life to YHWH. Just before his death, Jesus Christ committed his spirit to his Father who would raise him from the dead. (Luke 23:46; see the Notes section.)
David acknowledged that YHWH, the “God of truth,” had redeemed or rescued him in the past, evidently from enemies and adversities. The designation “God of truth” identifies YHWH as the One whose word and promises can always be relied upon.
David chose to have no dealings with idol worshipers. He hated those who had regard for worthless idols. According to the rendering of the Septuagint, however, God is the one who hated those who regarded “vanities” (worthless idols) in vain or to no purpose. Unlike the idolaters, the psalmist trusted in YHWH, looking to him for guidance, aid, and protection.
Because of having experienced God’s abiding loyalty, compassionate care, steadfast love, or “mercy” (LXX), David determined to rejoice and be glad therein. God’s compassionate care was evident to him, for the Almighty had seen his “affliction” (“humiliation,” LXX) and came to know the “straits of his soul” or his distresses. This would have been apparent to David upon his experiencing relief. The Septuagint concludes with the words, “you have saved my soul from distresses.”
God had not surrendered David into the hand of the enemy, for he had not been captured. Regarding his feet, the psalmist acknowledged that the Most High had set them in a broad or wide place. This may be understood to mean that he was left with ample room for movement and in a safe position, unlike being in a trapped situation on a narrow, hazardous path in rough mountainous terrain.
At this point the composition focuses on the psalmist’s then-existing circumstances. He prayed for YHWH to show him favor or mercy, for he found himself in distress. The perilous situation had put a strain on his entire organism. Possibly because of the many tears of grief he had shed, his vision was impaired. His “soul” and “belly” were in a weakened state. Apparently he felt that he had been deprived of all his strength.
Sorrow filled his life, and years were spent in sighing or groaning on account of the distressing circumstances. The psalmist attributed the loss of his strength and the “wasting away” of his “bones” or his entire frame to his own guilt.
To his adversaries, he was an object of reproach. He had become such to an exceeding degree or to an even greater extent to his “neighbors” or fellows. His close companions came to be in dread, probably fearing to be identified with him. Those seeing him in the street would flee, turning their back on him to go in the opposite direction.
Like a dead man, he was forgotten, ceasing to be in the “heart” or mind of others. He had become like a broken vessel, regarded as useless and worthless.
The psalmist heard the defamation or whispering of many. Possibly because slander and misrepresentation came from every quarter, he experienced “terror on every side,” not knowing whom he could trust. His enemies were united in scheming against him, plotting to take his “soul” or life.
In his desperate situation, David put his complete trust in YHWH. He expressed himself in a very personal way, “You are my God.”
The psalmist acknowledged that his “times” (his fate or whatever might happen to him) were in God’s hands. He prayed to be delivered from the hand or power of his enemies, those who were viciously pursuing him.
David identified himself as God’s servant, a relationship that provided a basis for confidence in God’s care and assistance. For the face of the Almighty to shine upon him would have meant having his favorable attention. The psalmist pleaded to be saved in expression of God’s compassionate care, abiding loyalty, steadfast love, or “mercy” (LXX).
David prayed that YHWH would not permit him to experience shame or disappointment, for he had called upon him in his time of distress. If David had been forsaken, he would have become like a person who had misplaced his trust and his enemies would have rejoiced over his downfall. He therefore pleaded that the wicked be the ones to experience shame and be reduced to silence in Sheol, the realm of the dead.
The wicked slandered the righteous one impudently, with a proud and contemptuous bearing. David prayed that their lying lips be struck dumb. In Sheol, the power of the wicked to do harm with their lying speech would end.
For those who fear him or manifest reverential regard for him, YHWH has laid up abundant “goodness,” rewards and bountiful gifts and blessings. Divine “goodness” includes assistance in times of distress and adversity. This is evident from the parallel expression that identifies those fearing YHWH as persons who take refuge in him, looking to him for aid and protection. The expression “in front of the sons of men” could be understood to mean that YHWH displays his goodness for all to see. “How abundant is the good that You have in store for those who fear You, that You do in the full view of men for those who take refuge in You.” (Tanakh) It is also possible that, by their words and actions, fearers of YHWH are seen by others as having taken refuge in him. Moreover, like the psalmist, they would not be reticent about acknowledging their trust in God.
In the “secret place” of his “face” or his presence, YHWH hides or conceals those fearing him from the “plottings” (“vexation” or “trouble,” LXX) of men. (See the Notes section.) In his “booth” or in his protective shelter, they are safe from the “strife of tongues.” This probably means that they are shielded from the harm that contentious or malicious speech can cause.
Because of what YHWH had done, David blessed or praised him. In an extraordinary way, the Most High had shown his abiding loyalty, compassionate care, steadfast love, or “mercy” (LXX) to him. The concluding phrase of this verse (21[22]) could be understood to mean “in a besieged city” or “in a secure city.” Either the psalmist experienced divine aid while in a situation comparable to being in a city under siege or the protection granted was like that of a securely fortified city. Translations vary in their renderings. “Praise be to the LORD, for he showed his wonderful love to me when I was in a besieged city.” (NIV) “I will praise you, LORD, for showing great kindness when I was like a city under attack.” (CEV) “Blessed be the LORD, who has shown me wondrous love, and been for me a city most secure.” (NAB) “Blessed is the LORD, for He has been wondrously faithful to me, a veritable bastion.” (Tanakh)
In a state of panic or alarm, the psalmist expressed the thought that he would be “cut off” from before God’s “eyes.” He feared for his life, but YHWH heard his supplications when he cried out to him for aid.
Evidently because of his personal experiences, the psalmist wanted all the godly ones to love YHWH. The Most High preserves those who are faithful or conduct themselves uprightly but fully repays the one acting haughtily or defiantly practicing lawlessness.
The psalm concludes with an imperative directed to all who wait for YHWH, apparently to act in times of distress or adversity. They are admonished to “be strong” and to let their “heart” (the deep inner self) be “bold” or courageous, not weakening and giving in to fear.
Notes:
For comments about the divine name (YHWH), see Psalm 1.
The Hebrew word rúach and the corresponding Greek term pneúma denote “spirit,” “breath,” or “wind.” When breathing stops, life ends. Accordingly, the “spirit” can designate the animating principle of life, the aspect of life associated with the breathing process, or life itself (as in the context of Psalm 31:5[6]).
In verse 20(21), there is a measure of uncertainty about the meaning of the Hebrew word rókes. It could mean “plotting,” “scheming,” or “intrigue.” Other suggested definitions are “upheaval,” “revolution,” “mob,” “conspiracy,” and “slander.” The term in the Septuagint (taraché) can denote “anxiety,” “disquietude,” “perplexity,” “trouble,” “disturbance,” “upheaval,” “tumult,” “rebellion,” “confusion,” or “vexation.”
The Septuagint, in verse 23(24), says, “the Lord seeks truth,” not “YHWH preserves the faithful.”
This psalm is ascribed to David. It may relate to his sin with Bath-sheba, reflecting his feelings before and after confessing his transgression. The meaning of “maskil” is uncertain. Conjectural interpretations include “contemplative poem” and “memory passage.” In the Septuagint, the corresponding expression is synéseos, signifying “of intelligence,” “of understanding,” or “of insight.”
Blessed, fortunate, or in an enviable state is the person whose transgression is “taken away” or forgiven, whose sin (failure to meet the divine standard in thought, word, or action) is “covered” (totally concealed out of sight and therefore treated as not existing).
Fortunate is the man to whom YHWH does not reckon guilt or against whom he does not hold the record of iniquity. This man is one without “deceit” or “treachery” in his “spirit” or the motivating faculty of his life. In view of the context of forgiveness, the absence of deceit is suggestive of complete confession, not concealing anything. According to the Septuagint, the man is one whose mouth is free of deceit.
When the psalmist remained silent, holding back from confessing his sin, he suffered physically as he groaned all day long, evidently because of being tormented by his guilty conscience. His “bones” or his entire frame or organism seemed to “waste away” as in the progressive decline of strength associated with old age.
Both day and night he had no rest. Apparently the effect of his guilty conscience made him feel that God’s hand was heavy upon him. His “sap” or “moisture” was “overturned” by the “heat of summer.” Evidently he felt totally drained or in a state comparable to a tree that loses life-sustaining moisture during the hot summer or a period of extreme drought. The Septuagint makes no mention of “moisture,” but suggests that the psalmist came to be in distress because of a “thorn” stuck in him.
Finally, David acknowledged his sin and did not hide his guilt. He determined to confess his transgressions to YHWH, laying the entire record of his guilt before him. The Most High did then forgive David the “guilt of [his] sin” (the “impiety of [his] heart,” LXX).
Evidently based on his own experience, the psalmist admonished every godly person to pray at a “time of finding” (a “fitting time,” LXX). This “time of finding” could mean while God can still be found or when his favorable recognition would still be extended and not when it is too late. (Compare Isaiah 55:6, 7.) In the Tanakh, the “finding” is applied to the individual, and the words “his sin” are added. “Therefore let every faithful man pray to You upon discovering [his sin].” The Septuagint rendering may be understood to mean praying at an appropriate time or when the situation requires it (as when sin should be confessed).
As to the godly person’s not being reached by the “overflow of great waters,” this may relate to the secure position that one who is divinely approved enjoys. No perilous situation, comparable to destructive flood waters, will sweep him away.
Having been forgiven, David confidently spoke of YHWH as a hiding place for him, a place where he would be safe from all threatening circumstances. His God would preserve him from distress. According to the Septuagint, God was his refuge from the affliction that surrounded him, and his “joy,” the One who would deliver him from those who surrounded him, evidently his enemies. The Hebrew text, however, has the psalmist saying, “You surround me with cries of deliverance.” Upon witnessing or hearing about God’s deliverance of David, many would evidently be moved to shout joyously. Accordingly, the Most High who had provided the occasion for the joyous outcries surrounded the psalmist with “cries of deliverance.”
Apparently the next verse (8) represents YHWH as the speaker. He would provide the needed instruction and teaching to enable the psalmist to see the way in which he should go. The Most High would counsel or give advice while keeping his eye upon the psalmist. This suggests that YHWH would look out for him, guiding him in a way that would prevent his straying from the right path and experiencing ruin.
YHWH’s advice is to submit to his direction and not act like an unreasoning horse or mule that needs to be controlled with a bit and rein. Without bit and rein, neither the horse nor the mule will come to a person. (See the Notes section for verse 9.)
The wicked, those who deliberately disregard divine guidance, do experience the hurtful effects of their wrongdoing. “Many are their pains,” torments, or sorrows. The person who trusts in YHWH, on the other hand, is surrounded by abiding loyalty, compassionate care, steadfast love, or “mercy” (LXX). A godly person will continue to experience God’s loving care to the full, as if completely encompassed by it.
The psalm concludes with the imperative for the righteous or upright ones to be glad in YHWH and to rejoice, evidently in appreciation for all that he has done for them. Such godly ones are also upright in “heart” or in their deep inner selves. All of them are directed to cry aloud, and this would be a joyous shout. According to the Septuagint, they are to “boast” or “glory,” apparently not in themselves but because of having been recipients of God’s guidance and aid.
Notes:
Psalm 32 is not found in any discovered Dead Sea Psalms scroll. Although two of the scrolls preserve parts of Psalm 31, the words that follow are those of Psalm 33.
The apostle Paul quoted from the first two verses of this psalm to show that the happy or fortunate state came about upon a person’s being accounted righteous apart from works. God’s forgiveness of transgression resulted in the repentant sinner’s being reckoned as righteous. The sinner had been guilty of transgressing God’s law and so had no works that merited being counted as acceptable to the Most High. Paul’s quotation in Romans (4:7, 8) and the words of Psalm 32(31) in the Septuagint are identical.
Regarding the divine name (YHWH), see Psalm 1.
There is uncertainty about the significance of the Hebrew expression “selah,” with which verses 4, 5, and 7 conclude. The Septuagint rendering diápsalma has been understood to mean “pause” or “musical interlude.”
In verse 9, the Hebrew word after “bit and rein” is ‘adiy, which is commonly defined as “ornaments” or “jewelry.” The term in the Septuagint is “jaws” (plural form of siagón). Translators have variously rendered the Hebrew as “temper” (NAB, NRSV), “movement” (Tanakh), “mouth” (Margolis), and “gear” (J. P. Green). After the Hebrew verb meaning “curb,” “hold in,” or “restrain,” the text reads, “not to come near to you.” The phrase is commonly understood to mean that, without a bit and rein, the animal would not come near. This would agree with the Septuagint reading, “With bridle and muzzle their jaws to squeeze, of the ones not coming near to you.” The Tanakh interpretively renders the phrase as applying to the individual and not the horse or mule (“far be it from you!”).
Evidently because of what YHWH has done for them, the righteous are invited to cry out joyfully. This would be an expression of praise. For the upright, the rendering of praise is fitting or becoming.
When singing praise to YHWH, the righteous are directed to accompany themselves on the harp or to play music to him with an instrument of ten strings.
A “new song” would be based on new manifestations of YHWH’s activities. This would include help in time of distress or deliverance from danger. In appreciation for divine intervention, the godly are urged to sing a new song, evidently a composition that would recount his recent deeds. Music that praises the Most High should be the very best possible. The instrumentalists, therefore, are admonished to play well or skillfully when accompanying the song of praise that would resound in a powerful way like a joyous shout.
YHWH’s “word” or every revelation of his will and purpose is “upright.” Being “upright,” his word is dependable and will always benefit those who follow it. “Faithfulness” characterizes “all his work.” YHWH fulfills his promises in every detail, with every aspect of his “work” reflecting the ultimate standard of fidelity.
“Righteousness” (eleemosýne, “benevolent giving” or “mercy,” LXX) and “justice” are essential for a stable society. YHWH loves these qualities, finding delight in those who display and abide by his righteousness and justice. As God’s creation, the earth is full of the evidence of his abiding care, steadfast love, compassionate concern, or “mercy” (LXX) for humans and animals. (Compare Psalm 104:10-30; 145:16; Matthew 6:25-32.)
As also indicated in Genesis chapter 1, the “heavens” came to be by the “word of YHWH” or the expression of his will. For the psalmist, the “heavens” were the celestial dome with the sun, moon, and stars. The expression “all their host” evidently refers to the “stars.” When humans speak, the words coming from the mouth are accompanied by breath. This is evidently the basis for the expression “spirit [breath] of [God’s] mouth,” which parallels “word of YHWH.”
The “gathering” of the “waters of the sea” as in a “heap” (“bag” or “wineskin,” LXX) or by a dam evidently is to be understood as meaning that the large body of water is contained so as not to flood the land. For the psalmist, the “sea” probably meant the Mediterranean Sea. Evidently because the “sea” is a large body of water, the plural “deeps” is used as the parallel expression. These “deeps” have been put as if in “storehouses,” available for YHWH’s use.
“All the earth” or the people inhabiting the land are urged to fear YHWH, showing reverential regard for him. This apparently would be on account of his works. The thought is repeated in the parallel expression. All inhabitants of the cultivated land are to be in “dread” (“be shaken,” tremble in fear, LXX).
There was good reason for their being in awe. YHWH is portrayed as simply having spoken, and the expression of his mouth brought about a tangible reality. He commanded, and it “stood” or came to exist. According to the Septuagint, “He spoke, and they were brought forth; he commanded, and they were created.”
“YHWH foils the counsel of the nations,” shattering any resolve that stands in opposition to his purpose. The parallel expression repeats the point. “He frustrates” the “thoughts,” “devices,” or “deliberations” of the “peoples.” The Septuagint adds, “he invalidates the counsels of rulers.” (See the Notes section on verse 10.)
Unlike that of the nations, YHWH’s counsel or his purpose “stands” for all time to come. It will be accomplished, with no one being able to frustrate it. The “thoughts of his heart,” everything that he has determined to do, abides from generation to generation. These “thoughts” are unchangeable and certain of accomplishment.
“Blessed,” “happy,” “fortunate,” or in an enviable state is the nation whose God is YHWH. In the time of the psalmist, the only nation with this distinction was Israel, the people he had chosen as his “inheritance” or special possession.
From the heavens, his dwelling place, YHWH is portrayed as looking down and seeing the “sons of men” or all humans. This apparently signifies that he is fully aware of their actions.
YHWH is depicted as seated like a sovereign in his fixed place of dwelling, gazing at, surveying, or viewing closely the inhabitants of the earth or land. Nothing escapes his notice.
With reference to YHWH, his “forming” the heart of earth’s inhabitants “altogether” (“alone,” possibly “individually”) may serve to indicate that, as the Creator, he knows every heart or the inmost thoughts and sentiments. In this case, the “heart” may be understood to mean the “mind.” God’s observing all the “works” of earth’s inhabitants seems to include how they are using their divinely given faculties.
Apparently the “deeds” or “works” of humankind are next viewed in relation to the Most High. A king, though in possession of the ultimate power in his realm, is not saved by his great military force. Likewise, a warrior’s great strength or mightiness does not mean that he will be delivered or not fall in battle.
A war horse can be a disappointment, an empty hope for victory. Despite its great strength, it cannot save. Even the possession of many horses could not guarantee that an army would triumph.
What truly counted was having YHWH’s backing. His “eye” is on those fearing him, those seeking to conduct themselves in a manner that he approves. They are also persons who “wait” for or trust God’s abiding loyalty, compassionate care, steadfast love, or “mercy” (LXX). Because they look to him and are confident of his loving concern for them, they enjoy security and can expect his aid.
It is YHWH who can unfailingly deliver from death the “soul” or life of those fearing him. In time of famine, he can keep them alive. (Israel’s history in the time of Joseph provides an outstanding example. [Genesis 45:5-11])
Speaking for God’s people, the psalmist has them saying, “Our soul [we ourselves] waits for YHWH.” They look to him for assistance in time of need or adversity. He is their dependable “help” and a protective “shield,” assuring well-being and security.
In YHWH, the “heart” or inner self of God’s people can rejoice, evidently because of all that he does for them. The reason for the joy is their trust in his “holy name” (the Most High who is represented by the name that identifies him as a God of love and compassion). (Exodus 34:5-7)
The psalm concludes with the petition that God’s compassionate care, steadfast love, or “mercy” (LXX) be upon his people as they wait for or put their trust in him. Thus the psalmist’s words reveal that unqualified trust in God’s aid is essential for being recipients of his loving care.
Notes:
The Septuagint and a Dead Sea Scroll attribute this psalm to David, but the Masoretic Text does not include this superscription.
Regarding the divine name (YHWH), see Psalm 1.
In verse 10, the Septuagint twice has a form of the verb athetéo, meaning “invalidate,” “annul,” or “reject.” The context indicates that the thoughts and counsels would be frustrated or brought to nothing.
This psalm is ascribed to David. According to the superscription, it relates to the time he pretended to be insane before Abimelech, the Philistine king of Gath, who then drove him away. This made it possible for David to escape. In 1 Samuel 21:10-22:1, the ruler is called Achish. Possibly “Abimelech,” meaning “my father [is] king,” was a royal title, whereas “Achish” was the actual name.
David determined to bless or laud YHWH at all times. Expressions of praise would not be missing from his mouth. Regardless of the circumstances in which he found himself, whether favorable or unfavorable, he would not cease praising his God.
David’s “soul” or he himself would “boast” or glory in YHWH, evidently taking pride in his God by reason of who he is and what he had done for him. Apparently the psalmist wanted the “meek” to hear how he felt, prompting them to rejoice as they imitated his example. The “meek,” “lowly,” or “humble” were the godly ones. Although among the needy and afflicted, they continued to look to YHWH for help.
The psalmist invites others to join him, evidently the “meek,” in magnifying YHWH and unitedly exalting his name. For them to exalt the name would have meant according YHWH the highest honor possible, regarding him as being the ultimate in greatness.
When David sought YHWH, earnestly desiring his aid and guidance, he received a favorable response. The Most High delivered him from all his “fears” (“sojournings,” LXX; see the Notes section on verse 4[5]) or situations that posed grave danger.
The ones looking to YHWH are evidently the “meek” who put their trust in him. Their being “radiant” may be understood to mean their having a cheerful countenance. Apparently because of coming to be recipients of God’s help in times of distress or adversity, their faces would not reflect shame or disappointment. According to the Septuagint, the words serve to encourage others to approach the Most High in their time of need. “Draw near to him and be enlightened, and your faces will not be ashamed.”
“This poor man” may be the psalmist. On the run from King Saul and forced to live as an outlaw, David was indeed “poor,” “lowly,” or “afflicted.” YHWH heard his cry for aid and delivered him from all his distresses.
The protection enjoyed by those fearing YHWH or being in reverential awe before him is likened to having his angel encamped around them. YHWH’s angel is therefore in a position to provide deliverance from the difficult circumstances in which godly persons may find themselves.
The expression “taste and see” may be understood to mean “try and experience.” “Tasting” would involve committing all one’s cares to YHWH, looking to him for aid and strength. The result would be “seeing” or experiencing that he is “good,” for trust in him is never misplaced and does not come to disappointment. Happy, fortunate, or in an enviable state is “the man who takes refuge in him” or trustingly looks to him for help in times of need or adversity.
All the “holy” or godly ones are admonished to “fear” YHWH or to manifest reverential awe. These God-fearing ones would then suffer no lack, evidently because the Most High would grant them what they needed to sustain them in perilous times.
Young lions, though powerful predators, suffer want and hunger. This may be because prey is limited or repeatedly alludes them. Those seeking YHWH, however, looking to him to sustain them, would not be found lacking any good thing. (For other possible meanings, see the Notes section [verse 10(11)].)
The directive to “come” applies either to “sons” (“children,” LXX) or to learners or pupils. They are to come in order to listen or pay attention to the psalmist’s teaching them the “fear of YHWH,” the reverential regard that would lead to their experiencing divine guidance and blessing.
To “desire” life apparently includes having an appreciation for life, really wanting a meaningful life that is more than mere existence and is focused on the Most High. To “love days” in order to see or experience “good” could relate to highly valuing each day of life and daily enjoying God’s abundant blessing. The question about the man who desires life and loves days to see good is answered in the next two verses. According to the Septuagint, this question is slightly different. “Who is [the] man desiring life, loving to see good days?”
The individual should keep his tongue from “evil” use and his lips from speaking “deceit.” “Evil” would include cursing, slander, and abusive or degrading speech. Examples of deceit or treachery would be using flattery designed to entrap others, speaking half truths or lies, deliberately withholding vital information for the purpose of causing others to draw wrong conclusions, or in any other way misrepresenting matters.
Besides keeping his tongue in check, the person should turn away from “evil,” or everything that is morally corrupt and harmful to himself and others. He should “do good” or all that is kind, loving, and compassionate, maintaining exemplary conduct. To seek peace would mean to follow a course of life that contributes to maintaining a good relationship with God and fellow humans. Peace would be the goal that is earnestly pursued, shunning quarrels, strife, haughtiness, and anything else that can destroy a state of tranquility.
YHWH’s eyes are “toward the righteous,” and his ears are attentive to their “cry” (“prayer,” LXX) for aid. This indicates that the Most High watches over the upright and is fully aware of their situation. They can be confident that he will aid them in their time of need, and their cries in time of distress or adversity will not be in vain.
YHWH’s face or he himself is against evildoers. From the “earth” or the land, he will cut off or destroy any remembrance of them. This indicates that the ungodly ones would be destroyed and all memory of them would be obliterated among the people in the land where these evildoers once lived.
In the case of the upright, however, YHWH responds to their cry for aid and delivers them from all their distresses. He does not distance himself from them but is near to those whom he approves, ever ready to come to their aid. They are called the “brokenhearted” or those who are deeply pained within themselves on account of distress or adversity. From a human standpoint, theirs would be a helpless state of despair in a seemingly abandoned state. The ones whom YHWH delivers from distress or adversity are also designated as “crushed in spirit” (“lowly [humble or afflicted] in spirit,” LXX). Based on external factors and their lack of any means to extricate themselves from adversity, they would be dispirited and in a seemingly hopeless state.
Upright persons are not shielded from difficulties and hardships. The psalmist acknowledged that the righteous experience many “evils,” calamities, afflictions, or troubles. YHWH, however, does not abandon them, leaving them without any hope of relief. He “delivers” the upright one from all evils.
The Most High “keeps” or “guards” all the bones of the righteous one. “Not one of them is broken.” In the context of this psalm, this would indicate that YHWH would not permit the righteous one to be crushed, pulverized, or reduced to complete ruin. In the ultimate sense, Jesus Christ would be the “righteous one,” and his bones were not broken. (John 19:36)
“Evil will kill the wicked.” This may mean that the wicked bring death upon themselves on account of their lawlessness. “Wicked people are killed by their own evil deeds.” (CEV) Another possibility is that the wicked experience a calamitous end. “One misfortune is the deathblow of the wicked.” (Tanakh) Those hating the righteous, seeking their ruin, would not escape divine condemnation or punishment. According to the Septuagint, they “shall offend” and thus merit condemnation.
As for his servants, YHWH “redeems” or saves their “soul” or life. All who take refuge in him, trusting him fully to help and safeguard them, will not share in the judgment of the wicked. They will be approved and not condemned.
Notes:
This is an acrostic psalm. Each verse (except the superscription and the concluding verse) starts with a different letter of the Hebrew alphabet in consecutive order, beginning with aleph (A) and ending with taw (T). This arrangement may have served as a memory aid.
Regarding the divine name (YHWH), see Psalm 1.
In verse 4(5), the form of the Hebrew word meguráh is understood to mean “fears.” Apparently the Septuagint rendering “sojournings” (the plural of paroikía) is based on the translator’s understanding the Hebrew term to be a form of magúr, meaning “sojourning.”
The words of 1 Peter 2:3 (“you have tasted that the Lord is kind”) parallel the language of the Septuagint in Psalm 34:8(33:9).
In verse 10(11), the reference to “young lions” may be understood to refer to the powerful enemies of God’s people. This is the meaning conveyed in The New American Bible. “The powerful grow poor and hungry.” A number of other translations follow the Septuagint, which refers to the “rich,” not lions.
Verse 10(11) of the Septuagint concludes with the designation diápsalma, meaning “pause” or “musical interlude.” This is the usual rendering for the Hebrew expression “selah,” which is not here included in the Masoretic Text.
The quotation of verse 12(13) in 1 Peter 3:10 (“For the one desiring to love life and to see good days”) is not a question and differs slightly from the Septuagint rendering. While the words in the rest of verse 10 and all of verse 11 in 1 Peter 3 are basically the same as in the Septuagint (33:14, 15[34:13, 14]), the verbs are third person singular, whereas they are second person singular in the Septuagint (which also includes the corresponding pronoun “your”). With the exception of the introductory hóti (“because”), the words of 1 Peter 3:12 are the same as verse 16(15) and the first part of verse 17(16) in the Septuagint.
In verse 17(18), the Masoretic Text does not identify the ones who cry to YHWH, but the Septuagint calls them the “righteous” or “upright.”
The quotation in John 19:36 agrees with the wording of the Masoretic Text. In the Septuagint verse 20(21) of Psalm 34(33) reads, “[The] Lord guards all their bones,” not “his bones.”
In the concluding verse, the Septuagint says, “And all who hope in him shall not offend.”
This psalm is ascribed to David. It may relate to the time he was pursued by King Saul.
The psalmist supplicated YHWH to contend with those contending against him, warring against those who warred against him. It was a plea for the Most High to come to his defense like a warrior.
Portraying his God in the capacity of a warrior, David prayed that he take hold of his small “shield” (“weapon,” LXX) and “large shield.” The psalmist asked YHWH to rise, as from a seated position, to prepare for action to help him.
The expression “empty out” or “pour out” the “spear” or “sword” (LXX) may mean to pull the weapon from its sheath. After the Hebrew word for “spear,” the text continues “and shut.” This is also the significance of the Greek term (synkleío). Possibly the Hebrew expression “and shut to summon my pursuers” means to block their way. This meaning is reflected in the renderings of a number of translations. “And draw out the spear, and stop [the way] against my pursuers.” (Darby) “Also draw out the spear, and stop those who pursue me.” (NKJV) Based on a different vocalization, the Hebrew word for “shut” has been understood to mean “battle ax.” Therefore, many translators have rendered the term as the designation for a weapon (“battle-ax,” NAB, NLB; “javelin,” NIV, NRSV, Tanakh).
With reference to the Most High, the psalmist directed the words, “Say to my soul [to me], ‘I am your deliverance.’” This was David’s appeal for assurance that YHWH would save him from his pursuers.
As for those seeking his “soul” or life, the psalmist prayed that they would be put to shame and humiliated or dishonored, failing in their efforts to bring about his death. He petitioned YHWH that they (those plotting evil against him) be “turned back” and disgraced, evidently meaning that they be the ones to suffer humiliating defeat.
For the psalmist’s enemies to become like chaff (“dust,” LXX) that is easily blown away by the wind would have meant an end for them and their ability to inflict harm. The psalmist also looked to YHWH’s angel to share in the defeat of the enemies, driving them along like the wind that blows the refuse of the threshing operation away. According to the Septuagint, the angel would be afflicting them.
With YHWH’s angel in pursuit while they were fleeing, these enemies should find their way to be “dark and slippery.” In the dark, they would be unable to see where they were going and unable to detect the danger that slippery areas posed.
The psalmist’s prayer was one for retributive justice. Without cause or justification, his foes had hidden a pit for him to trap him. After “pit,” the Masoretic Text reads “their net.” This may be understood to mean “even their net” or that an ensnaring net covered the pit. The Septuagint reads, “For without cause they have hidden their destructive trap for me.” These enemies had dug, evidently the pit, for David’s “soul” or life. According to the Septuagint, they had “reproached” his soul or reviled him.
He prayed that they (literally, “him,” evidently collectively of all the enemies) be the ones to experience the disaster they had meant for him. Ruin should befall them unawares. The Hebrew says, “not does he know,” suggesting that nothing would provide the basis for suspecting the possibility of coming calamity. In the Septuagint, the focus is on the “trap” or “snare.” “Let a trap that they do not know come to them.” The psalmist expressed the retribution in terms of two more parallel expressions. “And let his net that he hid capture him; let him fall to ruin therein.” In Hebrew, the last word of verse 8 is a preposition. The nearest antecedent would indicate that the object is the “net.” A number of translations, however, have added the word “pit.” (NAB, NIV)
David’s “soul” or he himself would rejoice in YHWH upon witnessing divine retribution. He would exult or be joyful in the deliverance the Most High would have effected for him.
Appreciatively, “all [his] bones,” or his entire being, would say to YHWH, “Who is like you?” The implied answer is, no one. He delivers the “poor” or the “oppressed” person from the oppressor, from the individual having the power and thus being too strong for the afflicted one. YHWH delivers the “poor” or oppressed and needy from those who would rob them, depriving them of what little they have.
The witnesses rising up against the psalmist are described as “violent” or ruthless. In the Septuagint, they are called “unjust” or “false.” Evidently this is because they intended to bring about the psalmist’s ruin. They asked him about matters concerning which he knew nothing, apparently insinuating that he had committed serious wrongs. (Compare 1 Samuel 24:9.)
For the “good” he had done and that benefited them, they repaid evil. They requited his “soul” or the psalmist himself with bereavement. This may mean that they reduced him to a state of bereavement — alone and abandoned.
The psalmist had conducted himself very differently toward them. When they were sick, he mourned for them as indicated by his clothing himself with sackcloth. He afflicted his “soul” or himself by “fasting.” Like a mourner, he did not eat. The point about his prayer returning upon his bosom has been translated to mean a repayment to him for having sought their well-being (“may what I prayed for happen to me!” [Tanakh]). Another interpretive rendering is that, instead of being answered, the prayers returned to his bosom (“my prayers returned to me unanswered” [NIV]). To preserve the Hebrew expression “on my bosom,” others have supplied additional words or used terms not in the original text. “I prayed with head bowed on my bosom.” (NRSV) “I...sobbed my prayers upon my bosom.” (NAB)
David’s sadness on account of their illness was a sincere expression and not a hypocritical display. He walked about as for an afflicted friend or brother. His mourning was like that for his own mother; he was bowed down and in a state of gloom or intense sadness. The Septuagint does not include a reference to the mother but reads, “like a mourner and sad of countenance, thus I humbled myself.”
They, however, maliciously rejoiced when he stumbled or experienced adversity, having gathered themselves as a group to express their glee. All of them were gathered against him. The “smitten” or “stricken” ones have been understood to mean “wretches” (ESV, Tanakh), “ruffians” (NRSV), “attackers” (NIV, NKJV), “smiters” (NAS), “defamers” (Green), and “assailants” (HCSB). They were persons the psalmist seemingly did not even know. (See, however, the Notes section.) Regarding them, he said, “they tear and are not silent.” This may mean that they persisted in slandering and mocking him, hatefully ripping him to pieces.
Godless or profane men are designated as “godless mockers of a cake.” This could mean that for just a cake they were willing to engage in ridicule. (Compare Micah 3:5.) Translators have variously rendered the Hebrew text — “like profane mockers at a feast” (ESV), “with the ungodly they were mockers for a cake” (J. P. Green), “with godless mockery” (HCSB), “[w]ith impious, mocking grimace” (Tanakh), “they impiously mocked more and more” (NRSV), and “[l]ike the ungodly they maliciously mocked” (NIV). The Septuagint rendering differs from the Hebrew. “They tested me; they mocked me with contempt.” In anger and hatred, they gnashed their teeth at the psalmist.
Apparently he had long been submitted to hateful mockery, causing him to ask YHWH, “How long will you look on?” He pleaded that his soul or life be rescued from the “ravages” or attacks of his enemies. (See the Notes section on verse 17.) These enemies were like lions or vicious beasts of prey from whom the psalmist’s “only one” or his precious life needed to be delivered.
Evidently upon being delivered, the psalmist would thank his God in the great congregation of assembled worshipers. In this mighty throng, he would praise the Most High.
The psalmist prayed that his treacherous enemies would not maliciously rejoice over him because of having attained their unworthy aims. In the case of these foes who had no basis for hating him, he pleaded that they not be allowed to “wink the eye” (indicative of scorning or gloating).
These foes did not “speak peace.” They aimed to injure and not to promote “peace” or well-being. According to the Septuagint, the reference is specifically to the psalmist. “For to me indeed they spoke peaceably and devised deceits in anger,” indicating that their speaking peaceably was a false front. According to the Masoretic Text, however, they devised deceitful “words” (speech or schemes designed to deceive or defraud) against “quiet ones in the land” or harmless, peaceable people.
Against the psalmist, his foes opened their mouths wide, spewing forth accusatory, hateful and contemptuous speech. They would say, “Aha! Aha! [Good! Good! (LXX)] our eyes have seen.” This could mean that they gloated about seeing actions of David that they viewed as blameworthy. “They say, ‘You did it! We saw you ourselves.’” (CEV) Another possibility is that they took delight in seeing the psalmist in distress. “They say, ‘Aha! Good! Our eyes relish the sight!’” (NAB)
Confident that YHWH had “seen” or was fully aware of developments, David prayed that he not be “silent” or fail to respond in providing aid. He pleaded that his Lord not be “far” from him (as if too distant to rescue him).
David prayed that his God would “arouse” himself and “awake” or prepare to undertake his “judgment” or defense. The psalmist knew that he was in the right and confidently appealed to his God and his Lord to vindicate his cause.
Trusting in YHWH’s righteousness or justice, David prayed that he be judged or vindicated in harmony therewith. He pleaded that his God would not let his foes rejoice over him, finding malicious delight in his calamity.
David begged that YHWH not allow them gleefully to say in their “heart” or to themselves that their “desire” (néphesh) respecting him had been attained. He prayed that his God would not permit them to say, “We have swallowed him up” (brought about his complete ruin).
The psalmist asked that his foes be the ones to experience retribution for their evil scheming. May all those rejoicing over his misfortune, distress, or adversity be the ones to experience shame or disappointment and feel abashed. May they who arrogantly magnified or lifted themselves up over him (spoke boastfully against him, LXX), regarding him with contempt, be the ones clothed with shame and disgrace.
The psalmist then prayed for all who recognized the rightness of his cause. May they cry out joyfully and be glad, continuing to acknowledge that YHWH is great and finds delight or pleasure in the “peace” or well-being of his servant. Evidently this acknowledgment of greatness found its basis in David’s being delivered as God’s servant, one in whose welfare YHWH took delight. According to the Septuagint, however, the reference is to people who found delight in the well-being of the psalmist, and one of the Dead Sea Psalms scrolls agrees with the rendering of the Septuagint.
As for himself, David, upon experiencing God’s help, would use his tongue to tell about God’s righteousness (the manifestation of divine justice) and declare his praise all day long (or without ceasing and at every opportunity), lauding him for all that he had done.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 15, the Hebrew reads, “not did I know.” There is no object for the verb “know,” and this has resulted in a variety of renderings in efforts to make the passage more explicit. The psalmist’s not knowing has been regarded as his being unaware of their actions. “But when I stumbled, they gathered in glee; attackers gathered against me when I was unaware. They slandered me without ceasing.” (NIV) Translators often represent these slanderers as persons the psalmist did not know or who were strangers to him. “But at my stumbling they gathered in glee, they gathered together against me; ruffians whom I did not know tore at me without ceasing.” (NRSV) “I have stumbled, and worthless liars I don’t even know surround me and sneer.” (CEV) The Tanakh conveys yet another meaning. “But when I stumble, they gleefully gather; wretches gather against me, I know not why; they tear at me without end.” Although the Septuagint reading differs from the Masoretic Text, it is even more obscure and does not clarify the expression “I did not know.” The Septuagint reads, “And they rejoiced against me and gathered; scourges gathered upon me, and I did not know; they were separated and not pained [repentant].”
There is uncertainty about the meaning of the Hebrew word thought to mean “ravages” (verse 17). The term in the Septuagint is kakourgía, meaning “villainy,” “wickedness,” or “mischief.” In the Septuagint, the rendering for the Hebrew “only one” is “only-begotten” (monogenés) and evidently means the psalmist’s life, the precious life that is uniquely his own.
The one greater than David, the Messiah, was also hated without cause, fulfilling the words of verse 19. In John 15:25, where these words are quoted, the verb for “hated” is in the aorist tense (usually rendered as a past tense), but in the Septuagint the verb is a plural participle in the present tense and signifies the “ones hating.”
Both the Masoretic Text and the Septuagint (in verse 25) use the expression “our soul” (Hebrew, néphesh; Greek, psyché). In this context, “soul” appears to designate “desire,” and numerous translations convey this sense. “Aha! Just what we wanted!” (NAB) “Aha, we have our desire.” (Margolis) “Aha, we have our heart’s desire.” (NRSV) “Aha, just what we wished!” (Tanakh) “Aha, just what we wanted!” (NIV) As in verse 21, the Septuagint renders “aha” as “good.”
This psalm is ascribed to David, the servant of YHWH. The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression.
It appears that “transgression” is here personified, making its announcement to the wicked one. According to the Masoretic Text, the “announcement” or “utterance” is then linked to the words “in the midst of my heart.”
A number of translators do not use “my” in their renderings and make the reference apply to the deep inner self of the wicked one. “Transgression speaks to the wicked deep in their hearts.” (NRSV) “Sin directs the heart of the wicked.” (NAB) “Sin speaks to the wicked deep in their hearts; they reject God and do not have reverence for him.” (GNT, Second Edition) “Transgression speaks to the ungodly within his heart; there is no fear of God before his eyes.” (NASB) “Transgression speaks to the wicked deep in his heart; there is no fear of God before his eyes.” (ESV)
In the Septuagint there is no mention of “my heart.” “To sin, the transgressor declares in himself, there is no fear of God before his eyes.” This rendering suggests that, because of banishing any reverential regard for God, the lawless one is able to persist in sin.
A number of translation do preserve the sense of the first person pronoun, requiring other changes to convey something meaningful. “An oracle is within my heart concerning the sinfulness of the wicked: There is no fear of God before his eyes.” (NIV) “I know what Transgression says to the wicked; he has no sense of the dread of God.” (Tanakh) “The oracle utters transgression to the wicked within my heart, There is no fear of God before his eyes.” (J. P. Green) “An oracle within my heart concerning the transgression of the wicked: There is no dread of God before his eyes.” (HCSB) “The transgression of the wicked is affirming within my heart, ‘Fear of God is not before his eyes...’” (Young)
In his own eyes or in his own estimation, the wicked one flatters or deludes himself. This is either in the sense that he does not recognize just how wrong he is and come to hate the evil or that he imagines that his badness will go undetected and not incur the hatred of others. Both meanings are found in translations. “For in his own eyes he flatters himself too much to detect or hate his sin.” (NIV) “They like themselves too much to hate their own sins or even to see them.” (CEV) “For they flatter themselves in their own eyes that their iniquity cannot be found out and hated.” (NRSV) “For they live with the delusion: their guilt will not be known and hated.” (NAB) “...because its speech [the speech of Transgression] is seductive to him till his iniquity be found out and he be hated.” (Tanakh)
The words coming out of the mouth of the godless one are “trouble” (“iniquity” or “lawlessness,” LXX), resulting in “trouble” or harm for others. They are also words of “deceit,” designed to lead others astray in order to escape punishment or to defraud them. For the corrupt person, lawlessness is a way of life. He has stopped acting wisely or in harmony with any aspect of moral rectitude and ceased doing anything that could be classified as good. According to the Septuagint, “he is not inclined to consider doing good.”
While lying on his bed, he schemes “trouble” (“iniquity” or “lawlessness,” LXX) or plots ways to attain his unworthy aims. He “positions” himself in a way that is “not good” or that is divinely disapproved. According to one Dead Sea Psalms scroll, “he conspires on every way that is not good.” He does not reject or despise evil. According to the Septuagint, he is not offended or irritated by evil (as upright persons would be).
Reflection on the course of the wicked one apparently prompted the psalmist to focus on the One whom the lawless one ignored. YHWH’s compassionate care, abiding loyalty, steadfast love, or “mercy” (LXX) reaches to the skies, and his “faithfulness” (“truth,” LXX) to the clouds. Being heaven high, these qualities are abundant and manifested generously. YHWH will always respond compassionately to those seeking to do his will, and his word can always be depended upon.
His “righteousness” or justice is like “mountains of God.” The expression “mountains of God” may signify mighty or lofty mountains. Like stable and immovable high mountains, God’s righteousness is firmly established, with no possibility of any deviation from the ultimate standard of justice. His “judgments” are like the “great deep” (“abyss,” LXX) or the deep sea. This could mean that the wisdom reflected in divine judgments is unfathomable.
God’s concern is not limited to humankind. He saves both “man and animal.” (Compare Jonah 4:11.) Possibly the psalmist thought about the generous provisions of food and water that enable both humans and animals to live. (Compare Psalm 104:10-28.) According to one of the Dead Sea Psalms scrolls, the thought appears to be that, in his righteousness or as an expression of his justice, YHWH delivers humans and animals.
The psalmist exclaimed, “How precious, O God, [is] your” abiding loyalty, compassionate care, steadfast love, or “mercy” (LXX)! The “sons of man” or humans, with particular reference to the upright, could take refuge in the “shadow of [God’s] wings.” YHWH’s loving protective care is thus likened to the safety fledglings find under the wings of a mother bird.
David depicted YHWH as a generous host at whose “house” all who are devoted to him could be “saturated with fatness,” enjoying a full portion as his guests. So abundant are the delights of which they could partake that experiencing these divinely provided pleasures would be as if the upright had been given drink from a torrent.
With YHWH is the “fountain” or source of life. This life is more than mere existence. It is a meaningful life, a life with purposeful direction. By God’s “light” or the enlightenment or illumination he provides, the psalmist and all other upright ones could see “light.” They were not in the dark, groping about in an effort to find the right path and not knowing where they were going. The divinely provided light clearly revealed the course to be followed, making it possible to avoid stumbling or choosing a way that would prove to be injurious.
The psalmist prayed that YHWH’s abiding loyalty, compassionate care, steadfast love, or “mercy” (LXX) would continue in the case of those knowing him or those who enjoyed an approved relationship with him as his people. They would be the “upright of heart” or godly in their inmost selves. The psalmist asked that they be recipients of God’s righteousness or his justice, apparently to be expressed in coming to their aid.
For the psalmist not to have the “foot of arrogance” come upon him evidently meant his being shielded from the oppression of the proud or those who ruthlessly trampled on others. The “hand of the wicked” denotes their power, and David pleaded not to have that power directed against him, driving him away from where he found himself and then having to wander elsewhere.
Confident of YHWH’s help and protective care, David portrayed the evildoers as already having fallen and unable to stand up. This indicated that they would not recover from having been “thrust down.”
Notes:
To show that all are under sin, the apostle Paul quoted the words, “there is no fear of God before their eyes.” (Romans 3:18) With the exception of “their” (not “his”), the quotation is the same as in Psalm 36:1(2) (35:2, LXX).
Regarding the divine name (YHWH), see Psalm 1.
This psalm is ascribed to David. The psalmist referred to himself as being old (verse 25), suggesting that this psalm may have been among his last compositions. In arrangement, the psalm is acrostic. Twenty-one lines start with a different letter of the Hebrew alphabet in sequential order. The letter ayin (‘), however, is not included, unless one disregards the preposition meaning “to” in the second half of verse 28 and counts twenty-two letters.
37:1-9
“Do not let yourself be vexed [provoked to jealousy, LXX] because of evildoers. Do not be envious of those practicing injustice.” The seeming prosperity and positions of power that corrupt persons may come to enjoy can be a source of disturbance, especially when one’s own lot seems to be far inferior to theirs. According to the psalmist’s admonition, one should not allow oneself to become angered about evildoers and their apparent prosperity, comparing one’s circumstances with theirs. A person should avoid becoming envious of what corrupt persons may have attained by resorting to dishonest practices, violence, or oppression.
Whatever possessions or positions of power or influence corrupt persons may come to have are temporary. They cannot keep themselves alive forever and secure their hold on what they have obtained. In this respect, they are like mere vegetation. Like grass, when cut down or in time of drought, they will quickly wither or amount to nothing in the end. This thought is repeated in the parallel expression (“and like the green vegetation they will wilt”).
The wise course is for a person to trust in YHWH, confident that he will render justice and sustain all who seek to do his will. Instead of being envious of corrupt persons and possibly being tempted to imitate their ways, the godly person would heed the admonition to “do good” or what is right. For the Israelites, this was the basis for continuing to reside in the land and on their own hereditary portion.
The concluding part of verse 3 has been variously translated—“enjoy security” (NRSV), “live secure” (NAB), “enjoy safe pasture” (NIV), “cherish faithfulness” (Margolis), “remain loyal” (Tanakh), “cultivate faithfulness” (NASB), “enjoy faithfulness” (Young), and “feed on faithfulness.” (J. P. Green) The Septuagint reads, “and you will be pastured on its [the land’s] abundance.” (See the Notes section.)
To “take delight in YHWH” would involve finding pleasure or refreshment in maintaining an approved relationship with him. All who do so have the assurance that he would provide everything needful, granting their hearts’ desires (“requests,” LXX). For godly persons, these desires of their inmost selves would include his aid, guidance, and safeguarding.
To “roll” one’s way on YHWH or to “reveal” (LXX) it to him would mean to commit one’s whole course of life to him and all cares and concerns, looking for his guidance and help. In the case of those who “trust” him fully, he will “act.” This would include his providing strength to those weighed down with burdens seemingly impossible to bear and which had been committed to him.
For those trusting in him, YHWH will cause their “righteousness” or their being in the right to be “like the light” or clear as day. Although one may have been misrepresented and have one’s righteousness hidden or obscured, this would cease to be. The thought is repeated in the parallel expression, “and your justice like midday.” This is an assurance that the godly person’s “justice” or uprightness would come to be as bright as the light at noon or clearly evident.
For the upright person, the time for vindication is sure to come. Meanwhile the admonition is: “Be silent before [submit to, LXX] YHWH,” not giving vent to complaining and irritation, and wait for him (“entreat him,” LXX) to act. The one prospering in his way is evidently a person enjoying seeming success by resorting to dishonest or unjust practices. Because a day of reckoning will come, one should avoid becoming provoked or flaring up angrily (“provoked to jealousy,” LXX) over the man who succeeds in carrying out his base schemes (“lawless acts,” LXX).
The success of corrupt persons in attaining their objectives through dishonest and oppressive means and prospering can be very disturbing. This is the apparent reason for the advice to desist from anger and to forsake wrath, not allowing negative emotions to take control and then engaging in rash actions. “Do not let yourself be vexed [provoked to jealousy, LXX] only to do evil.” A failure to control anger can lead to violent deeds and deep regret afterward.
The wise course is to trust in YHWH, “for,” as the psalmist expressed it, “the wicked will be cut off [utterly destroyed, LXX].” Those who wait patiently on YHWH, looking to him to right matters, “will possess the earth” or land. Accordingly, God-fearing Israelites would continue to enjoy their hereditary portion.
37:10-22
In only a “little while” the “wicked one” (the “sinner,” the one living a life of sin, LXX) would be no more. Regardless of how powerful or prosperous ungodly persons may be, they cannot keep themselves alive indefinitely. Either justice or death does catch up with them. Then, one may look at the “place” the wicked one once occupied, and it will have been vacated. “He will not be.” According to the Septuagint, “You will seek for his place and not find [it].”
The “meek,” lowly, humble, or godly ones would possess the land and find delight in the “abundance of peace.” Theirs would be a satisfying or delightful state of “peace” or well-being and contentment. It would be a tranquil way of life, with a reverential regard for the Most High as its prime focus. Completely absent would be the peace-destroying scheming, jealousies, hatreds, and fears characteristic of the life of corrupt persons.
This does not mean that the life of the upright person is without problems. The “wicked one” (“sinner,” LXX) does plot against the “righteous one,” watching for an opportunity to take advantage of him for some base objective. In venting his rage or anger, the wicked one may gnash or grind his teeth against the upright one.
The Lord “will laugh” at the wicked one, looking upon his scheming against the upright one as futile. This is because the Most High “sees” the corrupt one’s day coming. The impious one will not escape his day of reckoning when justice will be executed.
Wicked persons (“sinners,” LXX) may appear to have might on their side. Their sword is drawn and their bows bent to bring down the poor and needy and to slay those whose walk or conduct is upright (the “upright in heart” or upright in their inmost selves, LXX).
Corrupt oppressors, however, will face retribution, and their own arsenal will prove to be their undoing. The “sword” that had been viciously used to harm the upright will enter the “heart” of the wicked, slaying them and putting an end to their violent ways. “Their bows will be broken,” rendered useless for doing any further harm.
The righteous one may have just “a little. This “little” is much better than the combined abundance of many wicked ones (“sinners,” LXX). For the righteous person, there is a future and a relationship with his God that assures unfailing guidance, aid, and blessing. The righteous person’s little means are also much better from the standpoint of the noble use he makes of them, as when generously assisting others. The combined riches of many wicked men serve no beneficial purpose and so are really valueless.
The “arms” or power of the wicked, particularly in relation to their oppressive and violent ways, “will be broken.” Deprived of their power, they would be unable to continue harming others. Unlike his rendering the wicked powerless, YHWH will support the godly, infusing them with strength and sustaining them.
YHWH’s knowing the “days of the blameless” may mean that he knows what befalls them from day to day and so is concerned about their daily needs. According to the Septuagint, “he knows the ways of the blameless” or is fully aware of their actions and looks upon them favorably. “Their inheritance will be forever,” possibly meaning that the inheritance of the blameless would continue in their possession from one generation to the next (“into the age,” LXX) or for time without any set limits.
In an “evil time” or a time of adversity or distress, blameless ones are not put to shame or do not come to disappointment. Their trust in YHWH will not be shown up as having been misplaced. In the “days of famine, they will be satisfied,” experiencing God’s loving care in being recipients of what they need to sustain them.
The wicked (the “sinners,” LXX) will perish. YHWH’s enemies, those who set themselves in opposition to him and his upright ways, will come to an end “like the splendor of pastures” and like smoke. Like lush vegetation in a pasture that withers in time of drought, they will come to their finish. They will disappear like smoke that quickly dissipates. The Septuagint does not use the expression “splendor [or ‘glory’] of pastures” but refers to the enemies as being “glorified and exalted” and then vanishing like smoke.
While the wicked one may borrow with the intent of never paying back, the righteous person is compassionate and gives generously to aid needy ones. The ungodly one’s lack of concern for others is the very opposite of the kindly care of the upright one.
The one doing the blessing and execrating is not specifically identified. In view of the fact that the blessing and the curse take effect would indicate that the Almighty’s blessing assures continued possession of the “earth” or land. Those being cursed by him “will be cut off” or “utterly destroyed” (LXX). In the Septuagint, the reference is to people doing the blessing and the cursing, either their doing so with reference to God or to the righteous person.
37:23-26
YHWH establishes or makes the steps of a man firm. Apparently the “man” would be one whom he approves, as indicated by the fact that the Most High delights in this man’s ways, being pleased with his way of life. Accordingly, the establishing of the man’s steps could mean that his course would turn out well because of being divinely guided and blessed.
The upright person may totter but not be cast or dashed down, unable to get up. This is because YHWH is supporting his hand, sustaining him and keeping him from experiencing ruin.
Throughout his life, starting when he was young to his now being old, the psalmist had not seen a righteous person totally abandoned and his offspring seeking bread or being reduced to a state of hopeless poverty. Evidently David was aware of God’s providential care in the case of upright persons having little means.
“All the day” or at every opportunity throughout the day, the upright person would be gracious or “show mercy” (LXX) and would lend to the needy (without interest as the law required). Because of his compassion for the poor and afflicted and his kindly response to their needs, his own offspring would “become a blessing.” This could indicate that his children would turn out well, proving to be a blessing to him, or that his offspring would be blessed or considered blessed, benefiting from God’s guidance and aid.
37:27-33
The right course is to “turn aside from evil and to do good,” firmly rejecting lawlessness, living uprightly, and responding compassionately to the needs of others. This would assure continuing to abide or to live, evidently on the divinely given land as one whom YHWH approved and loved.
The basis for this assurance is that YHWH loves justice, always upholding and doing what is right, and so will never abandon his upright ones or those loyally devoted to him. He will come to their aid, never leaving them in a helpless and hopeless state. The upright will be preserved or guarded (secure in YHWH’s hands), “but the offspring of the wicked will be cut off [utterly destroyed, LXX]”, losing their life and so ceasing to live in the God-given land.
Before mentioning the outcome for the offspring of the wicked, the Septuagint adds words not found in the Masoretic Text. There are two entirely different readings for the added words (“the blameless will be avenged” or “the lawless will be banished”).
The upright, on the other hand, will continue to possess the earth or land. Because the offspring of the righteous will not be cut off, they will continue to enjoy their inheritance, residing on their land to time without limit or for ages to come (“into age of age,” LXX). By living upright lives, they would individually avoid conduct leading to a premature death and, collectively, would continue to live on the land from one generation to the next.
The righteous or upright one is identifiable by his words. His mouth expresses wisdom, reflecting good judgment and providing sound advice respecting godly conduct. According to the Septuagint, the “mouth of the righteous meditates wisdom,” and the Hebrew term can also have the sense of “meditate.” This could suggest that what is said is a product of careful reflection as when speaking to oneself. (See Psalm 1 concerning “meditate.”) The upright person’s tongue speaks justice, upholding and defending all that is right and honest. Accordingly, the righteous one’s speech is trustworthy and noble.
God’s law is “in his heart” or his deeper inner self. It is a part of him, guiding his thoughts, words, and actions. For this reason, “his steps do not slip.” The upright one walks securely in the divinely approved way, not tottering and falling to his injury or to a point of being unable to recover. His walk is not on treacherous terrain.
Although his conduct is praiseworthy, the upright person is not liberated from being an object of hostility. “The wicked one [the sinner, LXX] watches the upright one and seeks to slay him.” The corrupt person’s “watching” is evidently for an opportunity to inflict harm and to rid himself of the godly one who is regarded as an obstacle to the attainment of base objectives.
The psalmist is confident that YHWH will not abandon the righteous one, letting him fall into the “hand” or power of the wicked one. In the context of not being abandoned, the concluding part of verse 33 is probably to be understood as meaning that YHWH will not permit the righteous one to be condemned when falsely accused before judges. The Septuagint, however, indicates that God is the one who will not condemn him when he is judged, and the Hebrew can also be rendered accordingly. This could be understood to mean that the Most High would never condemn the upright one even though corrupt human judges may do so.
37:34-40
To “wait for YHWH” and to “keep his way” would signify to look to the Almighty to act and meanwhile to follow a course of conduct he approves. This would result in being exalted as one having his favor and blessing. For the godly Israelite this meant possessing the land or continuing to reside there and seeing judgment passed on the wicked. They would be “cut off” or “utterly destroyed” (LXX).
The psalmist had observed the wicked or impious one, tyrannical (“being highly exalted,” LXX) and spreading out, “luxuriant [in] native [soil]” (“being lifted up like the cedars of Lebanon,” LXX). This description relates to a flourishing state. Numerous translators have chosen to follow the Septuagint reading. “I have seen ruthless scoundrels, strong as flourishing cedars.” (NAB) “I have seen the wicked oppressing and towering like a cedar of Lebanon.” (NRSV) Others have added words in an effort to stick closer to the Masoretic Text. “I have seen the wicked in great power, and spreading himself like a leafy tree in its native soil.” (Margolis) “I saw a wicked man, powerful, well-rooted like a robust native tree.” (Tanakh) “I have seen a wicked and ruthless man flourishing like a green tree in its native soil.” (NIV)
Reversal, however, did come. The psalmist referred to passing by and noting that the wicked man was no more. Even though he sought him, he did not find him. According to the Septuagint, he did not find the wicked one’s “place.”
The outcome for the blameless one is very different. “Watch the blameless one and observe the upright one, for there is a [desirable] end [a remnant or posterity, LXX] for the man of peace.” When watching (as did the psalmist) developments in the life of the godly man or the man who promotes peace and endeavors to live a quiet life, one will eventually see a good outcome and not a disastrous end. The blameless or upright person may experience hardships and adversities but continues to be at peace with fellow humans and with his God. He is not in a state of discontent, unrest, and agitation. During difficult times, he continues to experience the Almighty’s aid and guidance.
Transgressors or lawless ones will be utterly annihilated. For them there will be no desirable “end” or outcome. Their future will be “cut off.” According to the Septuagint, “the remnants [probably denoting any offspring] will be utterly destroyed.”
The source of salvation or deliverance for the righteous is YHWH. In time of distress, he is their refuge or the One who will aid and safeguard them.
“YHWH helps and delivers them. He delivers them from the wicked,” those who are intent on harming them, and “saves them.” This is because they have taken refuge in YHWH, looking to him to help them and to rescue them from distressing circumstances.
Notes:
For comments about the divine name (YHWH), see Psalm 1.
In verse 3, the last word of the Masoretic Text is ’emunáh, meaning “faithfulness,” “trustworthiness, “fidelity,” “firmness,” or “steadfastness.” This term is preceded by a form of the verb ra‘áh, the usual expression for “pasture,” “tend,” or “graze,” and this explains the reason for the Septuagint rendering. The expression “pasture faithfulness,” however, does not convey a comprehensible meaning, and this is the reason for the various ways in which translators have rendered the words. Possibly the preferable meaning is “to be occupied with faithfulness” or “trustworthiness” (as a shepherd would pasture or tend the flock). This would mean that, according to the Masoretic Text, the admonition is to practice trustworthiness.
The Hebrew word ’érets and the Greek term gé can designate “earth” or “land.” At the time this psalm was composed, the Israelites were living in their own land, and the words of this song are to be understood in agreement with this setting. The assurance is that the upright ones of the nation would continue to possess the portion of the land that had been allotted to them. Psalm 37 is, therefore, timeless, providing comfort to every generation of godly persons who are distressed upon seeing oppression and injustice. As evident from the context of this psalm, the words are not prophetic respecting a time many centuries removed from the time of its composition.
This psalm is attributed to David. It may portray his suffering from serious illness during the time his son Absalom plotted to seize the throne. Psalm 41 (40, LXX), which is also ascribed to David, speaks of the psalmist’s illness and, in verse 9(10), contains a seeming reference to the treachery of Ahithophel. (2 Samuel 15:31; 16:23) This occurred during the time Absalom continued building up a following for himself, providing some basis for concluding that Psalm 38 and Psalm 41 depict developments from that period.
The composition is referred to as being “in remembrance.” This significance agrees with an ancient Latin translation of the Hebrew Psalter, which reads in commemoratione (“in commemoration” or “in remembrance”). The Septuagint says, “for remembrance concerning the Sabbath.” A number of translators render the expression “for remembrance” to signify a “memorial offering.” In the Contemporary English Version, the words of the superscription are interpretively translated as follows: “A psalm by David to be used when an offering is made.” Because there is a measure of uncertainty about the Hebrew expression thought to mean “remembrance,” the Tanakh uses the transliteration Lehazkir.
Apparently David regarded his affliction as a punishment for sin and therefore pleaded not to experience additional reproof or chastisement while an object of divine anger.
The psalmist experienced intense pain as if God’s arrows had penetrated deep into his body. He felt that God’s hand pressed down hard upon him.
Nothing appeared to be sound or healthy in his flesh, and David attributed this to divine indignation. Because of his sin, his “bones” or entire frame lacked “peace,” being affected by the dreadful sickness that deprived him of well-being.
Apparently comparing the dire consequences of his iniquities to flood waters, the psalmist spoke of his transgressions as passing over his head. They proved to be like a heavy burden, the weight of which was too great for him to bear.
His wounds stank and festered. The psalmist again acknowledged this loathsome condition as being the result of his “folly” or his failure to conduct himself in a divinely approved manner.
Stooped and exceedingly bowed down, the psalmist moved about all day in a state of mourning or sadness. The reference to “all day” suggests that even momentarily he experienced no relief. According to the Septuagint, he “endured distress and was bent down to the end” or completely.
His “loins” were filled with “burning.” This could mean that he suffered from high fever. No part of his flesh was sound or healthy.
Benumbed (“afflicted,” LXX) and greatly crushed, the psalmist “roared” or wailed because of the “groaning” of his heart. This “groaning” could refer to a state of anguish that the psalmist felt deep within himself and that led to his “roaring,” wailing, or loud moaning. Another possibility is that the reference is to his being in an extremely troubled state of mind and “roaring” on account of his distress. “I roar because of the turmoil in my mind.” (Tanakh)
According to the Masoretic Text, the psalmist appealed to God as “my Lord,” suggesting a personal relationship to him as his servant. He was confident that his Lord was fully aware of all his desires or yearnings and that his sighing had not been hidden or escaped God’s notice.
Apparently on account of his distress, the psalmist’s heart palpitated violently or “was troubled” (LXX), and his strength had failed him. The “light of [his] eyes” ceased being with him. This could mean that his eyes had lost their brightness or luster or that his ability to see clearly had been impaired.
Friends and companions “stood [away]” (apparently at a distance) from his “plague,” treating him like an unclean person afflicted with leprosy. Those closest to him, his kinsfolk, stood far off. The Septuagint, however, does not include the word “my plague.” “My friends and my companions from before me approached and stood [possibly meaning that they moved from before him and stood at a distance], and those closest to me stood far off.” The partially preserved text of a Dead Sea Psalms scroll appears to read, “I have become a plague before my friends and companions.” (The Dead Sea Scrolls Bible)
Those seeking his “soul” or life set traps for him (“pressed” upon him, LXX), endeavoring to bring about his ruin. Bent on harming him, they would speak “ruin” (“vanities,” LXX). The Hebrew word for “ruin” is plural, suggesting a variety of schemes designed to effect the psalmist’s downfall. With reference to “deceits,” the schemers are referred to as “meditating” all day long or continually. In this case, both the Hebrew and the Greek terms for “meditate” may be understood as meaning “utter,” and the “deceits” likely included malicious slander.
The psalmist turned a deaf ear to all the vicious attacks launched against him. Like a deaf man, he did not hear; and like a mute man, he did not open his mouth.
He proved to be like a man who heard nothing and remained silent instead of trying to defend himself against false accusations. No expressions of rebuke or reproof came out of his mouth.
He waited patiently on YHWH to come to his defense, confident that his Lord and God would respond to him favorably.
The words that follow the introductory “for I say” constitute the psalmist’s plea that his foes not succeed. He wanted to be shielded from having his enemies rejoice over him on account of his distress. The reference to those “magnifying” themselves (“boasting,” according to one Dead Sea Psalms scroll) could be understood to mean that they would lift themselves above him and that his loss of footing would embolden them to intensify their attacks against him.
The psalmist considered himself to be in a precarious position, “ready for falling” or, according to the Septuagint, “ready for whips.” His “pain” was always before him, indicating that he did not experience any relief from his suffering.
Evidently believing his distress to have resulted from his transgression, he acknowledged his guilt and was “concerned” or “anxious” about his sin. His guilt weighed heavily upon him.
The reference to his enemies living or being alive likely denotes that they were active, particularly in efforts to bring about his downfall. Power was on their side. They were mightier than he, and those unjustifiably hating him continued to increase.
For the good that he had done, they repaid him with evil. They opposed him for pursuing good or doing what was right. The Septuagint reads, “Those repaying bad for good slandered me when they pursued justice.” In this context, “justice” could only denote a perverted view of right. Like the Vulgate, modern translations of the Septuagint commonly represent the psalmist’s pursuit of justice or righteousness as the reason for his being slandered (“slandered me, since I pursued righteousness”). These translations also include words that are bracketed in Rahlfs’ printed text but are not found in codices Vaticanus, Sinaiticus and Alexandrinus (“and me, the beloved, they cast off like an abominable corpse”).
The psalmist concluded with the appeal for YHWH not to abandon him, leaving him without any aid in his dire situation. He pleaded, “O my God, be not far from me” (as if too distant to help).
The threatening situation called for swift divine intervention. “Hasten to my assistance, O Lord, my salvation.” This petition revealed that the psalmist regarded the Almighty as his only hope for deliverance from his perilous circumstances.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 3(4), the Hebrew expression “because of your indignation” is “from [the] face of your indignation.” The Septuagint similarly reads, “from [the] face of your anger.” Then, “because of my sin” is “from [the] face of my sin” both in the Masoretic Text and the Septuagint.
In verse 5(6), the Septuagint follows the literal Hebrew for the expression “from [the] face of my folly,” meaning “because of my folly.” In the same verse, the verb “fester” is preceded by the conjunction “and” both in the Septuagint and a Dead Sea Psalms scroll but is missing in the Masoretic Text.
In verse 8(7), Rahlfs’ printed text of the Septuagint has psyai mou eplésthesan empaigmón (my loins were filled with mockings), but fourth-century Codex Vaticanus and Codex Sinaiticus read psyché mou eplésthe empaigmón (my soul was filled with mockeries). The Masoretic Text has “burning,” not “mockeries.”
In verse 18(19), a Dead Sea Psalms scroll has the plural for “guilt” or “iniquity” and “sin,” whereas the Masoretic Text and the Septuagint have the singular nouns.
In verse 19(20), a Dead Sea Psalms scroll refers to those who were the psalmist’s enemies without cause and who showed their hatred for him by deceiving him.
According to the rendering of The Dead Sea Scrolls Bible of verse 20(21), one of the scrolls reads, “Those who perform evil instead of good plunder me instead of a good thing.”
In the concluding verse, a Dead Sea Psalms scroll adds “for me” after “hasten.”
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the meaning of the Hebrew expression.
The musician Jeduthun may have been the same person as the Levite Ethan. (Compare 1 Chronicles 15:17, 19 with 1 Chronicles 16:39-41 and 25:1.) Jeduthun does not appear to have been involved in composing the words of this psalm, for it is ascribed to David. It may be, however, that he shared in establishing the style for the performance or determined the musical instruments to be used. If so, the reference in the superscription may be understood to mean “according to the style of Jeduthun.”
In the Dead Sea Psalms scroll that contains much of Psalm 38, the words of Psalm 39 do not follow immediately afterward. Instead, the words of Psalm 71 precede those of Psalm 39.
David determined to restrain his tongue to avoid sinning when speaking. The reference to guarding his “ways” could mean that he would strive to control his temper or emotions to stop himself from angry outbursts or hasty speech that he would later regret. When in the presence of someone wicked or a “sinner” (LXX), he would guard his mouth with a muzzle. This could include restraining himself from saying anything that might be used against him or which could contribute to their hardening themselves in their wayward course and justifying themselves.
David was “mute, [in a state of] silence [mute and humbled, LXX],” apparently in the presence of anyone wicked. The expression “quiet to good” could mean that David maintained complete silence, not even uttering a good word. He added, “and my pain was stirred up [renewed, LXX].” This could mean that, despite his remaining quiet, he experienced a painful inner upheaval. Translators have variously rendered the Hebrew. “Dumb and silent before the wicked, I refrained from any speech. But my sorrow increased.” (NAB) “I kept completely silent, but it did no good, and I hurt even worse.” (CEV) “I was silent and still; I held my peace to no avail; my distress grew worse.” (NRSV) “But when I was silent and still, not even saying anything good, my anguish increased.” (NIV) “I kept very quiet. I didn’t even say anything good, but I became even more upset.” (NCV) “I was dumb, silent; I was very still while my pain was intense.” (Tanakh)
The psalmist likened the intense stirrings inside him to his heart’s becoming hot. Apparently as a result of “thought” or “meditation” about the situation he faced, David felt that a fire was burning within him. (See the Notes section on verse 3[4].) It appears that, because of the intense emotional upheaval within him, the psalmist finally did speak “with [his] tongue,” evidently directing his words to his God.
The psalmist’s appeal seems to be for an indication about his future. He pleaded for YHWH to let him know his “end,” the measure of his days, and the “transient” nature of his life. (See the Notes section regarding verse 4[5].) It would seem that David wondered whether his life would soon end.
He felt that YHWH had made his “days” mere “handbreadths” or very short (a handbreadth being a sixth of a cubit or about three inches [c. 8 centimeters]). In the sight of the eternal God, the psalmist’s “duration,” “existence” (LXX), or length of life was like nothing. The linking of “all breath” to the words “every man stands” (“every living man,” LXX) suggests that short-lived humans are just an exhaled breath or a puff of air. The Hebrew word for “breath” (hével) also denotes “vanity,” “emptiness,” or “futility,” or “worthlessness.” These meanings fit the Septuagint rendering mataiótes.
Being short-lived, man goes about like a shadow, a semblance, a phantom, or an apparition. All human commotion, bustling about, or restless striving is emptiness, vanity, or an exhaled breath. Without knowing who will do the gathering or receive the benefit from his efforts, a man piles up possessions. Incessant striving for what has no lasting value is indeed emptiness.
David’s focus, however, was different. He raised the question, “And now for what do I wait, Lord?” This question indicated that he looked to his God for aid and guidance, for he added, “my hope [is] in you.”
The psalmist’s request to be delivered from all his transgressions apparently was an appeal to be rescued from the distresses he regarded as the consequences of his sins. Knowing that fools or morally corrupt persons would taunt him if he were to suffer calamity, he pleaded that YHWH would not make him the “reproach of the fool.” According to the Septuagint, God had already made him the senseless one’s object of reproach.
The psalmist remained mute, not opening his mouth. This is because he considered what was happening to him as God’s doing. He humbly submitted to the distressing circumstances, not protesting or voicing bitter complaint. The Septuagint reads, “You are the One who made me.”
Nevertheless, because of his great suffering, he prayed, “Remove your plague from me.” Because of the “hostility” (“strength,” LXX) of God’s hand or power directed against him, David found himself in a state of exhaustion, fully spent. (See the Notes section on verse 10[11].)
The “reproofs for guilt” with which God chastens or disciplines man are the serious consequences from following a sinful course. Whatever a man might delight in or treasure, God is portrayed as consuming like a moth (evidently in its destructive caterpillar stage). The psalmist then repeats words found in verse 5(6), “Surely a breath [is] every man,” amounting to nothing more than a puff of air on account of the brevity of human life. The Septuagint reading is, “Surely in vain every man is troubled.”
David pleaded for YHWH to hear his prayer, giving ear to his cry for aid, and not to ignore his tears. Probably because of the brevity of life, he spoke of himself as being a resident alien or, as were all his “fathers” or ancestors, a “sojourner” (a temporary guest) with God.
The appeal for God to “look away” from him may be understood to mean that God not subject him to intense critical scrutiny. He desired to experience cheer (“be refreshed,” LXX) before departing from the earthly scene and being no more.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 3(4), the Septuagint says, “in my meditation [meléte] a fire would be kindled.” The Hebrew term (hagíg), rendered meléte in the Septuagint, has been defined as meaning “sighing,” “murmuring,” “whispering,” and “musing.” The Hebrew verb for “meditate” (hagáh) can also mean “wail” or “mourn, “growl” (like a lion), or “coo” (make a mournful sound like a dove). (Isaiah 16:7; 31:4; 38:14 )
In verse 4(5), the Hebrew adjective for “transient” (chadél) can also mean “lacking.” This is the sense conveyed in the Septuagint (“that I might know what I lack”).
In verse 5(6), the word palaistás (palm breadths) appears in Rahlfs’ text, but fourth-century Codex Vaticanus and Codex Sinaiticus read palaiás (old).
The expression “selah” appears at the end of verses 5(6) and 11(12). In the Septuagint, the rendering diápsalma is thought to mean “pause” or “musical interlude.”
There is uncertainty about whether the Hebrew term tigráh (in verse 10[11]) means “hostility.”
Verse 11(12) in the Septuagint does not refer to a moth, but says of God, “You caused his soul [life] to waste away like a spider [or, spider’s web].”
This psalm is ascribed to David. The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” In the Septuagint, the rendering is “to the end.” This indicates that there is considerable uncertainty about the meaning of the Hebrew expression.
Apparently to convey intensity with reference to “waiting” for or “hoping” in YHWH, forms of the Hebrew word qawáh and the Greek term hypoméno are repeated. Translators have preserved the repetition (“I waited, waited,” NAB), used an adverb for intensification (“I waited patiently,” Margolis, NIV, NRSV), or chose not to incorporate the repetition (“I put my hope,” Tanakh). The psalmist rested his hope on YHWH, confidently waiting for his aid. His God did turn his attention to him and heard his cry or “entreaty” (LXX).
David found himself in a situation comparable to being in a “pit of roaring” or a “pit of distress” (LXX). Possibly the Hebrew expression is descriptive of a dark cavern where the sound of roaring water can be heard. It would indeed have been a “pit of distress,” “misery,” or “wretchedness.” David also likened his situation to being on unstable ground, as if sinking in mire. YHWH delivered him from the perilous circumstances and placed his “feet” in a secure position like that provided by a crag in mountainous terrain. As when on firm ground, David would have no concern about his “steps.” YHWH had secured them. According to the Septuagint, “he kept his [the psalmist’s] steps straight.”
YHWH put a new song in David’s mouth by effecting his deliverance and thus providing the basis for a new melody of praise to God. Many would see the evidence of divine assistance, and this would cause them to have a wholesome fear of YHWH and to put their trust or hope in him.
Happy, fortunate, or in a truly enviable state is the man who makes YHWH his trust and does not direct his face to those who are defiant. The proud or defiant ones apparently are persons who insolently disregard God’s law, and the godly man does not join their company or look to them for any reason. Evidently the defiant ones are also described as falling away to falsehood. (For the Septuagint rendering, see the Notes section on verse 4[5].)
This falsehood may be idolatry. A number of translations either identify the defiant ones as idolaters or in other ways render the words to indicate a departure from the worship of YHWH. “You bless all those who trust you, LORD, and refuse to worship idols or follow false gods.” (CEV) “Happy those whose trust is the LORD, who turn not to idolatry or to those who stray after falsehood.” (NAB) “Happy are those who make the LORD their trust, who do not turn to the proud, to those who go astray after false gods.” (NRSV) “Blessed is the man who makes the LORD his trust, who does not look to the proud, to those who turn aside to false gods.” (NIV)
There is a possibility, however, that the proud are being described as followers of falsehood or what is untrustworthy and treacherous. This would mean that haughty ones, by reason of their “falling away” to falsehood, would also be treacherous ones. The renderings of a number of translations favor this significance. “Happy is the man who makes the LORD his trust, who turns not to the arrogant or to followers of falsehood.” (Tanakh) “Happy is he who puts his trust in the LORD and does not look to the arrogant and treacherous.” (REB) “Happy is the man that hath made the LORD his trust, and hath not turned unto the arrogant, nor unto such as fall away treacherously.” (Margolis) “How blessed are those who put their trust in Yahweh, who have not sided with rebels and those who have gone astray in falsehood.” (NJB)
In this context, the many things that YHWH did apparently relate to his often having delivered his people from perils. The psalmist referred to YHWH in a personal way as “my God.” The acts of the Most High are “wondrous deeds,” giving rise to amazement. His “thoughts” for his people evidently included the good that he purposed for them. If the Hebrew is to be understood as meaning that YHWH is without equal, this would be on account of his activity. A number of translations, however, link the statement that none can be compared to YHWH with the aspect about his “thoughts” or “plans.” “And in your plans for us there is none to equal you.” (NAB) This fits the reading of the Septuagint, “And in your thoughts no one is compared to you.” The Hebrew word for “compare” (‘arák), in its basic sense, means “arrange” or “set in order.” This has provided the basis for the following rendering (one that would not have the support of the Septuagint):“You, O LORD my God, have done many things; the wonders You have devised for us cannot be set out before You.” (Tanakh)
So many were God’s deeds and thoughts for the good of his people that, in the estimation of the psalmist, they would be beyond numbering.
God’s law outlined an arrangement for sacrifices. His not desiring or finding pleasure in sacrifice and offering may be understood to mean that he was in no need of such sacrifices and that, in themselves, outward acts of worship brought him no delight. The expression “you have dug ears for me” is commonly rendered to mean that God opened the psalmist’s ears. Such opening of the ears would signify obedient response to YHWH’s commands. The thought in this verse is seemingly like that expressed in 1 Samuel 15:22, “To obey is better than sacrifice.” In the parallel words, God’s not asking for holocaust and sin offering evidently signifies that he did not request such because of needing them. (See the Notes section for additional comments.)
David’s “coming” was for the purpose of doing God’s will. The “roll of the book” contained specific commands that applied uniquely to the king or the anointed of YHWH. Apparently for this reason, David could say, “it is written of me.” (Deuteronomy 17:14-20) In the fullest sense, this would be the case with the promised Messiah or the “seed” of David.
The psalmist found delight or pleasure in doing God’s will as set forth in the law. That law had become a part of his inner self or his “inward parts,” guiding his attitude, thoughts, and actions. The promised Messiah, Jesus Christ, by his words and actions, revealed the true intent or spirit of the law and thereby demonstrated that it was in his “inward parts.”
David did not hold back from letting others know about YHWH’s activity. In the large congregation, evidently when many assembled for worship, he related glad tidings of “righteousness” (the divine acts that revealed divine righteousness or justice). David was confident that YHWH knew that he had not restrained his lips when making his expressions. The psalmist was never reticent in telling about YHWH’s deeds and raising his voice in praise.
He did not conceal God’s righteousness (the deeds revealing divine righteousness or justice) within his heart, keeping to himself what deserved to be openly acknowledged. He told about God’s “faithfulness” or “truth” (LXX) and “salvation” or deliverance, revealing his God to be deserving of absolute trust and as the One who would deliver his people. In the large congregation, David did not hide, or fail to speak out about, God’s abiding loyalty, steadfast love, compassionate care or “mercy” (LXX) and his “truth,” constancy, or trustworthiness.
In keeping with his open acknowledgment about his God’s attributes, David prayed that YHWH would not withhold his mercy from him. He asked for God’s compassionate care and “truth” or constancy to preserve or safeguard him at all times. According to the Septuagint, he pleaded, “You, O Lord, do not remove your compassions from me; your mercy and your truth continually supported me.”
The psalmist desperately needed to be shown compassion. So many evils or calamities surrounded him that they were beyond counting. David attributed his sad plight to his own guilt. His iniquities had overtaken him, and he could not see. This inability to see could mean that he was so overwhelmed with many transgressions that he could not look up. Perhaps he felt that the record of his sin was so great that he could not even get an overview of his many failings or that his many sins obstructed his vision so that he could not see anything else. His iniquities were more numerous than the hairs on his head. The reference to his “heart” failing him could signify that he was reduced to helpless state and deprived of courage.
David longed to be freed from his distress, asking that it be pleasing to YHWH to deliver him. Evidently because of the seriousness of his situation, he pleaded that YHWH would hasten to help him.
Upon seeing David receiving the needed aid, those who were seeking to seize his “soul” or life would be ashamed or disappointed and abashed or frustrated. Those who would have found pleasure in seeing David’s ruin would be “turned back,” unable to pursue their evil intent, and disgraced. The psalmist petitioned that this would be the outcome for his enemies.
He continued his supplication, “Let them be appalled because of their shame, the ones saying to me, ‘Aha! Aha!’” Their shame would consist of their seeing their hateful efforts against David fail. This would result in their being dismayed or, according to another meaning of the Hebrew term (shamém), “desolated.” The Septuagint rendering is, “Let them immediately receive their shame.” This would end their gloating over David’s situation. The Septuagint rendering for “Aha! Aha!” is “Good! Good!”
The ones whom the psalmist wanted to see exult and rejoice were all those seeking YHWH, desiring his approval and blessing. It was his desire that they, all those loving divine deliverance or salvation, would continually acknowledge, “Great is YHWH,” or “magnified” (LXX) be he.
As for David, he found himself “poor” or helpless and “needy. Still, he maintained confidence that his Lord would have regard for or take care of him. Nevertheless, though recognizing YHWH as his “help” and “deliverance” (“protector” or “shield bearer”) David pleaded, “My God, do not delay,” which expression reflected the urgency of the situation.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
Although conveying the basic thought of the Masoretic Text, the Septuagint reading of verse 4(5) is, “Fortunate [is] the man whose hope is the name of the Lord and [who] did not consider vanities and false crazes.” In this case, “vanities” could denote worthless deities or empty pursuits. If the reference is to be understood as involving idolatry, the “false crazes” could designate the debased rituals associated with the veneration of gods and goddesses. Otherwise, the “false crazes” may mean the frenzies that merely result in worthlessness.
Rahlfs’ text, like the Masoretic Text, says “ears” (otía) in verse 7(6). The letter to the Hebrews (10:6), where these words are quoted, reads “body” (sóma), which (in this psalm) is also the word found in fourth-century Codex Vaticanus and Codex Sinaiticus and fifth century Codex Alexandrinus.
The quotation in the letter to the Hebrews of verses 6-8(7-9) departs in minor ways from the reading of Septuagint manuscripts. In Hebrews 10:6, the reading holokautómata (holocausts; burnt offerings] agrees with fifth-century Codex Alexandrinus, but other Septuagint manuscripts say holokaútoma (holocaust; burnt offering). The last two words of this verse in the letter to the Hebrews are ouk eudókesas (you were not pleased; you found no pleasure). Printed texts of the Septuagint read ouk étesas (you did not require), whereas fourth-century Codex Sinaiticus and fifth-century Codex Alexandrinus read ouk ezétesas (you did not seek; you did not desire). In Hebrews 10:7, the position of “God” differs from the Septuagint and also lacks the pronoun “my” (my God).
In the letter to the Hebrews, the words of verses 6-8(7-9) are rightly applied to Jesus Christ, as he proved to be the promised Messiah or the “seed” of David. He found delight in doing his Father’s will, and his life demonstrated that obedience was better than sacrifice. In his case, his obedient submission to his Father’s will did include sacrificing his “prepared body.” (Hebrews 10:8-10)
According to the reading of fourth-century Codex Vaticanus and Codex Sinaiticus, the concluding part of verse 9(10) is linked directly to the next verse and could be rendered: “Lord, you know my righteousness. I have not hidden your truth in my heart. I spoke of your salvation.” Rahlfs’ text, like the Masoretic Text, says “your righteousness” (not “my righteousness”).
In verse 13(14), fifth-century Codex Alexandrinus, like the Masoretic Text, says “hasten” (a form of speúdo, but other Septuagint manuscripts have a form of prosécho, meaning “to be concerned about” or “to be attentive to.”
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” In the Septuagint, the rendering is “to the end.” This indicates that there is considerable uncertainty about the significance of the Hebrew expression.
Psalm 41(40) is attributed to David. Verse 9(10) appears to refer to the treachery of David’s counselor Ahithophel, which circumstance would fit the period of Absalom’s endeavors to seize the throne. (2 Samuel 15:31; 16:23)
Blessed, happy, fortunate, or in an enviable state is the person who has consideration for the poor or lowly, responding compassionately to their needs. After “poor,” the Septuagint adds, “and needy.” In a day of calamity or distress, YHWH will not forget the compassionate person but come to his rescue, delivering him.
Evidently because YHWH protects him and keeps him alive, the compassionate person is called “blessed,” “happy,” or “fortunate” in the land (by those residing in the God-given land). He would not be delivered up to the “soul” of his enemies. In this case, the “soul of his enemies” could denote their desire, which would have been to harm him. The Septuagint, however, says “hands” or power “of his enemy.”
YHWH would sustain or “help” (LXX) him while lying on a “couch of sickness” or “pain” (LXX). The Most High would “turn” or change his whole bed in his sickness. This could mean that the bed of sickness would be transformed into a bed of recuperation.
In his own case, David pleaded for YHWH to be gracious to him or show him favor or “mercy” (LXX) and heal him (his “soul”). He apparently regarded his affliction as a consequence of sin, for he acknowledged, “I have sinned against you.”
His enemies spoke bad or evil against him, hoping for the worst possible outcome from his sickness. They looked forward to his death, saying, “When will he die and his name perish?” In their view, the sooner he would die the better it would be. The words about the “name” perishing could refer to the name totally disappearing from memory or the psalmist’s being forgotten.
Seemingly some of these enemies pretended to be interested in his welfare. On coming in to see him, a foe would speak “emptiness,” “vanity,” or “worthlessness,” evidently meaning falsehood. His “heart” (probably his mind) would gather “trouble” or “iniquity” (“lawlessness,” LXX) to itself. Apparently the hateful visitor would look for evidence of decline in David’s health and then, in malice, make a mental note of everything that he could use against him. Upon going out or leaving David’s presence, he would gleefully tell about his observations.
All who hated him (his “enemies,” LXX) would unitedly whisper about him, apparently finding malicious pleasure in speaking about David’s affliction. They “thought” bad for him. As suggested by the words that follow, this probably means that they anticipated the worst for him respecting his affliction.
They would say, “A thing of ruin has been poured out upon him.” This “thing of ruin” apparently designated the affliction, and it is portrayed as having taken hold of the psalmist as completely as molten metal “poured” over an image. In the estimation of the foes, now that he did lie on his sickbed he would never again get up.
Even a man with whom he was at peace, one whom he trusted and with whom he ate bread, became a traitor. This trusted friend with whom he had no quarrel and with whom he ate at the same table likely was his wise counselor Ahithophel. Also in the case of the Messiah, an intimate associate, Judas, chose to be a traitor or betrayer. (John 13:18) The “magnifying” or “lifting up” of the heel is evidently an expression denoting base treachery, the figure apparently being of a raised foot that is ready to kick. (Also see the Notes section on verse 9[10].)
David prayed that YHWH would be gracious to him or show him favor (“mercy,” LXX), raising him up from his sickbed. His recovery would enable him to repay his foes, taking action against the conspirators. David’s requital apparently is to be regarded as the meting out of justice in his role as YHWH’s anointed one and not as an expression of personal vindictiveness.
For the psalmist, the fact that his enemy would not triumph (“rejoice,” LXX) over him proved that YHWH was pleased or delighted with him. Because he had proved himself to be a man of integrity (because of his “innocence,” LXX), YHWH had sustained or supported him and placed him before his “face” or presence for time without any limits (“into the age,” or forever, LXX).
Having been granted help and favor, David concluded with words of praise, “Blessed be YHWH the God of Israel, from eternity to eternity [from age into the age, LXX]. Amen and Amen.” The Hebrew expression “Amen” denotes “surely” or “so be it.” In the Septuagint, the term is here rendered génoito (“may it be”).
Notes:
Regarding the divine name (YHWH), see Psalm 1.
The quotation in John 13:18 from verse 9(10) of Psalm 41(40) conveys the basic thought of the Septuagint rendering (“the one eating my bread has magnified [his] treachery against me”), but the words are not identical. In the Septuagint, the Greek word for “treachery” is pternismós, a term incorporating the word ptérna, meaning “heel.” The related verb pternízo basically denotes “to bite someone’s heel,” go behind someone’s back, to deceive, or to outwit. The quotation in John 13:18, however, says “heel,” contains a different Greek word for “eat,” and uses a term for “lifted up,” not “magnified.”
This psalm is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11) The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression. The meaning of “maskil” is likewise uncertain. Conjectural interpretations include “contemplative poem” and “memory passage.” In the Septuagint, the corresponding expression is synesis, signifying “intelligence,” “understanding,” or “insight.”
During the hot summers in the land known to he psalmist, many streams dry up and water becomes scarce. A hind or deer must find water and even expose itself to potential danger from beasts of prey when satisfying its thirst. Like a hind longing for streams (“fountains,” LXX) of water as it searches for water in a time of drought, the psalmist’s “soul” or he himself longed for God, evidently yearning for his help in providing all that he desperately needed.
His “soul” or he himself thirsted for God, for the “living God” (unlike the lifeless deities other peoples revered). This thirst was impelled by an intense desire and need to “come” and then “see the face of God.” Apparently he yearned to be able to go to the sanctuary and then, among fellow worshipers, to be in God’s presence.
The psalmist appears to have been in exile, deprived of opportunities to go to the sanctuary. This filled him with sadness to such an extent that he spoke of his tears as being his food day and night. In the land of his exile, men would taunt him daily with the words, “Where is your God?” As he found himself in a sad plight, their mockery called into question his God’s ability to help him.
It seems that the psalmist recalled better times in his native land, and he “poured out” his soul within him or bared all his emotions and intense feelings. He remembered how he used to “pass on” with the throng of worshipers, going with them to the house of God and hearing shouts of joy and thanksgiving from the multitude observing a festival. The Septuagint represents the psalmist as saying, “I will pass through in the place of the wonderful tabernacle, to the house of God, with the voice of rejoicing and thanksgiving, the sound of those keeping a festival.” (For this verse [4(5)], see the Notes section.)
Possibly these thoughts about the joyous past filled him with grief over his loss. He asked himself why his “soul” or he himself was downcast and why, within himself, he was stirred up, disquieted, or deeply troubled. Apparently he endeavored to calm himself with the words, “Wait for God, for I shall again praise him.” In the Masoretic Text, the concluding two words of this verse (5[6]) are “salvation” and “his face” (“face” with a masculine suffix). Translators commonly omit “his face” and use “my savior” (GNT, Second Edition, NAB, NIV), “my help” (NRSV), or “my salvation.” (ESV) Other renderings include “the salvation of His countenance” (Margolis), “for His saving presence” (Tanakh), “for the help of His presence” (NASB), “for the salvation of His presence” (J. P. Green). The basic sense of the Hebrew may be that the psalmist looked to God as the source of salvation or deliverance. The Septuagint rendering is, “the salvation of my face [is] my God,” with the words “my face” possibly meaning the psalmist himself. In a number of translations, “my God” is linked to “my savior” with a supplied “and.” When saying “my God,” the psalmist revealed his relationship to YHWH to be personal and then again made expression about being downcast.
Apparently the psalmist had been exiled to the land bordering the Jordan River and in the vicinity of lofty Mount Hermon, which rises to an elevation of over 9,200 feet. The location of Mizar is unknown. In the Septuagint, the Hebrew term is rendered “little mountain.” Perhaps Mizar was the name of a hill in the area of the psalmist’s exile. There he remembered God, recalling the joyous times among fellow worshipers at the sanctuary in Jerusalem.
As the snows of Hermon melted, waterfalls would form. The Hebrew word tsinór may mean “waterfall” or “cataract” (LXX). At the sound or roar of waterfalls, “deep” (“abyss, LXX) called to “deep” (“abyss, LXX). This may be descriptive of the roar produced when waterfalls poured into the headwaters of the Jordan. Seemingly, the scene suggested to the psalmist that he was overwhelmed with distress as by flood. Because this had occurred by divine permission, he said of God, “all your breakers and waves have passed over me.”
Still, he did not lose his trust in his God. YHWH’s commanding his abiding loyalty, steadfast love, compassionate concern, or “mercy” (LXX) would denote that he displays his merciful care, providing aid and guidance. At night, probably in view of having experienced YHWH’s loving care, “his song” (the one for which the Most High had given the occasion) would be with the psalmist. This song would be a prayer to the God of his life, the God to whom he owed his life and all that made it possible for him to continue living.
Although the psalmist looked to God as his “rock,” a dependable place of security and refuge, he felt abandoned on account of his distressing circumstances. Deeply pained, he asked, “Why have you forgotten me? Why do I walk about mourning because of the oppression of the enemy?” Hateful treatment proved to be a heavy burden for him.
Those showing their enmity manifested an intensely malicious spirit. The Hebrew may be understood to mean that their reproaching was comparable to the shattering of his bones. “Crushing my bones, my foes revile me, taunting me always with, ‘Where is your God?’” (Tanakh) “It shatters my bones, when my adversaries reproach me. They say to me daily: ‘Where is your God?’” (NAB)
The concluding verse basically repeats the words of verse 5(6). “Why, O my soul, are you downcast, and why are you stirred up within me? Wait for God, for I shall again praise him, [the] salvation of my face [or, my salvation] and my God.” Although his external circumstances were extremely distressing, the psalmist confidently looked to the time when God would effect his deliverance. He would then thank or acknowledge his God as the source of his salvation.
Notes:
The name YHWH appears only once in this psalm. Regarding this name, see Psalm 1.
A measure of uncertainty exists about how the Hebrew text of verse 4(5) is to be understood. It has been variously rendered. “When I think of this, I pour out my soul: how I walked with the crowd, moved with them, the festive throng, to the House of God, with joyous shouts of praise.” (Tanakh) “Those times I recall as I pour out my soul, When I went in procession with the crowd, I went with them to the house of God, amid loud cries of thanksgiving, with the multitude keeping festival.” (NAB) “These things I remember as I pour out my soul: how I used to go with the multitude, leading the procession to the house of God, with shouts of joy and thanksgiving among the festive throng.” (NIV) “These things I remember, as I pour out my soul: how I went with the throng, and led them in procession to the house of God, with glad shouts and songs of thanksgiving, a multitude keeping festival.” (NRSV)
Psalm 43 appears to be a continuation of this psalm, with both compositions concluding with the same expression. In The New American Bible, the two psalms are combined.
In the Masoretic Text, there is no superscription for this psalm, but the Septuagint attributes it to David. The fact that both psalms conclude with the same words indicate that they are evidently to be regarded as a unit and both parts should be attributed to the “sons of Korah.” (See Psalm 42 for comments.)
If this composition forms a unit with the preceding one (as appears to be likely), the ungodly people would be the one among whom the psalmist found himself as an exile. He pleaded for God to judge him or render justice in his behalf and to take up his cause against the impious people. Moreover, he petitioned to be delivered from a man of deceit and injustice. In this case, the designation “man” is probably to be understood in the collective sense as meaning all persons who dealt unfairly and deceitfully in order to attain base objectives.
Because he looked to the Most High as his source of safety or protection (“strength” or support, LXX), he could not understand why God had cast him off, not coming to his aid. “Why,” he pleaded, “do I walk about mourning because of enemy oppression?” (The same thought is expressed in 42:9[10].)
God’s “light” and “truth” probably denote the light of his favor or approval and his fidelity in upholding all that is right. The psalmist desired to be guided by God’s light and truth or to have the expressions of divine favor and faithfulness expressed toward him, bringing him back to the holy mountain or Zion to worship at the sanctuary or the place of the Almighty’s representative dwelling.
Confidently, the psalmist expressed himself as again being at the sanctuary. He is determined to go to the “altar of God, to God,” the source of his great rejoicing, and to praise his God to the accompaniment of a harp.
The last verse is the same as the concluding verse of the previous psalm.
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” In the Septuagint, the rendering is “to the end.” This indicates that there is considerable uncertainty about the significance of the Hebrew expression.
Like Psalm 42, this composition is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11)
The meaning of “maskil” is uncertain. Conjectural interpretations include “contemplative poem” and “memory passage.” In the Septuagint, the corresponding expression is synesis, signifying “intelligence,” “understanding,” or “insight.” The concluding word of the Septuagint superscription is “psalm.”
Israel’s history continued to be transmitted from generation to generation. “O God, with our ears we have heard,” said the psalmist. The report originated with their “fathers” or ancestors, for God’s “deed” (collectively of his acts of deliverance) occurred “in their [forefathers’] days, in the days of old.”
With his hand (representative of his power), God drove out nations from the land lying east and west of the Jordan River and then “planted” the Israelites in this land. He afflicted or brought distress on other peoples and “sent them.” According to the Septuagint, the sending refers to their being cast out, evidently from the land that came to be Israel’s possession. This is the sense conveyed in the Tanakh, “You brought misfortune on peoples, and drove them out.” The Hebrew word for “send” (shalách) can also mean to “let go,” “set free,” “spread out.” This is the reason other translations render shalách in ways that apply to the Israelites. “You afflicted the peoples, but them you set free.” (NRSV) “You crushed the peoples and made our fathers flourish.” (NIV) “You...crushed peoples to make room for them.” (NAB) “Then you let our ancestors take over their land.” (CEV)
The Israelite forefathers did not gain the victory because of possessing superior weaponry or by their own strength. They did not take possession of the land by their own sword or defeat the Canaanites by their own arm or power. It was God’s right hand (representative of his might directed against the Canaanites), his arm or power, and “the light of his face” (his favorable attention toward his people) that accounted for the triumph of the Israelites, “for he found delight in them.”
Apparently based on the record of God’s past activity, the psalmist referred to him as “my King,” the God who “commanded,” ordained, or decreed deliverances or victories for Jacob or the descendants of Jacob or Israel.
Through God or with his help, they would “gore” their foes, thrusting against them as with horns to bring about their complete defeat. By God’s name or the person represented by the name, they would trample (“treat with contempt,” LXX) those rising up against them.
Evidently speaking of the nation in the first person, the psalmist said, “I do not trust in my bow, and my sword cannot save me.” Confidence in victory was not based on the possession of weapons.
To God alone did the psalmist give credit for having saved his people from their foes and disgracing those who hated them, the shame evidently resulting from humiliating defeat.
In God they gloried or boasted continually (“all the day”), giving the credit to him for their triumphs. His “name” or God himself they would confess for limitless time to come (“into the age,” LXX) or eternally, apparently in appreciative recognition of what he had done for them.
The then-existing situation, however, proved to be unlike the past. To all appearances, God had abandoned his people, leading to shameful defeat before their enemies. “You have cast us off,” said the psalmist, “and disgraced us. You have not gone with our armies.”
The psalmist continued to portray the defeat as God’s doing, as there was no evidence of his providing aid. God made the Israelites turn back, retreat, or resort to flight before the foe. Those who hated them pillaged them.
God made them like sheep to be consumed as food and scattered them among the nations. Like defenseless sheep, they were slaughtered, and the survivors were scattered among the nations as exiles or slaves.
The price for which God sold his people amounted to nothing. The sale had not been for “wealth” or to gain a fortune. No great or high price had God set for them. The Septuagint rendering is, “You have sold your people without price, and there was no gain from their exchange.”
Their “neighbors” would have included the Ammonites, Moabites, Edomites, and Philistines. God had made them a reproach to these neighboring nations and an object of derision and mockery to those surrounding them.
The reversals that had befallen Israel apparently became the subject of a derisive proverb among peoples of more distant nations. In expression of their contempt, they would shake or wag their head.
Again with apparent reference to the nation, the psalmist spoke in the first person. “All the day” or at all times, his ignominy or shame was before him. (This was apparently because of the distressing situation in which the Israelites found themselves.) Shame covered his face.
This shame resulted from hearing the voice of taunters and revilers. The sight or presence (literally, “faces”) of the enemy and the avenger or the ones acting in a vengeful manner also occasioned shame, for the enemy had gained the upper hand and the people suffered humiliation.
The psalmist found it impossible to understand why the Israelites found themselves in great distress. They had not forgotten their God, turning away from him, nor had they proved false to his covenant, indicating that they had not become guilty of seriously violating his law.
Their “heart” or deep inner self had not gone astray nor had their steps departed from God’s way. They had not deviated from the divinely approved course.
Nevertheless, according to the psalmist, God had broken them in the “place of jackals.” This could mean that they were crushed in the battlefield, where jackals would come to feed upon those who were slain. The Septuagint makes no mention of “jackals” but reads, “you have humbled us in the place of affliction.” God’s covering them with the “shadow of death” or deep shadow indicates that all bright prospects had been removed and replaced with gloom or darkness. This would have left the people disheartened and without hope.
To forget the name of God signifies to leave God out of consideration, ignoring his will and commands. To spread out hands to a strange god would have meant assuming the position of a suppliant with outstretched arms and open palms, petitioning a god other than the Most High.
If the people had forgotten him and prayed to nonexistent deities, their God would have “searched” this out or discovered it. It would not have been concealed from him, for he knows the “secrets of the heart” or the deep inner self, including the inmost thoughts, motivations, and attitudes.
“All the day” or continually, the Israelites were being slain for the sake of God, that is, they suffered at the hands of warring enemies because they were his people. They were not treated like humans but accounted as defenseless sheep for slaughter.
The pathetic lot of the people moved the psalmist to petition God to rouse himself in order to take action against the enemy and bring desperately needed relief. God’s seeming abandonment of his people made it appear that he was asleep and unaware of their plight, prompting the psalmist to ask, “Why do you sleep, O Lord?” This question is followed by the plea, “Awake; do not cast [us] off forever.” Thus the psalmist pleaded for God not to continue acting as if he had forsaken his people, failing to take note of their sad plight. For God to “awake” would denote his effecting their deliverance.
The psalmist could not understand why God hid his face and took no note of their poverty or affliction and distress. It seemed to him that the Most High paid no attention to their distressing circumstances. In not responding with needed aid, he appeared to have forgotten the hardships the people were facing.
“Our soul” means the people themselves. In their humiliated state, they were bowed down to the point of touching the dust with their heads. Their “belly” cleaved to the “earth,” probably meaning that they lay prostrate on the ground.
On the basis of God’s compassionate care, abiding loyalty, or steadfast love, the psalmist prayed for help and deliverance. The Septuagint reads, “Rise, O Lord, help us, and redeem us for the sake of your name.”
Notes:
The psalmist attributes to God whatever may occur by divine permission. He does not draw a distinction between direct divine intervention and divine permission.
In the Masoretic Text, the name YHWH does not appear in this composition.
There is uncertainty about the significance of the Hebrew expression “selah” (appearing at the end of verse 8[9]). The Septuagint rendering diápsalma is thought to denote “pause” or “musical interlude.”
In his letter to the Romans, Paul quoted from verse 22(23) of Psalm 44 (43, LXX) when commenting on the suffering and adversity believers may experience but which trying circumstances would not separate them from Christ’s love. (Romans 8:35, 36) With the exception of a different spelling for the opening word meaning “for the sake of,” the quotation and the Septuagint reading are the same.
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” In the Septuagint, the rendering is “to the end.” This indicates that there is considerable uncertainty about the meaning of the Hebrew expression.
The significance of the Hebrew designation “Lilies” is not known. In the Contemporary English Version, the expression is interpretively represented as the melody for this composition. (“To the tune ‘Lilies.’”) The Septuagint rendering is a form of the verb alloióo, basically meaning “to change.”
This composition is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11)
The meaning of “maskil” is uncertain. Conjectural interpretations include “contemplative poem” and “memory passage.” In the Septuagint, the corresponding expression is synesis, signifying “intelligence,” understanding,” or “insight.”
This psalm is called a “song of loves.” In the Hebrew, “loves” is a plural adjective in the feminine gender. Translators generally render the Hebrew designation as “love song.” The Septuagint reads, “song concerning the beloved.”
In his heart or his deep inner self, the psalmist was aroused. A “good word,” message, or theme occasioned the emotional stirring. The psalmist’s composition focused on a noble subject. Regarding his “works” or writings, he said, “My works [pertain] to a king.” Probably to indicate his intent to express himself in terms befitting such a lofty subject, the psalmist referred to his tongue as being like the “pen of a skilled scribe” or “swift-writing scribe” (LXX).
Among the “sons of man” or men, the king stood out as the most handsome. As if grace had been “poured” upon his lips, the king spoke in the dignified manner becoming of his royal station. Therefore, he enjoyed God’s continued blessing.
As a defender of his people, the king or the “mighty one” is directed to gird his sword upon his thigh. The reference to his “majesty [attractiveness, LXX] and splendor [beauty, LXX]” may be understood to mean his going forth in the capacity of leader, ready for battle. Or, upon triumphing over the enemy, the majesty or dignity and the splendor of the king would be manifest to all observers.
In verse 4(5) of the Masoretic Text, the words “and your majesty” are repeated and followed by the imperative “prosper” or “be successful.” Perhaps the meaning is that the king, as the possessor of majesty, be triumphant. The Septuagint reads, “And bend and prosper and reign.” This could refer to bending the bow, proving successful in war, and reigning over those who are defeated. Although only the Masoretic Text includes the word “ride,” both it and the Septuagint agree that truth, meekness, and righteousness would motivate the king to act. His campaigns would serve to uphold truth or what is right. He would not assume an arrogant bearing but would reflect a spirit of meekness or humility. The king would defend righteousness or justice. His kingship would not be based on proud conquests but on truth, meekness, and justice.
The king’s right hand or his best hand, representing his power, was to teach him awe-inspiring things. This could mean that, by using his right hand or his royal authority and power, he would come to know how his deeds filled others with fear or awe. The Septuagint reads, “And your right hand will guide you wonderfully,” suggesting that there would be an awe-inspiring outcome from what is accomplished through the king’s “right hand” or the use of his power.
Carefully aimed, the king’s sharp arrows penetrate the heart of his enemies. Apparently as a result of this, people fall under him, either as persons slain in battle or as subjugated ones. (See the Notes section for other details about verse 5[6].)
Both the Masoretic Text and the Septuagint read “god” after “your throne.” In Psalm 82 (which see for comments), corrupt judges are called “gods,” and so it is possible that the king who occupied a position superior to such judges may here be so addressed as one representing God or as being like God in having authority over the life and death of his subjects. Numerous translations do render the passage to refer to the monarch as god. “Your throne, O god, stands forever.” (NAB) “Your throne, O God, endures forever and ever.” (NRSV) “Your throne, O God, will last for ever and ever.” (NIV)
Elsewhere in the Scriptures, however, no Israelite king is ever directly addressed as “god.” This is apparently a major factor in the choice of renderings that point to the king’s authority as coming from God. Examples are: “Thy throne given of God is for ever and ever.” (Margolis) “Your divine throne is everlasting.” (Tanakh) “Your throne is a throne of God.” (NRSV, footnote) “God has made you king, and you will rule forever.” (CEV, footnote) Although involving supplied words, such renderings could be defended on the basis that King Solomon is spoken of as sitting on the “throne of YHWH” or ruling for him in a representative sense. (1 Chronicles 29:23; 2 Chronicles 9:8) Moreover, Israelite kings were called the “anointed of YHWH” or the “anointed of God” (2 Samuel 1:14, 16; 23:1), indicating that God was the source of their royal authority or their throne. (See the Notes section for additional comments regarding verses 6 and 7[7 and 8].)
The king’s scepter, the emblem of his royal authority, is a “scepter of uprightness.” This indicates that the authority itself and the use thereof are based on justice.
The king’s subjects are assured of impartial treatment, for he loves righteousness and hates wickedness or lawlessness. Upright persons could therefore also expect the king to render just decisions and to impose the appropriate penalties for lawless actions. On account of his having the proper view of righteousness and lawlessness, God, his God, anointed him with the “oil of exultation,” suggesting that the anointing would be a source of joy. The anointing is described as being “more than” or “beyond” his companions. This could mean that the anointing elevated him above his peers.
The expression “all your garments” is preceded by “myrrh and aloes [stacte, LXX] and cassia.” This suggests that the king’s garments were perfumed with these aromatic substances. Myrrh is a fragrant gum resin, thought to have been obtained from a small tree or thorny shrub (Commiphora myrrha or Commiphora kataf). A common view is that aloe refers to sandalwood or to eaglewood, both of which are fragrant. Cassia may have been Cinnamomum cassia. Another possibility is the aromatic powder from the roots of Saussurea lappa.
Palaces of ivory must have been impressive residences with extensive ivory ornamentation or inlays. The sound of stringed instruments from the palaces served to welcome the king upon his arrival to be united with his bride, and this gladdened him or contributed to his joy.
It appears that the royal harem included “daughters of kings.” According to ancient custom, they would have been taken as wives for the purpose of forming political alliances. These wives were either the honored ones or were among the king’s favorites. At his right hand, the favored position, stood the queen, adorned with the choicest gold, gold of Ophir. According to the Septuagint, her clothing was interwoven with gold and adorned with embroidery.
The woman to be added to the harem is from a foreign land. She is admonished to listen, to see, and to incline her ear, giving her undivided attention to the advice being offered. This advice urged her to forget her own people and her father’s house, shifting exclusive loyalty to her new husband.
Her heeding the admonition would prompt the king to desire her beauty, to be pleased with her. As her lord, she should bow to him, acknowledging her submission to her husband.
The “daughter of Tyre” probably denotes the wealthy seaport of Tyre, from which place a gift would be brought to the new wife. The rich ones of the people would entreat her face or seek her favor.
As a bride and a princess, the daughter of a king, she is all glorious “inside.” This could mean that she is splendidly adorned and dressed while inside her chamber, waiting to be led to the king. The Contemporary English Version, however, interpretively renders “all glorious inside” to mean possessing “inward beauty.” Her raiment is interwoven with gold.
Wearing embroidered or variegated apparel, she is led to the king. The virgins in her train, her companions, are also brought to him.
With gladness and rejoicing, the whole procession is led to and then into the king’s palace. This could signify that instrumental music, singing, and dancing accompanied the bride and the virgins in her train.
Instead of the dignity that formerly stemmed from his “fathers” or forefathers, the time would come when the king’s sons would come to occupy the honored place that his “fathers” or ancestors enjoyed. He would appoint these sons as princes in all the earth or in all the land under his dominion.
According to the Masoretic Text, the psalmist would cause the king’s name or fame to be remembered from generation to generation. “Peoples,” likely meaning peoples of other nations, would praise the king for all time to come.
Notes:
In verses 3(4) and 5(6), the Septuagint uses the expression dynatós (“mighty one”) with reference to the king, but this designation only appears in verse 3(4) of the Masoretic Text.
There is a measure of ambiguity in verse 5(6), and translators have chosen various interpretive renderings. Examples are: “Your arrows, sharpened, [pierce] the breast of the king’s enemies; peoples fall at your feet.” (Tanakh) “Your arrows are sharp; peoples will cower at your feet; the king’s enemies will lose heart.” (NAB) “Your arrows are sharp in the heart of the king’s enemies; the peoples fall under you.” (NRSV) “Send your sharp arrows through enemy hearts and make all nations fall at your feet.” (CEV) “Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet.” (NIV)
The writer of the letter to the Hebrews quoted from Psalm 45 in order to show that Jesus Christ is greater than the angels but provided no explanatory comments. In the book of Hebrews (1:8, 9), the quotation from Psalm 45:6, 7 (7, 8; 44:7, 8, LXX) is basically the same as the reading of the Septuagint. Jesus is the Christ or the Anointed One, the royal descendant in the line of David. Therefore, the writer of the letter to the Hebrews could rightly apply the psalmist’s words to the King who is greater than David. As the unique Son of God, he can rightly be addressed in the lofty language of the psalmist. It should be noted, however, that Psalm 45 and the quotation in the book of Hebrews reflect strict monotheism, as God is the One who does the anointing. The reference to “your God” is in full agreement with Jesus’ words after his resurrection, “I am ascending to my Father and your Father, and to my God and your God.” (John 20:17) Similarly, the apostle Paul, in his first letter to the Corinthians (8:6), wrote that there is “one God, the Father,...and one Lord, Jesus Christ.”
Because the context is not explicit regarding the “oil of exultation” and the identity of the companions, translations render the expressions of the psalmist differently, with some interpretively paraphrasing the anointing with the “oil of exultation” to mean the bestowing of joy. “And so, your God chose you and made you happier than any of your friends.” (CEV) “That is why God, your God, has chosen you and has poured out more happiness on you than on any other king.” (GNT, Second Edition) “Therefore God, your God, has anointed you, pouring out the oil of joy on you more than on anyone else.” (NLT) “So God has chosen you from among your friends; he has set you apart with much joy.” (NCV) “Therefore God, your God, has anointed you with the oil of gladness above your fellow kings.” (NAB) “Rightly has God, your God, chosen to anoint you with oil of gladness over all your peers.” (Tanakh) “Therefore God, your God, has anointed you with the oil of gladness beyond your companions.” (NRSV) “Therefore God, your God, has set you above your companions by anointing you with the oil of joy.” (NIV) “This is why God, your God, has anointed you with oil of gladness, as none of your rivals.” (NJB)
In verse 8(9), the Septuagint makes no mention of “stringed instruments” but does refer to the king being gladdened.
According to the Septuagint reading of verse 12(13), “gifts” from the “daughters of Tyre” are for the king (as indicated by the pronoun “him” ). They (not the new wife [according to the Masoretic Text]) would bow down to him when presenting these gifts.
In the concluding verse, the Septuagint (Rahlfs’ printed text) does not use the first person singular verb. It reads, “They will remember your name.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression.
This psalm, called a song in the superscription, is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11)
There is uncertainty about the significance of the Hebrew expression “according to alamoth.” The Hebrew term commonly transliterated “alamoth” is plural and feminine gender. The Brown-Driver-Briggs lexicon, based on the meaning “[voice of] young women,” takes the expression to denote the soprano of young women or the falsetto of boys. An ancient Latin translation of the Hebrew Psalter reads pro iuventutibus (“for youths”). The Septuagint rendering “secret things” or “hidden things” probably arose from linking “alamoth” to a root meaning “conceal.”
As a refuge, God provides safety and protection. He is also the source of strength for his people, sustaining them in difficult times. During their distresses, he is their help. In the Masoretic Text, the two words after “distresses” have the basic sense of being “easily found,” indicating that God’s aid is readily available or near, not far away. According to the Septuagint, God proved to be the helper during the distresses that befell (“found”) the people to an exceeding degree.
With God as their refuge, strength, and help, the people would not yield to fear. This would be the case even if the earth or land were to “change” (as when rocked by a severe quake) and the mountains were to shake. The expression “in the heart of the seas” could denote the “midst” or “depth” of the seas. Land areas and mountains appear to rise out of the sea. Accordingly, the sense of the Hebrew regarding the mountains could be like that conveyed in The New American Bible, “and mountains quake to the depths of the sea.” Another possible meaning, found in numerous translations, is that mountains would tumble into the sea. The Septuagint could be translated to denote the transferring of mountains into the “hearts [depths] of the seas.”
Although waters might roar and foam (as during severe storms) and mountains shake at the raging of the sea (Hebrew, “at its pride”; LXX, “in its might”; or, “by his might,” that is, by God’s power). The basic thought of this verse (3[4]) and the preceding one is that no upheaval would give rise to fear. In view of what follows, the psalmist apparently used vivid language from the physical world to portray political disturbances that would affect his people.
The words about “a river, the streams of which gladden the city of God,” seem to find a parallel in Isaiah 33:21, where YHWH is portrayed as being “a place of rivers” providing protection from enemy ships. Though not stated specifically, God (in this psalm also) is like a protective river, and this provides the basis for the inhabitants of Jerusalem to rejoice. Because the temple (God’s representative dwelling place) occupied an elevated site there, the city is referred to as the “holy tabernacle of the Most High.”
God’s being in the midst of the city in a representative way assured that Jerusalem would not be moved or would remain secure. He would help the city. The Masoretic Text concludes with the words “to turn the morning.” This may be understood to mean that God would come to the rescue, transforming the distressing darkness into morning dawn.
“Nations raged [were troubled, LXX]; kingdoms tottered.” The implication may be that, despite these political upheavals, God’s people would be secure. At the sound of his voice, the “earth” or land “melted” (“was shaken,” LXX). The “voice” is probably to be understood as meaning thunder. As thunder is associated with storms, the melting of the land could be descriptive of landslides or soil erosion on account of heavy downpours.
The designation “YHWH of hosts [forces, LXX]” indicates that mighty forces of angels are under his direction. Being with his people, he, the God of Jacob (the forefather of the Israelites), was their refuge or secure height (“helper,” LXX). (See the identical concluding verse.)
The invitation is given for people (likely including non-Israelites) to come in order to see YHWH’s works. These “works,” according to the parallel expression, are the fearful things (“wonders,” LXX) he has performed in the earth or land and evidently relate to his acts of deliverance and the astonishing defeat of the enemies of his people.
Evidently the manner in which YHWH makes wars to cease to the ends of the earth (the land the psalmist meant to designate) is by bringing about the defeat of the enemy and destroying their weapons. He breaks the bow and cuts the spear in pieces (“shatters the weapon,” LXX), rendering them useless. He burns chariots or wagons used for transport (“shields,” LXX) in the fire. Whereas his people destroyed the weapons of the enemy, they gave the credit to him for the victory and the destruction of the war equipment.
The psalmist next represents God as speaking, “Refrain, and know that I am God.” Those addressed were apparently to desist from warring against his people and acknowledge YHWH as the God to whose will they must submit. His action in delivering his people is evidently the basis for his being exalted “among the nations” and “in the earth” (land areas beyond the borders of Israel).
The psalm concludes with the confident expression, “YHWH of hosts [is] with us; the God of Jacob [is] our refuge [helper, LXX].” (The identical words appear in verse 7[8].)
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In view of the seeming parallel between verse 4(5) of this psalm and Isaiah 33:21, the composition may come from the period of Hezekiah’s reign. At that time, God did put an end to war, using his angel to slay 185,000 of the Assyrian host, forcing King Sennacherib to abandon his plan to capture Jerusalem. (Verse 9[10]; 2 Kings 19:35, 36)
There is uncertainty about the significance of “selah,” the Hebrew expression at the end of verses 3(4), 7(8), and 11(12). The Septuagint rendering diápsalma is thought to mean “pause” or “musical interlude.”
As in other psalms, the Hebrew designation natstách (possibly designating a musical director or leader) is rendered “to the end” in the Septuagint. This psalm is linked to the sons of Korah, probably the descendants of the Levite Korah’s sons who did not join him in rebellion against Moses and Aaron. (Numbers 26:9-11)
As an expression of great joy, all the “peoples” or “nations” (LXX) are directed to clap their hands. They are also to raise a shout to God, with a sound of jubilation or exultation. This would be an enthusiastic expression of praise comparable to the triumphant cry of a victorious army.
In view of who God is, anything less than a mighty shout of praise would be inappropriate. As the Most High, YHWH is the One who engenders a reverential awe or fear in those who are devoted to him. He is the great King or Sovereign over all the earth and, therefore, the One deserving of unqualified allegiance or devotion.
The psalmist acknowledged that, in the case of his people Israel, YHWH had made it possible for them to triumph over enemy nations, thus demonstrating that he is indeed king over all the earth. From the perspective of the psalmist, YHWH had subdued peoples and placed nations under the feet of the Israelites or made them their subjects.
The divinely chosen inheritance of Israel was the land of Canaan. This land is apparently referred to as the “pride of Jacob,” or a land of which Jacob could be proud. Because of YHWH’s love for him, Jacob’s descendants were given the land. (Deuteronomy 4:37, 38; 7:6-8)
The psalmist portrayed YHWH as going up or ascending, accompanied by a jubilant shout and the sound of a horn (a shofar or ram’s-horn trumpet). Because the psalmist apparently regarded him as having come down to aid his people to attain the victory, YHWH is referred to as going up, evidently to his dwelling place in the heavens. (Compare Psalm 18:9; 144:5; Isaiah 64:l, 2; Micah 1:3.)
On account of what Israel’s King had done for them, four times the people are urged to “sing praises.” Besides speaking of YHWH as “our King,” the psalmist referred to him as the “king of all the earth,” or the land areas far beyond the borders of Israel. For the fifth time, the imperative is, “sing praises.”
In the Masoretic Text, the expression “maskil” follows the words “sing praises.” There is uncertainty about its significance. In the Septuagint, it is rendered synetós, meaning “wisely” or “with understanding.” Apparently the basis for this is a link with the Hebrew root sakál (be wise, have insight, understand, or comprehend). The Septuagint rendering would suggest that the words of praise would reflect insight, or be appropriate for the occasion.
Emphasizing that YHWH’s dominion includes people besides the Israelites, the psalmist said that God reigns over the nations. Like an earthly sovereign, he is depicted as sitting on a throne. This, however, is a throne of holiness, with no taint of impurity (unlike the seats of human monarchs who often secured and maintained their position through ruthless aggression, cruel oppression, and injustice).
“Nobles of the peoples” or their “rulers” (LXX) would be non-Israelite leaders, chiefs, or princes. Their “gathering” could refer to their being assembled as captives of war. As such captives, they would be people belonging to YHWH, the God of Abraham. Possibly the “shields,” which likewise belong to God, are rulers to whom their subjects looked for protection. The reference could also be to literal shields that were obtained from the enemies. Once these shields fell into the hands of God’s people, they would be his possession, to be disposed of or used as he deemed appropriate. Evidently because of the decisive victory, the psalmist spoke of YHWH as being greatly exalted.
A number of translations have rendered the concluding words in a manner that gives them a prophetic sense, pointing to the time when non-Israelite rulers would become the people of Abraham’s God or join God’s people. “Their leaders come together and are now the people of Abraham’s God. All rulers on earth surrender their weapons, and God is greatly praised!” (CEV) “The nobles of the nations come together. They are now part of the people of the God of Abraham. The kings of the earth belong to God. He is greatly honored.” (NIRV) “The rulers of the world have gathered together. They join us in praising the God of Abraham. For all the kings of the earth belong to God. He is highly honored everywhere.” (NLT)
The Septuagint does not indicate that the rulers would become the people of Abraham’s God. It reads, “Rulers of the peoples were gathered with the God of Abraham, for by God the strong ones of the earth were exceedingly exalted [or, ‘God’s strong ones of the earth were exceedingly exalted’].”
Notes:
The meaning of the transliterated Hebrew expression “selah” (in verse 4[5]) is uncertain. In the Septuagint, the corresponding designation diápsalma is understood to designate a pause or a musical interlude.
See Psalm 1 regarding the divine name (YHWH).
This psalm is called a “song” and is attributed to the “sons of Korah.” These sons probably were the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11) The Septuagint adds the words deutéra sabbátou (second of the sabbath or [for the] second day of the week).
The composition memorialized YHWH’s deliverance of Jerusalem. This could fit the time YHWH’s angel struck down 185,000 men of Assyrian monarch Sennacherib’s force or when the Moabites, Ammonites and Edomites came against Judah during King Jehoshaphat’s reign and then, in confusion, slaughtered one another. (2 Kings 19:35, 36; 2 Chronicles 20:1, 2, 22, 23) The plural “kings” in Psalm 48:4(5) would seem to favor developments in the time of Jehoshaphat.
YHWH is great and greatly to be praised, evidently because he is the Almighty and on account of the remarkable deliverances he has brought about for his people. In Jerusalem, here designated as “the city of our God, the mountain of holiness,” his greatness would rightly be recognized and his worshipers would praise him. By reason of the temple on Mount Moriah, the city was YHWH’s representative dwelling place and a holy mountain.
At an elevation around 2,500 feet above sea level, Jerusalem did surpass the height of many capital cities in the ancient world. The beauty of its lofty location, to which the psalmist refers, doubtless is to be attributed to its being the site of the temple. In this case, the Hebrew word for “earth” (’érets) is best understood to mean the land of God’s people. To them, the city, as the center of worship, would have been the source of joy or exultation. If the expression “far north” is to be viewed in a literal sense, the allusion could be to Mount Moriah, the temple site in the northeastern part of Jerusalem. As God’s representative dwelling place, Jerusalem was the “city of the great King,” for the Almighty is the Sovereign without equal.
Within the city’s strongholds (probably including the fortress-like palaces [as also in verse 13(14)]), God had revealed himself to be an inaccessible height or a place of safety, providing needed protection from the enemy. If it had not been for divine assistance, even the well-fortified areas of the city would have fallen into enemy hands.
The kings would have been enemy rulers who formed an alliance and assembled with their armies against God’s people. Their intent would have been to conquer Jerusalem.
The sight of the city filled them with astonishment. They were dismayed, resorted to flight, and were seized with trembling and pains like those of a woman in labor. It would not have been the actual appearance of the city that had this effect on the enemy, but the psalmist appears to have portrayed the impact on them from the standpoint of what the Most High effected. The enemy suffered defeat, and this defeat originated with YHWH, whose representative dwelling place was Jerusalem. So it was as if the city itself had a terrifying impact on the invaders.
Apparently the invading forces are likened to large ships that plied the Mediterranean and sailed as far as distant Tarshish (possibly the Iberian Peninsula). Like such ships that can be wrecked by a powerful east wind, the armies of the attackers suffered defeat.
From their forefathers, the Israelites had heard about past deliverances. Now, as the psalmist expressed it, they had seen or witnessed the same intervention “in the city of YHWH of hosts, in the city of our God.” This gave rise to the confident assurance that he would establish the city for endless time to come.
While assembled at the temple, the psalmist and other worshipers considered God’s compassionate concern, steadfast love, or “mercy” (LXX). This suggests that they thought appreciatively about his saving acts — deeds that were an expression of his compassionate care for them.
God’s name or his reputation as a defender and deliverer of his people is grand, and so is the praise commemorating his awe-inspiring deeds. This praise extends far and wide, “to the ends of the earth” (the land areas known to the psalmist). The reference to God’s hand being “full of righteousness” apparently signifies that his deeds, including his acts of deliverance, are an expression of what is just or right.
In this context, Mount Zion’s rejoicing would be on account of the deliverance the people had experienced. The “daughters of Judah” could refer to the women of the land or to the towns of Judah. Israelites in other locations had also been threatened by the enemy and so had good reason to be glad on account of God’s judgments (expressed against the foe).
Apparently all those who had witnessed God’s marvelous deliverance were encouraged to look at the city, for it and all of its defenses had remained secure. They were to go around the city, counting its towers, taking note of (literally, “set in your hearts”) its rampart or fortification and examining its strongholds (the same Hebrew term as in verse 3[4]). This would put them in a position to tell the next generation about the strength of the city, probably meaning the strength attributed to God’s dwelling in the city representatively.
He alone is the God whom his people would acknowledge forever and ever. He would lead or guide them until they die or all the days of their life.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
There is uncertainty about the significance of “selah,” the Hebrew expression at the end of verse8(9). The Septuagint rendering diápsalma is thought to mean “pause” or “musical interlude.”
In the last verse, the Septuagint reads, “He will guide us forever” (not “until death”).
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression.
Psalm 49 is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11)
The message of this psalm is for all peoples (nations, LXX), all who reside on the habitable land. Therefore, the psalmist called upon them to pay attention (to “hear” or to “give ear”) to his words.
The “sons of man” or “earthlings” evidently evidently designate commoners. In this case the Hebrew word for “man” is ’adhám, but in the next phrase (“sons of man”) it is ’ish, apparently meaning persons of higher station. In the Septuagint, the first expression is a form of gegenés (an earthborn one or commoner), and this is followed by huioí tón anthrópon (“sons of men”). Whether of low or high station, rich or poor, all are to listen.
The psalmist intended to make expressions that reflected wisdom. They would be insightful words stemming from the meditation of his heart or his thoughtful reflection. (See Psalm 1 regarding the Hebrew word for “meditate.”)
He would incline his ear to a proverb (“parable,” LXX). The context suggests that the “proverb” on which he would focus is the perplexing problem involving the apparent prosperity of those who are corrupt. A number of translations do use a rendering that is less restrictive than the usual significance of the Hebrew mashál. “I will turn my attention to a theme.” (Tanakh) “I will turn my attention to a problem.” (NAB) “I have in mind a mystery.” (CEV) To the accompaniment of a harp, he would then “open up” (probably meaning “provide an answer to”) his riddle or perplexing problem.
The psalmist raised the question, “Why should I fear in days of evil?” These “days of evil” may denote times of distress on account of being subjected to suffering by wealthy oppressors. This is suggested by his mention of being surrounded by the iniquity of his supplanters or being faced with the lawlessness of those intent on depriving him of what rightfully belonged to him. These corrupt men used their position and power to profit at the expense of the poor, afflicted, or defenseless ones.
The psalmist described them as men who trusted in their riches, boasting about their great wealth. Apparently their confidence was based on the power they derived from their riches, enabling them to gain their unworthy objectives through bribery and other corrupt means. According to the Septuagint, they trusted “in their strength.”
Stressing the folly of relying on riches, the psalmist called attention to the nonexistent power of wealth in the area where it really counts. A man, regardless of his high station and great wealth, cannot redeem or rescue his brother (or even himself or any other person) from death. He cannot pay to God a ransom price to keep him from dying. The Septuagint reads, “A brother does not redeem. Will a man redeem?” The obvious answer is, No.
The redemption price for their soul or life is too costly, and it (the redemption price) or the individual ceases to be for the limitless time to come. Translations vary in the way they render the words as referring either to the redemption price or the person. “The price of life is too high; and so one ceases to be, forever.” (Tanakh) “Too high the price to redeem a life; one would never have enough to stay alive forever and never see the pit.” (NAB) “You can never pay God enough to stay alive forever and safe from death.” (CEV) “The ransom for a life is costly, no payment is ever enough.” (NIV) “For the ransom of life is costly, and can never suffice.” (NRSV) “For the redemption of their soul is costly, and must be let alone for ever.” (ERV) “For the redemption of their soul is costly, and must be given up for ever.” (Darby) In the Septuagint, the thought is that a man would be unable to give to God “the price for the redemption of his soul.”
The greatest accumulation of riches would still not be enough to keep a person alive, preventing a descent into the pit. There was no way to escape seeing the pit or going to the place where the dead find themselves. According to the Septuagint, endless laboring and living to the end would not prevent a person from experiencing corruption or decay.
The psalmist noted that one can see the wise die, sharing the same fate as the senseless one and the stupid one (persons not using good judgment and failing to live in a manner that promotes their own well-being and that of others). All must leave behind for others whatever wealth they may have acquired during their lifetime.
In verse 11(12), the opening word in the Masoretic Text is the plural of the noun qérev, meaning “inward part” or “midst.” This term has commonly been rendered “inward thoughts.” If this is the correct meaning, the verse may be understood as follows: Within themselves, those who have acquired riches desire that their “houses” or properties remain for limitless time to come, passing from one generation to the next. Because of having their names attached to their holdings, they would entertain the belief that this would result in perpetuating their names.
The Septuagint reads táphoi (the plural of táphos, meaning “grave” or “tomb”), suggesting that the Hebrew word in the translator’s text was the plural of qéver (“grave”). Numerous translations have chosen this meaning and have rendered the verse accordingly. “Their grave is their eternal home, the dwelling-place for all generations of those once famous on earth.” (Tanakh) “The grave will be their home forever and ever, although they once had land of their own.” (CEV) “Their tombs will remain their houses forever, their dwellings for endless generations, though they had named lands after themselves.” (NIV) The Septuagint reads, “And their tombs [will be] their houses eternally, their dwellings from generation to generation. They have called their names upon their lands.”
A man, an earthling, despite being honored, cannot abide but will perish like unreasoning beasts. According to the Septuagint, such a man, “being in honor, does not understand.” One of the Dead Sea Psalms scrolls supports this rendering. After the initial “and” in the Septuagint, verse 12(13) is the same as the concluding verse. The only difference in the Masoretic Text is “abide” in verse 12(13); the concluding verse, like the Septuagint, says “understand.”
The “way” of the senseless ones may relate to their foolish reasoning. Their attempts to perpetuate their names are bound to fail. They are no better off than unreasoning animals that are slaughtered for food. According to the Septuagint, “this their way is a stumbling block to them,” possibly meaning that it causes them to fall to their ruin. They do not abandon their foolish thinking.
A number of translations represent the Hebrew text as meaning the fate of fools, morally corrupt persons, and as introducing what would happen to them (as set forth in the next verse). In the Contemporary English Version, the significance is explicit, “Here is what happens to fools and to those who trust the words of fools:...”
A literal reading of the second part of this verse (13[14]) is, “And after them, they are pleased with their mouth.” This could mean that persons who would be living after these ungodly ones had died would agree with their words. On account of the obscurity of the Masoretic Text (the Septuagint reading being similar), translators have variously rendered this verse. “This is the way of them that are foolish, and of those who after them approve their sayings.” (Margolis) “This is the fate of those who trust in themselves, and of their followers, who approve their sayings.” (NIV) “Such is the fate of the foolhardy, the end of those who are pleased with their lot.” (NRSV) “Such is the fate of those who are self-confident, the end of those pleased with their own talk.” (Tanakh) “This is the destiny of those who trust in folly, the end of those so pleased with their wealth.” (NAB)
In view of the contrast with the upright, evidently those “like sheep” would be persons who adopt the ways of wealthy oppressors. Like sheep that are led and have no other choice but to follow, the morally corrupt are appointed for Sheol, the realm of the dead, with death being their shepherd. “In the morning,” possibly meaning when the darkness of affliction has passed, the upright would have dominion over the oppressors who would be powerless in the realm of the dead. There, in Sheol, the “forms” of the oppressors would waste away, progressively decomposing. Instead of an impressive residence, Sheol would be their home.
The psalmist (probably speaking for all the upright) expressed the confidence that God would redeem his soul or life from the “hand” or “power of Sheol.” In view of the context, this could mean that he would be delivered from the oppressors who would have brought about his premature death. Instead, God would receive him as one under his care and protection.
With God as his helper, the upright person had no reason to fear the one who became wealthy by resorting to corrupt, oppressive means. The psalmist therefore included the encouragement not to be afraid when seeing one becoming rich and the glory of his house increasing.
Regardless of how great the wealth and the splendor of his house may come to be, the wealthy oppressor, at his death, cannot carry anything with him. His glory or splendor will not follow him in his descent into the realm of the dead.
During his lifetime, the wealthy oppressor “blessed” or congratulated himself (“his soul”) for the power and riches that had come into his possession. Others praised him for having done well for himself. According to the Septuagint, “He will thank you when you do good to him.”
Riches and the power derived from possessing them are temporary. The wealthy one would go to the generation of his fathers, joining them in the realm of the dead. At death, he would cease to see the light of day or life.
A man, evidently an earthling whose focus is only on acquiring riches, does not understand that he is like unreasoning beasts and perishes as they do.
Note: The expression “selah” appears at the end of verses 13(14) and 15(16). There is uncertainty about the significance of this term. The Septuagint rendering diápsalma is thought to mean “pause” or “musical interlude.”
This psalm is attributed to Asaph. The contents would allow for it to have been composed by the Levite who was a contemporary of David. (1 Chronicles 6:31, 39; 25:1, 6) In the case of other psalms attributed to Asaph, however, the contents clearly point to a time much later than David’s reign. Therefore, a descendant of the family of Asaph may have been the composer.
Psalm 50 opens with the singular form of the Hebrew word for “God,” followed by the plural form (evidently denoting excellency) and then the unique name YHWH, identifying him as the One who will always prove to be the God he has revealed himself to be. (See Psalm 1.) The psalmist portrayed YHWH as speaking and summoning the inhabitants of the land everywhere, from the east where the sun rises and as far as the west where the sun sets. Based on the context, the people were to assemble to hear God’s requirements for those whom he approves.
God “shines forth” from Zion, his representative place of dwelling, for the sanctuary containing the ark of the covenant was located in the city. Possibly the shining forth refers to the fact the Most High is the source of all enlightenment and guidance. It is because of being associated with the worship of YHWH that Zion is called the “perfection of beauty,” and not on account of any of the architectural or scenic features of the city.
The psalmist depicted God’s coming as accompanied by impressive phenomena — devouring fire (suggestive of lightning) issuing forth in front of him and a tremendous storm (probably swirling thunderclouds) round about him. His not keeping silent may refer to his not refraining from taking action, for the coming is in his capacity as judge.
YHWH is represented as calling upon the heavens and the earth to witness his coming to judge his people. At the time he concluded a covenant with the Israelites at Mount Sinai, sacrifices were used to make it operative. Accordingly, the “faithful ones” that were to gather before him were the Israelites who were under obligation to observe the covenant made by sacrifice. They are addressed as “faithful ones” (“holy ones,” LXX), likely because that is what they should have been as his people. On account of failing to live up to their covenant obligations, however, they were being called to account.
The reference to the heavens declaring God’s righteousness indicates that they would be testifying that his judgment is just. This is evident from the phrase that follows, “for God himself is judge.”
The psalmist represented God as speaking to his assembled people, calling upon them to listen to his testimony against them. Emphasizing the seriousness of the situation, the psalmist focused the people’s attention on the speaker, “God, your God I am.”
The Most High did not reprove the Israelites for any failure in carrying out the ritualistic aspects of worship. Apparently they did offer their sacrifices and holocausts as the law prescribed.
The Almighty, however, did not depend upon receiving an offering of a bull from anyone’s house or a male goat from the flock. In the sense of not needing any sacrifices, he did not “accept” offerings of bulls or goats.
As the Creator, he owned everything. All the animals of the forest belonged to him, as did the cattle on a “thousand” hills. “Thousand” is here representative of a large number, and could signify all the cattle.
God’s knowing all the “birds of the mountains” (“birds of the sky,” LXX) indicated that they were his creatures. Everything that moved in the field belonged to him.
He did not need anyone to supply food and drink for him. With all creation available to him, he would certainly not have needed to tell anyone that he was hungry. He did not eat the flesh of bulls nor did he drink the blood of male goats.
Animal sacrifices in themselves did not count with God. He desired that his people accompany such sacrifices with sincere thanksgiving for all that he had done for them. The Septuagint reads, “Sacrifice to God a sacrifice of praise.” To him, the Most High, they should pay their vows, fulfilling all that they had promised to do.
In time of distress, they should call upon him for help, giving evidence of their faith in him as their deliverer. He would respond to their sincere petitions for aid, effecting their rescue. In appreciation for having been delivered, they would glorify the Most High, extolling him for what he had done for them.
As for the wicked one (the “sinner” [LXX], a person living a life of sin), the question indicates that he had no right to relate God’s regulations or to “take up” God’s covenant in his mouth. Seemingly, the impious one would represent himself as living by divine regulations. With his mouth, he made expressions suggesting that he upheld God’s covenant. In reality, however, he violated divine regulations and proved false to his covenant obligations.
The godless one hated discipline, refusing to change his ways and obey God’s commands. Instead of heeding God’s words, he tossed them behind himself, out of sight. He did not want to look at them, distancing himself as far as possible from God’s words.
The lawless one proved to be accepting of a thief and cast in his lot with adulterers, suggesting that he also engaged in such sinful acts. Besides being guilty of moral corruption, the godless one misused his tongue. The “evil” proceeding from his mouth would have been lies and slander. To attain his base objective, he would cleverly frame his words to deceive others.
The depth of his depravity is indicated by his going to the point of harming his brother. He would sit in the company of others and speak against him. In a time when polygamy existed among the Israelites, the full brother was the son of the same mother. The lawless one had sunk to such a low level that he did not even shrink back from slandering his full brother in order to attain his unworthy aims.
Because the Most High kept “silent,” not immediately expressing his adverse judgment, the lawless one deluded himself that God was just like him, willing to condone wrong conduct. The impious one was in for a rude awakening, for God would reprove him for his actions and expose his error before his eyes.
Forgetters of God were to understand that he would not tolerate lawlessness indefinitely. They should change their ways, lest they be overtaken by condemnatory judgment (comparable to being torn to pieces by a predator, with no one coming to the rescue).
The one in whom the Almighty takes delight is the person honoring him with thanksgiving as his sacrifice. Such a one has deep appreciation for all that God has done for him. The upright person arranges his way aright, choosing to follow a divinely approved course. Therefore, God will prove to be his deliverer, providing aid and relief in times of distress.
Notes:
In verse 1, the Hebrew word ’érets, which can be rendered “earth,” does not appear to embrace all of earth’s inhabitants. The words of this psalm are directed to God’s people, including those who had failed to live up to their covenant obligations. This suggests that the call to assemble is directed to all residing in the land.
The meaning of the expression “selah” (50:6) is uncertain. In the Septuagint, the term is rendered diápsalma, thought to mean “pause” or “musical interlude.” Verse 15, in the Septuagint, also ends with diápsalma, but the Masoretic Text does not include the term “selah.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression.
Psalm 51 is ascribed to David and relates to the time the prophet Nathan confronted him regarding his having committed adultery with Bathsheba, the wife of Uriah the Hittite. (2 Samuel 12:1-15) This psalm expresses David’s confession of guilt and his plea for forgiveness.
David prayed to be shown mercy on the basis of God’s compassionate care, steadfast love, or “great mercy” (LXX). According to God’s abundant mercies, David pleaded for his transgressions to be wiped away or to have the record of his sin blotted out.
He wanted the stain of his iniquity to be removed as if thoroughly washed away. His appeal was to be cleansed from his sin. Fully aware of his sin, David spoke of knowing or recognizing his transgressions and having his sin constantly before him.
He acknowledged his sin as having been a sin against God, saying, “Against you, you alone, have I sinned.” Admitting that he had done evil in God’s sight, David recognized that God was just or righteous when pronouncing sentence and pure or blameless when passing judgment. This would be because the Most High always proved himself to be just and holy.
The opening word “behold” in this verse (5[7]) and verse 6[8] apparently serves to focus attention on the expressions that follow. Fully aware of his inability to observe God’s commands flawlessly, David acknowledged his having been born and conceived in sin. The expression “in sin my mother conceived me” probably is to be understood as meaning that, from the time of conception, David regarded himself as a sinner and never thought of himself as ever having been without sin.
The Hebrew expression tuchóth may denote “inward parts” or what a person is deep within himself (in his hidden or secret self). The Septuagint rendering is the plural of the word ádelos, designating that which is secret, obscure, uncertain, or unknown. So David’s words may be understood to mean that God delights in truth or complete honesty in the inmost self of the individual. According to the Septuagint, God loves truth. The reference to “secret things,” however, is included in a separate thought. The Septuagint reads, “The secret things and the hidden things of your wisdom you have disclosed to me.” In the Masoretic Text, the words are David’s petition for God to make him know wisdom in his hidden self. This suggests that David desired to have godly wisdom as part of his inner self, prompting him to conduct himself aright.
Hyssop (possibly marjoram, a plant of the mint family) played a role in the cleansing ceremony for a leper and was used as an ingredient in the water of cleansing. (Leviticus 14:4; Numbers 19:6) Therefore, David’s petition about being purified from sin with hyssop expressed his desire to be cleansed from his sin. For the stain of sin to be removed, he pleaded to be washed, leading to his being whiter than snow or being completely clean.
Before confessing his sin, David had no joy and his sin weighed heavily upon him. His sin had alienated him from his God. He therefore desired to again hear joy and gladness as a person restored to divine favor. Probably because his conscience deeply troubled him, David spoke of God as having crushed his bones, apparently reducing his entire frame to a downcast state.
He wanted the Most High no longer to see his sins as if concealing (turning away, LXX) his face from them. David also asked for his iniquities to blotted out and so no longer held against him.
When David committed adultery with Bathsheba he was not in possession of a clean heart. In his deep inner self, he proved himself to be defiled. His petition for a pure heart suggests that he wanted to be clean in his inner motivations and restrained from committing grave wrong. He pleaded for God to renew within him a “spirit of steadfastness” (a “right spirit,” LXX). This seemingly meant that he wanted the motivating force within him to be firm in the face of temptation, prompting him to act uprightly.
David pleaded not to be cast away from God’s face or presence as one who would be divinely disapproved. He prayed that God would not take his holy spirit away from him, leaving him without dependable guidance.
The joy of God’s salvation would be the enjoyment resulting from experiencing God’s saving acts on account of being in an approved condition before him. This was the joy that had been in David’s possession prior to his sin, and he longed for it to be restored to him. He also prayed for the support of a willing spirit. This could mean that he wanted the motivating force operating within him to incline him in the right direction, preventing him from becoming guilty of serious sin. Numerous translations have chosen this significance. “Sustain in me a willing spirit.” (NAB) “Let a vigorous spirit sustain me.” (Tanakh) “And renew a steadfast spirit within me.” (Margolis) “Grant me a willing spirit, to sustain me.” (NIV) “Make me want to obey!” (CEV) In the Septuagint, the Hebrew word for “willing” (nadív) is rendered hegemonikós, meaning “governing,” “guiding,” “directing,” or “leading.” This could apply to God’s spirit, which is the significance a number of translations convey. One example is the New King James Version: “And uphold me by Your generous Spirit.”
Based on his own experience, David would teach transgressors God’s ways, directing them to follow a divinely approved course, and would urge sinners repentantly to return to the Almighty. Both the Masoretic Text and the Septuagint could also be understood to mean that, as a result of David’s teaching, sinners would return to God.
When maneuvering to bring about Uriah’s death in battle, David incurred bloodguilt. The prophet Nathan told David, “You have struck down Uriah the Hittite with the sword, and have taken his wife to be your wife, and have killed him with the sword of the Ammonites.” (2 Samuel 12:9, NRSV) This is seemingly the reason for David’s appeal to be delivered from bloodguilt. He recognized that YHWH alone could effect this rescue and acknowledged him as the “God of salvation” or deliverance. As one freed from bloodguilt, David would be in a position to use his tongue in singing aloud about God’s righteousness. One way in which YHWH reveals his righteousness is by fulfilling his promise to forgive repentant sinners.
When plagued with a guilty conscience, David would not have been able to render wholehearted praise to God. It appears that he desired to have his lips opened in order to be free from all restraint when rendering praise. Upon being extended divine forgiveness, his mouth could openly laud YHWH.
David recognized that sacrifice in itself could not bring about a reconciliation with his God, against whom he had gravely sinned. He knew that the Almighty’s delight was not in mere sacrifice; otherwise, he would have made whatever sacrifice it would have taken to be forgiven. David knew that his God did not desire that a sinner just present a burnt offering.
What truly counts with God is true repentance. An acceptable sacrifice is a “broken spirit,” a deep inner sense of the need for forgiveness. David recognized that God would not despise or look down upon a “broken and crushed heart” or an inner self in a state of great sorrow because of having sinned.
In David’s time, the ark of the covenant, the symbol of God’s presence, was located in a tent on Mount Zion. So it would have been natural for him to think about the city YHWH had chosen as his representative dwelling place. David prayed that God, in his good pleasure, deal well with Zion and build the walls of Jerusalem. The “building” of the walls could denote providing protection for the city.
In his safeguarded city, God could then delight in the “sacrifices of righteousness” or proper sacrifices (burnt offerings and holocausts) presented with the right motive. Bulls would continue to be offered on God’s altar in expression of thanksgiving and praise.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression.
The meaning of “maskil” is uncertain. Conjectural interpretations include “contemplative poem” and “memory passage.” In the Septuagint, the corresponding expression is synéseos, signifying “of intelligence,” “of understanding,” or “of insight.”
Psalm 52 is attributed to David and relates to the time when he was fleeing from King Saul, who was intent on killing him. Before heading for the Philistine city of Gath, David stopped at the sanctuary in Nob. Representing himself as being on a mission for King Saul, he requested bread and a weapon from Ahimelech the high priest. At the time, the Edomite Doeg, Saul’s chief shepherd, was there, likely because of some uncleanness requiring purification. Later, when Saul complained to his servants that no one had informed him that his son Jonathan had made pact with David, Doeg revealed that he had seen Ahimelech give food and Goliath’s sword to David. This led to Saul’s commanding the execution of Ahimelech and 84 other priests. Although the other servants of King Saul refused to carry out his order, Doeg did so and thereafter killed all the inhabitants of Nob (men, women, children, and infants) and their domestic animals. (1 Samuel 21:1-9; 22:6-19) Psalm 52 focuses on Doeg and the harm he caused. Although an Edomite, Doeg must have been a proselyte, as suggested by his being at the sanctuary.
David’s question indicates that Doeg prided himself in doing bad. He was a “mighty one” who used his authority in a ruthless and merciless manner. By contrast, the Almighty God, the One who is truly powerful, manifested compassionate care or steadfast love “all the day.” According to the Septuagint, however, there is no change in subject. It reads, “Why do you boast in badness, O mighty one, [about] lawlessness the whole day?”
With his tongue, Doeg plotted “ruin” or “injustice” (LXX), as he did when misrepresenting Ahimelech’s role in assisting David. Sharpened like a razor, Doeg’s tongue proved to be a “doer of treachery,” inflicting harm through deceitful and slanderous speech.
Doeg loved or delighted in evil more than in good, in falsehood more than in upright speech. Portraying Doeg’s tongue as if functioning on its own, David referred to it as a deceitful tongue that loved “all words of devouring” or speech that proved to be destructive.
Confident that divine judgment would befall Doeg, David said of him that God would break him down or destroy him forever. The Most High would seize him, tear him from his tent or dwelling, and uproot him from the land of the living. Doeg would be like an uprooted tree that dies.
Upright persons would see the execution of divine judgment, and this would give rise to a wholesome fear of God. The “laughing” would not be a malicious gloating, but it would be a rejoicing about the judgment the Most High had rendered.
In verse 7(9), the introductory “look” or “behold” serves to call attention to the judgment that befell this man who did not make God his refuge. Numerous translations represent these words as being the expression of the upright. Instead of looking to the Most High as the unfailing source of protection, the ungodly one (Doeg) trusted in his abundant wealth and sought to strengthen himself in his “destruction,” possibly meaning that he derived strength from bringing about the ruin of others. A number of translations make this sense explicit. “Here now is the man who did not make God his stronghold but trusted in his great wealth and grew strong by destroying others!” (NIV) “Here was a fellow who did not make God his refuge, but trusted in his great wealth, relied upon his mischief.” (Tanakh) “That one did not take God as a refuge, but trusted in great wealth, relied on devious plots.” (NAB) According to the Septuagint, “he strengthened himself in his emptiness,” relying on what could provide no protection. On the basis of the Syriac and the Targum, the New Revised Standard Version reads, “See the one who would not take refuge in God, but trusted in abundant riches, and sought refuge in wealth!”
David, on the other hand, relied completely on YHWH. Therefore, he referred to himself as a thriving olive tree in God’s house, benefiting fully from all the divine provisions that would serve to sustain him. For all time to come, he would rely on God’s compassionate care, steadfast love, or “mercy” (LXX).
He would praise, acknowledge, or thank God for all time to come, doing so because of what God had done. The activity of the Most High would include his rendering justice and coming to the aid of his servants. For David to hope in or wait for God’s name would have meant his relying fully on YHWH, the person represented by the name. The Almighty is the ultimate standard of what is good and all his activity is good. Therefore, David spoke of his reliance on God’s name as being based on the reality that the name is good. Not just privately but before or in the presence of “holy ones” or other servants of the Most High, David would praise him.
Note: There is considerable uncertainty about the meaning of “selah,” appearing at the end of verses 3(5) and 5(7). The Septuagint rendering diápsalma is thought to mean “pause” or “musical interlude.”
In the Masoretic Text, the wording of the first four verses (five verses, if the superscription is counted as verse 1) of Psalm 53 is almost identical to that of Psalm 14. This is also the case in the Septuagint.
The Dead Sea Psalms scrolls (dated from the second century BCE to the first century CE) reveal that various collections of psalms existed during that comparatively late period. These collections include compositions not found in the Masoretic Text and the order in which the sacred songs appear is also not identical. Psalm 53, therefore, could be a variant of Psalm 14 from an ancient collection that had been revised to fit a new development and adapted for different musical accompaniment. The superscription for Psalm 53 does, in fact, include more instructions. With only the significant differences incorporated or mentioned in the notes, the comments that follow repeat the material from Psalm 14 but do reflect a different setting.
Psalm 53 is attributed to David. The words “according to mahalath” may have informed the “musical director” or “leader” that the song be sung to the accompaniment of a tune known as “Mahalath” or that particular instruments be used, perhaps flutes. That the significance of the term “mahalath” has been lost is apparent from the Septuagint reading maeleth, which also is a transliterated form of the Hebrew expression. The meaning of “maskil” is likewise uncertain. If linked to the Hebrew verb sakál, the term incorporates either the meaning “to contemplate” or “to give insight.” This could mean that “maskil” is either a contemplative or an insightful composition. The Septuagint translator apparently associated the term with “insight” and used a form of synesis, meaning “understanding” or “intelligence.”
In his heart, or within himself, the fool says that there is no God. This expression is not a spoken denial of God’s existence but an inward rejection of any accountability to the Most High. The senseless one does not lack mental capacity but is morally deficient, conducting his affairs as if God did not exist.
From the divine standpoint, senseless persons are corrupt and engage in abhorrent practices. Not a person among them does what is good or godly.
The psalmist portrays God as looking down from his heavenly position upon the “sons of man” (earthlings) to determine whether any among them are acting wisely (in harmony with his purpose and will) and seeking him, earnestly desiring a good relationship with him. According to this penetrating divine examination, all have “turned back” from the path of uprightness. All were corrupt, without even as much as one doing good or what is divinely approved. In view of the mention of God’s people thereafter, evidently this is not a blanket condemnation of all humans, but a description of those who are enemies of his people.
The question about their having no knowledge probably is to be understood as meaning whether they do not recognize that evil deeds merit punishment. They are depicted as devouring God’s people like bread. This may be descriptive of their ruthlessness in warfare. These enemies do not call upon God, not recognizing him as the only true God.
Confident that the Almighty will not indefinitely allow the suffering of his people to continue, the psalmist referred to a time when the enemies would be in great terror. Although somewhat obscure, the Hebrew may be understood to mean that they would experience a fear or fright they had never known before. God would scatter the bones of these enemies who set up a military camp against his people. This scattering of the bones suggests that the corpses of the attackers would be left unburied as food for carrion-eating birds and beasts. Because God would reject the attackers, the Israelites would put them to shame by remaining undefeated. Their enemies, on the other hand, would suffer humiliation.
Because God’s sanctuary or representative place of dwelling was in Zion, the psalmist prayed for Israel’s deliverance to come from there. Upon rescuing his people, God would bring those taken captive back to their land. At that time, Jacob (as their ancestor representing the people) would be able to exult and Israel (the new name given to Jacob and which also designated his descendants) would have reason to rejoice.
Notes:
Regarding the expression thought to mean “musical director” or “leader,” see Psalm 9.
In the Masoretic Text, the name YHWH does not appear in this psalm. This also seems to have been the case in the Dead Sea Psalms scrolls. In the preserved portion of verse 4(5), where the corresponding verse of Psalm 14 reads YHWH, the Dead Sea scroll says “God.” No ancient Greek fragments of this psalm have been found, and so there is no way to know whether the original translation contained the Hebrew YHWH. In the existing text of the Septuagint, kyrios (Lord) appears in the last verse, suggesting that YHWH is the underlying Hebrew reading. Otherwise, throughout this psalm, theós (God) is used.
According to the reading of the Septuagint (53:5[6]; 52:6, LXX), “God scattered the bones of men pleasers. They were put to shame because God disdained them.”
For additional information, see Psalm 14 and the accompanying notes.
Regarding the divine name (YHWH), see Psalm 1.
There is uncertainty about the significance of the Hebrew designation natsách, commonly understood to mean “musical director” or “leader.” In the Septuagint, the rendering is, “to the end.” The words “with stringed instruments” could indicate that only strings (and no wind and percussion instruments) were to accompany the singing. The Septuagint, however, does not include this point but has the words en hymnois (among hymns). On account of uncertainty regarding the meaning of the expression “maskil,” translators commonly transliterate it. In the Septuagint, the corresponding term is a form of synesis, meaning “understanding” or “intelligence.”
During the time David was fleeing from King Saul, men of the city of Ziph in the mountainous region of Judah on two occasions informed the monarch of his location in the surrounding wilderness. (1 Samuel 23:14, 15, 19, 20; 26:1) According to the superscription, their treacherous action toward David occasioned this composition. Their report to Saul is framed in the form of a question like the one recorded in 1 Samuel 23:19 and 26:1.
David’s military successes became the subject of song, with more credit being given to him than to the king. As a result, Saul become insanely distrustful and filled with jealous hatred. (1 Samuel 18:7-9) He determined to kill David and began to chase after him relentlessly. On account of what the Ziphites did in telling Saul of his whereabouts, David was in grave danger. His appeal was for God to save him. The expression “by your name” is evidently to be regarded as meaning on the basis of God’s reputation as the defender and deliverer of those loyal to him.
David pleaded for the Most High to use his might in acting on his behalf. With reference to David, the Hebrew term din could either signify to “plead [or, defend] his cause” or to “execute judgment” on his behalf. In the Septuagint, the verb kríno basically means “judge,” but may also denote “plead for” or “render a fair judgment for.” In the case of the Hebrew word, translators have commonly used “defend” or “vindicate.” “By your strength defend my cause” (NAB), “vindicate me by your might” (NIV, NRSV), and “by Your power vindicate me” (Tanakh). Because David found himself in the weak position of a fugitive, he relied on God’s might to effect vindication, saving him from an untimely death and thereby revealing him to have been in the right. On account of the grave situation, David pleaded for God to “hear” or respond favorably to him and to grant a listening ear to the words he spoke.
The “strangers” who had risen up against David doubtless were the Ziphites, as he had no relationship with them. Those seeking his “soul” or life would have been King Saul and his supporters. According to the Septuagint, they were “strong” (krataiós). The Hebrew adjective (‘aríts) may be understood to mean “fierce,” “ruthless,” or “cruel,” which would fit them as unrelenting pursuers of David.
They apparently gave no thought to God’s view of their hateful course. Therefore, David referred to them as not placing God in front of them.
As a man of faith, David acknowledged God as his helper, the One who would come to his aid in times of need. According to the Masoretic Text, the Lord is also “among” those supporting David’s soul or “with” them. If the preposition signifies “among,” this would mean that the Most High was the prominent one among others who provided support. The preposition “with” would indicate that those supporting David had divine backing. While David’s “soul” could refer to his “life,” likely the expression denotes David himself. According to the Septuagint, the Lord is the protector of David’s soul.
David was confident that his enemies would experience divine retribution, being repaid with evil. In keeping with divine faithfulness or trustworthiness, David prayed that God would “silence” them in death or “destroy” them. As the God of justice, he would take action against those whose evil aim was to kill David.
In appreciation for the aid provided, David would offer a voluntary sacrifice and praise God’s name, that is, the One represented by the name, YHWH. In referring to God’s name as being good, David indicated that YHWH is good, the source of unfailing aid. He had rescued him from all his distress. Therefore, David, with his own eye, was able to look upon the defeat of his enemies.
Notes:
The significance of the Hebrew expression “selah” is uncertain. In the Septuagint, diápsalma appears and is thought to designate a pause or a musical interlude.
For a discussion of the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of the Hebrew expression.
The words “with stringed instruments” could indicate that only strings (and no wind and percussion instruments) were to accompany the singing. The Septuagint, however, does not include this point but has the words en hymnois (among hymns).
There is uncertainty about the significance of the Hebrew expression “maskil.” For this reason, translators commonly transliterate the term. In the Septuagint, the corresponding term is synéseos, meaning “of understanding” or “of intelligence.”
Psalm 55 is ascribed to David. Verses 12 through 14 (13-15) appear to describe the treachery of Ahithophel, David’s trusted counselor who supported Absalom in his efforts to seize the throne. (2 Samuel 15:31; 16:15-23) During the time his son Absalom plotted to become king, David found himself in a perilous situation, finally forcing him and his supporters to flee from Jerusalem and to seek refuge on the east side of the Jordan.
In his distress, David asked God to give ear to his prayer and not hide himself from his supplication (as would one who did not wish to be approached with a plea). According to the Septuagint, he prayed that God would not disregard his supplication.
The seriousness of David’s circumstances is apparent from the basic repetition of his appeal for God to turn his attention to him and to answer him.
As he thought about his situation, David was plunged into a state of restlessness. On account of the “voice” of the enemy, he felt uneasy. The “voice of the enemy” may have been the clamor for a change in the kingship or talk directed against David and designed to erode his support. He was also distraught by the oppressive stance of the wicked. Their treasonous activity would have been very stressful for David. The trouble they brought upon him probably included slander. In their anger, they harbored animosity against him. According to the Septuagint, his meditation grieved him and he became disturbed or troubled “from the voice of the enemy and from the affliction of the sinner.” This affliction could refer to the trouble the ungodly one caused.
Within David, his heart or deep inner self proved to be in anguish in view of the serious threat the revolt of his subjects posed. David knew that Absalom would not shrink back from attacking Jerusalem with superior forces, and this may have been why he felt that the “terrors of death” had fallen upon him. (Compare 2 Samuel 15:13, 14.) It seemingly appeared to him that death was closing in upon him.
David found himself in a state of fear and trembling. Horror overwhelmed him, covering him like raging floodwaters.
He longed to be liberated from the distressing situation, wishing that he had the wings of a dove. This would make it possible for him to fly away to a place where he could have rest. He would prefer to leave the comforts of the palace, fleeing far off and staying in the wilderness.
Support for Absalom continued to grow, and a violent revolt against David appeared imminent. It appears that this threatening situation is the “raging wind and tempest” from which David sought to find shelter.
He prayed that God would “destroy” (or confound) and confuse the “tongue” or speech of those who opposed him. This could mean that he wanted the Most High to cause them to disagree with one another and thus to prevent swift and unified action.
In the city of Jerusalem, David observed violence or “lawlessness” (LXX) and strife. This may have suggested to him that the followers of Absalom were not united. Therefore, any intensification of or increase in the divisions existing among them would have benefited David.
As if they were guards, violence and strife, by day and by night, made their rounds on the walls of Jerusalem. Inside the city, trouble (“lawlessness,” LXX), mischief (“trouble,” LXX), and disasters (ruinous elements or forces; “injustice,” LXX) could be seen. In the broad open places, usually near the city gates, oppression and fraud never departed. This suggests that a high level of corruption existed.
The one who had not been an enemy of David appears to have been his trusted counselor Ahithophel who chose to side with Absalom. It would have been much easier for David to have put up with the reviling or reproaching of an enemy, as that would have been expected. But when a trusted friend proves to be treacherous, this is very painful. If a hateful foe had magnified or vaunted himself against him, David could have taken steps to hide himself, shielding himself from being subjected to such a one’s direct attacks. Also, the words of a hateful foe would be given far less credence than those of a close companion who severed the relationship. It would be much more difficult to “hide” from the former friend’s slander.
Directing his words to the treacherous one, David said, “It [is] you, a man, my equal [one like myself or a peer], an intimate [my guide, LXX], my [close] acquaintance.” Together, the two of them had enjoyed sweet fellowship and walked with the throng at God’s house, sharing in worship at the sanctuary. According to the Septuagint, they walked at God’s house “in concord.”
David next evidently included all who desired to overthrow him, voicing the thought that they would face retribution. The implication is that God be the one to let death overtake them, causing them to go into Sheol (the realm of the dead) alive or prematurely. This judgment would be deserved, because evils proved to be in their habitation, in their midst.
David determined to continue calling upon YHWH for help, confident that he would deliver him. At the start of the new day in the evening, upon awaking the next morning, and at noon, he would voice his complaint or concern and moan. David did not waver in his belief that God would hear him.
He believed that YHWH would redeem or deliver him (his “soul”) in peace or in an unharmed state from the raging battle. This would be despite the fact that many had arrayed themselves against him. Another meaning of the Hebrew is that many were with David. The Tanakh, for example, has rendered the verse (19[18]), “He redeems me unharmed from the battle against me; it is as though many are on my side.”
David did not doubt that God would “hear.” The Hebrew text does not supply an object. Numerous translations have added “me,” meaning the psalmist. Others have rendered the passage to mean that God would hear what the ungodly were saying and would humble them. According to still another rendering, God would hear the godly and would answer them. The Septuagint says, “God will hear, and he will humble them.” It would appear that the words are best understood as indicating that, in response to David’s prayer (or that of the godly, including the psalmist), God would humble the lawless ones, bringing about their defeat.
In this context, the reference to God’s being “enthroned from of old” probably relates to his being seated as judge. The Septuagint says of him that he “has existed from eternity.” Adverse judgment would be rendered against rebellious ones because they would not change and did not fear God.
It seems that the focus next is again on Ahithophel. He stretched out his hands against persons who were at peace with him, acting without any justification. In this manner, he profaned or violated the covenant of friendship. The Septuagint says, “He has stretched out his hand in retribution; they have profaned his covenant.” This reading suggests that the Most High extended his hand against those guilty of violating his covenant.
The words of Ahithophel’s mouth were smooth like butter, giving no hint of anything hateful or injurious. In reality, however, his heart or deep inner self was intent on war. (See the Notes section for the Septuagint rendering of verse 21[22].) Though appearing softer than oil, his words were comparable to drawn swords, ready to inflict injury.
Apparently based on his own experience in the past, David encouraged all bearers of a lot (“anxiety,” LXX) of distress to cast it upon YHWH, committing their care or burden to him, and he would sustain them. For all time to come, YHWH would not allow the upright one to be shaken, experiencing a fall from which recovery would be impossible.
As for the ungodly rebels, David confidently declared that God would bring them down to the lowest pit. They, the men guilty of bloodshed and treachery, would perish prematurely, not living out half their days. Unwavering in his faith in God, David declared, “I will trust in you.”
Notes:
The Hebrew expression “selah” (the meaning of which is uncertain) appears at the end of verses 7(8) and 19(20). In the Septuagint, the term is rendered diápsalma, thought to mean “pause” or “musical interlude.”
In the Septuagint, the first part of verse 21(22) reads, “They were divided by the wrath of his face, and his heart drew near.” This could mean that, in his wrath, God scattered the ungodly when his “heart” or he himself drew near to render judgment.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The Hebrew words that may be rendered “according to the dove of silence far away” could denote that this psalm was to be sung to the tune “Distant, Silent Dove.” Another reading of the Hebrew could be translated “according to the dove [on] far-off big trees.” In view of the uncertainty of the Hebrew, a number of translations have simply used transliterations—“Yonath elem rehoqim” (NAB), “Jonath-elem-rehokim” (Margolis), “jonath elem rehokim” (Tanakh). The Septuagint reads, “concerning the people being removed from the holy things.”
The Hebrew term commonly transliterated Miktam is rendered stelographía (inscription) in the Septuagint. This meaning of the Greek, however, is not necessarily the significance of the Hebrew word.
Psalm 56 is ascribed to David and relates to the time he fled from King Saul into Philistine territory. There, in the city of Gath, the Philistines seized him and brought him before King Achish, calling attention to David’s having been celebrated in song for slaying more Philistines than did King Saul. By pretending to be insane, David succeeded in escaping unharmed. (1 Samuel 21:10-22:1)
In his dire circumstances, David prayed to be granted God’s favorable attention or, according to the Septuagint, to be shown mercy. Men were trampling upon him, treating him in a humiliating manner. All day long, he found himself being warred against and oppressed.
Without letup, “all day long,” his enemies trampled upon him, treating him in a harsh and demeaning way. Arrogantly, many fought against him.
Although his circumstances were perilous, David did not waver in his faith. Whenever fear gripped him, he put his trust in God.
The expression “I praise his word” probably means that David expressed appreciation for God’s promise to deliver his servant. He placed his full trust in his God. Having committed his cause to the care of the Most High, David spoke with confidence, “I do not fear. What can [man of] flesh do to me?” With the eternal God as his helper, what would mere mortals be able to do against him? The implied answer is, “Nothing.”
Nevertheless, the danger was real. All day long, the enemies worked to harm his affairs or interests. Another possible meaning is that the foes twisted David’s “words,” for the Hebrew davár, (which can denote “affair” or “matter”) basically means “word.” All their thoughts were directed for evil against him, evidently to bring about his downfall.
In verse 6(7), the opening Hebrew verb (gur) has been understood to mean “attack” or “stir up strife.” The basic meaning of gur is “to sojourn,” and this is the rendering of the Septuagint (“they will sojourn,” the future tense of the third person plural form of paroikéo). Translators have variously rendered the Hebrew verb as “conspire” (NIV), “stir up strife” (NRSV), “gather themselves together” (Margolis), and “plot” (Tanakh). Perhaps the meaning is that the enemies would position themselves near David, ready to attack. Their hiding would refer to concealing themselves in ambush. Watching his steps, they would be spying on his every move. They waited for his soul, that is, they intended to take his life.
For the trouble the enemies caused, David prayed that God would “deliver” them, perhaps in the sense of saving them for deserved punishment. According to the Septuagint, God would not in any way effect their deliverance or let them escape. David’s appeal was that the Most High, in his anger, would cast them down, bringing about their overthrow.
The “wanderings” likely refer to David’s having to be on the move to escape from Saul. Of those “wanderings,” God had kept count, being fully aware of David’s circumstances. Regarding his tears, David prayed, “Put my tears in your bottle [skin bottle],” evidently indicating that he wanted God to remember his sorrow. Confident that the Almighty would remember, he raised the question about the tears being in God’s book. The implied answer is that the Most High already had a record of them. In the Septuagint, the opening part of this verse (8[9]) conveys a different meaning, “My life I have made known to you,” perhaps meaning that he had laid the record of his life before YHWH.
David did not doubt that his enemies, in the day of his call for God’s help, would be turned back in defeat. His assurance was based on the knowledge that God was for him. The Septuagint reads, “Behold, I have known that you are my God.”
The opening part of verse 10(11) is virtually the same as verse 4(5). Apparently because YHWH had acted to save him, David would praise him for a “word,” the fulfillment of the word of promise for aid. The thought is repeated, with the exception that the second time the divine name (YHWH) is used.
Having put his trust in God, David would not give in to fear. As he expressed it, “What can man do to me?” The implied answer (as in verse [4(5)]) is, “Nothing.” He had God on his side.
While faced with grave danger, David appears to have made vows. These vows he was determined to fulfill and to present thank offerings to God for having come to his assistance.
God had delivered David’s “soul” or life from death and had kept his feet from stumbling to a calamitous fall. Therefore, he would continue to “walk before God” or in his presence “in the light of life.” David would enjoy the light of day as one remaining in possession of his life.
Note: Regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Possibly this psalm was sung to a melody known as “Do Not Destroy.” As there is a considerable measure of uncertainty about this, a number of translations have chosen to transliterate the Hebrew expression—“al tashheth” (Tanakh) and “Al-tashheth” (Margolis).
The Hebrew term commonly transliterated Miktam is rendered stelographía (inscription) in the Septuagint. This meaning of the Greek, however, is not necessarily the significance of the Hebrew word.
Psalm 57 is ascribed to David, the circumstance being “when he fled from the face of [presence of] Saul into the cave.” This cave may have been the one in the wilderness of En-gedi, for there Saul came to be in a situation where David could have taken his life. (Compare Psalm 57:6[7] with 1 Samuel 24:1-12.)
His “soul” or he himself having taken refuge in God, David twice pleaded to be shown favor or mercy. This appeal for mercy was a cry for aid in his time of distress. As fledglings find protection under the wings of a mother bird, so David took refuge “in the shadow” of God’s “wings” until such time as the disasters (“evil,” “iniquity,” or “lawlessness,” LXX) would pass.
His cry is directed to God Most High, the one who is highly exalted. David acknowledged his God as the one who “brought to an end” or “completed” for him. Perhaps the thought of the Hebrew is that the Most High provided what David needed. According to the Septuagint, God had benefited him.
From heaven, his dwelling place, he would send to rescue David. The Most High would put to shame or bring to naught those trampling on his servant, treating him in a harsh and humiliating manner.
David was confident that God would send forth or manifest his compassionate care, steadfast love, or “mercy” (LXX) and his “truth.” In this context, “truth” probably denotes God’s faithfulness or dependability, which would be revealed in his effecting David’s deliverance.
David’s “soul” or he himself felt as though he was in the midst of lions or enemies intent on killing him. According to the Septuagint, God “had rescued his soul from the midst of [lions’] whelps.” Whereas the Hebrew appears to indicate that David was lying among “sons of man” or earthlings who were “ablaze” (possibly meaning driven by intense hostility), the Septuagint says, “I lay down, troubled.” Of his foes, David indicated that their teeth were like spears and arrows. They were like ferocious beasts of prey, ready to tear in pieces and devour. Their tongues proved to be as harmful as a sharp sword, apparently when spewing forth slander and hateful speech.
Directing his focus on the one who could help him in his distress, David prayed that God be exalted over the heavens and that his glory be over all the earth. This exaltation may have reference to God’s revealing himself as the one who could effect an awe-inspiring deliverance, thereby also manifesting his glory or splendor wherever in the “earth” or land news about his saving acts would be heard.
David’s foes were intent on trapping him, their scheme being comparable to spreading out a net to entangle his feet. When speaking of his soul as being “bowed down,” he may have meant that he was deeply distressed and disheartened. The enemies had dug a pit for him, but they ended up falling into it themselves. Possibly the allusion is to Saul’s intent on seizing David and killing him but inadvertently coming to be in a situation where David could easily have killed him. To relieve himself, Saul entered the very cave where David and his men were hiding. While Saul was relieving himself, David stealthily drew near and cut off a piece of his garment. (1 Samuel 24:3-12)
When referring to his heart as being steadfast or firm, David probably meant that, in his deep inner self, he did not doubt that God would come to his rescue. His singing and making melody would apparently have been prompted by having experienced divine deliverance.
He addressed his “glory” or everything that was noble or honorable about himself, telling his glory to “awake.” He also called upon the harp and lyre to awake, evidently so that music might resound to God’s praise. Possibly, on account of beginning to praise his God early in the morning to the accompaniment of music, David spoke of awakening the dawn. According to the Septuagint, he would awaken early in the morning.
David would not confine himself to private expressions of thanksgiving and praise for what his God had done for him. He purposed to give thanks to God among the peoples and to sing praises to him among the nations.
He would give thanks and sing praises because God’s compassionate care, steadfast love, or “mercy” (LXX) proved to be great, as if reaching the heavens, and his “truth” extended up to the clouds. In this case, “truth” probably is to be understood as meaning dependability, trustworthiness, or faithfulness. Of such unsurpassing greatness were God’s compassionate care and dependability that they could be spoken of as being as high as the celestial dome.
The psalm concludes with a repetition of verse 5(6). “O God, be exalted above the heavens. [May] your glory [be] over all the earth.” Through his marvelous acts of deliverance, he would reveal himself to be the highly exalted one, the one whose glory or magnificence would be talked about throughout the earth or land.
Note: Verse 3(4) includes the term “selah” after “trample on me.” The term also appears at the end of verse 6(7). There is considerable uncertainty about the significance of this expression. In the Septuagint, “selah” is rendered diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Possibly this psalm was sung to a melody known as “Do Not Destroy.” As there is uncertainty about this, a number of translations have chosen to transliterate the Hebrew expression—“al tashheth” (Tanakh) and “Al-tashheth” (Margolis).
The Hebrew term commonly transliterated Miktam is rendered stelographía (inscription) in the Septuagint. This meaning of the Greek, however, is not necessarily the significance of the Hebrew word.
Psalm 58 is ascribed to David. The time for the composition cannot be easily determined from the contents.
The first Hebrew word of verse 1(2), ’umnám, means “really?” or “indeed?” There is uncertainty about the significance of the next term (’élem, which could denote “in silence.” Many translators, however, have rendered the term according to the significance of ’elím, “mighty ones” (Tanakh), “gods” (NAB, NRSV), or “rulers” (NIV). If the meaning is “in silence,” the question would be, “Do you, in silence, really speak righteousness?” For judges to remain silent, failing to speak out against wrong, they would not be speaking what is just. The answer to the question therefore would be, “No.” If the judges are being addressed as “mighty ones” or “gods,” the answer would be the same. They would not be speaking what is right. The Septuagint reads, “If indeed you really speak righteousness, judge aright, sons of men.”
In their hearts, their deep inner selves, the corrupt judges were practicing injustices. On “earth” or in the land, their hands “weighed out violence” or rendered decisions that furthered base objectives. There is a possibility that “on earth” is to be linked to the preceding phrase, indicating that the corrupt judges practiced injustices in the land. The Septuagint says, “For also in your heart, you work iniquities in the earth [land]; your hands plot injustice.”
From the womb, the wicked have “turned aside” to the wrong course. “They have strayed from birth, speaking lies.” These expressions indicate that, from childhood onward, corrupt persons yielded to their evil inclinations. Instead of truth, they spoke falsehoods to attain unworthy ends.
Likely the words coming out of their mouths are referred to as being venom, like the venom of a serpent, which has a deadly effect. They stop up their ear to any correction and thus act like a venomous serpent, possibly a cobra, that appears to stop up its ear, not responding to the voice of charmers or to a skillful enchanter.
David petitioned God to break the teeth in the mouth of these wicked ones and to tear out the jawbones of the young lions (apparently these corrupt ones who are being designated as beasts of prey). This constituted a petition for YHWH to destroy their power to inflict harm.
The water of a torrent, especially when swollen during the rainy season, flows rapidly. As such water runs away, the godless were to disappear. The treading may refer to treading a bow in order to string it. Translations vary in identifying the one taking action with the bow. Some make the application to God explicit and others to the wicked. “Let Him aim His arrows that they be cut down.” (Tanakh) “When they draw the bow, let their arrows be blunted.” (NIV) “Make their arrows miss.” (CEV) The Septuagint rendering represents God as bending the bow. “He will bend his bow until whenever they shall fall.”
The melting of the wicked like a snail could refer to the slimy trail it leaves behind, as if it were melting. Another possibility is the manner in which a snail dries up within its shell when exposed too long to the sun. In either event, the prayerful desire is that the wicked perish. For them to be like a miscarriage or untimely birth that never sees the sun because of not entering the world alive would mean that they would cease to exist.
In the Septuagint, no mention is made of a snail, but it refers to the melting of wax. It says, “Like the melting of wax, they will be destroyed. Fire has fallen, and they have not seen the sun.”
Perhaps verse 9(10) is to be understood as meaning that the wicked might have an experience comparable to what happens to fuel under pots when a strong wind is blowing. Before the pots are even warmed by the ignited bramble that serves as fuel, a strong gust of wind blows the prickly plant away. Another possibility is that the wicked be swept away as quickly as in the short interval between the igniting of the fuel and its initial warming effect on the pots. The obscurity of the Hebrew text is reflected in the various interpretive renderings found in translations. “Before the thorns grow into a bramble, may He whirl them away alive in fury.” (Tanakh) “Suddenly, like brambles or thistles, have the whirlwind snatch them away.” (NAB) “Sooner than your pots can feel the heat of thorns, whether green or ablaze, may he sweep them away!” (NRSV) “Wipe them out quicker than a pot can be heated by setting thorns on fire.” (CEV) “Before your pots can feel the heat of the thorns—whether they be green or dry—the wicked will be swept away.” (NIV) The Septuagint includes no reference to pots but reads, “Before your thorns become aware of the bramble, as living, so in wrath he will swallow you down.”
The upright one, upon seeing divine vengeance executed against the wicked would rejoice. At that time, the wicked would be as persons slain in battle. Thus, as if marching through the field of battle, the feet of the upright one would be bathed in blood. The Septuagint says that the righteous one would “wash his hands in the blood of the sinner.”
Witnessing the execution of divine justice, a man, an observer, would say, “For the upright one, [there] certainly [is] fruit [a reward]. Certainly [there] exists a God who judges on earth.”
Note: Regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Possibly this psalm was sung to a melody known as “Do Not Destroy.” As there is uncertainty about this, a number of translations have chosen to transliterate the Hebrew expression—“al tashheth” (Tanakh) and “Al-tashheth” (Margolis).
The Hebrew term commonly transliterated Miktam is rendered stelographía (inscription) in the Septuagint. This meaning of the Greek, however, is not necessarily the significance of the Hebrew word.
Psalm 59 is ascribed to David. The composition relates to the time when King Saul endeavored to slay him. After avoiding King Saul’s spear, David fled to his home. Saul then sent men to watch David’s house, with the aim of killing him in the morning. Michal, David’s wife, helped him to get out of the house through a window and to make his escape under the cover of darkness. (1 Samuel 19:10-12)
The enemies would have been King Saul’s supporters who were willing to slay David and, from them, he prayed to be delivered. It is from these enemies or men who rose up against him that David needed divine protection.
When seeking to kill David, his foes revealed themselves to be “workers of trouble” or evil (“lawlessness,” LXX) and “men of blood” or bloodshed. From them, he prayed to be delivered and saved.
These men were lying in wait for (“hunted” or “chased after,” LXX) David’s soul or life, watching for just the right opportunity. They were “strong” or “fierce.” As to their action, the Hebrew term gur has been understood to mean “stir up strife,” “gather together” or “attack.” They were without any justification for their actions, for (as he could say with a clear conscience before YHWH) it was not for his transgression (“lawlessness,” LXX) and not for his sin.
Although no guilt existed that would have warranted hostile action against him, his foes did “run” and “ready” themselves. They hastened to do him injury and were fully prepared to do so. The Septuagint conveys a different sense. “Without lawlessness [free from lawlessness], I ran and kept straight.”
On account of the grave danger he faced, David prayed for God to rouse himself (as if waking up from sleep to act) and to draw near and see, probably meaning to come to his rescue having taken note of his peril.
At this point, David included all of God’s people as needing divine aid. “And you, YHWH God of hosts, God of Israel, awake [take action] to visit [judgment upon] all the nations. Show no favor to any who treacherously cause trouble.” The treacherous ones may be those who were intent on killing David. The Septuagint refers to them as those practicing lawlessness.
The enemies that surrounded David’s house acted like a dog, barking and prowling at night while searching for food. David referred to them as returning in the evening, barking like a dog and going around the city. According to the Septuagint, they would be famished or hungry like a dog.
These foes would “gush forth” vicious speech with their mouth. The words that passed their lips were injurious like swords. Apparently to themselves, they said, “Who hears?” This question appears to imply that they did not believe God heard them. So they had no fear of being called to account.
YHWH, however, did hear their words. David confidently looked to his God to frustrate the plots of his foes, laughing at them for foolishly believing that their schemes would succeed. Furthermore, YHWH would deride all nations (all those plotting against his people), not allowing them to attain their unworthy objectives and thereby mocking them.
The psalmist looked to YHWH as his strength, the one who would protect, support, and sustain him. He would continue to “watch” for his God, waiting for him to come to his aid, for he recognized him to be his retreat or refuge.
David knew his God as having compassionate concern or steadfast love, and was confident that he would meet him with a favorable response in his time of distress. According to the Septuagint, God’s mercy would go before David. The reference to David’s looking on his enemies indicates that he would see God’s judgment executed upon them.
The psalmist’s appeal for God not to slay his enemies seems to mean that he did not want them to come to their end swiftly, as that could have meant that his people might quickly forget that YHWH’s judgment had been executed. Swift action would have provided little opportunity for thoughtful reflection about the seriousness of the situation and the desperate need for divine intervention. Often, events that pass quickly give rise to immediate emotional excitement but are soon forgotten. According to fourth-century Codex Vaticanus and Codex Sinaiticus, the reason for not killing them is that they not forget God’s law.
David petitioned that God would use his power to make them wander (“scatter them,” LXX). This could refer to their being deprived of their home and reduced to the state of helpless fugitives. Identifying God as the “shield” or “protector” of his people, David prayed that he “bring down” the enemies, which could signify reducing them to a low state.
The foes had made themselves guilty of misusing the gift of speech. For “the sin of their mouth, the word of their lips,” God should let them be trapped in their pride. They had arrogantly thought that not even God heard them, and that arrogance should prove to be their downfall, as if caught in a net. Instead of wishing others well and speaking truth, they uttered imprecation and falsehood.
Twice David petitioned that God, in expressing his anger, would bring these enemies to an end until they ceased to be. The desired effect from the execution of divine judgment against them would be that people, to the ends of the earth or beyond the borders of Israel, would know or come to recognize that God ruled over Jacob (his people Israel). There is also a possibility that the Hebrew could be understood to mean that God ruled over Jacob and to the ends of the earth. A number of translations have adopted this meaning. “Then people will know God rules over Jacob, yes, even to the ends of the earth.” (NAB) “Then everyone will know that God rules in Israel, that his rule extends over all the earth.” (GNT, Second Edition) “Then they will know that God rules over Israel and to the ends of the earth.” (NCV)
In verse 14(15), the words of verse 6(7), comparing the foes to a barking dog, are repeated. The next verse expands on the description. The foes wander or roam about like scavenger dogs, searching for food. If they do not get satisfied, they howl.
As for David, he looked to his God as his strength, his sustainer and protector. To him, he would sing praise in the morning or at the start of the day, and he would laud him for his steadfast love, compassionate concern, or “mercy” (LXX). David would do so because God had proved to be an unassailable height for him and a refuge in the day or time of his distress.
David looked to God as his strength (his “helper,” LXX), his sustainer and protector. To him, he would continue to sing praises. God was his unassailable height (his “protector,” LXX), the God who manifested steadfast love, compassionate concern, or “mercy” (LXX).
Notes:
Regarding the divine name (YHWH), see Psalm 1.
Verses 5(6) and 13(14) end with the Hebrew expression “selah,” the significance of which is uncertain. In the Septuagint, “selah” is rendered diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Uncertainty also exists about the significance of the instructions following natsách. Translators have either chosen transliterations or rendered the words to incorporate the meaning of the first noun (“lily”)—“on shushan eduth” (Tanakh), “according to the Lily of the Covenant” (NRSV), “according to ‘The Lily of...’” (NAB), “to the tune of ‘The Lily of the Covenant’” (NIV), and “to the tune ‘Lily of the Promise’” (CEV). The Septuagint reading tois alloiothesoménois éti denotes “to those who will be changed still” or “to those who will be made different still.”
The Hebrew term commonly transliterated Miktam is rendered stelographía (inscription) in the Septuagint. This meaning of the Greek, however, is not necessarily the significance of the Hebrew word.
Psalm 60 is attributed to David, and its purpose is “for teaching.” The composition relates to the time his forces battled with Aram-Naharaim and Aram-Zobah and seemingly before Joab had returned from slaying 12,000 Edomites in the Valley of Salt. In 1 Chronicles 18:12, the number killed is reported as being 18,000 and the triumph is attributed to Abishai, the divisional captain serving under Joab. The number in 2 Samuel 8:13 also is 18,000, and the victory is attributed to David, possibly because his commanders and the forces serving under them had obtained the triumph for him. The reason for the number 12,000 in the superscription of Psalm 60 cannot be satisfactorily explained. Perhaps the military campaign against the Edomites is being presented from a different aspect.
Aram-Nahaharaim was situated between the Euphrates and the Tigris rivers. The Septuagint refers to it as “Mesopotamia of Syria.” Aram-Zobah was an Aramaean or Syrian kingdom located north of Damascus. Fourth-century Codex Vaticanus and Codex Sinaiticus refer to it as “Syria Sobal.” The context of Psalm 60 seems to suggest that the Edomites attacked from the south while Israelite forces were battling in the north against Aram-Naharaim and Aram-Zobah. The Edomites appear to have been successful in their attack but later faced punitive action. It was then that the Israelite army slew thousands of them in the Valley of Salt. The initial success of the Edomites, however, made it appear that YHWH had abandoned his people.
To the psalmist, it appeared that God had withheld his protection. “O God, you have rejected us; you have broken through us. You have been angry. Restore us.” Instead of “restore us,” the Septuagint may be rendered to mean, “yet you have had compassion on us.” The “rejection” may be understood as denoting that the Almighty did not come to the aid of the Israelites. It was as if he had “broken through” or made a breach in the ranks of the army, exposing the warriors to the enemy. This is the reason for the appeal that God might restore them, granting his favorable attention and assisting them in the conflict.
It seems that the destruction the Edomites effected was comparable to a devastating earthquake, with the land shaking and being split open. Because this occurred by divine permission, the shaking and splitting open of the land is attributed to God. This occasioned the plea for him to “heal” or repair the breaches, as the land was “tottering” or “shaking” (LXX). The devastation the Edomite campaign had caused needed to be reversed for the land to be restored to its former stable and flourishing state.
At the hands of the enemies, the Israelites had been made to see or experience great hardships. Their bitter experience was as if they had been forced to drink wine to the point of drunkenness and reeled from its effects, staggering like an inebriate. Again, this is attributed to God, for he had permitted it to happen.
Still, at this time of peril, the Most High had provided a banner for those fearing him to assemble under from the bow (literally, ”face of the bow” [LXX] but ”face of the truth” [Masoretic Text]) or to escape from the arrows directed against them. The Septuagint reads, “You have given those fearing you a sign for flight from the face of the bow.” A number of translations render the Hebrew as an appeal and preserve the meaning “truth.” “Give those who fear You because of Your truth a banner for rallying.” (Tanakh; see the Notes section on verse 4[6] regarding the rendering “truth.”) Others, although rendering the Hebrew as an appeal, depart from the literal reading of the Masoretic Text. “Raise up a flag for those who revere you, a refuge for them out of bowshot.” (NAB)
God’s “beloved” would be his people Israel. The psalmist prayed that God would deliver them with his right hand or best hand, representative of his power, so that they might be rescued from their plight. He added, “and answer us,” or respond to our appeal for help.
“God has spoken in his holiness.” He is holy, clean, or pure in the absolute sense. Therefore, his words are pure and deserving of the utmost confidence. For him to speak in his holiness would denote his providing a dependable promise.
Possibly the city of Shechem is representative of Israelite territory west of the Jordan, whereas the Valley of Succoth would be representative of the Israelite territory east of the Jordan. As the owner of the land, God would exultingly divide Shechem and portion out the Valley of Succoth. The implication seemingly is that his people are the recipients of the portions.
God is portrayed as saying, “Gilead is mine and Manasseh is mine, and Ephraim is the protection of my head [the strength of my head, LXX]; Judah is my scepter [my king, LXX].” Gilead, the territory east of the Jordan, came to be the possession of the half tribe of Manasseh. In the ultimate sense, however, the region and the people belonged to God and were under his protection. As the most powerful and influential tribes, Ephraim (possibly because of being in a position to provide many warriors) was like a protection for the head or like a helmet and Judah wielded royal authority. Translators vary in their renderings respecting Ephraim, with some not choosing to take the Hebrew to mean a helmet for the head. The Tanakh, for example, reads, “Ephraim my chief stronghold.”
For Moab to be God’s washbasin suggests that the Moabites would cease to have an exalted standing and be reduced to a state comparable to one suited only for menial service. The Septuagint refers to Moab as the “cauldron of my hope,” suggesting a more positive prospect for the Moabites. Apparently Edom would lose its position as an independent state. The act of throwing the sandal on a piece of land could either express contempt or signify taking possession of the land. Shouting over Philistia apparently refers to attaining a victory and then shouting in triumph. The Septuagint reads, “Those of another tribe [the Philistines] have been subjected to me.”
At this point, the subject of the psalm changes, and two questions are raised. “Who will bring me to the fortified city? Who will conduct me into Edom?” Possibly the prominent Edomite city of Bozrah is the fortified city. (Isaiah 34:6; 63:1; Jeremiah 49:13, 22; Amos 1:12) The questions imply that, to be victorious, the Israelites needed the Most High God to lead them to the fortified city and into Edom.
To the psalmist it appeared that God was not allowing them to gain the victory. He felt that the Most High had rejected his people and did not accompany their armies.
The psalm concludes with the appeal for God to help his people against the enemy, for deliverance by any human source, by a mere earthling, would fail. It was vain or useless. Only with God on their side would they have the strength to be triumphant. He would trample their foes. The Septuagint says, “He will set at naught those who afflict us.”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 4(6), the Masoretic Text has the word qóshet, meaning “truth.” This is the sole occurrence of the term. The final consonant of qóshet is teth (T), whereas the Hebrew term for “bow” (qésheth) ends in taw (T, th) but otherwise has the identical consonants. A number of translations read “truth,” but many others have chosen to depart from the Masoretic Text and to use “bow” or “bowshot.” The rendering “bow” has the support of the Septuagint, the Vulgate, and the Syriac.
Verse 4(6) concludes with the “selah,” a term of uncertain significance. In the Septuagint, “selah” is rendered diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The words “with stringed instruments” could indicate that only strings (and no wind and percussion instruments) were to accompany the singing. The Septuagint, however, does not include this point but has the words en hymnois (among hymns).
Psalm 61 is ascribed to David. His being king and crying to God “from the end of the earth” (verses 2[3] and 6[7]) suggest that he was outside the borders of his royal realm. This would fit the time he and his supporters fled from Jerusalem at the time of Absalom’s revolt.
Faced with a distressing situation, David prayed that God would hear his cry for aid and listen to his prayer. The presence of the ark of the covenant made Zion God’s representative dwelling place. In view of David’s calling “from the end of the earth,” he apparently was not in Zion. The reference to his heart being faint or feeble may signify that, within his deep inner self, he felt weak and had lost courage. Still, he confidently looked to God to lead him to an elevated rock, a rock towering above his head, representative of a place of safety.
For David, God was his refuge and a strong tower in the face of the enemy, providing needed security and protection. The Septuagint reads, “You guided me, for you have become my hope, a tower of strength from the face of the enemy.”
David desired to dwell in God’s tent for all time to come, enjoying the kind of protection granted to a guest. Like young birds seeking the shelter of the mother bird’s wings, David sought the comparable refuge under God’s “wings” or under his protective care.
When faced with distressing circumstances, David made vows to God, and he expressed the confidence that these vows had been heard or been given favorable attention. The Most High had also granted “the inheritance of those fearing [his] name.” The Hebrew does not include an object for the verb “give” or “granted.” Numerous translations have added “me.” The Septuagint, however, reads, “You have given an inheritance to those fearing your name.”
Although facing danger, David apparently did not fear that his life would come to a premature end but looked to God to add days to his days as king. The reference to “years from generation to generation” could signify that his life would span several generations or that he would be granted a long life.
David’s prayerful desire was that he abide or continue for all time to come before God. He wanted God’s compassionate care, steadfast love, or “mercy” (LXX) and “truth,” faithfulness, dependability, or trustworthiness (probably with reference to his promise) to watch over him, securing his well-being.
In appreciation for God’s help and protection, David would sing praises to God’s name or God himself for all time to come, and day after day he would pay his vows.
Note: Verse 4(5) concludes with “selah,” a term of uncertain significance. In the Septuagint, “selah” is rendered diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The musician Jeduthun may have been the same person as the Levite Ethan. (Compare 1 Chronicles 15:17, 19 with 1 Chronicles 16:39-41 and 25:1.) Jeduthun does not appear to have been involved in composing the words of this psalm, for it is ascribed to David. It may be, however, that he shared in establishing the style for the performance or determined the musical instruments to be used. If so, the reference in the superscription may be understood to mean “according to the style of Jeduthun.”
The psalmst’s reference to his “dignity,” exalted state, or “honor” (LXX) in verse 4(5) may point to the time of Absalom’s attempting to despose his father as king. The comments that follow reflect this period in David’s life.
In Hebrew, the opening adverb (’ak can mean either “only” or “truly,” and there are no verbs in this verse (1[2]). The words may be understood to mean that David’s soul or he himself waited in silence for God alone or that he truly did so. It would seem that he remained silent from the standpoint of patiently waiting until such time as God would effect his deliverance. This is suggested by his acknowledging his salvation as being from God. The Septuagint supplies a verb and renders the initial phrase as a question, “Shall not my soul be subjected to God? For from him [is] my salvation.”
David regarded God alone as his security-providing rock (“he [is] my God,” LXX), the source of his salvation or deliverance, and his unassailable height (“my helper,” LXX). Therefore, although subjected to experiences that could shake him, David had confidence he would not totter “greatly” or excessively, reaching a point where recovery would be impossible.
It appears that David’s enemies are being addressed with the question, “How long will you set upon a man to slay, all of you, like a leaning wall, a pushed-in fence?” The Hebrew word huth, considered to mean “attack” or “set upon,” has also been defined as “shout at,” “threaten,” or “be frantic against.” Of these suggested meanings, the Septuagint rendering (a form of epitíthemi) fits “set upon” or “attack.” Seemingly, all of the foes, in their efforts to bring about his downfall, acted against David as if he were a leaning wall or a fence about to topple. Translators have variously made this basic thought explicit. “How long will all of you attack a man, to crush him, as though he were a leaning wall, a tottering fence?” (Tanakh) “How long will you assault a man? Would all of you throw him down—this leaning wall, this tottering fence?” (NIV) “How long willl you assail a person, will you batter your victim, all of you, as you would a leaning wall, a tottering fence?” (NRSV)
Those who had aligned themselves against David plotted to bring about his downfall, depriving him of his dignity. They delighted in falsehood, which could have included misrepresenting David as having no interest in his subjects and the administration of justice. (Compare 2 Samuel 15:1-6.) The Septuagint rendering (according to fourth-century Codex Sinaiticus and Codex Vaticanus) may be understood to mean that, on account of their plotting against him, he resorted to flight. It reads, “They only took counsel to thrust away my honor. I ran in thirst.” Their hypocrisy revealed itself in their speech. With their mouths, they would bless, pretending to be loyal subjects. Inwardly, however, they were cursing, wanting the worst to befall David.
The next verse (5[6]) conveys basically the same thought as verse 1(2). David (his “soul”) would maintain his silence, patiently waiting on God alone to act, for the Most High was his only hope for deliverance from peril. As in verse 1(2), the Septuagint refers to David’s soul being submitted to God, but the thought is not presented in question form. “To God alone, O my soul, be subjected.”
With the exception of not including the word for “greatly,” verse 6(7) and verse 2(3) are identical, expressing the confidence that, with God being like a secure rock, the source of salvation, and an unassailable height, David would not totter or be shaken. The Septuagint rendering of both verses is also similar.
David acknowledged that his salvation or deliverance and his glory or honor depended on God. Apart from his God, he could not hope for deliverance from adversity nor could he maintain his glory or royal dignity. God was his mighty rock, his place of security (“the God of my help,” LXX), and the one in whom he would find refuge (“my hope [is] in God,” LXX)
Evidently based on his own experience, David admonished the people (possibly the Israelites who had not sided with Absalom) always to trust God, pouring out their hearts or all their concerns to him because he is their refuge (“helper,” LXX). The Septuagint does not include the thought of always or at all times but uses the expression “all [the] synagogue of [the] people.”
As far as “sons of man,” earthlings, or men of low station are concerned, they are merely an exhaled breath or nothing. Even the influential ones or men of high station are a “lie,” persons who cannot be depended upon. The reference to “going up”or “rising” on balances or scales may denote being weighed. With all (men from every station and, perhaps, with specific reference to those aligned against David) placed on scales, they would together amount to nothing more than an exhaled breath.
The means by which corrupt ones attain their ends—extortion and robbery—should also not be trusted. If riches (apparently, in this context, ill-gotten wealth) increase, there was no reason for setting one’s heart on them or beginning to think that base means produced desirable gain. Whatever wealth is attained through lawless means does not abide.
God had spoken or revealed that strength is his. Therefore, the one desiring security must rely on the Almighty. The Most High had also manifested himself to be a God of compassionate concern, steadfast love, or “mercy” (LXX). “Twice” the psalmist had heard this, the repetition serving to provide emphasis. God would repay each person according to his work, assuring upright ones that they would be rewarded for their deeds and that lawless ones would not be left unpunished.
Note: Verses 4(5) and 8(9) end with “selah,” a Hebrew expression of uncertain significance. In the Septuagint, “selah” is rendered diápsalma, thought to mean “pause” or “musical interlude.”
This psalm is ascribed to David. The superscription places the setting while he was in the wilderness of Judah. During the time he fled from King Saul, David and his supporters did find refuge there. (1 Samuel 23:15-29) In the concluding verse of this psalm, however, he refers to himself as king, which would fit the time David passed through the wilderness while in flight from his son Absalom. (2 Samuel 15:14, 23)
Away from God’s representative place of dwelling, David’s thoughts centered on the Most High. His words “God, my God,” reflect a close relationship. He looked for God, seeking his favor, guidance, and protection. His “soul” or he himself thirsted for the Almighty. The thirst or intense desire for fellowship with his God was comparable to the need for water in a hot, dry desert. David’s flesh or his physical organism needed refreshment, for he spoke of it as fainting for his God, being affected as when in a dry and exhausted or thirsty land without water. The Septuagint describes the desert or wilderness land as untrodden or desolate and waterless.
Previously, the psalmist had been able to satisfy his yearning for God by going to the holy place. He could speak of beholding him, for the holy place or sanctuary was God’s representative place of dwelling. Worshipers would there praise, thank, and extol the Most High. Accordingly, through their appreciative and reverential expressions about God and his saving acts, his power and glory were seen or revealed. The Septuagint reads, “Thus in the holy place I have appeared to you to see your power and your glory.”
David highly valued his relationship with God. The Most High’s compassionate care, steadfast love, or “mercy” (LXX) were better than life. This may signify that, to the psalmist, the expressions of divine compassionate concern gave meaning to his life. He could not envision life without his God or without the awareness of his presence and concern and love for him. His deep appreciation for God’s steadfast love made him determined to praise him with his lips. Throughout his life, David resolved to bless God, always acknowledging his love and care. In an attitude of prayer, he would raise his arms with outstretched palms, like a suppliant. He would do this in God’s “name” or directed to God himself, the one bearing the name.
So greatly did David find pleasure in praising God that he spoke of his “soul” or himself as if feasting on the choicest part and fatness. Because it brought great joy to him to praise God, he spoke of the praises of his mouth as being with “joyful lips.” During the night when experiencing periods of wakefulness, David’s thoughts would focus on his God. Whenever this might be during the “watches of the night” (which watches the ancient Hebrews counted as three in a twelve-hour period), he would meditate. (See Psalm 1 regarding the term for “meditate.”) According to the Septuagint, he meditated in the early periods of the morning.
What God had done for him gave rise to his meditating. The psalmist continued, “for you have been my help, and in the shadow of your wings I cry aloud [joyfully].” Under God’s protective care as under wings, David rejoiced exceedingly.
David’s “soul” or he himself cleaved to God, being intimately attached to him. Apparently regarding divine support, David spoke of God’s right hand or his hand of favor as supporting or upholding him.
David confidently looked to God to be delivered from the danger in which he found himself. Therefore, regarding those seeking to destroy his soul or deprive him of his life, he said that they would descend to the “depths of the earth” or the realm of the dead. They would perish by the sword, and would become the portion of “foxes” or jackals, scavengers that would feed on their carcasses.
The king (apparently referring to David), however, would rejoice in God. This joy doubtless would stem from divine deliverance. Those swearing by God, doing so in uprightness, would have reason to boast. The Hebrew verb meaning “boast” does not have an object. It may be that the boasting of the individual would be based on having done what is right when swearing truthfully (which could have included swearing allegiance to the king in God’s name). The Septuagint reads, “Everyone swearing by him will be praised.” As for those speaking falsehood or “iniquity” (LXX), which could include those swearing falsely and misrepresenting and slandering others, their mouths would be “stopped up” or silenced.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Psalm 64 is ascribed to David. The kind of secretive plotting described in this composition would fit the developments during the time of Absalom’s revolt.
David pleaded for God to hear or listen to his voice, expressing his distress, and to protect his life (“deliver my soul,” LXX) from the dread of the enemy. This dread could refer to the terrifying harm his foes were bent on inflicting upon him or the fear aroused within David because they sought to kill him. He prayed to be concealed from the vicious plotting of the wicked, from the “tumult” (“multitude,” LXX) of evildoers or from an unruly mob in a state of agitation. According to the reading of the Septuagint, God had sheltered him from the tumultuous gathering of evildoers, from the multitude of those practicing lawlessness.
To inflict harm, these ungodly ones had sharpened their tongues like a sword and aimed their bitter words like an arrow. Their slanderous words were deadly. As the ungodly engaged in their plotting and slandering in secret, the psalmist referred to their shooting at the blameless one from a concealed place, suddenly shooting at him without any sense of fear. They had no fear of God or any apprehension of being held accountable for their corrupt words and actions.
The Hebrew term davár basically means “word.” Depending on context, however, it can denote “matter,” “affair,” “cause,” and “reason.” The ungodly ones held firmly to an evil word or the hateful scheme they had formulated. They would talk of secretly laying snares, thinking, “Who can see them?” The question may be understood to mean that they thought they would succeed, as no one would be able to see the traps they had cleverly put in place. According to the Syriac, the question is, “Who can see us?” This question suggested that not even God would see them and, therefore, they had no concern about a day of reckoning.
They would “search out” badness. This could mean that they thought extensively about how to attain their base objectives. According to a literal reading of the Hebrew, the verse 6(7) continues, “They completed a searched-out search; and inward part of man and heart—deep.” This could mean that they finished a diligent search respecting their unworthy aim, and that all those involved gave more than surface attention to the plotting. With reference to their scheming, their “inward part and heart” proved to be deep, not shallow in the formulation of their devious plan.
Translators have variously rendered this obscure verse (6[7]). “Who can search out our crimes? We have thought out a cunningly conceived plot. For the human heart and mind are deep.” (NRSV) “They devise wicked schemes, conceal the schemes they devise; the designs of their hearts are hidden.” (NAB) “They plot injustice and say, ‘We have devised a perfect plan!’ Surely the mind and heart of man are cunning.” (NIV) “Let the wrongdoings they have concealed, each one inside him, his secret thoughts, be wholly exposed.” (Tanakh) “They search out iniquities, they have accomplished a diligent search; even in the inward thought of every one, and the deep heart.” (Margolis) (See the Notes section for additional comments.)
The psalmist confidently looked to the time when the lawless plotters would be punished. God would shoot an arrow at them. Suddenly, when they least expected it, they would be wounded.
According to the Masoretic Text, the opening of verse 8(9) reads, “They will bring him to ruin,” but this does not fit well with the context. Translators have interpretively rendered the verse in various ways. “Because of their tongue he [God] will bring them to ruin.” (NRSV) “They will be brought down by their own tongues.” (NAB) “So they make their own tongue a stumbling unto themselves.” (Margolis) “Their tongue shall be their downfall.” (Tanakh) “He [God] will turn their own tongues against them.” (NIV) The misuse of their tongue would prove to be their ruin. All who would see them or who would witness the divine retribution they experienced would wag their heads scornfully.
All earthlings who would learn about the fate of the wicked would come to have a wholesome fear of God. They would relate the “work of God,” speaking about how he had punished the lawless ones, and consider his deed or reflect seriously about his having executed justice.
The righteous would rejoice in YHWH, finding joy in their relationship with him. They would look to him as their refuge (“hope upon him,” LXX) or their dependable source of protection and help. All those “upright in heart” or in their deep inner selves would boast or glory in YHWH, evidently because of all he would do for them in their time of need. According to the Septuagint, “all the upright of heart will be praised.”
Notes:
In verse 7, the Hebrew word tamám means “to finish,” “to complete.” The rendering “conceal” is based on reading the Hebrew as a form of the word tamán, meaning “to hide” or “to conceal.”
In verse 7(8), the Septuagint reads, “And God will be exalted. An arrow of babes became their plagues.”
The Septuagint rendering of verse 8(9) is, “Their tongues utterly weakened upon them; all who saw them were troubled.” Fourth-century Codex Vaticanus reads, “Their tongues utterly weakened him.”
Regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Psalm 65 is attributed to David and is specifically called a “song.”
The ark of the covenant, representing God’s presence, was located on Mount Zion. Therefore, the people would praise God there and fulfill their vows or oath-bound promises to him. In the Masoretic Text, the word dumiyyáh (“silence”) precedes “praise” and has been understood to signify “waiting” or “awaiting.” “Praise is awaiting You, O God, in Zion.” (NKJV) “Praise awaits you, O God, in Zion.” (NIV) A number of literal translations have preserved the meaning “silence.” “Thine, are silence and praise, O God, in Zion.” (J. B. Rotherham) “To You silence is praise, O God, in Zion.” (J. P. Green) “To Thee, silence—praise, O God, [is] in Zion.” (Young) The Septuagint has a form of prépo, meaning “to be fitting,” and this is the sense often conveyed in modern translations. “Praise befits You in Zion, O God.” (Tanakh) “Praise is due to you, O God, in Zion.” (NRSV) Praise is rightfully yours, God, in Zion.” (NJB) “It is fitting to praise you in Zion, God.” (REB) “Our God, you deserve praise in Zion.” (CEV) Regarding the performing or paying of vows, the Septuagint adds “Jerusalem” as the location for doing so.
Whereas the Septuagint phrases verse 2(3) as a petition (“hear my prayer”), the Masoretic Text represents God as hearing prayer. “To him, all flesh [all humans who look to him to answer their appeals] comes.”
The petitions include supplications for the forgiveness of sin. The psalmist speaks of “iniquities” overcoming him (“us,” LXX) and then adds the assurance, “You cover over our transgressions,” granting forgiveness.
The Hebrew term for “iniquities” follows the plural of davár, basically meaning “words,” and the Septuagint reads lógoi (“words”). Depending upon the context, davár can also denote a “matter” or a “thing.” Translators have variously rendered the literal expression “words of iniquities” as “tale of iniquities” (Margolis), “all manner of sins” (Tanakh), “deeds of iniquity” (NRSV), and “evil deeds” (REB).
When granting forgiveness, God makes acceptable approach to him possible. Therefore, fortunate, blessed, or in a state of enviable happiness is the one whom God chooses and brings near as if into his very presence to dwell in his courts. Including himself among God’s people, the psalmist spoke of being “satisfied with the goodness” of God’s house, his “holy temple.” The goodness of God’s house would include all the blessings the Most High bestows on those whom he treats as if they were in his actual presence as guests in his house.
Verse 5(6) opens with the participial plural form of “fear” (yaré’) and is followed by “righteousness” or “justice” (tsédeq) preceded by a preposition that can mean “in” or “with.” The Septuagint renders the expression thaumastós en dikaiosyne (“marvelous in righteousness”), but the words are not linked to the next statement. Possibly the Hebrew may be understood to mean that God, in expression of his justice or righteousness, answered the appeal of his people through wondrous or awe-inspiring deeds. The psalmist recognized the Most High as the God of salvation or deliverance in whom even people living in distant areas (“all the ends of the earth”) and locations “of the farthest seas” could place their trust or hope.
Translators have interpretively rendered this verse 5(6) to convey a variety of meanings. “Answer us with victory through awesome deeds, O God, our deliverer, in whom all the ends of the earth and the distant seas put their trust.” (Tanakh) “You answer us with awesome deeds of righteousness, O God our Savior, the hope of all the ends of the earth and of the farthest seas.” (NIV) “Our God, you save us, and your fearsome deeds answer our prayers for justice! You give hope to people everywhere on earth, even those across the sea.” (CEV) “With wondrous works dost Thou answer us in righteousness, O God of our salvation; Thou the confidence of all the ends of the earth, and of the far distant seas.” (Margolis) “Through dread deeds you answer us with victory, God our deliverer, in whom all put their trust at the ends of the earth and on distant seas.” (REB) “By awesome deeds you answer us with deliverance, O God of our salvation; you are the hope of all the ends of the earth and of the farthest seas.” (NRSV) “You respond to us with the marvels of your saving justice, God our Savior, hope of the whole wide world, even the distant islands.” (NJB)
Focusing on the greatness of God, the psalmist called attention to the creative works and the divine care for the creation. Girded with strength, the Most High had established mountains by his might. He stilled (“troubled,” LXX) the roaring seas and the roaring of their waves, causing the winds to die down and thereby calming the waters. He also calmed peoples, ending their state of tumult or agitation. According to the Septuagint, “the nations will be troubled.”
At God’s signs or his awe-inspiring deeds, dwellers “at the boundaries” or in distant places become fearful. The joy of “the outgoings of the morning and the evening” appear to denote the joy people living everywhere (from east to west) experience. The next verse suggests that this would include their enjoyment of bountiful harvests.
The psalmist attributed the abundance the earth or land produces and its fruitfulness to God’s visitation. The reference to the “river of God” may designate all rivers as belonging to him, for he is the Creator whom the psalmist portrayed as keeping them full of water to irrigate the land. People are provided with grain for food, as God has prepared the earth or land to be productive. He waters the plowed furrows and levels the ridges of the land, softening it with showers and blessing its growth or making it possible for crops to thrive.
God’s crowning the year with bounty is descriptive of his ending the agricultural year with good harvests. As if God had ridden over the land with his chariot, the tracks of the wheels “drip with fatness” or give evidence of plenty.
Uncultivated pasture lands “drip” or present a lush appearance. “Hills gird themselves with joy.” Adorned with flourishing vegetation, they present a cheering sight.
Many sheep and goats graze in the meadows, suggesting to the beholder that the pastures have clothed themselves with flocks. Similarly, the cultivated valleys are covered with crops of grain as if they have decked themselves. Everything has taken on a joyous appearance, and so the psalmist concludes with the words, “They shout for joy and sing.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Like the previous psalm, Psalm 66 is designated as a “song.” The superscription does not identify the composer. In the Septuagint, this composition is called “psalm of resurrection,” but the inclusion of the word “resurrection” is regarded as a Christian addition.
“All the earth” or all the inhabitants of the land are encouraged to shout joyfully to God.
The imperative to “sing the glory of his name” would mean to make God’s marvelous deeds the subject of song, revealing him to be the glorious One. For people to “give glory to his praise” would signify that their praise would be glorious or befitting God’s greatness and his awe-inspiring acts of deliverance.
“Say to God, ‘How awe-inspiring [are] your deeds!’” These words constitute an acknowledgment that God’s acts give rise to wonderment and awe. So incomprehensibly great is his might that his enemies “cringe” fearfully before him. The Hebrew word kachásh, commonly rendered “cringe” in verse 3, basically means to “deceive” and thus includes the thought of feigning obedience. This explains why the Septuagint reads, “your enemies will lie to you.”
For “all the earth” to bow down to the Most High would mean for all the inhabitants of the land to worship him, acknowledging him as God. The words “sing praises to you” parallel “they sing praises to your name.” To sing praises to God’s name means to praise him, the one bearing the name.
The psalmist invites those who would worship and praise God to take note of his deeds, his wondrous deeds, carried out among the “sons of man,” humans, or earthlings. He changed the “sea into dry land,” effecting the deliverance of the Israelites from their Egyptian pursuers in the time of Moses. (Exodus 14:21-28) “Through the river,” the people “passed on foot.” Although the Jordan was at flood stage, the miraculous damming up of the river enabled the Israelites to cross it. (Joshua 3:14-17) These awe-inspiring events occasioned rejoicing in God or joyous praising directed to him.
By his might (as revealed in his fear-inspiring acts of deliverance), God would continue to rule for all time to come. His “eyes keep watch on the nations,” indicating that their actions would not escape his notice. This serves as a warning for them not to be rebellious and arrogantly to exalt themselves, as that would lead to their certain downfall.
Based on God’s awe-inspiring activity, non-Israelite peoples are urged to bless him or to speak well of him (the one whom the psalmist called “our God”). They were also to let his praise resound.
God had preserved the Israelites alive (literally, “placed our [my, LXX] soul in life”), not allowing their (my, LXX) feet to slip to a calamitous fall from which recovery would have been impossible.
Nevertheless, the Israelites did experience difficulties and hardships. Therefore, the psalmist could say that God had tested the people and refined them like silver through the affliction he permitted them to experience.
He allowed them to suffer reversals comparable to letting them be caught in a hunter’s net. God placed “pressure” (“afflictions,” LXX) on their “loins” (“back,” LXX). This suggests that the Israelites were under tremendous stress on account of their enemies.
God let men ride over the heads of the Israelites. This is evidently a portrayal of people lying wounded while chariot wheels would roll over them. The dangers and hardships the Israelites experienced were comparable to going “through fire [as when conquered cities were burned] and through water [as when raging at flood stage].” Yet the Almighty came to their rescue, bringing them out of the distressing situation into a condition of well-being or relief.
Evidently because of what God has done for him, the psalmist determined to go to God’s house or temple, there to present holocausts and to pay his vows or oath-bound promises. The psalmist uttered these promises when he found himself in trouble and pleaded for God’s assistance. His holocausts would be fatlings or choice, well-fed animals, and the smoke (or the aroma) of burning rams would accompany his offering. According to the Septuagint, the psalmist’s holocausts would be full of marrow and be offered “with incense and rams.” He would also sacrifice bulls and goats.
The psalmist invited all fearers of God or those having a reverential regard for the Most High to “come” and “hear,” placing themselves in a position to listen to what God had done for him. In his distress, the psalmist cried aloud to God and used his tongue to extol or highly praise the Most High. If, in his heart or in his deep inner self, he had harbored badness or entertained evil thoughts, the psalmist recognized that his prayer would not have been heard. But God did hear him or respond to his cry for aid. He did listen to his voice as he prayed. Thankfully, the psalmist blessed or praised God for not rejecting his prayer and not withdrawing his steadfast love, compassionate concern, or “mercy” (LXX) from him.
Note: Verses 4, 7, and 15 conclude with the Hebrew expression “selah,” the meaning of which is uncertain. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The words “with stringed instruments” could indicate that only strings (and no wind and percussion instruments) were to accompany the singing. The Septuagint, however, does not include this point but has the words en hymnois (“among hymns”).
Psalm 67 is specifically called a song. The composition expresses thoughts contained in the priestly benediction set forth in Numbers 6:24-26, “May YHWH bless you and safeguard you. May YHWH let his face shine upon you and show you favor. May YHWH lift up his face upon you and give you peace.”
For God to be gracious, manifest his favor, or be compassionate and bless his people would be an expression of his loving attention and care. To make his face “shine” upon them would signify that he looked upon them with approval as if his face had been turned toward them in its full radiance.
Such favorable attention would result in God’s way or his just and loving manner of dealing with his people becoming known in the earth or among the inhabitants of the land areas beyond the borders of Israel. Among “all nations,” people would come to recognize God’s “salvation,” the deliverance he had effected for his people.
In view of what people of the nations had witnessed, the psalmist expressed the desire that they appreciatively acknowledge God or praise him. These words of verse 3(4) the psalmist then repeated in verse 5(6).
The people of the nations had good reason to raise a joyous shout, for God judges uprightly, adhering to the highest standard of justice, and provides guidance for them. Even though he is in heaven and they are on earth, they can benefit from his leading if they are willing to turn to him.
With God’s blessing upon it, the earth or land “yields its increase” or produces abundantly. When appreciatively acknowledging God’s blessing, the psalmist referred to him as “our God,” indicative of a personal relationship. “All the ends of the earth” designates people far beyond the borders of Israel. For these non-Israelites to fear God would mean that they would manifest a wholesome regard for the Most High on account recognizing his wondrous activity.
Note: Verses 1(2) and 4(5) conclude with the expression “selah,” the meaning of which is uncertain. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Psalm 68 is attributed to David and is specifically called a “song.” At the time David became king of Israel numerous enemies remained to be subdued, and he looked to his God to assist him.
The opening words of this psalm (verse 1[2]) parallel Numbers 10:35, which words were spoken when the ark of the covenant began to be moved out of the camp of Israel. (See the Notes section.)
For God to arise (as from a seated position) would signify his taking action. This would denote defeat for the enemies or haters of God, forcing them to scatter as they resorted to fleeing in panic.
The psalmist looked to God to drive the enemies away just as easily as smoke is blown away and dissipates. The heat from a fire melts wax, depriving it of firmness and stability. Like such melting wax, the “wicked” (“sinners,” LXX) or those arrayed against God were to lose their strength and perish before him.
Apparently with reference to the deliverance effected for them, the upright would have reason to be joyful, exulting before God. Through repetition of various terms denoting joy, the psalmist expressed how unsurpassingly great it would be.
The imperatives “sing to God” and “sing praises to his name” are parallel expressions, as the name stands for the person who bears the name. No object appears in the Hebrew text for the imperative meaning “cast up” or “lift up.” Numerous translators have chosen to render the verb as “exalt” or “extol” (NAB, NIV, Margolis, Tanakh), representing the imperative as meaning to extol God, the one riding. Others have added “way” (“prepare a way,” GNT, Second Edition) or “song” (“lift up a song” [based on the previous mention of singing], ESV, NASB, NRSV). In the Septuagint, the Hebrew term is rendered by a form of the verb hodopoiéo, meaning “prepare a way.” The one who rides through the deserts is identified as bearing the name Yah, the abbreviated form of YHWH. Probably the reference to the deserts refers to the fine sand characteristic of dry deserts. In Nahum 1:3, the clouds are poetically described as the dust of YHWH’s feet. In this psalm, his riding through the “deserts” may likewise denote riding over the clouds, and “clouds” is the rendering in a number of translations. (NAB, NIV, Tanakh) Verse 4(5) concludes with the imperative, “Exult before his face,” or rejoice before him.
There is a possibility that the psalmist is portraying a past event, namely, God’s leading the Israelites through the deserts by a column of cloud by day and a column of fiery cloud by night. Because of what YHWH had done for them in liberating them from Egyptian enslavement and thereafter leading them through the deserts, the Israelites had good reason to sing praises to him and to exult before him.
YHWH is the “father of orphans,” assuring the fatherless of his fatherly care. As the judge of widows, he is the defender of their rights. Perhaps the psalmist’s expressions are an allusion to the circumstances of the Israelites while in Egypt. In the state of enslavement, they were like an orphan without the protective care of a father. But YHWH proved to be a father to them, liberating them from slavery as his “firstborn.” (Exodus 4:22) In Egypt, the Israelites had been like a helpless widow, with no one to plead for them. Then YHWH intervened and effected their liberation. His holy dwelling place likely means his heavenly habitation.
To those in a solitary state, forsaken, or friendless, God gives a home, and he leads those unjustly imprisoned to prosperity. According to the Septuagint, God leads the prisoners out in a manly or mighty manner. While enslaved in Egypt, the Israelites appeared to be forsaken as if living alone in an unfriendly, inhospitable desert. They had no home of their own but were hated resident aliens. The Most High delivered them, providing a home for them in the Promised Land. As slaves, they had been prisoners in Egypt, but YHWH freed them and made it possible for them to prosper. On the other hand, rebellious ones or those who stubbornly resist God end up living in a parched land. The judgment that befell the defiant Egyptians was comparable to their having to live in a land scorched by the sun without the refreshing blessings of divine favor.
Regarding the wandering of the Israelites through the desert after their departure from Egypt, the psalmist referred to God going forth before his people and marching through the wilderness. When God, “the God of Israel,” revealed himself at Mount Sinai, the land quaked, and rain poured down from the sky above.
The “inheritance” mentioned in verse 9(10) could be the land inheritance of the Israelites. Abundant rains would refresh the parched land. A number of translations represent the “inheritance” as being the land. “When your land was thirsty, you sent showers to refresh it.” (CEV) “You claimed a land as your own, O God.” (NAB) “You released a bountiful rain, O God; when Your own land languished, You sustained it.” (Tanakh) “You sent abundant rain, O God, to refresh the weary Promised Land.” (NLT)
In the land, God’s flock (“living creatures,” LXX), probably meaning the Israelites, found a place to dwell. The Almighty, in his goodness, provided for the needy.
68:11(12)-18(19)
God is the source of the “saying” or “command,” for he gives it. This “saying” could relate to his command for the Israelites to conquer the land of Canaan, or it could refer to his providing the occasion for the news of victory a great host of women would declare. When the victorious men would return from battle, the women would greet them with song and dance. The tidings the joyful crowd of women would convey appear to embrace part of the words that follow. (See the Notes section on verse 11[12].)
Faced with defeat, kings leading their hosts in battle “flee, they flee.” The women who stayed at home divided the spoil the victorious men brought back from the field of battle.
There is uncertainty about the meaning of the Hebrew term shephattáyim (verse 13[14]), which has been variously understood to mean “ash heaps,” “campfires,” and “sheepfolds.” Those dwelling or lying among the “ash heaps” or “campfires” would be the encamped Israelite forces. On the other hand, those among the “sheepfolds” would be taking care of the flocks. (Compare 1 Samuel 17:14, 15, 17-22, 28.) Possibly the “dove” (perhaps a collective singular) having wings covered with silver and pinions covered with “green gold” would be part of the booty. The renderings of translations vary considerably, depending on which meaning of shephattáyim has been adopted. “And for those who stayed back to guard the sheep, there are metal doves with silver-coated wings and shiny gold feathers.” (CEV) “Even for those of you who lie among the sheepfolds there are wings of a dove sheathed in silver, its pinions in fine gold.” (Tanakh) “The women at home divided what was captured: figures of doves covered with silver, whose wings glittered with fine gold. (Why did some of you stay among the sheep pens on the day of battle?)” (GNT, Second Edition)
A number of translations represent the Israelites as God’s precious dove or as resembling aspects of a dove. “Even while you sleep among the campfires, the wings of my dove are sheathed with silver, its feathers with shining gold.” (NIV) “Though they lived among the sheepfolds, now they are covered with silver and gold, as a dove is covered by its wings.” (NLT) “When you lie down among the sheep, you are like the wings of a dove covered with silver, and the end of its wings with shining gold.” (NLB)
Another possible meaning is that the Israelite force, after the campaign, is here being likened to a dove. Although the warriors may have had to lie between the ash heaps or campfires during the campaign, they would come out of it like a dove, strong of wing and impressive in appearance as if covered with silver and gold.
It “snowed on Zalmon” at the time the Almighty scattered the defeated kings. This may mean that the abundant spoils the fleeing enemies left behind or the great number of their slain warriors littered the battlefield like snow on Zalmon. It appears less likely for the reference to be to divine intervention by means of an unseasonable snowstorm.
The psalmist referred to the “mountain” or mountainous region of Bashan as a “mountain of God” and a “many-peaked mountain.” The designation “mountain of God” could mean a high or majestic mountain or the expression may indicate that, by reason of his creatorship, God is the possessor of the mountain. The mountainous region of Bashan may have included lofty Mount Hermon, with an elevation exceeding Mount Zion by more than 6,500 feet. As his representative place of dwelling, YHWH did not choose any of the high peaks of mountainous region of Bashan but selected the much lower height of Mount Zion. This is the basis for the psalmist’s question about the many-peaked mountain looking with envy at the mountain YHWH desired as his abode and where he would reside for time to come.
From Sinai, where he had revealed himself to the nation of Israel, God is seemingly portrayed as coming to the “holy place” (Zion), with thousands upon thousands of chariots. The reference to the many chariots may allude to the fact that Zion was initially captured from the Jebusites, and the psalmist recognized that this was accomplished with God’s aid.
When the ark of the covenant, the symbol of God’s presence, was transferred to Zion, it was as if God himself had ascended to his representative dwelling place. Also at other times, when the Israelite forces battled, they perceived that YHWH was with them. After the victory, they would have regarded him as ascending to his representative place of dwelling with the captives he had empowered them to take. If the meaning of the Hebrew is “gifts from men,” the “gifts” would be tribute. “You went up to the heights, having taken captives, having received tribute of men, even of those who rebel against the LORD God’s abiding there.” (Tanakh) In case the Hebrew denotes “gifts among men,” the captives who had formerly been rebellious or stubbornly defiant would be assigned to menial tasks at the temple and could be spoken of as residing there. According to Ezra 8:20, David and the princes assigned Nethinim (seemingly captives) to assist the Levites. Er fährt zur Höhe hinauf und führt Gefangene mit. Menschen huldigen ihm mit Gaben, sogar die Rebellen unterwerfen sich und dürfen wohnen bei dem Herrn, unserem Gott. (He rides up to the height and leads captives along. Peoples adore him with gifts, even the rebellious ones subject themselves and are allowed to reside with the Lord our God. [Gute Nachricht Bibel]) (For additional comments on verse 18[19], see the Notes section.)
68:19(20)-35(36)
God is to be blessed or praised daily for the way he carried (“prospered,” LXX), sustained or supported his people and had proved himself to be the source of deliverance. As the “God of salvation,” YHWH saved them from death.
God would shatter the head of his enemies, completely crushing them. The one “walking” or conducting himself in his “guilty ways” would be one who opposed YHWH and his people. Possibly the “hairy crown” alludes to the long hair of a warrior, which made him look more fierce. That “hairy crown” would be smashed.
God’s declaration may be understood to mean that he would bring back the foes who sought refuge in the mountains region of Bashan or in a place of concealment comparable to the “depths of the sea.” This suggests that they would not escape.
The blood from the enemies slain in battle would be abundant. This is indicated by the reference to the “foot” stomping in blood. (See the Notes section on verse 23[24].) Scavenger dogs would have their portion, devouring the carcasses of the slain enemy. The designation “your dogs” is probably to be understood in the sense that they would be sharers in the results of the victory that had been granted to the Israelites.
After the victory, the Israelites would see, on the way to the sanctuary, the processions that credited God with the triumph. The psalmist acknowledged these processions as being those of his God and his King.
In the procession, the singers would be first, and instrumentalists would follow them. Among them would be maidens playing timbrels. The Septuagint does not include a reference to singers but places rulers or princes in the leading position. This suggests that the translator read the Hebrew as being sarím (princes) and not sharím (singers).
At the sanctuary, the assembled Israelites would bless or praise YHWH. The expression “fountain of Israel” may signify that Israel owed its existence to God or that they were the people who descended from Jacob or Israel. The New Jerusalem Bible represents the Israelites as blessing God since their foundation or beginning as a people. “In choirs they bless God, Yahweh, since the foundation of Israel.” A number of other translations add words to link the expression “fountain of Israel” specifically to the people. “In assemblies bless God, the LORD, O you who are from the fountain of Israel.” (Tanakh) “Bless God in the great congregation, the LORD, O you who are of Israel’s fountain!” (NRSV; ESV)
Four tribes are specifically mentioned as having shared in the victory. Benjamin is identified as little, young, or insignificant. Benjamin was Jacob’s youngest son, and the Septuagint rendering neóteros ([the] younger) appears to focus on this aspect. During the period of the judges, punitive action against the tribe of Benjamin nearly brought about its annihilation. Accordingly, Benjamin came to be “little” in number. In the Septuagint, Benjamin is spoken of as being in “ecstacy.” The Hebrew text, however, may be understood as placing Benjamin in a ruling or leading position. This would agree with the tribe’s having provided Israel’s first king, Saul. Possibly the link of the “princes of Judah” to “their throng” may serve to stress that Judah, the most prominent tribe, was also very populous. The Septuagint reads, “princes of Judah, their rulers.” Probably the “princes of Zebulun” and the “princes of Naphtali” are representative of the northern tribes of Israel. In the time of Barak and Deborah, the tribes of Zebulun and Naphtali played a significant role in the campaign against Sisera, and this may be the reason for their specific mention in a representative sense. (Judges 4:6-10; 5:18)
A literal reading of verse 28(29) would be, “Commanded has your God your strength. Show your strength, O God, as you [previously] have done for us.” The Hebrew could be understood to mean that God infused his people with strength. In the Septuagint, the first reference to God is (as in the second reference) in the vocative case. “Command, O God, your strength.” For God to “command” his strength would signify using his might to aid his people, just as he had revealed his strength in the past.
The kings who would bring gifts or tribute would be kings who had been subjugated. If the opening words “because of your temple at Jerusalem” are to be understood as explaining why the kings were bringing gifts, this could suggest that they had come to recognize the greatness of YHWH. Another possibility is that the words about the temple are linked to the previous verse. “Your God has ordained strength for you, the strength, O God, which You displayed for us from Your temple above Jerusalem. The kings bring You tribute.” (Tanakh) “Summon again, O God, your power, the divine power you once showed for us. Show it from your temple on behalf of Jerusalem, that kings may bring you tribute.” (NAB) “Show your power, O God, the power you have used on our behalf from your Temple in Jerusalem, where kings bring gifts to you.” (GNT, Second Edition)
Possibly the “beast of the reeds” designates the hippopatamus or the crocodile. A number of translations interpretively identify this “beast” as Egypt. “Rebuke Egypt, that wild animal in the reeds.” (GNT, Second Edition) “Punish Egypt, the beast in the tall grass along the river.” (NCV) Based on the context, the “beast of the reeds” and the “herd of bulls among [the] calves, the peoples” are representative of the enemies of the Israelites. The psalmist petitioned that God rebuke these enemies, bringing about their defeat. These foes found delight or pleasure in warfare.
In verse 30(31), there is uncertainty about the words involving “pieces of silver.” This has given rise to a variety of interpretive renderings. “Blast the beast of the marsh, the herd of bulls among the peoples, the calves, till they come cringing with pieces of silver. Scatter the peoples who delight in wars!” (Tanakh) “Rebuke the beast among the reeds, the herd of bulls among the calves of the nations. Humbled, may it bring bars of silver. Scatter the nations who delight in war.” (NIV) “Rebuke the wild animals that live among the reeds, the herd of bulls with the calves of the peoples. Trample under foot those who lust afer tribute; scatter the peoples who delight in war.” (NRSV) (See the Notes section on verse 30[31] for additional comments.)
It appears that the psalmist next portrayed Egypt and Ethiopia (Cush) as bringing tribute. (See the Notes section for additional comments on verse 31[32].)
The “kingdoms of the earth” are called upon to sing praises to God. He is depicted as “riding” in the heavens, “the ancient heavens,” and sending forth his mighty voice. This “voice” would be the sound of thunder.
The Septuagint begins verse 34(35) with the imperative, “Give glory to God.” In the Masoretic Text, however, the people are invited to “give” or ascribe “strength to God,” acknowledging him as the source of matchless power. “His majesty [is] over Israel, and his might [is] in the clouds.” As the protector of his people Israel, the Most High revealed his majesty as their Sovereign. From on high, he came to their aid, and so his strength could be referred to as being in the clouds or in the skies.
From his “sanctuary,” God revealed himself to be fear-inspiring when acting for the defense of Israel. He granted them might and strength and, therefore, deserved to be blessed or praised. (Also see the Notes section.)
Notes:
In this psalm, the designation “God” appears far more frequently than does the divine name (YHWH), and a number of times “Lord” is the reading in the Masoretic Text.
In Numbers 10:35, the divine name (YHWH) appears, but verse 1(2) of Psalm 68 reads “God.” For comparison purposes, a literal translation of both passages follows. “Arise, O YHWH, and let your enemies be scattered, and let those hating you flee before your face.” “Let God arise. Let his enemies be scattered, and let those hating him flee before his face.”
In verse 4(5), the Septuagint rendering for “deserts” is dysmaí, meaning “west” or “sunset.” The apparent reason for this is that the translator understood the Hebrew word to be ‘érev (“evening” or “sunset”) and not ‘araváh (“desert”). In the Septuagint, this verse concludes with words not found in the Masoretic Text, “They will be troubled before his face,” which appears to refer to the distress the foes of God’s people would experience before him.
The Septuagint reading of the concluding part of verse 6(7) is obscure (“likewise those embittering those dwelling in tombs”). Perhaps this could mean persons who embittered those whose pathetic lot was comparable to having to live in tombs.
Verses 7(8), 19(20), and 32(33) conclude with “selah,” a term of uncertain significance.The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.” Although “selah” does not appear at the end of verse 13(14) in the Masoretic Text, the Septuagint does conclude with the expression diápsalma.
In verse 11(12), the participle for “bearing tidings” is in the feminine gender and preceded by the definite article. Therefore, it can denote women messengers or women who make known the news. While a number of translations make this aspect explicit, others do not preserve the feminine gender. “The LORD gives a command; the women who bring the news are a great host.” (Tanakh) “You gave the command, and a chorus of women told what had happened.” (CEV) “The Lord gives the command; great is the company of those [footnote, company of the women] who bore the tidings.” (NRSV) “The Lord announced the word, and great was the company of those who proclaimed it.” (NIV) In the Septuagint, the participle for “declare the glad tidings” is not in the feminine gender.
In verse 12(13), the extant text of the Septuagint is obscure. It reads, “The king of the forces of the beloved, of the beloved, and [for the] beauty of the house to divide spoils.” (The repetition of “the beloved” is based on fourth-century Codex Vaticanus.)
Translations vary considerably in the placement of quotation marks to indicate how much of this psalm forms part of the tidings. Some include only the first half of verse 12(13), others represent verses 12(13) and 13(14) as being the message, and still others do not conclude the quotation until the end of verse 23(24). As in the previous verse, not all translations preserve the feminine gender in verse 12(13). “Kings and armies flee in haste; in the camps men divine the plunder.” (NIV) “Kings and their armies retreated and ran, and everything they left is now being divided.” (CEV) “Every household will share the booty.” (NAB)
The Hebrew of verse 18(19) is obscure. This has given rise to a number of interpretive renderings, with words being added that are not in the Hebrew text. “You went up to its lofty height; you took captives, received slaves as tribute. No rebels can live in the presence of God.” (NAB) Du bist aufgefahren zur Höhe und führtest Gefangene gefangen; du hast Gaben empfangen unter den Menschen; auch die Abtrünnigen müssen sich, Gott, vor dir bücken. (You have ascended to the height and led captives captive; you have received gifts among the peoples; also the rebellious ones, God, must bow before you.) (Luther, 1984 revised edition) “When you climbed the high mountain, you took prisoners with you and were given gifts. Your enemies didn’t want you to live there, but they gave you gifts.” (CEV) “He goes up to the heights, taking many captives with him; he receives gifts from rebellious people. The LORD God will live there.” (GNT, Second Edition) “When you ascended to the heights, you led a crowd of captives. You received gifts from the people, even from those who rebelled against you. Now the LORD God will live among us here.” (NLT) Note that, according to a number of renderings, God would reside in the location to which he had ascended.
In the letter to the Ephesians (4:8-10), the words of Psalm 68:18(19) are adapted to show that Christ ascended to heaven after he had descended to the earth. The gifts he gave to men to benefit the community of believers were apostles, prophets, evangelists, shepherds, and teachers. (Ephesians 4:11-13)
The quotation in the book of Ephesians preserves the basic meaning but is not the same as the extant Septuagint text. Ephesians 4:8 reads, Anabás eis hypsos echmalóteusen aichmalosían kaí [numerous manuscripts omit kaí (and)] édoken dómata tois anthrópois. (Having ascended to [the] height, he led a captivity captive and gave gifts to men.) The Septuagint rendering is, Anébes eis hypsos echmalóteusas aichmalosían, élabes dómata en anthrópo. (You ascended to [the] height; you led a captivity captive. You received gifts in [or, among] man.) Whereas “man” is singular in the Septuagint (as it is in the Masoretic Text), the term may be regarded as a collective singular denoting “men” or “people.”
In verse 23(24), the Hebrew verb associated with the foot is macháts, which literally means “shatter,” “wound,” or “smash.” It may be expressive of the force exerted by the foot as it passed through the blood of the slain. Translators have variously rendered the verse—“that your feet may wade through blood” (Tanakh), “that you may plunge your feet in blood” (NIV), and “that you may bathe your feet in blood” (NRSV). The Septuagint reads, “that your foot may be dipped in blood.”
In verse 30(31), the obscure reading of the Septuagint possibly may be understood to mean that the rebuke of the “beasts” would prevent those who had been tested by silver from being “shut out” or experiencing calamity.
In verse 31(32), the items to be brought from Egypt could be bronzeware or red cloths. There is considerable uncertainty about the meaning of the Hebrew term chashmán. The Septuagint reads, “Ambassadors [elders] will arrive from Egypt.” The action of Ethiopia with its “hands to God” could either be to present tribute or to make supplication in humble submission.
In the concluding verse, the term for “sanctuary” is plural and is probably to be understood as a plural of excellence, for it designated YHWH’s unique sanctuary.
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to denote “to the musical director” or “leader.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” In the Septuagint, the rendering is “to the end.” This indicates that there is considerable uncertainty about the significance of the Hebrew expression.
The meaning of the Hebrew designation “Lilies” is not known. In the Contemporary English Version, the expression is interpretively represented as the melody for this composition. (“To the tune ‘Lilies.’”) The Septuagint rendering is a form of the verb alloióo, basically meaning “to change.”
Psalm 69 is attributed to David. The contents reflect an extremely distressing time and may relate to the period of Absalom’s revolt. When quoting from this psalm, the apostle Paul attributed it to David. (Romans 11:9, 10)
In his dire plight, the psalmist prayed to be delivered. With his troubles closing in on him, he felt as if his “soul” or he himself was being completely engulfed by water.
He likened his perilous situation to being on unstable ground, sinking in deep mire. His distressing circumstances were comparable to his being in deep, turbulent water, with the waves crashing over him.
Repeatedly the psalmist had cried out to God for help and had become exhausted and hoarse from doing so. He had waited for the Most High to come to his aid, straining to look for any sign of relief and reaching the point where his eyes failed him. According to the Masoretic Text and the extant reading of the Septuagint, he expressed his relationship to God in a very personal way when saying “my God.” (On verse 3[4], see the Notes section.)
The number of those who hated him without cause had become as numerous as the hairs on his head. Might was on the side of those who were bent on destroying him, reducing him to silence in death. (See the Notes section on verse 4[5] for additional comments.)
The Hebrew word ‘atsám means “to be mighty” or “to be numerous.” Therefore, the psalmist either referred to his many treacherous enemies or to their superior strength. His words about giving back what he had not seized could signify that he was under intense enemy pressure to give up that to which he was entitled. Another possibility would be that unreasonable demands were made of the psalmist, comparable to his being required to return what he had not stolen. (See the Notes section for additional comments on verse 4([5].)
The psalmist acknowledged God’s full awareness of his folly. His wrongs had not been concealed from the Most High. This may mean that, in view of his complete record (including his sin), he did not feel he merited undergoing the kind of trouble that had come to be his lot.
Concerned about those who hoped in or put their trust in YHWH of hosts (the designation “hosts” referring to the angelic forces under his direction), the psalmist prayed that they would not be put to shame on his account. This may mean that, if he continued to appear as one abandoned by YHWH, the godly might wrongly conclude that the Almighty would not help them in their time of need. Another possibility is that upright persons, because of the psalmist’s plight, might think that he had no right to claim to be God’s servant and, therefore, would be ashamed of his representing himself as such or his being regarded by others as in their company. He pleaded that those seeking the God of Israel, endeavoring to do his will and wanting his approval, would not come to dishonor because of him. This dishonor or humiliation would be if he, as one viewed as belonging to their company, remained in severe distress.
According to the psalmist, his dire situation could not be attributed to wrongdoing. For God’s sake, he had become an object of reproach, and his face had been covered with shame. The troubles that had befallen him resulted from his seeking to live uprightly.
To his own full brothers, the sons of his mother, he had become estranged, considered like a foreigner and not a member of the family. The strongest blood ties no longer mattered.
69:9(10)-21(22)
After establishing Zion as his capital, David transferred the ark of the covenant (the symbol of the divine presence) to a specially erected tent in the city. (2 Samuel 6:17) Until the completion of the temple during Solomon’s reign, this tent proved to be the sanctuary. For the sanctuary, where the ark of the covenant was located, the psalmist had intense zeal as one wholly devoted to true worship. This zeal or ardor had totally taken possession of his whole being and desire so that he could speak of it as having consumed him. (See the Notes section on verse 9[10] for additional comments.)
Those disloyal to the Most High in attitude, word, or action reproached him, refusing to accord him the honor that was his rightful due. The psalmist, as one devoted to YHWH, was subjected to the reproach that would have been directed against his God.
Fasting and weeping accompanied the psalmist’s fervent prayer for help. His dire straights occasioned intense grief. Godless ones seized upon his fasting and weeping as a basis for reproaching or taunting him. (See the Notes section for additional comments on verse 10[11].)
Like one in mourning, he put on sackcloth on account of his distress and desperately desiring God’s help. This led to his becoming an object of ridicule in a taunting proverbial saying.
Repeatedly those sitting in the open area near the city gate talked unfavorably about the psalmist. People often congregated there, and city elders handled legal cases. Among those to be found sitting near the city gate would also be the basest elements of society, the idle drinkers. These men would make the psalmist the butt of their insulting songs.
Despite his difficult circumstances, he would continue praying to YHWH. The “acceptable time” denoted a time when he could expect to receive a favorable response to his supplication. On the basis of God’s abundant steadfast love, compassionate concern, or “mercy” (LXX), the psalmist appealed to be heard. The expression “truth of your salvation” may be understood as denoting God’s dependability or trustworthiness in effecting salvation or deliverance. Accordingly, the psalmist would have been praying for YHWH to manifest his dependability by rescuing him from grave danger. (Regarding verse 13[14], see the Notes section.)
The psalmist likened his situation to being stuck in mire, and so prayed to be delivered from sinking. He wanted to be rescued from those who hated him and sought to bring about his downfall. It seemed to him that the threat facing him was like that of a person in danger of drowning in deep water. (See the Notes section for additional information about verse 14[15].)
He prayed that God would not permit him to come to his end like one swept away by a raging torrent, swallowed or drowned in the deep, or descending into the pit and having it close over him.
“Answer me, O YHWH,” pleaded the psalmist and then acknowledged God’s steadfast love, compassionate concern, or “mercy” (LXX) as being good. He prayed that YHWH, in keeping with his abundant mercies, would turn his favorable attention to him. According to the reading of a Dead Sea Scroll, the psalmist based his petition on the “goodness” of God’s compassionate care and on his abundant mercies.
For the Most High to hide (“turn away,” LXX) his face would signify his not granting favorable attention. Referring to himself as God’s servant, the psalmist pleaded that God’s face not be concealed from him. Because of finding himself in distress or imminent danger, he prayed that he would quickly receive a favorable response.
The petition for God to draw near to his soul constituted an appeal for the Most High to come to his aid, not being like a person who remained at a distance but who acted to redeem or deliver him. With his enemies surrounding him, he felt trapped and desired to be ransomed or set free. (See the Notes section on verse 18[19] for additional comments.)
God knew fully the reproach, shame, and dishonor the psalmist had been forced to bear. He also had all the psalmist’s enemies before him or in full view, with none being able to hide, even temporarily, their hostile intent.
The reproach or insult heaped upon the psalmist had broken his heart. Within himself, he felt crushed and sick. In vain, he looked for others to take pity on him. As for comforters, he found none. (See the Notes section for the Septuagint rendering of verse 20[21], which does not include mention of the psalmist’s heart.)
Instead of giving him something desirable or suitable, they handed him something comparable to gall or poison for food and vinegar to drink. (See the Notes section for parallels in Jesus’ life with those described in verse 21[22].)
69:22(23)-36(37)
In retribution, their own table (whatever they regarded as desirable for food and drink) should become a snare to them. Whatever would be intended for their well-being or security should become a trap for them.
Their eyes should be darkened, preventing them from seeing. Their “loins” should be made to shake continually. This could mean that their hips would become unstable or that their lower backs would be feeble or prone to spasms. Like the quotation in the book of Romans, the extant Septuagint rendering refers to bending their back. (See the Notes section on verses 22[23] and 23[24].)
The psalmist prayed that God would pour out his indignation upon the godless enemies and that they be overtaken by his burning anger. They should become the object of severe judgment for their hateful course.
For their camp to become a desolation and no dweller to be in their tents would denote complete annihilation. There would be no offspring to take up residence in their former habitation. The scene is that of a completely abandoned nomadic encampment. (See the Notes section on verse 25[26] for additional comments.)
Whatever God may permit to befall an individual is represented in the Scriptures as his action. The person whom God struck or allowed to experience pain the godless ones would relentlessly pursue, intending to harm him. With malicious glee, they would then tell about the suffering of God’s wounded ones or persons whose affliction he had permitted.
For God to add guilt upon the guilt of the godless ones could mean that he would take note of their crimes and then punish them according to the complete record of their sins. They were not to come into God’s “righteousness.” This could mean that they would not benefit from God’s righteousness, receiving no reward, or that their would be no acquittal for them.
They should be blotted out from the “book of the living,” their names being completely obliterated. They should not be numbered among the upright or those whom the Most High approves.
With reference to himself, the psalmist spoke of being afflicted and in pain. He prayed for God’s salvation or deliverance to set him on high or in a secure position.
Doubtless on account of his deliverance, the psalmist would praise the name of God (God himself, the bearer of the name) with song, and magnify him with thanksgiving.
He believed that his sincere expressions of praise and thanksgiving would be more pleasing to YHWH than sacrificing a bull, an unblemished animal with horns and hoofs.
The psalmist did not specify what the humble, meek, or lowly would see. Possibly he meant that they would witness his experiencing God’s assistance and thus being provided with assurance that the Most High would also come to their aid. This would prompt them to rejoice. The prayerful desire that the heart of those seeking God would live may be understood to mean that they would be filled with courage upon seeing the evidence of divine deliverance. The Septuagint reads, “Seek God, and your soul will live.”
The psalmist did not doubt that YHWH would hear or grant a favorable response to the needy. Never would the Most High despise his servants who may find themselves in bonds or in other unfavorable circumstances.
God’s saving acts provide the occasion for universal praise to resound. Heaven, earth or land, and seas, and everything moving or alive in them should all praise YHWH.
God would save Zion, safeguarding it from falling into enemy hands. The cities of Judah would be built, which could mean that they would grow and flourish. The ones who would possess the land would be the godly whom the psalmist mentioned earlier as the afflicted and needy. They were God’s servants, and their offspring would inherit the land. Those who loved God’s name or had deep affection for him, as evident from their upright conduct and compassion for others, would dwell there. (For additional comments, see the Notes section on verse 35[36].)
Notes:
In verse 3(4), a Dead Sea Scroll reads, “God of Israel” (not “my God”).
The words (verse 4[5]) about being hated without cause found their fulfillment or full meaning in Jesus Christ, as he incurred hatred on account of doing good. (John 15:24, 25)
In verse 4(5), translators have rendered the concluding phrase either as a statement or a question. “I am forced to restore what I did not steal.” (NIV) “What I did not steal must I now restore?” (NRSV) The Septuagint reads, “What I had not taken I then restored.” This could mean that the psalmist gave up what he had not taken, providing additional evidence that his enemies hated him without having any valid reason. During Absalom’s revolt, David, with his loyal supporters, fled from Jerusalem. Nothing of all that he left behind had he obtained through improper means. Absalom then took possession of everything, including the concubines who had been left behind, violating them in keeping with Ahithophel’s counsel. (2 Samuel 15:14-16; 16:15, 21, 22)
After witnessing Jesus clearing out those engaged in commercial activities in the courtyard of the temple, his disciples recalled the words of the psalmist, “Zeal for your house will consume me.” With the exception of a different form of the verb for “consume,” the reading of Psalm 69:9(10) in the Septuagint (Psalm 68:9[10]) is the same as the quotation in John 2:17. The Septuagint has the aorist tense (“consumed”) and the quotation in John contains the future tense (“will consume”).
In his letter to the Romans (15:3), the apostle Paul quoted from Psalm 69:9(10) to show that Christ did not please himself but was willing to bear insults. “The reproaches of those reproaching you fell upon me.” The wording of the quotation and the extant Septuagint text are the same.
The reading of verse 10(11) is obscure in the Masoretic Text (“and I wept, with fasting my soul”). The Septuagint rendering is, “With fasting, I bent my soul,” possibly meaning that he humbled his “soul” or himself by fasting. A Dead Sea Scroll reads, “I struck my soul with fasting.” (The Dead Sea Scrolls Bible)
In verse 13(14), the wording of a Dead Sea Scroll indicates that the psalmist’s prayer is acceptable to YHWH.
A Dead Sea Scroll contains an expanded text for verse 14(15). “Deliver me from the mire, and do not let me sink, and do not let the one who seizes me conquer me. Deliver me from those who hate me, from the depths of the waters.” (The Dead Sea Scrolls Bible)
In verse 18(19), the feminine suffix forming part of the verb for “redeem” refers to the psalmist’s “soul,” which may be understood to mean he himself or his life.
The extant Septuagint rendering of verse 20(21) differs somewhat from the Masoretic Text. “My soul expected reproach and distress, and I waited for one to sympathize, and there was none, and for comforters, and I found none.”
The experiences of the psalmist (verse 21[22]) find a parallel in what happened to Jesus Christ shortly before his death. Before the soldiers pounded the nails into his hands and feet, he was offered wine mixed with gall, evidently to stupefy him, but he refused to drink it. Shortly before his death, he experienced intense thirst. In response to his words, “I am thirsty,” likely a Roman soldier, to give him a drink, reached up with a reed to which a sponge filled with sour wine or vinegar was attached. (Matthew 27:34, 48; John 19:28-30)
As part of his development regarding the failure of many of his own people to put faith in Christ, Paul (in Romans 11:9, 10) quoted from Psalm 69:22, 23(23, 24), “Let their table become a snare and a trap and a stumbling block and a retribution for them. Let their eyes be darkened that they may not see, and always bend down their back.” With some exceptions, the extant Septuagint reading (68:22[23]) is basically the same, “Let their table before them become a trap, a retribution, and a stumbling block.” Verse 23(24) reads the same as the quotation in Romans.
At the time a replacement was sought for Judas, Peter quoted from Psalm 69:25(26), establishing that Judas’ place had been permanently vacated. (Acts 1:20) “Let his residence become desolate, and let there be no dweller in it.” The extant Septuagint text (68:25[26]) differs somewhat. “Let their residence become desolate, and in their tents let there be no dweller.”
In verse 35(36), numerous translations render the Hebrew word for “build” as “rebuild,” suggesting that the cities of Judah had been desolated. This would not fit the period of David’s reign. If “rebuild” is the correct sense, this could mean that, although reflecting experiences from David’s life, the psalm may have been edited to fit events from a much later period. During Hezekiah’s reign, for example, the Assyrians desolated many cities of Judah, and Jerusalem was threatened but then saved through divine intervention.
The Hebrew expression natsách (preceded by the preposition meaning “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the meaning of the Hebrew expression.
This psalm is ascribed to David. The composition is referred to as being “in remembrance.” The Septuagint seems to combine part of the words that follow with the superscription. It reads, “For remembrance in my having been saved by the Lord.” A number of translators render the expression “for remembrance” to signify a “memorial offering.” In the Contemporary English Version, the words of the superscription are interpretively translated as follows: “By David for the music leader. To be used when an offering is made.” Because there is a measure of uncertainty about the Hebrew expression thought to mean “remembrance,” the Tanakh uses the transliteration Lehazkir.
In the Masoretic Text and the Septuagint, Psalm 70(69) and Psalm 40(39):13-17(14-18) are practically identical. This suggests that the psalm was edited possibly to fit a different musical composition. One variation of the Masoretic Text involves the use of the name YHWH and the titles Lord and God. In the corresponding verses of Psalm 40, YHWH appears three times, but in Psalm 70 only two times. Whereas God is found three times in Psalm 70, the title God is used once and Lord once in the corresponding verses of Psalm 40. Psalm 70:5(6) reads “God” and then “YHWH,” but Psalm 40:17(18) says “Lord” and then “my God.”
The opening verse reflects greater urgency than the words of Psalm 40:13(14). It reads, “O God, to deliver me, O YHWH, and to my aid, hasten.” Evidently because of the seriousness of his situation, he pleaded that YHWH would hasten to help him.
Upon seeing the psalmist receiving the needed aid, those who were seeking to seize his “soul” or life would be ashamed or disappointed and abashed or frustrated. Those who would have found pleasure in seeing his ruin would be “turned back,” unable to pursue their evil intent, and disgraced. He petitioned that this would be the outcome for his enemies.
The psalmist continued his supplication, “Let them be turned back because of their shame, the ones saying to me, ‘Aha! Aha!’” Their “turning back” may be understood to mean that they would turn away in disgrace or be stopped from continuing their hateful course. They would be shamed upon seeing their base objectives fail. The Septuagint rendering is, “Let them immediately be turned back, being shamed.” This would end their gloating over David’s situation. The Septuagint rendering for “Aha! Aha!” is “Good! Good!”
The ones whom the psalmist wanted to see exult and rejoice were all those seeking God, desiring his approval and blessing. It was his desire that they, all those loving divine deliverance or salvation, would continually acknowledge, “Great is God,” or “magnified” (LXX) be he.
As for the psalmist, he found himself “poor” or helpless and “needy.” He pleaded, “O God, hasten to me” or, according to the Septuagint, “O God, help me.” Looking to his God as his help and deliverance or deliverer, he concluded with the urgent appeal, “O YHWH, do not delay.”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
See the concluding portion of Psalm 40 for comments on the corresponding verses.
Unlike the Masoretic Text, the Septuagint does have a superscription for this psalm, linking it to David and then continuing with the words, “of [the] sons of Jonadab and the first who were taken captive.” In his rendering of the Greek text, Brenton represents this as meaning that the sons of Jonadab sang this psalm and were the first to be taken captive.
71:1-13
The psalmist had taken refuge in YHWH (hoping in him, according to the Septuagint), looking to him for security and protection. He prayed that he would never be put to shame, as would have been the case if his supplications had remained unanswered and his enemies would have been able to gloat over his downfall.
YHWH had revealed himself to be the rewarder, protector and deliverer of his servants. In keeping with his righteousness or in his upholding what is right, he would come to their aid. This gave the psalmist the basis for praying that YHWH, in his righteousness, would deliver him, rescuing him from the perilous situation in which he found himself. He pleaded that he be heard and saved.
The expression “rock of dwelling” may be understood to mean a secure location in mountainous terrain. It was the psalmist’s desire that his God would prove to be for him like a safe location where he could always go to find refuge. Confidently, he said regarding the Almighty, “You have commanded to save me.” This may refer to God’s promise to respond to the plea of the upright, and the psalmist looked for an answer to his supplication in keeping with this promise. Indicative of his relationship to God and his reason for being confident about deliverance, he continued, “for you are my rock and my fortress.” To the psalmist, God was like a secure position on a crag and a fortress where he was assured of safety and protection. (Regarding the Septuagint rendering of verse 3, see the Notes section.)
With enemies arrayed against him, he petitioned God to rescue him from the hand or power of the wicked (“sinner,” LXX) and from the palm or grasp of the unjust (“transgressor” or the “lawless one” LXX) and ruthless (the “unjust,” LXX).
He looked to YHWH as his “hope,” his Lord upon whom he could always rely. From his youth, he had put his trust in God, looking to him for aid in times of need or distress.
Based on his earliest recollections, the psalmist apparently did not know of a time when he did not regard YHWH as his support. From birth, he leaned upon God. The psalmist attributed his existence to the Most High, speaking of his having taken him from his mother’s womb. As one who recognized his dependence on YHWH, he determined to continue praising him.
Probably on account of all the difficult situations he had faced and repeatedly having been a recipient of YHWH’s help, the psalmist referred to himself as a “sign,” “portent,” or “miracle” to many. Despite all the troubles that had befallen him, he continued to live and to maintain his trust in God, his “strong refuge” (“strong helper,” LXX).
Filled with deep appreciation for having been aided to endure distressing circumstances, the psalmist praised YHWH. His mouth was filled with praise, and all day he would make mention of God’s glory. This likely involved telling about the magnificence or splendor that YHWH’s saving acts revealed.
Having been aided from youth onward, the psalmist pleaded that God would also sustain him in old age, not casting him off nor abandoning him in his time of greatly reduced strength. In old age, he would be weak and vulnerable, unable to defend himself against the ungodly who determined to bring about his ruin.
His enemies spoke about him, discussing schemes to cause his downfall. They were watching for his “soul” or wanting to see him dead. As a group, they plotted.
Thinking that God had abandoned the psalmist, his foes believed that they would be successful in pursuing and seizing him. They imagined that no one would come to his rescue.
In this desperate situation, the psalmist pleaded that God would not be far from him, too distant to come to his aid. The threatening circumstances prompted his cry for the Most High to hasten to help him.
Those who had set themselves in opposition to the psalmist’s “soul” were bent on depriving him of his life. For them to be put to shame and to be consumed would mean that their malicious plots would fail and that they would come to their end. In expression of divine justice, they, as persons intent on doing evil or injury to the psalmist, should be covered with reproach and disgrace as if thus clothed.
71:14-24
The psalmist determined to continue patiently waiting on God, not losing hope about receiving aid. Evidently because of his confidence in the Most High as a deliverer and protector, he would add to God’s praise, piling up one expression of praise upon another.
From the psalmist’s mouth would proceed words about God’s righteousness or about the execution of his just judgments. So many were God’s deeds of deliverance that the psalmist did not know their number but would tell about divine salvation or deliverance “all day.” Never would thoughts about God’s saving acts be far from his mind. (For additional comments on verse 15, see the Notes section.)
The reference to the psalmist’s coming in the “powers” or mighty deeds of YHWH is obscure. Perhaps the thought is that the psalmist would be coming to the sanctuary to praise YHWH for his mighty acts. (For additional comments on verse 16, see the Notes section.) He would also make mention of God’s righteousness or justice, his alone. YHWH’s righteousness would have been revealed in his saving acts.
From his youth, the psalmist had benefited from God’s teaching. This may refer to his having come to know God’s just ways. Even though his learning started in youth, the psalmist, based on witnessing the expressions of divine justice, continued to relate God’s wondrous works.
He prayed that God would not abandon him in old age when the hair had turned gray. The psalmist desired to be alive to tell the next generation about God’s “arm” or power, evidently the mightiness revealed in saving deeds.
Apparently the psalmist also wanted to tell about YHWH’s righteousness or justice, which was without compare. It reached to the heights. In view of the great things God had done, the psalmist raised the question, “Who is like you?” The Most High is without equal.
The psalmist recognized that YHWH alone could help him in his time of need. Having experienced or been made to see many troubles and calamities, he looked to the Most High to return to him (as had happened in past times of distress) and revive or refresh him. It appears that the psalmist regarded his plight as being comparable to finding himself in the depths of the earth or in a deep pit. Therefore, he pleaded that the Most High would return, turning his attention to him, and bring him up from the depths.
Although then in dishonor, the psalmist confidently looked to YHWH to increase his greatness or dignity, turning to him and providing comfort. He would then praise YHWH with instrumental music for his faithfulness or his having proved true to his promise to aid his servants. “O Holy One of Israel,” the psalmist continued, “I will sing praises to you with the harp.”
With his lips, he would shout for joy to God. The basis for the joyous expressions of praise would be that his “soul” or he himself had been redeemed or rescued.
All day long his tongue would not cease from talking about God’s righteousness. This righteousness related to God’s coming to the aid of the psalmist, resulting in shame and disgrace to those who sought to harm him.
Notes:
The Septuagint, in verse 3, does not contain a corresponding term for “rock.” It uses the expressions “protecting God” and “secure place.” The verse reads, “Be to me a protecting God, and a secure place, to save me, for you are my strength and my refuge.”
In verse 15, the Hebrew words for “righteousness” and “salvation” or “deliverance” are singular, but the word rendered “number” is plural. The Greek term in fourth-century Codex Vaticanus is the plural of pragmateía, meaning “affair” or “occupation” (not “number”). Rahlfs’ printed text of the Septuagint has the plural of grammateía, commonly defined as “learning.” The related term grámma means “letter.” To avoid the grammatical problem involving singular and plural, translators have variously rendered the Hebrew text. “My mouth will tell of your righteous acts, of your deeds of salvation all day long, though their number is past my knowledge.” (NRSV) “My mouth shall proclaim your just deeds, day after day your acts of deliverance, though I cannot number them all.” (NAB) “My mouth tells of Your beneficence, of Your deliverance all day long, though I know not how to tell it.” (Tanakh) “My mouth will tell of your righteousness, of your salvation all day long, though I know not its measure.” (NIV)
To convey an understandable significance for the opening words of verse 16, translators have added words. “I will come and proclaim your mighty acts.” (NIV) “I will come praising the mighty deeds of the Lord GOD.” (NRSV) “I come with praise of Your mighty acts.” (Tanakh)
According to the superscription, this psalm pertains to Solomon, and the concluding verse (20) refers to the prayers (“hymns,” LXX) of David, the son of Jesse, as having ended. This suggests that the composition may be attributed to David.
72:1-8
For God to give his judgment to the king would mean that the monarch would be guided by the divine standard of justice when rendering judicial decisions. The righteousness, justice, or impartiality of the Supreme Judge should also distinguish the judgments handed down by the king in the royal line (the son of the king).
All of the kings subjects should expect impartial and just treatment. The king should uphold the rights of the poor, lowly, or disadvantaged ones in his realm, judging with justice.
Mountains and hills are the prominent features of a land. For the mountains to bring peace to the people and the hills righteousness could signify that everyone in the entire realm would be secure. Nothing would seriously disrupt the peace or prosperity of the realm and the people would continue to enjoy life free from oppression.
To assure the well-being of his subjects, the king would need to make sure to uphold the rights of his most vulnerable subjects. This would require his coming to the defense of the poor when executing justice and delivering the “sons of the needy” from anyone who resorted to oppression or fraud. The king would need to crush the oppressor or defrauder.
The Masoretic Text may be understood to mean that the king’s subjects would fear or have a wholesome regard for God, not wanting to incur his displeasure. Such wholesome fear should not be of a temporary nature but should abide throughout the generations or as long as the sun and moon shine. Possibly the implied basis for this fear is the king’s loyal adherence to God’s law when rendering judgments. The Septuagint, however, represents the king as abiding. “And he shall continue as long as the sun and before the moon, from generation to generation.” (See the Notes section for additional comments on verse 5.)
The beneficent effect of the king’s rule is likened to rain descending on a mown field, to “showers that water the land.” As a consequence, the righteous would flourish, and the people would enjoy peace, living in security. Sooner would the moon pass away then for this desirable condition to end.
Based on Exodus 23:31, from “sea to sea” would mean from the Red Sea to the Mediterranean Sea (the Sea of the Philistines) and from the Euphrates River “to the ends of the earth” or to the farthest limits of the land. (See the Notes section for additional comments on verse 8.)
72:9-19
In humble submission, nomadic peoples residing in the sparsely populated wilderness would come into the king’s presence and bow down before him. His enemies would “lick the dust.” With their mouths touching the ground, they would be prostrating themselves in his presence.
From far and wide, including islands, rulers from various nations would bring gifts in the form of tribute. Distant Tarshish is commonly linked to the Iberian Peninsula, and Sheba and Seba are regions of Arabia.
Before the king, all the other monarchs would bow down, and all the nations would submit to him. Despite his exalted standing, he would not overlook the disadvantaged ones.
In response to the cries of the needy, he would deliver them from oppression or unjust treatment. Though the poor or lowly may be without a helper, he would come to their aid and rescue them from the harm others might seek to inflict upon them. The weak and needy would be objects of his pity or compassion. He would save the “souls” or lives of the needy, delivering them from those who would deal oppressively and violently with them. According to the Septuagint, they would be rescued from “usury [financial oppression] and injustice.” Although others might regard the weak and needy as insignificant, he would view their blood (“their name” or their person, LXX) as precious and come to their aid and defense.
Regarding a monarch so determined to uphold justice, his subjects would rightly say, “Long live the king!” He would be deserving of tribute—“gold of Sheba [Arabia, LXX].” Rightly his subjects should pray for him continually, and invoke a blessing upon him throughout the day.
With peace and justice prevailing in the realm, agriculture would flourish. The land would produce abundant grain. Mountain tops would not usually be the location for rich harvests. An overflow of grain there would indicate extraordinary productivity, with barley and wheat growing on mountain slopes and clear to the top. As the king would be receiving a portion of the harvest, “his fruit” is to flourish like Lebanon, known for the majestic cedars growing on its slopes. Blessed with plentiful harvests, those engaged in agricultural operations would prosper. City dwellers, too, would thrive, blossoming like vegetation in the land.
For the king’s name to be for limitless time to come may mean that the dynasty is to continue to exist and prosper. The reference to the king’s name “increasing” could signify his having offspring so that the royal line would remain in existence or that his fame would increase. So illustrious would the name of the king be that people would bless themselves by him, and “all nations” would call him blessed as one enjoying divine favor. (Regarding the phrase about the “sun” and additional comments on verse 17, see the Notes section.)
YHWH God, the God of Israel, especially deserves to be blessed or spoken well of to the ultimate degree, for he alone does “wonderful things,” which could include his creative works and his saving acts.
For all time to come, God’s glorious name, or he as the bearer of the name associated with his awe-inspiring activity, should be blessed. His glory, magnificence, or splendor should fill the whole earth. “Amen and amen.” (“May it be; may it be,” LXX)
Notes:
For verse 5, translations vary in following either the Masoretic Text or the Septuagint. “Let them fear You as long as the sun shines, while the moon lasts, generations on end.” (Tanakh) “May your people worship you as long as the sun shines, as long as the moon gives light, for ages to come.” (GNT, Second Edition) “May they respect you as long as the sun shines and as long as the moon glows.” (NCV) “He will endure as long as the sun, as long as the moon, through all generations.” (NIV) “May he live as long as the sun endures, like the moon, through all generations.” (NAB) “May he live while the sun endures, and as long as the moon, throughout all generations.” (NRSV)
In the prophecy of Zechariah (9:9, 10), the coming Messiah is described as exercising the dominion referred to in Psalm 72:8. Therefore, in its fullest sense, Christ’s rule will reflect the absolute righteousness to which Psalm 72 refers.
In the Septuagint, the first part of verse 17 reads, “May his name be blessed forever [literally, into the ages]; before the sun, may his name abide.” The Greek word for “abide,” “endure,” or “continue” is diaméno and translates the Hebrew term nin, meaning “increase,” “propagate,” or “have descendants.” Translators commonly do not use such terms as “increase” in their renderings and variously translate the words about the sun as meaning either “before the sun” (the literal Hebrew reading being “to [the] face of the sun”) or “as long as the sun.” “May his name be blessed forever, and endure in the sight of the sun.” (NJB) “May his Name be age-abiding, in the presence of the sun, let his Name flourish.” (Rotherham) “May his name be eternal; while the sun lasts, may his name endure.” (Tanakh) “May his name endure forever; may it continue as long as the sun.” (NIV)
This psalm is ascribed to Asaph, either the contemporary of David or a later descendant. A prominent Levite musician and composer in David’s time, Asaph, with Heman and Ethan, was in charge of music and singing at the sanctuary. (1 Chronicles 6:31-44; 15:19; 25:1, 2; 2 Chronicles 29:30; 35:15)
73:1-17
In the opening verse, “Israel” and “those pure in heart” are parallel expressions. This suggests that “Israel” is to be understood as meaning the upright members of the nation, persons who were Israelites in the noblest sense. In their deep inner selves, they were rightly motivated and proved themselves to be godly. The Almighty was good to them, sustaining them in times of hardship and bestowing his blessing upon them.
Although acknowledging that God is good to Israel, the psalmist, for a time, lost sight of this. He experienced doubt to the point that he almost stumbled in his walk and nearly slipped in his steps as one who recognized God’s goodness.
Seeing the prosperity of arrogant, corrupt people, the psalmist became envious. The wicked did not seem to be particularly subjected to “pains in their death.” This could denote that, despite their vile way of life, they did not undergo an excruciating experience immediately prior to death but died in peace. Based on a different way of reading the Hebrew text, the significance could be that their life proved to be free from the pains of dreadful disease or suffering in general. “They die a painless death.” (CEV, footnote) “For there are no pangs in their death.” (NKJV) “For they suffer no pain in their death.” (NLB) “They never have to suffer.” (CEV) “They have no struggles.” (NIV) “They seem to live such a painless life.” (NLT) “They have an easy time until they die.” (HCSB) The psalmist observed that the bodies of the ungodly gave evidence of being well-nourished, with no serious health problems that would have made them appear emaciated. (See the Notes section for additional comments on verse 4.)
They did not even seem to have the trouble other people commonly had. It did not appear that they were plagued or afflicted like many of their contemporaries. From all appearances, they were prosperous and healthy.
Having experienced no apparent ill effects from their corrupt ways, they became arrogant. Their shameless pride proved to be like a necklace to them. So many were their violent deeds that these covered them like a garment. According to the Septuagint, they clothed themselves with “injustice and ungodliness.”
A literal reading of the Hebrew text represents their eyes as “going forth with fat.” This could denote that their eyes were not sunken as in the case of persons suffering from malnutrition. The Septuagint reads, “Their injustice will go forth as out of fat.” Perhaps this may be understood to mean that injustice oozes out of them as persons who ceased to have a sense of right. As with layers of fat, their conscience had been dulled. They “surpassed the imaginations of their heart [their deep inner self or their mind].” This may mean that they attained their planned objectives to a degree that went beyond their expectations. (See the Notes section on verse 7.)
The ungodly scoffed, showing contempt for what was fair and right. Their speaking with or about evil may refer to their scheming to do bad or talking maliciously, deliberately intending to injure with their words. The Septuagint represents the lawless ones as plotting and speaking in wickedness.
As from an exalted position, they “speak oppression,” “defrauding,” or “injustice” (LXX). This could mean that they talked pridefully about their corrupt schemes to make gain for themselves or that they assumed an arrogant bearing when about to act oppressively toward others. Translators have conveyed various meanings. “From their eminence they plan wrongdoing.” (Tanakh) “From on high they utter threats.” (NAB) “Because of their pride, they make violent threats.” (CEV) “Loftily they advocate force.” (NJB) “In their arrogance they threaten oppression.” (NIV) “Loftily they threaten oppression.” (NRSV) “They are proud and make plans to oppress others.” (GNT, Second Edition) “They arrogantly threaten oppression.” (HCSB) “In their pride they seek to crush others.” (NLT) “They speak from a high place.” (NLB)
They defiantly set their mouths against heaven, which could signify that they spoke blasphemously against God. The reference to their tongue “walking” in the earth or the land suggests that they were in control, making unjust demands, threatening, and speaking abusively.
The psalmist’s next words appear to relate to God’s people, but the context does not indicate in what manner they “return” and the nature of the “waters” that are “drained out.” If the “return” is to be understood of God’s people in relation to the wicked, the meaning could be that among them are those who are moved to adopt the ways of the lawless ones and imbibe their corrupt ways as if draining the last drop from a cup when drinking. In the event the “return” may relate to a closer focus on the manner in which the godless appear to prosper, the effect on God’s people would be comparable to having to drink a bitter potion.
The extant Septuagint text does not mention “waters,” but speaks of “full days” (possibly signifying “meaningful days”) being found for the people. On account of the obscurity of the Hebrew text, translations vary considerably in their interpretive renderings, with some representing the people as adopting the ways of the godless and others as portraying God’s people as being afflicted by the lawless ones or helped by the Most High. “That is why my people turn to them, and enjoy the waters of plenty.” (NJB) “So my people turn to them and drink deeply of their words.” (NAB) “Therefore the people turn and praise them, and find no fault in them.” (NRSV) “So they [the wicked] pound His people again and again, until they are drained of their very last tear.” (Tanakh) “God will bring his people back, and they will drink the water he so freely gives.” (CEV) “So that even God’s people turn to them and eagerly believe whatever they say.” (GNT, Second Edition) “And so the people are dismayed and confused, drinking in all their words.” (NLT) “So their people turn to them and give them whatever they want.” (NCV) “Therefore his people turn back to them, and find no fault in them.” (ESV)
Either the godless ones or those who were induced to adopt their corrupt course thought that God was unaware of or did not take note of their actions. The questions the psalmist put in their mouths are, “How can God know? And is there knowledge in the Most High?” If, however, the previous verse is understood to apply to godly persons whom the lawless ones oppress, these two questions would have a different significance. The meaning could then be: How could God tolerate the wicked as if he did not know what was taking place? Did he not see?
The psalmist observed that the wicked appeared to be at “ease,” untroubled, or undisturbed, and prospered, continuing to increase in wealth. His circumstances, however, were quite different.
It appeared to him that his efforts to cleanse his heart, endeavoring to remain pure in his inmost self, were in vain, resulting in no personal benefits. He had washed his hands “in innocence,” not acting in a corrupt manner. This, too, seemed to have been for nothing, as he found himself in an undesirable situation.
All day long he was plagued or afflicted, continually faced with distress. Upon awakening each morning, he found himself subjected to correction or reproof.
He realized, though, that it was improper for him to continue speaking about his lot in this manner. Other Israelites also were seeking to do God’s will, and they were part of the “generation of [his] sons” or his people. When questioning the value of upright conduct, the psalmist would have been expressing thoughts that called into question the rightness of their course and had the potential to undermine their faith. As he himself recognized, he would have made himself guilty of treachery toward them.
Still, when the psalmist considered his own situation and the apparent success of the wicked, he simply could not understand why they should prosper. In his eyes or in his view, trying to make sense of what appeared to him to be a grave injustice was a wearying task. There seemed to be no satisfying answer.
Upon going to the “sanctuary of God,” the psalmist succeeded in resolving his troubling doubts. Among the assembled worshipers, he came to discern just what the “end” for the wicked would be.
73:18-28
As persons without God, the lawless ones actually found themselves in a perilous situation, comparable to being on slippery ground. The psalmist perceived God as having placed them on slippery places and bringing about their ruinous fall.
Although flourishing for a time, they come to desolation in a moment. Suddenly they are no more, utterly swept away by terrors. The Septuagint reads, “They have been destroyed because of their lawlessness.”
When one awakens, a dream is over and, even if recalled, soon passes out of one’s memory. Whatever may have been seen in a dream is an unreality and has no real value. So the “image” of the wicked—their possessions and position—does not amount to anything, being nothing more than the fleeting scenes of a dream upon God’s rousing himself to take action. He will despise it. (See the Notes section on verse 20 regarding the Septuagint reading.)
The psalmist came to recognize that he had wrongly allowed his “heart” or his inmost self to become embittered and his “kidneys” or deepest emotions to be pierced or severely pained. (Regarding the Septuagint rendering, see the Notes section on verse 21.)
He had erred in his thoughts about the seeming well-being of lawless ones. So he speaks of himself as having been stupid or brutish and as not having knowledge. Before or toward God, he had been like a beast or an unreasoning animal, reacting merely according to feelings or sensations.
Still, the Most High had not abandoned him. The psalmist proved to be continually with God, who took hold of his right hand or led him in the proper direction. The Almighty guided him with his counsel and would finally bring him to or receive him in glory or honor. While lawless ones may have reproached and taunted him, the Most High would honor him, effecting a complete reversal.
The psalmist came to appreciate that his relationship to God proved to be his most valuable possession. In the heavens, he had God alone to sustain and comfort him. On earth, God was the one on whom his complete desire or delight was focused. His body and heart or mind may fail him, coming to be in a weak and vulnerable condition, but God would provide strengthening aid. The Almighty would prove to be the “rock” of his heart, infusing him with strength so that he would not lose hope and courage. God was his portion or share, his precious inheritance, indicating he considered his relationship with the Most High to be his abiding and most treasured possession. All other possessions were transitory and really amounted to nothing.
Those who were far from the Almighty or who had distanced themselves would lose everything. They would perish. God would bring to silence or to their end all who had adulterously departed from him.
The psalmist realized that his nearness to God was good, assuring his lasting well-being. Having made YHWH his refuge, putting his full trust in him, he was determined to tell his contemporaries about God’s works. The psalmist’s testimony would serve to strengthen others who may have succumbed to doubts on account of seeing godless ones succeed in attaining their objectives and prospering.
Notes:
In verse 4, the Hebrew word for “pains” (chartsóv) can also denote “bonds.” In the Septuagint the corresponding term anáneusis, meaning “rejection” or “refusal,” is linked to the word “death” (thánatos). The expression “rejection [as] to their death” may be understood to signify that the wicked (“sinners,” LXX) did not have any exceptionally fearful horror respecting their death. Fourth-century Codex Vaticanus reads, “rejection in their death,” suggesting that there was nothing extraordinarily negative about their death.
The measure of obscurity in the Hebrew text of verse 7 and the somewhat different reading of the Septuagint have given rise to various interpretive renderings. This includes renderings that incorporate readings of the ancient versions for the first part of the verse. “Fat shuts out their eyes.” (Tanakh) “Their eyes poke out with fat.” (CEV) “From their fat oozes out malice.” (NJB) “From their callous hearts comes iniquity.” (NIV) “Out of their stupidity comes sin.” (NAB)
In the second half of verse 7, the Hebrew verb is ‘avár, meaning “pass on,” “pass over,” “pass through,” “go beyond,” “transgress,” or “surpass.” The corresponding Greek word in the Septuagint (diérchomai) has the basic meaning of “pass” and “pass through.” This word can also signify “attain” or “arrive.” With reference to the “imagination of the heart,” the Hebrew could mean that the wicked surpassed or exceeded what they imagined to achieve. The Septuagint rendering would allow for the meaning that the ungodly attained the intent of their heart. Translators vary considerably in their interpretive renderings. “Their fancies are extravagant.” (Tanakh) “Their hearts overflow with follies.” (NRSV) “Evil thoughts flood their hearts.” (NAB) “Their minds are flooded with foolish thoughts.” (CEV) “The evil conceits of their minds know no limits.” (NIV) “Their hearts drip with cunning.” (NJB) “Their hearts pour out evil, and their minds are busy with wicked schemes.” (GNT, Second Edition) “The imaginations of their hearts run wild.” (HCSB) “They exceed the imaginations of their heart.” (Darby) “The imaginations of the heart transgressed.” (Young)
In verse 17, the Hebrew word for “sanctuary” is plural, evidently a plural of excellence to designate God’s exclusive sanctuary.
In the Septuagint, the extant text of verse 20 reads, “Like a dream of one awakening, Lord, you will disdain their image in your city.” A number of modern translations add words to make the meaning of the Hebrew more explicit. “Like a dream when one wakes up, so You will hate what they look like when You rise up, O Lord.” (NLB) “Their present life is only a dream that is gone when they awake. When you arise, O Lord, you will make them vanish from this life.” (NLT) “Like a dream when one awakes, O Lord, when you rouse yourself, you despise them as phantoms.” (ESV) “They are like a dream that goes away in the morning; when you rouse yourself, O Lord, they disappear.” (GNT, Second Edition)
In verse 21, fourth-century Codex Vaticanus and Codex Sinaiticus portray the psalmist’s expression as being positive. “For my heart was cheered, and my kidneys were changed.” Instead of “was cheered,” Rahlfs’ printed text says “was inflamed” (ekkaío).
In the extant text of the Septuagint, the concluding verse is longer. “But for me, to cleave to God is good, to place my hope in the Lord, that I may proclaim all your praises in the gates of the daughter of Zion.”
Regarding the divine name (YHWH), see Psalm 1.
Asaph, the contemporary of David, could not have composed this psalm, as it relates to events that occurred centuries later. Likely the ascription to Asaph should be understood to refer to a descendant or a member of his house.
The composition is called a “maskil,” the significance of this transliterated Hebrew expression being unknown. In the Septuagint, the corresponding term is synéseos, meaning “of understanding” or “of intelligence.”
74:1-8
Psalm 74 may have been composed after the Babylonians destroyed Jerusalem and the temple. The psalm provides a vivid portrayal of the destruction of the temple, which would not fit the later invasion and desecration of the sanctuary in the time of Antiochus Epiphanes. The book of 1 Maccabees (1:21-23, NAB) reports that Antiochus “insolently invaded the sanctuary and took away the golden altar, the lampstand for the light with all its fixtures, the offering table, the cups and the bowls, the golden censers, the curtain, the crowns, and the golden ornament on the façade of the temple. He stripped off everything, and took away the gold and silver and the precious vessels; he also took all the hidden treasures he could find.” About two years later, he sent a force against Jerusalem, which plundered the city and set it on fire, but the sanctuary was not burned as stated in Psalm 74:7. (1 Maccabees 1:29-31, NAB) Soon thereafter Antiochus Epiphanes determined to force the Jews to abandon their faith. The temple was profaned and dedicated to the Olympian Zeus. According to 2 Maccabees (6:4, 5, NAB), “The Gentiles filled the temple with debauchery and revelry; they amused themselves with prostitutes and had intercourse with women even in the sacred court. They also brought into the temple things that were forbidden, so that the altar was covered with abominable offerings prohibited by the laws.”
It appeared that God had rejected his people, making the “sheep of [his] pasture” the object of his burning anger. Apparently because some time had already passed and nothing indicated that a change for the better was at hand, the psalmist raised the question about why God had cast off his people forever. They were like sheep who depended on the Most High for guidance and protection. Therefore, the psalmist referred to the Israelites as the “sheep of [God’s] pasture.”
Long before the time of the psalmist, God had acquired the congregation of Israel upon redeeming the people (“the tribe of his inheritance”) or liberating them from enslavement in Egypt. They were his inheritance, for he was both their God and their Owner. (See the Notes section on verse 2.)
Centuries later, after King David transferred the ark of the covenant to the location of his royal residence, Mount Zion came to be God’s representative place of dwelling. For God to remember his congregation and Mount Zion would have signified his turning his favorable attention to the remnant of his people and the sanctuary site, which would have meant their being restored to the land and again having a temple in Zion or Jerusalem.
The psalmist prayed that God would direct his attention to the perpetual ruins as if raising his feet to walk to the desolated temple site. In the sanctuary, the enemy forces had destroyed everything, treating nothing with respect. (Regarding the Septuagint rendering of verse 3, see the Notes section.)
There, in the temple complex, they had “roared,” the loud shouts of enemy soldiers resounding like the roar of beasts of prey. The psalmist referred to the enemy as God’s foes, for they had defiled his temple. In the “holy place,” where they had no right to be, the warriors set up “their signs for signs.” These “signs” may have been banners or emblems signifying that they had triumphed. (See the Notes section for the Septuagint rendering of verse 4.)
The extant Hebrew text for verse 5 is obscure (“it is known as coming to the stair, on the thicket of wood with axes”). It appears that the reference is to the enemy force wielding axes in the sanctuary. The Septuagint (including part of verse 6) reads, “As into the entrance above, as in a thicket of trees, they cut down its doors with axes.” Translations vary widely in their interpretive renderings, often including wording from the Septuagint. “It is like men wielding axes against a gnarled tree.” (Tanakh [JPS, 1985 edition]) “At the upper entrance they hacked the wooden trellis with axes.” (NRSV) “They hacked away like foresters gathering boughs, swinging their axes in a thicket of trees.” (NAB) “They behaved like men wielding axes to cut through a thicket of trees.” (NIV)
With a “[woodcutter’s] ax” and “crowbars” (a “stone-cutter’s tool,” LXX), the warriors broke down the carved panels (literally, “engravings,” which the Septuagint translator seems to have read as the Hebrew word for “doors”).
They burned the sanctuary and desecrated it (“the tabernacle of [God’s] name” or God’s representative dwelling place). Translators have variously rendered the words “to the ground” to mean burning the sanctuary to the ground, leveling the “tabernacle of [God’s] name” to the ground, or reducing this tabernacle to a low state of dishonor. “They burned your sanctuary to the ground; they defiled the dwelling place of your Name.” (NIV) “They set your sanctuary on fire; they desecrated the dwelling place of your name, bringing it to the ground.” (NRSV) “They set fire to your sanctuary, profanely rased to the ground the dwelling-place of your name.” (NJB) “They made Your sanctuary go up in flames; they brought low in dishonor the dwelling-place of Your presence.” (Tanakh [JPS, 1985 edition])
There is a measure of uncertainty about the significance of verse 8. The Septuagint translator apparently understood the Hebrew term ninám as a form of the noun nin (“descendant” or “offspring”) and rendered it as syngéneia (“kinsfolk”). The Septuagint reads, “They said in their heart, their kinsfolk together, ‘Come and let us eradicate [literally, burn] all the festivals of God from the land.’” With some exceptions, modern translations represent the Hebrew term as a form of the verb yanáh (“oppress”) and use words like “crush” and “destroy.” “They said to themselves, ‘Let us crush them at one stroke!’ They burned down every sacred shrine in the land.” (NJB) “They resolved, ‘Let us destroy them altogether!’ They burned all God’s tabernacles in the land.” (Tanakh [JPS, 1985 edition]) “They said in their hearts, ‘We will crush them completely!’ They burned every place where God was worshiped in the land.” (NIV) “They said in their hearts, ‘Destroy them all! Burn all the shrines of God in the land!’” (NAB; the placement of quotation marks in this translation indicates that the expression of the enemy is longer than in the other translations.)
Possibly the psalmist expressed what the enemies had determined in their “heart” or within themselves. They wanted to oppress or crush his people altogether. In the land itself, the invaders burned all the “meeting places of God,” destroying everything that had a sacred status.
74:9-23
In the Scriptures, the past deliverances the Almighty effected for his people, his manifestation of power, and the sabbaths are called “signs.” (Exodus 7:3; 10:1, 2; 31:13, 17; Numbers 14:11, 22; Deuteronomy 4:34; 6:22; 7;17-19; 26:8) So the psalmist’s reference to not seeing “our signs” could include the absence of divine intervention, the inability of the people to observe the sabbaths and festivals, and the nonexistence of the temple and all that was associated with worship there. It appeared as though no token of God’s presence with his people remained.
Primarily before the destruction of Jerusalem, Jeremiah and Ezekiel repeatedly proclaimed the word of YHWH. During the period of the exile, their activity ended, and the role of Daniel is not portrayed as a prophet who announced God’s message to fellow Israelites. Between the time John the Baptist appeared on the scene and the last postexilic prophets (Haggai, Zechariah, and Malachi), about five centuries passed without the activity of a single prophet. The situation with reference to the prophetic office is reflected in the words of the psalmist about no longer having any prophet. No one among the people could provide an answer as to how much longer their afflicted condition would continue. According to the Septuagint, the Most High no longer knew or recognized the Israelites as his people.
Only God could provide the answer to the psalmist’s troubling question. He therefore directed the question to the Most High as to how long the foe would be able to taunt. Any reproach directed against the Israelites would be directed against God, as they were his people and so it would appear to other nations that he could not protect or help his worshipers. For this reason, the psalmist could also raise the question, “Will the enemy revile your name [that is, the bearer of the name, God himself] forever?”
The Almighty’s refraining from taking action suggested to the psalmist that he was keeping his “right hand” in his bosom (as if letting it remain idle in the upper fold of a garment) instead of manifesting his power. This raised the troubling question, Why? The last word in verse 11 is kaláh, meaning “complete,” “end,” “finish,” “accomplish,” “destroy,” or “consume.” There being no specific context to indicate how this term relates to the rest of the verse, translators have rendered kaláh as “destroy” and added “them,” or have not used a corresponding term for this Hebrew verb. “Why do you hold back your hand, your right hand? Take it from the folds of your garment and destroy them!” (NIV) “Why do You hold back Your hand, Your right hand? Draw it out of Your bosom!” (Tanakh [JPS, 1985 edition]) “Why draw back your right hand, why keep it idle beneath your cloak?” (NAB)
Despite his not seeing any evidence of divine intervention, the psalmist did not waver in his faith in God as the true King or Sovereign from of old, who had formerly brought about deliverances on the earth.
With his might, the Almighty had divided the sea, parting the Red Sea to let the Israelites cross over to the other side. But the “heads of the monsters” (“dragons,” LXX), a designation for Pharaoh and his host, he “broke,” overwhelming them with the water and drowning them.
“Leviathan,” possibly a name applying to the crocodile, here appears to denote Egypt as a mighty power. With the destruction of the Egyptian host in the Red Sea, the “heads” of this great power were crushed. God’s giving Leviathan as food for the “people” could mean that the Israelites were able to “feast” on the deliverance he had effected for them, liberating them from the Egyptian threat. The carcasses of the Egyptian warriors may also have become food for scavenger animals. The Septuagint rendering appears to reflect a misunderstanding of the Hebrew text. “You crushed the heads of the dragon. You gave him as food to the peoples, to the Ethiopians.”
God’s “cleaving” springs and torrents likely refers to his providing water for the Israelites when twice opening up a crag in the wilderness. (Exodus 17:6; Numbers 20:11) His drying up perennial rivers probably describes the damming up of the Jordan at flood stage to allow the Israelites to cross. (Joshua 3:14-17)
“Yours is the day; also yours is the night,” said the psalmist. In attributing day and night as belonging to God, he may have meant that they were under his control. The “luminary” that God established may either be the moon or the sun, depending on whether the Hebrew conjunction preceding “sun” is to be understood as signifying either “and” or “even.” Translators have conveyed both meanings. “It was You who set in place the orb of the sun.” (Tanakh [JPS, 1985 edition]) “Thou hast prepared a light giver — the sun.” (Young) “You set the moon and sun in place.” (NAB)
The “bounds” or “boundaries” of the earth or land could refer to the way in which seas and rivers are kept in their place. Jeremiah 5:22 (NRSV) provides an example of this meaning for “boundary” when portraying God as speaking, “I placed the sand as a boundary for the sea, a perpetual barrier that it cannot pass; though the waves toss, they cannot prevail.” It is also possible that the reference includes rivers, mountains, and other geographical features that form borders or boundaries for areas of land. The psalmist attributed the change in the seasons to God and therefore spoke of him as making summer and winter (“summer and spring,” LXX).
For YHWH to “remember” the reproach of the enemy would mean for him to hold an accounting, not allowing their taunting to continue. The psalmist also referred to the enemy as “senseless people.” This designation indicates that they were morally corrupt, having no regard for YHWH. They reviled his name or him as the bearer of the name, treating his people with the utmost contempt.
The expression “soul of your dove” denotes the life of the nation of Israel. As a nation, the people appeared like a defenseless dove in desperate need of God’s kindly intervention. The “living thing” (“beasts,” LXX) to which the psalmist pleaded that God would not deliver the life of his “dove” would be the beastly enemy. This was an appeal for mercy. “Do not forever forget the life of your afflicted people,” the psalmist prayed, begging for the time to come when God would turn his favorable attention to them and bring an end to their distress. The extant text of the Septuagint presents the psalmist’s appeal somewhat differently. “Do not deliver the soul of the one acknowledging you to the beasts; do not completely [literally, to (the) end] forget the souls of your poor.”
For God to “look upon the covenant” would denote his giving his attention to or having regard for the covenant promises directed to the Israelites. The psalmist’s words constituted an appeal for relief from the distressing circumstances or for the kind of divine intervention set forth in the covenant with Israel. Possibly the “dark places of the land” designate secluded locations where Israelites, when in flight from enemy forces, tried to find refuge. Instead of places of safety, these locations proved to be “habitations of violence [lawlessness, LXX].”
The psalmist prayed for the time when God would cease letting the downtrodden experience disgrace, and when the lowly and the needy would praise his name (or him) for what he would do for them.
For God to “arise” would mean for him to rise as from a seated position in order to take action. The enemies had reproached the Most High, providing ample reason for initiating his legal case against them. All day or continually, these “senseless ones” had made God the object of their reproach when taunting his people. For him to remember the reproach would signify his turning his attention to those who showed no regard for him and executing his judgment against them.
It was only right that the adversaries face a day of reckoning. Therefore, the psalmist asked that God not forget their “voice,” or the blasphemous expressions they had made, and their “uproar” (probably including hateful shouts) or “pride” (LXX) that continually mounted up from them.
Notes:
In verse 2, the Hebrew word for “tribe” (shévet) can, depending upon the context, mean “rod.” This explains why “rod” (rhábdos) is the rendering in the Septuagint.
The extant text of verse 3 in the Septuagint differs considerably from the Masoretic Text. “Raise your hands against their arrogant deeds to completion inasmuch as the enemy acted wickedly in your holy places.” The term for “arrogant deeds” is the plural of hyperephanía, meaning “arrogance” or “pride.” There is a possibility that the words rendered “in your holy places” could mean “among your holy ones.”
The extant Septuagint text for verse 4 departs considerably from the Masoretic Text. “Those hating you have boasted in the midst of your festival. They have set up their signs as signs, and they did not know” or they failed to recognize the seriousness of their defiling actions in God’s holy place.
In verse 18, fourth-century Codex Vaticanus reads, “Remember this your creation.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Psalm 75, specifically called a “song,” may have been sung to a melody known as “Do Not Destroy.” As there is uncertainty about this, a number of translations have chosen to transliterate the Hebrew expression — “al tashheth” (Tanakh) and “Al-tashheth” (Margolis).
This psalm is attributed to Asaph. Its contents are of a general nature, and the composer could have been the prominent Levite musician during David’s reign. (1 Chronicles 6:31, 39 [6:16, 24]; 25:1, 6) In the case of other psalms attributed to Asaph, however, the contents clearly point to a time much later than David. Therefore, a descendant of the family of Asaph may have been the composer.
The psalmist’s people had, as the context suggests, confidently looked to be delivered from a threatening situation. This gave rise to the expressions of thanks and an acknowledgment that God’s “name is near.” God himself, the bearer of the name, had not distanced himself but was near, ready to act. The Septuagint represents the psalmist as saying, “We call upon your name.” Such calling would signify appealing to God for his aid. Upon having experienced divine intervention, the psalmist’s people would tell others about God’s wondrous deeds.
Starting with verse 2(3), the psalmist appears to represent God as speaking. In his appointed time, he would judge equitably.
When the earth or land and its inhabitants “melt” or come to be in an unstable state, God steadies its “pillars.” This may be understood to mean that the end of any upheaval is being attributed to God. Possibly a figurative application is warranted. Moral corruption creates instability, and the removal of corruption puts human society on a firm basis as if steadied by pillars. (See the Notes section concerning selah.)
Before the execution of divine justice, arrogant boasters (“lawless ones,” LXX) who acted as if they had no need for God are admonished to stop boasting. Wicked or lawless persons (“sinners,” LXX) are told to stop lifting up their “horn” or exalting themselves on the basis of their power.
Those speaking with an “arrogant neck” would be persons who stubbornly defied God’s ways. According to the Septuagint, they “speak unrighteousness against God.” Such ones were directed to stop highly exalting their “horn” or might.
True exaltation does not come from some quarter of the land — from the east, the west, or the wilderness (the arid region in the south of the land). It comes from God. He renders judgment, abasing and elevating according to the ultimate standard of justice. (See the Notes section regarding verse 6[7].)
All the wicked of the land would be forced to drink from the cup in YHWH’s hand. That cup is depicted as containing wine that is foaming or in ferment. The reference to a “full mixture” suggests the addition of herbs and spices to intensify the potency. The drink is an expression of God’s anger, and the wicked (“sinners,” LXX) will be forced to “drink” every drop of it, even the dregs.
The psalmist’s mention of declaring or telling does not have an object. Based on the context, God’s activity is what he determined to make known for all time to come. He would also sing praises to the “God of Jacob,” or the God of his people Israel.
Again representing God as the speaker, the psalmist declared, “And I will cut off [“break,” LXX) all the horns of the wicked (“sinners,” LXX), and the horns of the upright will be exalted.” While the power of the wicked would be crushed, the upright would have the ascendancy, with their power being exalted.
Notes:
There is uncertainty about the significance of the Hebrew expression selah found at the end of verse 3(4). The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
In verse 6(7), no mention is made of the north. This may not have any particular significance. There is a possibility, however, that the omission does convey a meaning. In Psalm 48:2(3), YHWH’s residence, in a representative sense, is assigned a northern location, and so from there exaltation would come. On the other hand, invading armies often entered the land from the north and it was regarded as a region of darkness. Therefore, from the standpoint of a geographical location, the north would not have been thought of as a place from which exaltation could possibly come.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The words “with stringed instruments” could indicate that only strings (and no wind and percussion instruments) were to accompany the singing. The Septuagint, however, does not include this point but has the words en hymnois (“among hymns”).
Psalm 76, which is specifically called a “song,” is attributed to Asaph. This likely means that the composer was a descendant of the family of the prominent Levite musician during David’s reign.
According to the superscription in the Septuagint, Psalm 76(5) pertains to the Assyrians. This would have been during Hezekiah’s reign when YHWH’s angel struck down 185,000 of the Assyrian host.
The acts of deliverance proved to be the basis for God’s being known in Judah and his name being great in Israel. In view of the reputation linked to the name, God himself would be recognized as great.
The ark of the covenant, the symbol of the divine presence, was in the temple at Jerusalem or Zion, the ancient Salem. Therefore, the psalmist referred to Salem as God’s booth and Zion as his dwelling place. In the Septuagint, “Salem” is rendered “peace” (according to its meaning), and the verse reads, “And his place has come to be in peace, and his dwelling place in Zion.”
There, in the vicinity of Zion, God broke the flaming arrows of the bow (“the power of the bows,” LXX), the shield (“weaponry,” LXX), the sword, and war. In the case of the Assyrians, the loss of 185,000 of their warriors made their weapons useless.
As if surrounded by light, God reveals himself to be majestic through his acts of deliverance. According to the Masoretic Text, he is more majestic “than the mountains of prey.” This could mean mountainous areas where game animals were abundant, or the expression could refer to aggressive kingdoms that preyed on other nations. The Septuagint reads, “You shine wondrously from the eternal mountains.”
The “strong of heart” or the courageous warriors, instead of being able to seize booty, were themselves plundered. According to the Septuagint, those “senseless of heart” or those lacking in understanding “were troubled.” The reference to those sleeping appears to refer to the slain warriors. “All the men of war” (“wealth,” according to another meaning of the Hebrew word) could not “find” their hands to fight. This either refers to their helpless state prior to falling asleep in death or the helpless state to which they were brought down in death. The Septuagint represents those sleeping as being all the men of “wealth” who would find nothing in their hands.
God’s “rebuke” denotes his action against the enemy forces. As a result of the rebuke of the “God of Jacob” or Israel, horse and rider fell asleep in death.
God inspires fear or awe. The implied answer to the psalmist’s question about who would be able to stand before God is that no one could do so in the time of his anger.
From heaven or his place of dwelling, God expressed his judgment. The “earth” or the people inhabiting the land were then struck with fear and rendered silent.
This is the only way they could respond to God’s rising as from a seated position to execute judgment, saving or rescuing the meek, humble, or oppressed of the land from those determined to bring about their ruin.
Man’s wrath brings praise to God. This is because he uses the opportunity to reveal his matchless power against those whose rage is directed against his people. The Most High girds himself with the “residue of wrath.” This may mean that he makes use of the remaining portion of man’s wrath to glorify himself, as if girding himself with it. The Septuagint conveys an entirely different meaning, “For the thought of man will acknowledge [or, thank] you, and [the] residue of thought will observe a festival to you.” This rendering suggests that, based on divine action, people would be moved to thank God and to celebrate.
The Israelites are directed to make vows and to pay or fulfill their vows to YHWH their God. In times of grave danger, people would often make vows or solemn promises to present certain offerings upon experiencing deliverance. Those “all around him [God]” could refer to people other than the Israelites. They could be neighboring nations who would be all around God’s representative place of dwelling and, in this sense, all around the Most High. Their “gifts” may denote either tribute or gift offerings (sacrifices). It appears that the bringing of “gifts” would be prompted by a recognition that YHWH is to be feared. All who would come to know about his power, as revealed in his activity, would rightly come to be in fear.
The “spirit of rulers” may denote the “life force of rulers.” God’s cutting off or taking away their spirit could, therefore, signify depriving them of life. As far as the kings of the earth are concerned, God is the one who fills them with fear.
Notes:
“Selah” appears at the end of verse 3(4) and 9(10). There is uncertainty about the meaning of this expression. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
Regarding the divine name (YHWH), see Psalm 1.
In the concluding verse, the term “spirit” (Hebrew, rúach; Greek, pneúma) may mean “disposition,” and translators have chosen various meanings for what God does to the “spirit of rulers.” including “he humbles proud princes” (GNT, Second Edition), “checks the pride of princes” (NAB), den Fürsten den Mut nimmt (takes away the courage of princes) (Luther, 1975 revised edition)
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The musician Jeduthun may have been the same person as the Levite Ethan. (Compare 1 Chronicles 15:17, 19 with 1 Chronicles 16:39-42 and 25:1.) Jeduthun, the contemporary of David and Asaph, does not appear to have been involved in composing the words of this psalm, for it is more specifically linked to Asaph. Possibly the reference in the superscription may be understood to mean “according to the style of Jeduthun.” The nature of the distress reflected in Psalm 77 does not appear to relate to the time David reigned. So the ascription to Asaph may be understood as applying to a later descendant or member of the house of Asaph.
Both personally and as a member of the nation of Israel, the psalmist found himself in extremely difficult circumstances. He cried out to God, wanting his voice to be heard or to gain a favorable response. (See the Notes section for additional comments on verse 1[2].)
In the “day” or time of his distress, he sought the Lord. When praying at night, he would stretch out his hand (“hands,” LXX) like a suppliant. With such intensity did the psalmist implore the Most High, that he kept his hand outstretched without wearying. Still, the trouble he faced weighed so heavily upon him that his “soul” or he himself “refused” to be consoled. He found no comfort. (For comments about the Septuagint rendering, see the Notes section regarding verse 2[3].)
Whenever he would “remember” God or his thoughts would be focused on him, the psalmist would groan. Possibly his groaning or sighing stemmed from seeing no evidence that needed aid was at hand. In the extant text of the Septuagint, the psalmist’s remembering God is presented as having had a positive effect on him. “I remembered God and rejoiced.” As he mused or pondered about God, his “spirit” would “faint.” This suggests that he found himself in a weak and discouraged state, likely feeling that relief would not be coming soon. Then, too, he would not have understood why God permitted him to suffer so much.
When referring to God as keeping his eyelids open, the psalmist likely meant that he could not sleep on account of the distressing situation he faced. The Septuagint rendering in Rahlfs’ printed text represents the psalmist’s eyes as being occupied with the watches of the night, suggesting that he remained awake and aware of every watch that passed. Instead of “eyes,” fourth-century Codex Vaticanus and Codex Sinaiticus read “enemies,” with all his enemies being portrayed as setting a watch or guard against the psalmist. He found himself in a troubled state, seemingly in such perplexity or agitation that he could not speak or was unable to express himself.
The psalmist thought about the “days of old,” the “years” of the ancient past. These former times would have been when the Most High liberated his people from affliction.
According to the Masoretic Text, the psalmist remembered his “music,” but the Septuagint refers to him as meditating. The Hebrew could be understood to mean that he would recall earlier times when he praised God with music during the night. In the Tanakh (JPS, 1985 edition), the reference to “music” is interpretively translated in a negative sense, “I recall at night their jibes at me.” Some translations, like the Septuagint, do not include the reference to music in verse 6(7). “The years long past I remember. In the night I meditate in my heart; I ponder and my spirit broods.” (NAB) “Each night my mind is flooded with questions.” (CEV)
As a consequence of the musing of his “heart” (the reflections of his deep inner self) and the searching with his “spirit” or his mind, the psalmist was plagued with troubling questions. Would the Lord’s rejection continue for all time to come and his favorable attention never again be granted? Had his steadfast love, compassionate concern, or “mercy” (LXX) perpetually ceased and his “promise” (literally, “word” or “saying,” probably signifying his promise to aid his people) come to an end from “generation to generation” or permanently? Had God forgotten to be gracious? In anger, had he closed off his compassion?
It appeared to the psalmist that there had been a change respecting the “right hand of the Most High.” Unlike past times, the Almighty was not using his power to aid and protect his people. This troubling thought seems to have pained the psalmist. (For additional comments on verse 10[11], see the Notes section.)
At this point, the psalmist’s reflection shifted to God’s past dealings. He determined to recall the deeds of Yah (the abbreviated form of YHWH), his wonders from of old. The psalmist’s objective appears to have been to strengthen his wavering faith. A consideration of past deliverances would have served to remind him of YHWH’s loving care and stopped him from brooding about the then-existing distress. He then basically repeated the thought that he would make God’s work and his dealings the object of his meditation or reflection.
The reference to God’s way being “in holiness” may be understood to mean that all of God’s dealings are right, reflecting the ultimate standard in purity or faultlessness. The Hebrew could also mean that God’s way is in the “holy place,” possibly signifying that the sanctuary is the place for learning about God’s way. (Compare Psalm 73:16, 17.) “Who is a great god like [our] God?” asked the psalmist. The implied answer is, YHWH is without equal.
He alone worked wonders, giving rise to astonishment in the case of all who witnessed or heard about his saving acts. Among non-Israelite peoples he revealed his might.
With his “arm” or power, God redeemed his people, the “sons” of Jacob and Joseph, liberating them from enslavement in Egypt. It may be because of Joseph’s role in preserving the offspring of Jacob alive during the time of famine and also afterward that the psalmist referred to them as “sons” of Joseph. (Compare Genesis 47:12; 50:20.)
The reference to the waters seeing God and being in “anguish” or “afraid” (LXX) evidently is to be understood as relating to the parting of the Red Sea. At that time, the “deep,” the “abyss” (LXX), or the sea “trembled,” splitting open as if overcome with fright.
The psalmist next described a storm—drenching rain, thunder (literally, “clouds gave forth a voice”) and lightning. God’s “arrows went forth” or lightning flashed all around. Whether the psalmist regarded the phenomena as accompanying the dividing of the Red Sea or alluded to the later event at Mount Sinai is not specifically apparent from the context. The mention of the trembling and shaking of the earth or land in verse 18(19) appears to fit the fear-inspiring manifestation of divine power at Sinai when a thick dark cloud descended upon the mountain. The whole mountain began to shake violently, and the Israelites heard loud thunder and saw repeated lightning flashes. (Exodus 19:16-18)
In the psalm, the “sound” of God’s thunder is either to be understood as being in the whirlwind or as sounding like the whirling of many wheels. Both meanings are found in translations. “Your thunder was heard in the whirlwind.” (NIV) “The crash of your thunder was in the whirlwind.” (NRSV) “Your thunder rumbled like wheels.” (Tanakh [JPS, 1985 edition]) “Your thunder roared like chariot wheels.” (CEV) God’s lightning lit up the land, and the “earth” or land trembled and shook. (See the Notes section for additional comments on verse 18[19].)
It appears that the psalmist portrayed what happened in connection with the Red Sea as if God had walked through it, causing it to part. Yet no evidence of any trace of his passing through could be seen and so his footprints did not come to be “known.”
God led his people like a flock through the wilderness, caring for them. He did so “by the hand of Moses and Aaron,” using them as his agents in dealing with the Israelites.
Notes:
In verse 1(2), translators have rendered the Hebrew either as meaning that God did hear the psalmist’s cry, that he implored God to hear him, or that he cried out with the confidence that God would hear him. “I cry to God in distress, I cry to God and he hears me.” (NJB) “I pray to you, Lord God, and I beg you to listen.” (CEV) “My voice rises to God, and I will cry aloud; my voice rises to God, and He will hear me.” (NASB) “I cry aloud to God, aloud to God, and he will hear me.” (ESV, HCSB) The Septuagint reads, “With my voice I cried to the Lord, with my voice to God, and he heeded me.”
The extant text of verse 2(3) in the Septuagint does not include the expression about the hand being stretched out and not growing numb or wearying but reads, “In the day of my distress, I sought God, with my hands before him at night, and I was not deceived.” These words indicate that the psalmist was not disappointed, for his prayer was heard and answered.
Verses 3(4), 9(10), and 15(16) end with the expression “selah,” a transliterated Hebrew term the meaning of which is uncertain. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
In verse 8(9), the Septuagint reads, “Or will he cut off his mercy totally [literally, to the end] from generation to generation?” This differs from the Masoretic Text in not mentioning the “word” or “saying.”
There is some uncertainty about the exact significance of the Hebrew text of verse 10(11). This accounts for differences in renderings, including the addition of interpretive elements. “And I said, ‘It is my fault that the right hand of the Most High has changed.’” (Tanakh) “And I said, ‘This is what wounds me, the right hand of the Most High has lost its strength.’” (NJB) “I conclude: ‘My sorrow is this, the right hand of the Most High has left us.’” (NAB) “And I say, ‘It is my grief that the right hand of the Most High has changed.” (NRSV) “Then I said, ‘God Most High, what hurts me most is that you no longer help us with your mighty arm.’” (CEV) The extant text of the Septuagint reads, “And I said, ‘Now I have begun; this [is] the change of the Most High’s right hand.’”
In verse 18(19), the Masoretic Text does not have a verb associated with “thunder.” The Hebrew word galgál may be defined as “wheel,” “whirl,” or “whirlwind.” The different meanings of the Hebrew term and the absence of a verb account for the variation in the renderings of translators. In the Septuagint, there also is no verb. It reads, “The sound of your thunder in the wheel.”
Regarding the divine name (YHWH), see Psalm 1.
This composition is called a “maskil,” the significance of this transliterated Hebrew expression being unknown. In the Septuagint, the corresponding term is synéseos, meaning “of understanding” or “of intelligence.”
Psalm 78 is ascribed to Asaph. The contents are not of a nature that would rule out identifying him as the prominent Levite musician during David’s reign, especially since the psalm concludes with a reference to his rule. (1 Chronicles 6:31, 39; 25:1, 6) In the case of other psalms attributed to Asaph, however, the contents clearly point to a time much later than David. Therefore, a descendant of the family of Asaph may have been the composer. (See the Notes section regarding verse 10.)
78:1-8
The psalmist called upon his people to “give ear” or to pay attention to his “law” and to incline their ear to the word of his mouth. In this case, “law” refers to his authoritative teaching presented in Psalm 78. This teaching had the force of law and should have prompted all who paid attention to act in harmony therewith.
A “proverbial saying” or “parable” is a likeness or a comparison. “Riddles” are obscure sayings, requiring diligent effort from those desiring to know their meaning. The riddles the psalmist purposed to utter originated from ancient times. They involved matters about which the psalmist’s contemporaries had heard and of which they had knowledge, for their “fathers” had told them concerning these things. His objective appears to have been that his contemporaries reflect on past history and choose to walk in harmony with God’s ways. The history served as a likeness or parable that provided insight respecting the then-existing circumstances, and the historical events were like riddles, for they required careful thought in order to grasp the lessons of the past and to profit from them.
The psalmist and his contemporaries determined not to hide or keep secret from their children (from the “sons of their fathers” or the offspring of their ancestors) what their “fathers” had shared with them. To the new generation, they would tell about the “praises of YHWH” (his deeds that occasioned praise), his might or the impressive manifestations of his power, and his wondrous dealings, which would include his saving acts.
Jacob, as the forefather of the nation, represents Israel as a whole. The testimony that YHWH established “in Jacob” is the law he gave to the people through Moses. In the provisions of the law, the Most High revealed himself to be a loving, compassionate and just God and set forth what he required from the Israelites. When the law was given, the fathers were commanded to teach it to their children, and this was to be done from generation to generation. (Deuteronomy 4:9; 6:7; 11:19) In this way, the next generation would come to know God’s law and could then transmit it to their offspring.
On the basis of the teaching received, the generations to come were to place their hope or confidence in God, not forget his marvelous deeds for his people, and obey his commands. They should take to heart the lessons from past history, not acting like their faithless “fathers” or ancestors who proved to be “stubborn and rebellious [crooked and causing bitterness, LXX],” not submitting humbly to God’s guidance and, instead, rebelliously resisting to conduct themselves according to his upright ways. Those of that wayward and defiant generation had not firmly fixed their “heart” in loyal obedience to and love for YHWH. In their inmost self, they were not devoted to him. Their “spirit,” disposition, or inclination proved to be untrustworthy or unfaithful to God, not motivating them to do his will.
78:9-12
Ephraim was the dominant northern tribe, and the expression “sons of Ephraim” refers to the members of the tribe. The Ephraimites were well-equipped to share in warfare, able to shoot with their bows. Their “turning” or “turning back” in the “day of battle” is commonly understood to mean that they retreated. The time of such a retreat and the reasons for it, however, cannot be determined from the context.
There is a possibility that the Hebrew word for “turn,” “turn around,” or “change” (haphák) could denote a turning away from participating in the battle, as when the Ephraimites did not drive out the Canaanites living in Gezer. (Joshua 16:10; Judges 1:29) Many decades later, Jephthah asked for their assistance in fighting against the Ammonites, but they refused to do so. Afterward, the Ephraimites threatened him for not having summoned them when he crossed the Jordan to engage in military action, and they assembled their forces to fight against him. On that occasion, they suffered humiliating defeat. (Judges 12:1-4)
As members of the dominant northern tribe, the Ephraimites did not keep, or live in harmony with, YHWH’s covenant that was concluded with Israel at Mount Sinai. They refused to “walk” or conduct themselves according to his law.
Ephraim “forgot” or ignored God’s dealings with his people and the wondrous works he had shown them. He delivered them from enslavement in Egypt, sustained them in the wilderness, and enabled them to take possession of the land of Canaan.
Their “fathers” or ancestors witnessed God’s activity in Egypt. The ten devastating plagues that led to their liberation proved to be the impressive “marvels” he did before them.
Zoan (Tanes or Tanis, LXX), located in the northeastern part of the Nile Delta, was one of the oldest Egyptian cities. (Numbers 13:22) In verse 12 of this psalm, “field of Zoan” parallels Egypt and so appears to designate the entire country.
78:13-41
God parted the sea (the Red Sea), making it possible for the Israelites to cross to the other side. On both sides of the passage he had opened up, he made the waters stand “like a heap,” a congealed mass, wall, or dam. (Regarding the Septuagint rendering, see the Notes section for verse 13.)
During the day, YHWH led his people with a column of cloud and “all the night with a light of fire” (a luminous or fiery column). While they wandered in the wilderness, he, on two occasions, “split rocks,” providing abundant water for the people and their flocks and herds. (Exodus 17:6; Numbers 20:11) Each time, the water gushed from the opened crag and flowed down like rivers.
Despite the Most High’s supplying what they needed, the Israelites added to their sin against him and rebelled (“embittered him,” LXX) in the barren desert, repeatedly murmuring and complaining. In their hearts or their inmost selves, they tested God, implying that he could not care for them and that he would let them die. (Compare Exodus 16:2, 3.)
Faithlessly, they tested him when demanding food for their “soul” or to satisfy their appetite. Their demand was coupled with doubt, as they spoke against God, raising the question as to whether he could spread a table before them in the wilderness.
The psalmist depicted the Israelites as concluding that, although the Most High had provided an abundant supply of water for them from a crag when it was struck, he could not just as easily give food to them. He heard their faithless grumbling, and it angered him. Fire blazed against “Jacob” or the people of Israel, and divine anger mounted up against them. Lightning may have started the fire to which the psalmist referred. According to Numbers 11:1, subsequent to the complaining of the Israelites, fire consumed some of the outer portions of their camp.
The people were punished for their lack of faith in God and failure to trust in his power to save them. They did not believe that he could and would fully care for all their needs.
YHWH is portrayed as giving the command for the heavens to open the doors and then for the manna, “the grain of heaven,” to descend like rain as food for the Israelites. The reference to the manna as “bread of mighty ones” or “bread of angels” (LXX) may be understood to mean that it was provided through angels or came from a heavenly source, being the “grain of heaven.” What God provided was no meager supply of food but an abundant amount, sufficient to sustain the Israelites.
By means of a strong east wind and also a south wind, he caused birds as plentiful as the “sand of the seas” to descend upon the camp of the Israelites. In this manner, meat rained upon them like dust. The birds (quail) fell in the midst of the camp and all around their tents. The Israelites then ate meat until they were filled, for God had given them what they craved. According to the account in Numbers 11:4-6, the Israelites had earlier joined in complaining with the foreigners in their midst, expressing dissatisfaction about the manna and wanting meat.
Upon receiving the abundant supply of meat, the people gave way to insatiable greed. Before the supply ran out (while still “in their mouths”), they became the objects of God’s anger. He struck down Israel’s stout men and laid low their young men. (Compare Numbers 11:31-34)
Despite all that they had experienced, the Israelites continued to sin, persisting in their faithless grumbling. Even though they had seen his wondrous deeds, they refused to believe in his loving care and concern for them.
The faithless generation did not get to enter the Promised Land. They perished in the wilderness, their life vanishing like an exhaled breath or in emptiness. As persons who merited divine disfavor, they had the years of their life end in terror or, according to the Septuagint, “with haste” or quickly.
Upon experiencing punishment for their sins and witnessing the divine judgment of death befalling many in their midst, the Israelites would “inquire” after or search for God, turn back to him, and look for him, seeking his favor. They would remember that he was their “Rock” (“helper,” LXX), the one who was like a place of safety in mountainous terrain, and that the Most High was their redeemer who could deliver them from all perils.
This change on their part, however, was but temporary and no real transformation of their deep inner selves. Their turning to God was a mere expression of the lips. With their mouths, they tried to persuade him about their changed course. They did not truly love him and desire to do his will. “With their tongue, they lied to him.”
Their “heart” or inmost self was not loyally attached to God. They were not steadfast or firmly fixed in their devotion to him, and so could not be relied upon. The Septuagint refers to their heart as not being “upright” with him. The Israelites failed to live in harmony with the covenant that had been concluded with them at Mount Sinai and so revealed themselves to be untrue to it.
Despite their waywardness, YHWH showed compassion for the Israelites, forgiving their iniquity (“sins,” LXX) and not destroying them. Often he would restrain his anger, not rousing against them his anger to the full as they would have merited. He remembered or took into consideration that they were but flesh, mere mortals.
The Hebrew word rúach can mean either “spirit” or “wind.” If the reference is to “wind,” the thought would be that the life of the Israelites was brief, comparable to a wind that blows by but then does not return. In case the meaning is “spirit” or life force, the focus would be on mortality. Once the spirit or life force goes out and a person ceases to breathe, it does not return.
“How often” the Israelites rebelled against (“embittered,” LXX) God and “pained [angered, LXX] him in the desert!” They defied the divinely granted authority of Moses and Aaron, refused to heed God’s commands, and repeatedly gave in to faithless grumbling. Their rebellious course grieved the Most High, as it revealed a total lack of appreciation for all that he had done for them.
Time and again they tested God, questioning his ability to furnish them with the essentials for life. This improper testing or challenging of the “Holy One of Israel” to act “distressed” (tawáh) him, as it ignored his having always made provision for their needs. (See the Notes section for additional comments on verse 41.)
78:42-51
They failed to call to mind his power (literally, “hand”), which he revealed the “day” or at the time they were redeemed from the foe or set free from Egyptian enslavement, and the astonishing events associated with this deliverance. The “signs” he set in Egypt were the ten devastating plagues. As earlier in this psalm, “field of Zoan” parallels Egypt.
God turned the rivers of Egypt, which included the Nile, into blood. The water came to have the appearance of blood, and the Egyptians were unable to drink from their streams. This calamity proved to be the first plague to come upon the entire land of Egypt. (Exodus 7:15-24)
There is uncertainty about which pest the Most High sent among the Egyptians to “consume” them. In the Septuagint, the Hebrew word ‘aróv is rendered kynómuia, meaning “dog fly.” The fourth plague that befell the Egyptians is commonly understood to have been swarms of flies and, more specifically, horseflies. With horseflies everywhere, the Egyptians would not have been able to escape having female horseflies repeatedly bite them and suck their blood. If swarms of horseflies did indeed plague them with their painful bites, it could truly be said that the Egyptians were “consumed” or “devoured.” (Exodus 8:21-24)
The second plague involved huge numbers of frogs. These creatures got into the houses, the ovens, and the kneading troughs, making them an ever-present nuisance when the Egyptians conducted their daily affairs. Coupled with their incessant, loud croaking, the frogs would have proved to be ruinous to the Egyptians. (Exodus 8:2-6)
Verse 46 refers to the plague of locusts, the eighth plague, which resulted in destruction to all the crops that had not been ruined by the preceding plague of hail. (Exodus 10:4-6; 13-15) The psalmist spoke of God as giving the crops of the Egyptians to the chasíl, a word not found in the Exodus account and the meaning of which is uncertain. Lexicographers have suggested that chasíl denotes a particular stage in the life cycle of the locust or that the term designates the “cockroach.” In the Septuagint, the Hebrew term is rendered erysíbe, which has been defined as “rust,” “blight,” or “mildew.” The parallel expression in verse 46 does mention the “locust,” providing a basis for considering the Hebrew word chasíl to be associated with that insect. It was to the locust that God gave the “toil” of the Egyptians or the fruit of their labor.
With hail, God destroyed the vines, which would have ruined the grape harvest. According to Exodus 9:25, the hail shattered trees. The psalmist made specific mention of the sycamore (shiqmáh). This likely is Ficus sycomorus, the sycamore fig or fig-mulberry tree. It bears figs of smaller size than the common fig tree. Fig-mulberry trees were extensively cultivated in ancient Egypt. The Hebrew term designating the agent that destroyed the sycamore trees is chanamál. In the Septuagint, this word is rendered “frost” (páchne), which is also the term found in numerous modern translations. Another suggested meaning for the Hebrew word chanamál is “devastating flood.”
To the hail, God gave the livestock of the Egyptians. Accompanied by lightning and thunder, the severe hailstorm killed animals and humans that were not sheltered. The Hebrew word for “flame” (résheph) and the rendering “fire” (pyr) in the Septuagint likely refer to lightning. A number of translations make this significance explicit. “He [God] killed their cattle with hail and their flocks with lightning.” (GNT, Second Edition) “Then he killed their cattle with hail and their other animals with lightning.” (CEV) “He abandoned their cattle to the hail, their livestock to bolts of lightning.” (NLT)
By means of the destructive plagues, the Almighty directed anger, wrath, indignation, and distress against the Egyptians. The expression “bands of angels of evil” could denote that angels were involved in bringing the evils or calamities. There is a possibility, however, that “angels” is to be understood as meaning messengers, and that either the plagues or “wrath,” “indignation,” and “distress” are represented as the messengers of evil.
The various possibilities are reflected in the renderings of modern translations. “God was so angry and furious that he went into a rage and caused them great trouble by sending swarms of destroying angels.” (CEV) “He loosed on them his fierce anger — all his fury, rage, and hostility. He dispatched against them a band of destroying angels.” (NLT) “He sent them His burning anger and trouble. He sent a group of angels to bring trouble and sorrow to them.” (NLB) “He loosed against them the full heat of his anger, fury, rage and destruction, a detachment of destroying angels.” (NJB) “He inflicted His burning anger upon them, wrath, indignation, trouble, a band of deadly messengers.” (Tanakh [JPS, 1985 edition]) “He sent His burning anger against them: fury, indignation, and calamity — a band of deadly messengers.” (HCSB) “He caused them great distress by pouring out his anger and fierce rage, which came as messengers of death.” (GNT, Second Edition)
Unobstructed, God’s anger blazed against the Egyptians. The psalmist describes the circumstance as being comparable to God’s clearing a path for his anger to travel without any impediment. “Their soul” could refer both to the life of the Egyptians and their animals. Hail killed humans and animals during the course of the seventh plague, and livestock died from pestilence (the fifth plague). Finally, the tenth plague brought death to Egypt’s firstborn. The Septuagint limits the concluding part of verse 50 to the fate of the cattle.
Some modern translations have also been more explicit in their renderings. “He cleared a path for his anger; he did not spare them from death; he delivered their beasts to the plague.” (NAB) “He turned his anger against them; he did not spare the Egyptians’ lives but handed them over to the plague.” (NLT) “He gave free course to his anger. He did not exempt their own selves from death, delivering up their lives to the plague.” (NJB) Translations that restrict the meaning to the Egyptians associate the “plague” with the death of the firstborn in the next verse.
The psalmist referred to Egypt’s firstborn whom YHWH struck down as the “beginning [firstfruits, LXX] of vigor [labor, LXX] in the tents of Ham.” According to Genesis 10:6, the Egyptians were descendants of Ham, and the firstborn son was regarded as the beginning or firstfruits of a man’s reproductive power. (Compare Genesis 49:3.)
78:52-72
As a shepherd, God led the Israelites like a flock out of Egypt. He guided and cared for them on the way in the wilderness.
Under his protective care, the Israelites were safe and had no reason to be afraid. He led them “in safety” or “in hope” (LXX). The Septuagint reading “in hope” suggests a positive outcome. After their departure from Egypt, their enemies — Pharaoh and his host — were destroyed when the Red Sea overwhelmed them.
After the Israelites had wandered in the wilderness for about forty years, God brought them to the Promised Land. He was the rightful owner of this land. Therefore, it was “holy” (the “border” or “territory of holiness”). Probably because the land included mountainous regions, the psalmist referred to it as the “mountain.” With his “right hand” or his great might, God acquired this “mountain” for the Israelites, enabling them to take possession of the land.
The psalmist gave God the credit for driving out the nations from the land, casting the measuring lines to determine the size of the hereditary possessions, and settling the tribes in their respective territories.
The Israelites, though, did not continue to appreciate all that the Almighty had done for them. By acting as if he had no concern for them and as if they had no accountability to him, they tested him. They “rebelled” against or “embittered” (LXX) God the Most High, defiantly disregarding his commands. The Israelites did not observe his “testimonies” or the commands set forth in his law.
Like their forefathers, they turned away from him and conducted themselves in a treacherous or faithless manner. The psalmist referred to them as being twisted like a “deceitful” or “treacherous bow.” Regardless of an archer’s skill, an arrow shot from such a bow could not be depended upon to hit the target.
With their “high places” or elevated sites where they carried on idolatry, the Israelites angered YHWH. He alone was deserving of worship, but they incited him to jealousy with their images or representations of nonexistent deities, prostrating themselves before them.
God “heard” their idolatrous expressions, and what he heard aroused his wrath. Therefore, he completely rejected Israel, withdrawing his favor and protection.
At Shiloh, in the territory of Ephraim, the ark of the covenant was located in the Most Holy of the sacred tent. Because the ark was the symbol of God’s presence, the psalmist spoke of the tent at Shiloh as the place where the Most High “dwelt among men.” When Hophni and Phinehas, the sons of high priest Eli, took the ark into the Israelite camp during a military conflict with the Philistines, the Israelites suffered defeat, and the Philistines captured the ark. (1 Samuel 4:2-11) At that time, God is represented as having forsaken his dwelling at Shiloh. Even after the Philistines returned the ark, it was never again brought back to the Ephraimite city.
God delivered his strength, the symbol of his might or royal presence — the ark — into captivity, letting it fall into the hand of the enemy Philistines. Because it represented his glorious presence, the ark was also his “beauty” or “glory.”
The Most High handed the Israelites over to the “sword” of their enemies, with many of them perishing in battle. He was infuriated with his “heritage” or his chosen people on account of their waywardness.
“Fire devoured the young men” among the Israelites, indicating that they perished in the fire of warfare. With the resultant reduction in the marriageable population, the virgins were not praised in wedding songs. According to the Septuagint, the virgins were not bewailed.
During the military campaign, the priests were slain with the sword. At the time Hophni and Phinehas were guarding the ark, the Philistines killed them. (1 Samuel 4:11) Their widows did not weep. The wife of Phinehas, upon hearing the news about the capture of the ark and the deaths of her husband and her father-in-law Eli, gave birth prematurely and died. (1 Samuel 4:19-22) For any other priestly widows, the shock must have been so great that they could not give way to mourning.
Then, when the prophet Samuel began to administer affairs in Israel, the Almighty came to the aid of his people. As if he had been asleep, he roused himself to take action against their enemies. The psalmist also compared the awakening to a warrior’s ceasing to be under the influence of wine, no longer shouting as when in an intoxicated state.
God struck down “his adversaries” or the enemies of his people when they turned backward to flee, granting the victory to the Israelites. By means of the humiliating defeat, he put the foe into a state of lasting shame.
For his representative place of dwelling, he rejected the “tent of Joseph” and did not choose the “tribe of Ephraim” or its territory. Instead, he chose the tribe of Judah, constituting Mount Zion as the location that he loved. It was to Mount Zion that the ark was transferred during the reign of King David.
The psalmist portrayed the sanctuary on Mount Zion as highly exalted and permanent, referring to God’s building this sanctuary like the “high heavens” and like the earth that he founded to exist for limitless time. The Septuagint rendering for “heights” or “high heavens” is “unicorns” and seemingly arose from a misreading of the Hebrew text.
The Almighty chose his servant David to be king, selecting him while he was caring for sheep, including nursing ewes. From serving as a shepherd of sheep, David was appointed to shepherd the Israelites, God’s “people Jacob.” As their royal shepherd, David had the responsibility of looking after the interests of God’s “heritage,” or the people whom the Almighty claimed as his own, and defending them.
With an upright heart or with his inmost self being focused on doing what is right, David discharged his duty toward the people as a caring shepherd. He used his “hands” or power and authority skillfully in providing exemplary leadership for them.
Notes:
In the years after the reigns of David and Solomon, “Ephraim” did not make a commendable record. After the ten tribes revolted against the royal house of David and established an independent monarchy, the first king, Jeroboam of the tribe of Ephraim, established two centers for the veneration of golden calves. (1 Kings 12:20-33) This form of idolatry continued to exist throughout the history of the ten-tribe kingdom. With the exception of a remnant in Israel, the people failed to heed God’s law. If Psalm 78:10 is to be understood as including these later developments, this would mean that Asaph, the contemporary of David, could not have been the composer of this psalm.
In verse 13, the Septuagint refers to the waters as standing like a “wineskin” or a “bag” (askós.) The translator appears to have understood the Hebrew to be no’d (“skin,” “skin bottle,” or “bag”) and not ned (“heap” or “dam”).
There is a measure of uncertainty about the meaning of the Hebrew word tawáh (in verse 41). Definitions found in lexicons include “to vex,” “to pain,” “to wound,” “to distress,” and “to hurt.” There is a possibility that the Hebrew word could have the sense of “limit” or “restrict,” the meaning would then be that the Israelites, by their faithless words and actions, set a limit on YHWH’s power. A few translations do render the Hebrew word as “limit.” “Yes, again and again they tempted God, and limited the Holy One of Israel.” (NKJV) “Yes, they turned back and tempted God, and limited the Holy One of Israel.” (Webster) The Septuagint rendering is paroxyno, meaning “to provoke” or “to irritate.”
In verses 44 through 51, the poetic description of the plagues does not follow the sequential order found in Exodus. Although a few additional aspects are introduced, not all ten plagues are enumerated. This is understandable, as poetry differs considerably from narrative style.
Regarding the divine name (YHWH), see Psalm 1.
This psalm is ascribed to Asaph. Its contents suggest that the composer may have been a descendant of the prominent Levite musician during King David’s reign. The events portrayed in Psalm 79 appear to fit the time when the Babylonians under King Nebuchadnezzar destroyed Jerusalem.
The land the Israelites inhabited was a God-given inheritance. Into this inheritance, which the psalmist identified as God’s inheritance, the nations had come. They defiled God’s holy temple and reduced Jerusalem to ruins.
During the military campaign, many were slain and left on the ground for scavenger birds and beasts to consume. The psalmist referred to those who were killed as God’s “servants” and his “holy ones.”
All around Jerusalem, the invading forces poured out the blood of the inhabitants like water (indicative of the large number who were killed). No one gave the dead a decent burial. Neighboring nations gloated, reproaching, mocking, and deriding the Israelites.
In view of the horrific calamity, the psalmist was moved to ask how long YHWH’s anger would continue. Would it be “forever” (“to the end,” LXX)? Would his jealous wrath continue to burn like fire?
The psalmist petitioned YHWH to pour out his anger on the nations that did not know or recognize him as God and on the kingdoms that did not call on his name or did not look to him as God. These would have been nations or kingdoms that had revealed themselves to be vicious enemies of the Israelites.
Like a wild beast, the foe had devoured Jacob or the people descended from Jacob. Their abode had been desolated.
The psalmist asked God not to hold against his people the record of sin their ancestors had made. Having been reduced to a very low state, the Israelites desperately needed to be shown compassion. The psalmist prayed that YHWH would let his compassion speedily come to them.
“Help us,” the psalmist continued, “God of our salvation.” YHWH alone could deliver his people from their dire distress. The psalmist petitioned God to act for the “glory” of his name. By coming to the aid of his people, he would maintain his matchless reputation as a savior and helper. Besides appealing to be delivered, the psalmist prayed that God, for the sake of his name, would forgive his people’s sins. If the Israelites did not have their sins pardoned and remained under divine wrath, the people of other nations would wrongly conclude that YHWH was powerless to help his own people, detracting from his glorious name.
Among other nations, the question would then be raised, “Where [is] their God?” Therefore, the psalmist asked YHWH to avenge the blood of his servants, bringing retribution upon the enemy.
The psalmist wanted God to hear the groaning of captives of war and to reveal his great power (his “mighty arm”) by preserving alive those who were doomed to die. Possibly the condition of those carried into exile is here portrayed as living death, and the plea that God would preserve them alive may be an appeal for release from exile.
The gloating neighboring nations who reproached God by taunting his people are the ones who should experience divine retribution. For God to repay them “sevenfold” would signify their experiencing a complete recompense. The “bosom” referred to the upper fold of a garment (wherein items could be carried), and so the full repayment for their hateful course would be given to them (as if placed in the upper fold of a garment).
At the time for divine retribution, God’s people, the flock of his pasture (like sheep under his guidance, care, and protection as their shepherd), would give thanks to him for all time to come. From generation to generation, they would recount his praise, acknowledging what he had done for them.
Note: Regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The meaning of the Hebrew designation “lilies” is not known. In the Septuagint, the rendering for this term is a form of the verb alloióo, basically meaning “to change.” The Hebrew word ‘edúth means “testimony.” A number of translators have interpretively rendered the two Hebrew words for “lilies” and “testimony” as part of the title for a musical composition (“To the tune ‘Lilies of the Agreement’” [CEV]; “To the tune of ‘The Lilies of the Covenant’” [NIV]; “Tune: ‘The decrees are lilies’” [NJB]). Others have left the word for “lilies” and “testimony” or the term for “testimony” in transliterated form (shoshannim, eduth [Tanakh (JPS, 1985 edition)]; “according to ‘Lilies.’ Eduth” [NAB]). The Septuagint rendering can be understood to link the word martyrion (testimony) to Asaph (“a testimony for Asaph” [Brenton]), and this linkage is also found in a number of English translations of the Hebrew text (“a testimony of Asaph” [HCSB; NKJV; Young]).
The contents of the psalm indicate that Asaph, the prominent Levite musician during David’s reign, could not have been associated with the writing of this composition. (1 Chronicles 15:19; 25:1, 2; 2 Chronicles 29:30; 35:15) Possibly “Asaph” is to be understood as meaning a later descendant or a member of his house.
Rahlfs’ printed text of the Septuagint includes the words “concerning the Assyrian,” but they are missing in fourth-century Codex Sinaiticus. The reference to the “Assyrian” would provide a basis for concluding that it reflects developments in the time of King Hezekiah. During the sixth year of his reign, the Assyrians conquered Samaria, bringing an end to the northern kingdom of Israel. (2 Kings 18:9-11) Later, in the 14th year of Hezekiah’s rule, the Assyrian monarch Sennacherib invaded the kingdom of Judah, and his forces caused widespread devastation. (2 Kings 18:13) According to an Assyrian inscription known as the “Sennacherib Prism,” he “laid siege to 46 of [Hezekiah’s] strong cities.” (Ancient Near Eastern Texts, edited by J. B. Pritchard).
The effects of Assyrian aggression and Hezekiah’s efforts to eradicate idolatry from his realm would fit the psalmist’s words. The psalm provides a picture of devastation and includes the confident assurance that the people would call upon God’s name upon experiencing deliverance (verse 18[19]).
80:1-7(2-8)
As the “Shepherd of Israel,” YHWH is the one to whom his people looked for guidance, care, and protection. The psalmist prayed that the Most High would “give ear” to them or heed the cry for help in their then-existing distress. YHWH, the great Shepherd, led “Joseph” like a flock, caring for the nation of Israel. It appears that, in this case, Joseph represents the entire nation, and this may be because of his role in preserving the family in Egypt during the time of famine and also afterward. (Genesis 47:12; 50:20, 21)
The ark of the testimony or the covenant, with its two cherubs, represented God’s presence. According to the word of YHWH to Moses, “I will speak with you from above the propitiatory, from between the two cherubs that are upon the ark of the testimony.” (Exodus 25:22) Therefore, in relation to the ark, the psalmist could refer to YHWH as sitting upon the cherubs. The Most High is also above the heavenly cherubs, for they are loyally submissive to him as they serve under his direction.
YHWH would “shine forth” by revealing his might and glory. The Septuagint rendering for “shine forth” (emphaíno) indicates that he would manifest himself or reveal his presence.
During Israel’s wandering in the wilderness, Ephraim, Manasseh, and Benjamin constituted one of the four three-tribe divisions. (Numbers 2:18-22) This particular division included the two major tribes that later came to make up the northern kingdom and the one tribe that remained loyal to the house of David in the southern kingdom, suggesting that Ephraim, Benjamin, and Manasseh represented Israel as a whole. For YHWH to rouse his strength before Ephraim, Benjamin, and Manasseh and come to save them would denote his preparing himself to take action, revealing his might by rescuing his people from their perilous situation.
For God to bring his people back probably signifies to restore them to their former approved standing. The manner in which his face would shine would be by directing his favorable attention to them, resulting in their deliverance from danger.
It appeared to the psalmist that YHWH, the God of hosts (the mighty angelic forces), refused to answer the supplication of his people. This prompted him to raise the question about how long the Most High would continue to be angry with the prayer of his people (“your servant,” LXX).
Without divine help, the people found themselves in a condition comparable to being without essential food and water to sustain them. Their many tears of sorrow proved to be like the bread and drink God had given them.
The bad plight of the Israelites made them an object of strife to neighboring nations, as all of them wanted to take advantage of the weakened position of the people to seize whatever they could from them. (Compare Obadiah 13.) Seeing the distress of the Israelites, their enemies mocked them.
The psalmist repeated the appeal for the “God of hosts” to restore his people, granting them his favorable attention so that they would be delivered from their then-existing peril.
80:8-19(9-20)
Out of Egypt, God brought a “vine,” Israel, drove out the Canaanite nations, and planted it in their place. With the power of the Canaanites broken and their ability to impede the prosperity of Israel, the way before the nation was cleared to take root and fill the land. Indicative of the luxuriant condition the “vine” attained, the psalmist portrayed it as covering the mountains with its shade and its branches as covering the “cedars of God” (probably meaning the mighty cedars for which Lebanon was known). It sent out its branches to the sea, the Mediterranean, and its shoots to the river, the Euphrates, eventually extending the nation’s dominion to its God-ordained limits. (Compare Exodus 23:31; 1 Kings 4:24.)
Contrasting the existing condition with the former prosperous state, the psalmist depicted the exposed condition of the vine. He raised the question about why YHWH had broken down the protective walls, making it possible for all passersby (the enemies) to pluck the fruit or seize whatever they wanted from the vulnerable nation.
A “wild boar from the forest,” representative of an aggressive nation, tore away at the “vine,” devastating the nation. Like a wild animal (literally, a moving thing) of the field, the enemy would feed on the “vine,” depriving the people of the little they may have had.
Therefore, the psalmist pleaded for the God of hosts to return and look down from heaven, turning his favorable attention to the “vine” and taking care of it. With his “right hand,” or by using his power, he had planted the “stock.” The implication would therefore be that he would have had a personal interest in again seeing the “vine” in a flourishing state. Centuries earlier, God identified Israel as his “firstborn.” (Exodus 4:22) Therefore, Israel evidently is the “son” (“son of man,” LXX) whom YHWH had made strong, enabling the nation to attain a prosperous state. In the time of the psalmist, however, the “vine” no longer flourished but had been cut down and “burned with fire.”
The “rebuke of [God’s] face” denotes the expression of his disfavor. It signifies that those against whom the rebuke is directed would perish. Translators vary in representing either God’s people or the enemy as being the recipient of the rebuke. “Your vine is cut down, it is burned with fire; at your rebuke your people perish.” (NIV) “Now it is cut down and burned with fire; you destroyed us by your angry looks.” (NCV) “Enemies chopped the vine down and set it on fire. Now show your anger and destroy them.” (CEV) “Our enemies have set it on fire and cut it down; look at them in anger and destroy them!” (GNT, Second Edition)
The “man of [God’s] right hand” could either designate the nation or the ruler, possibly Hezekiah. Being at the right hand would indicate a position of favor. This son of God’s right hand is also called the “son of man” whom the Almighty had made strong. If the reference is to Hezekiah, this would agree with the fact that, before the Assyrian invasion, he had enjoyed success in all his undertakings. (2 Kings 18:5-8) For God’s hand to be on the man of his right hand would mean his being in possession of divine favor and protection.
The psalmist expressed the confidence that the people would not turn away from YHWH if they were again to have his favorable attention. If preserved alive, not falling into the hands of the enemy, the people would be able to call on God’s name, bringing praise to him.
For the third time, the psalmist repeats the plea for YHWH God of hosts to bring his people back, letting his face shine or turning his favorable attention to them, and thus bringing about their deliverance from the then-existing threatening situation.
Notes:
The petition about restoration in verse 3(4) is directed to “God,” in verse 7(8) to “God of hosts,” and in the concluding verse to “YHWH, God of hosts.” Otherwise, the wording of the Masoretic Text is the same (“bring us back, let your face shine, and we shall be saved”). In the Septuagint, verse 7(8) reads, “Lord, God of hosts,” as does the concluding verse. The wording of the appeal is identical in all three verses and conveys the same meaning as the Masoretic Text.
In verse 7(8), the Septuagint ends with diápsalma, thought to mean “pause” or “musical interlude.” This is the usual rendering for the Hebrew “selah,” which term the Masoretic Text does not include in this verse.
For comments regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
There is also uncertainty about the meaning of the expression “according to the Gittith.” In the Septuagint, the rendering is “concerning the winepresses,” possibly suggesting that the psalm should be rendered according to the melody of a composition sung when men were treading grapes. Another possibility is that Gittith designated a musical instrument.
Psalm 81 is linked to Asaph, perhaps the prominent Levite musician in David’s time. Nothing in the contents of the psalm clearly points to a later period. (1 Chronicles 15:19; 25:1, 2; 2 Chronicles 29:30; 35:15) This, however, does not preclude the possibility that Asaph could have been a later descendant or member of his house.
God is to be praised with a joyous cry or a triumphant shout, as would be heard from a victorious army. The psalmist called him the “God of our strength” and the “God of Jacob” (the patriarch from whom the Israelites descended and, therefore, their God). In the Septuagint, the Almighty is spoken of as being the “helper,” which would also reveal that he was the source of Israel’s strength.
The people are called upon to sing, doing so to the accompaniment of timbrel, lyre, and harp. In Hebrew, the name of the stringed instrument translated “lyre” is kinnór, which has also been defined as “zither” and is the Latin rendering (cithara) of the Hebrew Psalter. The Hebrew term is followed by the adjective na‘ím, meaning “sweet” or “pleasant” and evidently applies to the melodious sound of the stringed instrument.
On the day of the new moon, the blowing of the shofar or ram’s-horn trumpet announced the start of a new month. Either Passover or the festival of tabernacles would fit the blowing of the horn on the day of the full moon. Passover, followed by the seven-day festival of unleavened bread, fell on Nisan (mid-March to mid-April) 14, and the festival of tabernacles started on Ethanim (mid-September to mid-October) 15. Jewish tradition links this psalm with the festival of tabernacles. With the focus on the deliverance from Egypt (verses 5 through 7 [6 through 8]), the festival mentioned in verse 3(4) could be understood as referring to the Passover. Passages in the Pentateuch, however, appear to favor identifying the festival as being the festival of tabernacles. (See the Notes section.)
Festival observance was divinely commanded. It was a “law for Israel,” a “decree of the God of Jacob,” and a “testimony” or “legal provision” in Joseph. (Exodus 12:14-17; Deuteronomy 16:1-16)
Probably in view of Joseph’s significant role in the preservation of the life of his father Jacob and the entire family during the time of famine and afterward, the psalmist’s reference to him applies to all Israel. At the time God went out against the land of Egypt, he commanded the Israelites to keep the Passover and the festival of unleavened bread annually to commemorate their deliverance from enslavement.
The unknown tongue likely designates the language of the Egyptians. Perhaps God is to be regarded as the one hearing the “tongue” that he did not “know,” because of his not recognizing the speakers as having any relationship to him. Another possibility is that the psalmist represented “Joseph” or Israel as making the first-person expression about hearing a foreign tongue. (For additional comments, see the Notes section on verse 5[6].)
God liberated his people from bearing burdens in Egypt and having to use their hands in lifting and carrying baskets containing heavy loads.
In their distress, the Israelites cried out to God, and he delivered them from their oppressors. The “secret place of thunder” or the “secret place of storm” (LXX) may be understood against the backdrop of the manifestation of the divine presence at Mount Sinai. On that occasion, the Israelites saw a thick cloud on the mountain and lightning. To their eyes, God was concealed as with a dense cloud.
At the waters of Meribah, the Most High tested the Israelites, miraculously providing water for them. The nature of the test involved whether they would believe that he could provide all that they needed. As the account in Exodus (17:5-7) reveals, they were shown up as lacking faith, making a test of God. They challenged the Almighty to act, as indicated by the question, “Is YHWH among us or not?” (See the Notes section regarding verse 7[8].)
Portraying YHWH as the speaker, the psalmist directed the words to Israel. The people were to “hear” or pay attention to God’s “testifying.” Both the Hebrew word for “testify” ‘ud and the corresponding Greek term (diamartyromai) in the Septuagint could be understood as meaning to “admonish” or “correct.” The divine appeal is, “O Israel, if you would [only] listen to me.”
He alone should be recognized as their God. No strange god should be found among them, and they should not be bowing down to a god other nations worshiped.
YHWH had brought them out of Egypt. If they would but open their mouths, looking to him to supply all their needs, he would do so.
The Israelites failed to listen to their God. Theirs was not a willingness to submit to him.
He abandoned them to their own stubborn way (the “stubbornness of their heart” or “the pursuit of their hearts” [LXX]), letting them follow their own “counsels.” Their “counsels” proved to be ways of conducting their affairs in a manner that ignored his guidance.
If they had but listened and walked in YHWH’s ways or conducted themselves according to his commands, they would have greatly benefited themselves. He would have subdued their enemies and directed his “hand” or power against their foes.
Those hating YHWH (as revealed in their hostility toward his people) would cringe before him. The reference to “their time” is commonly rendered as meaning the “doom” or “punishment” of the foes. “Those who hate the LORD would cringe before him, and their doom would last forever.” (NRSV) “Those who hate the LORD would tremble, their doom sealed forever.” (NAB) “Those who hate me would bow in fear before me; their punishment would last forever.” (GNT, Second Edition)
There is also a possibility that the reference is to Israel’s time of continued existence (as contrasted with the cringing of those hating YHWH). This is the meaning conveyed in the 1984 revised edition of Luther’s German translation (aber Israels Zeit würde ewiglich währen [but Israel’s time would last eternally]). In a footnote of the German revised Elberfelder Bibel, the words ihre Zeit (their time) are applied to Israels Zeit (Israel’s time). (See the Notes section regarding verse 15[16].)
The “fat of the wheat” denotes the best of the wheat. There would also have been an abundance of honey. As bees would nest in the crevices of rocky areas, the Israelites could be spoken of as being satisfied with honey “from a rock.” (Compare Deuteronomy 32:13.)
Notes:
There is a measure of uncertainty about how verse 3(4) is to be understood. Numbers 10:10 does not say that the blowing of the horn or shofar was to mark the beginning of each month at the time of the new moon. This text refers to the blowing of trumpets (the plural of the Hebrew word chatsotserah). Then, in Numbers 10:2, the trumpets are designated as silver trumpets, whereas the shofar is a ram’s-horn trumpet. According to Leviticus 25:9, 10, the shofar was to be blown on the tenth day of the seventh month in the Jubilee year, and the seventh month was the time for the observance of the festival of tabernacles. Therefore, one could conclude that, also at the start of the seventh month, the shofar was blown and that the same procedure was followed every seventh month. If this is the correct deduction, Psalm 81:3(4) may refer to the blowing of the shofar at the beginning of the seventh month or at the time of the new moon, with the festival next mentioned being the festival of tabernacles.
In verse 5(6) the first-person singular verbs may have the same significance as in verse 6(7), where the reference clearly is to God as the one who delivered his people. Translators vary in their renderings. Many retain the first-person singular of the Hebrew and indicate a change in speaker by altering the wording, adding quotation marks, or introducing a separating space. “I heard a language that I knew not.” After adding a separating space, the translation continues with a new section, “I relieved his shoulder of the burden, his hands were freed from the basket.” (Tanakh [JPS, 1985 edition]) “I hear a new oracle: ‘I relieved their shoulders of the burden; their hands put down the basket.’” (NAB) “In a language unknown to me, I heard someone say: ‘I lifted the burden from your shoulder and took the heavy basket from your hands.’” (CEV) “I heard a voice unknown to me, ‘I freed his shoulder from the burden, his hands were able to lay aside the labourer’s basket.’” (NJB)
In the New International Version, the change in speakers is made explicit. “He established it as a statute for Joseph when he went out against Egypt, where we heard a language we did not understand. He says, ‘I removed the burden from their shoulders; their hands were set free from the basket.’” (NIV)
The extant Septuagint text of verses 5 and 6 (6 and 7) uses the third-person singular verbs and could be understood to mean that the Israelites heard a language they did not understand. “A testimony in Joseph he set him when he went out from the land of Egypt. A tongue, which he did not know, he heard.”
Verse 7(8) ends with “selah.” The meaning of this transliterated Hebrew term is uncertain. In the Septuagint, the word is rendered diápsalma, considered to mean “pause” or “musical interlude.”
In verse 15(16), the extant text of the Septuagint represents the enemies as having lied to the Lord and that their “time” would be forever. This suggests that God’s adverse judgment respecting them would not be altered.
This psalm is attributed to Asaph. This could be understood to mean the Asaph who was a contemporary of King David (1 Chronicles. 25:1-6; 2 Chronicles. 29:30) or a member of the Levitical family descended from him. The strong condemnation of the judges suggests that conditions are descriptive of a period later than David’s reign and, therefore, the composer likely was a descendant of Asaph.
The psalmist represents YHWH as having taken his place in the assembly of God, probably signifying one which he has called. His purpose is to render judgment. The assembled ones are human judges, called “gods” in view of their position. Their decisions involved matters of life and death. Moreover, in their capacity as judges, they were to judge according to what God had decreed in the Mosaic law and so were to act for him. (Deuteronomy 1:17)
Instead of upholding God’s law in their decisions, these judges rendered unjust verdicts, siding with the lawless ones who had probably given them substantial bribes. The question as to “how long” such judicial injustices would continue suggests that this was not a recent development but a long-standing situation. (See the Notes section regarding selah.)
The corrupt judges are urged to change their course, to hand down just decisions for the insignificant ones and the orphans, and to uphold the rights of the downtrodden and the destitute. They were to rescue the insignificant ones and the needy from merciless exploiters.
In being described as having neither knowledge nor understanding, the judges are exposed as persons who did not seek to adhere to the principles of godly justice (as if they had absolutely no knowledge of such) and acted without giving any evidence of understanding their responsibilities before God and to fellow humans who were being mistreated. The actions of these judges revealed that they were in mental and moral darkness, completely unfit for their responsible office.
As a consequence of the judicial corruption, the psalmist refers to the “foundations of the earth” as tottering or being shaken. This is because justice, law and order constitute the very foundation of a stable society. Judicial corruption, however, undermines that vital foundation.
Because of the tremendous power they wielded as judges, these corrupt men are addressed as “gods.” For the same reason, they are called “sons of the Most High.” Yet, despite their powerful position that raised them to the level of “gods” and “sons of the Most High,” they would die as mere earthlings, falling as do princes against whom God expresses adverse judgment.
Apparently these judges came to have an exalted view of themselves, proudly disregarding their obligation to uphold the law of the Supreme Judge and their accountability to him. This is doubtless the reason for their being told that they would die as mortals, earthlings.
Likely because human judges had failed miserably in discharging their office, the psalmist petitioned YHWH to judge. By reason of his creatorship, God is the possessor of all the nations and, therefore, their rightful judge.
Jesus Christ referred to this psalm in countering the words of faithless ones who claimed that he was making himself God. “Jesus said to them, ‘By the Father’s power I have done many good deeds before your eyes; for which of these are you stoning me?’ ‘We are not stoning you for any good deed,’ the Jews replied, ‘but for blasphemy: you, a man, are claiming to be God.’ Jesus answered, ‘Is it not written in your law, “I said: You are gods”? It is those to whom God’s word came who are called gods — and scripture cannot be set aside. Then why do you charge me with blasphemy for saying, “I am God’s son,” I whom the Father consecrated and sent into the world?’” (John 10:32-36, REB)
Notes:
Regarding the divine name, see Psalm 1.
Verse 2 ends with “selah.” The meaning of this transliterated Hebrew term is uncertain. In the Septuagint, the word is rendered diápsalma, considered to mean “pause” or “musical interlude.”
This psalm, also called a song, is attributed to Asaph. This likely refers to a descendant of the prominent Levite musician in David’s time or a member of his house.
A serious enemy threat prompted the psalmist to make his appeal, “O God, be not silent, be not speechless, and be not quiet, O God.” Or, according to the extant Septuagint text, “O God, who shall be compared to you? Be not silent nor be calmed, O God.” The basic sense is that the Most High is being petitioned to act, not remaining like one who does not speak out and who is quiet, totally uninvolved.
God’s enemies were in uproar. They were his foes because of their hatred for his people. These enemies would have been noisily assembling their forces to attack. The words about the lifting up of the head by those who hated God (being haters of his people) express arrogant enemy defiance.
These enemies formulated their crafty scheme against God’s people or his “treasured,” “hidden,” “protected,” or “holy ones” (LXX). The plural participial form of the Hebrew word tsaphán (hide, treasure up) may be describing the Israelites as being under his protection or as people whom he treasured or cherished.
Consulting together, the enemies determined to destroy the Israelites as a nation. So completely did they want to wipe out God’s people that the very name of Israel would no longer be remembered.
Although these enemies included various nations or peoples, they were unified in their conspiracy. With one “heart,” mind, or accord, they concluded a covenant or made an alliance against Israel and, therefore, against God.
The foes included “the tents of Edom [descendants of Jacob’s twin brother Esau] and the Ishmaelites [descendants of Isaac’s half brother Ishmael], Moab [descendants of Lot, the nephew of Abraham], and Hagrites [a people dwelling east of Gilead; their linkage to Hagar, the mother of Ishmael, is uncertain], Gebal [likely a region either to the south or the east of the Dead Sea and applying to the tribe or people that lived there], Ammon [descendants of Lot], Amalek [descendants of Esau’s son Amalek], Philistia [the coastal region the Philistines occupied, a people with whom the Israelites were in repeated conflicts], with the inhabitants of Tyre [the prominent Phoenician seaport that lay outside the borders of Israel but is listed in the boundary description of Asher’s tribal territory].” Assyria joined the nations surrounding the Israelites, serving as the “arm of the sons of Lot” (Moab and Ammon) or their strong support. (See the Notes section regarding verses 6[7], 7[8], and 8[9].)
The psalmist petitioned God to defeat the enemies as he had done to Midian and, at the Wadi Kishon, to the forces of Jabin under the command of Sisera.
Canaanite king Jabin reigned from the city of Hazor in northern Canaan and oppressed Israel for twenty years. In her role as a prophetess in Israel, Deborah called upon Barak to assemble a military force and march up to Mount Tabor. News about this development prompted Sisera to move his troops and chariots to the plain along the Kishon, positioning them for military action. A tremendous downpour turned the ground to mud and transformed the Kishon into a raging torrent, rendering Sisera’s chariots useless. The first-century Jewish historian Josephus adds the tradition that the wind drove the rain into the faces of the Canaanites. With their vision impaired, they were unable to use their slings and bows effectively, and the penetrating cold made it difficult for them to use their swords. This gave the Israelites, though poorly equipped with weapons by comparison, the needed advantage, as the rain was not being blown into their faces. They succeeded in completely defeating the oppressor’s terrified forces who, in desperation, had resorted to flight. (Antiquities, V, v, 4; Judges 4:2-16; 5:21) Many of the enemy appear to have perished at En-dor, their carcasses becoming like dung for the ground.
With a small force, Gideon, through a surprise stratagem in the night, confused the camp of the Midianites, resulting in many of them mistakenly slaughtering one another, and the survivors fled in panic. Gideon sent messengers to the Ephraimites, requesting that they cut off the escape route along the Jordan where the Midianites would have been able to cross. The Ephraimites captured and killed Oreb and Zeeb. Gideon and his men pursued the Midianite forces who had succeeded in crossing the Jordan and captured Zebah and Zalmunna. He directed his oldest son Jether to kill them. Being young and inexperienced, Jether was afraid and could not bring himself to do it, and so Gideon put them to death. (Judges 7:15-25; 8:4, 10-12, 20, 21)
In the time of the psalmist, the nobles and other leaders among the enemy peoples and nations wanted to seize Israelite territory for their own. For these enemy rulers to become like Oreb, Zeeb, Zebah, and Zalmunna would have meant for them to perish. The expression “pastures of God” applies to the Promised Land, for the Israelites were God’s people and he had given the land to them. Extant manuscripts of the Septuagint, however, read either “sanctuary of God” or “altar of God.”
The psalmist prayed that the enemies would be reduced to nothingness, with God making them like something whirling in the wind or like chaff the wind blows away. (See the Notes section for verse 13[14].)
God’s destructive act should be like a fire that burns a forest and flames that scorch the hills. He should pursue them as with a powerful storm, terrifying them.
With their schemes having been frustrated, the enemies would be disgraced, their faces filled with shame. Witnessing the defeat of the enemy alliance, other people would be prompted to “seek” God’s name,” suggesting that they would repent of any past opposition and humbly submit to YHWH as the God deserving unqualified obedience. (For an explanation of verses 16 through 18 [17 through 19] that does not require interpreting verse 16[17] to apply to the enemies and then to those witnessing their defeat, see the Notes section.)
As for the enemies, they should be embarrassed and become horrified, deeply troubled, or dismayed for all time to come. With their objective having failed, they should suffer shame and perish, never to rise up again against God’s people.
His action to deliver the Israelites should cause all other tribes and nations to “know” or recognize that he alone, whose name is YHWH, is the Most High, the rightful Sovereign, over all the earth.
Notes:
In verse 1(2), the Masoretic Text first uses the plural of excellence for “God” (’elohím) and then the singular designation (’el).
A Dead Sea scroll reading of verse 6(7) is, “the gods of Edom” (not the “tents of Edom”).
In the Septuagint (verse 7[8]), the term for Philistia is allóphyloi (those of another tribe).
Verse 8(9) concludes with “selah,” a transliterated Hebrew term the meaning of which is uncertain. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
The Hebrew word galgál (verse 13[14]) basically means “wheel,” as does the corresponding Greek term trochós in the Septuagint. The reference could be to a rolling mass of dry thistles broken off from the roots or just the whirling calyx of a dead thistle blown about by the wind.
In verse 16(17), nothing in the wording suggests that the text does not apply to the same enemies. So the meaning could be that the shame the enemies would experience had as its objective to motivate them to abandon their former hostility and to submit to YHWH as the rightful Sovereign. The next verse then could be interpreted to mean that a failure on their part to submit to YHWH would result in their doom. They would perish. Finally, as the last verse indicates, YHWH’s action in defense of his people would force people everywhere to “know” or recognize that he is the “Most High over all the earth.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
There is also uncertainty about the meaning of the expression “according to the Gittith.” In the Septuagint, the rendering is “concerning the winepresses,” possibly suggesting that the psalm should be rendered according to the melody of a composition sung when men were treading grapes. Another possibility is that Gittith designated a musical instrument.
Specifically called a “psalm,” this composition is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11)
With deep appreciation for the sanctuary, the psalmist referred to the dwelling place of “YHWH of hosts” as “lovely” or “beloved.” Being in the plural, the Hebrew word (mishkán) and the corresponding Greek word (skénoma) in the Septuagint for “dwelling place” may call attention to the superlative nature of God’s tabernacle. The designation “YHWH of hosts” reveals that mighty angelic hosts are in his service.
It appears that the psalmist found himself in circumstances that did not permit him to go to the sanctuary for worship. His “soul” or he himself longed for, yes, fainted for the “courts of YHWH.” His intense yearning to be among other worshipers of God in the sacred courts exhausted him. The thought of being there may have prompted him to sing with joy to the living God. His expression of joy came from the heart, his deep inner self, and involved his flesh or his entire organism.
The psalmist observed that a sparrow finds a home, and a swallow a nest for herself where she may have her young. Whereas birds had access to the temple area, even being able to build nests near the altar, the psalmist, by reason of his unfavorable circumstances (possibly as an exile), could not fulfill his yearning to be in the temple courts. The psalmist expressed his relationship to YHWH of hosts in a very personal way, speaking of him as “my king and my God.” (See the Notes section on verse 3[4] for additional comments.)
Those who were privileged to serve regularly at YHWH’s house were fortunate, blessed, or enjoyed a state of desirable happiness. Those so favored would have been priests and Levites who could continue to praise God while serving at the temple.
Fortunate, blessed, or happy also would be the man who found his strength in God, being consoled and sustained at all times. The highways such a man would have in his heart (“mind,” according to number of translations) or in his deep inner self would be the roads leading to Jerusalem, where the temple was located. According to the Septuagint, such a man had God as the source of his aid. (See the Notes section for verses 5[6] and 6[7] regarding the rendering of the Septuagint.)
On the way to the temple in Jerusalem, worshipers would pass through the “valley of Baca,” a dry area. Because of having the temple as their goal, they would not look upon the scenery in a negative way but would perceive it as being like a well-watered region. A number of translations make this sense explicit. “They pass through the Valley of Baca, regarding it as a place of springs, as if the early rain had covered it with blessing.” (Tanakh) “As they pass through the dry valley of Baca, it becomes a place of springs; the autumn rain fills it with pools.” (GNT, Second Edition) “As they pass through the Valley of Baca, they make it like a spring. The autumn rains fill it with pools of water.” (NCV)
It would appear that the prospect of being among other worshipers at the temple, invigorated those traveling to Jerusalem. This seems to be indicated by the words “they go from strength to strength.” There, in Jerusalem or Zion, the “God of gods” would be seen, for it was the location of his representative dwelling.
Reflecting on his own situation, the psalmist petitioned YHWH of hosts to hear his prayer. He repeated the plea with the words, “Give ear, God of Jacob.”
For the descendants of Jacob or the Israelites, God was a protective shield. The psalmist specifically made an appeal for God to look favorably on the “face” or person of his anointed one. Whether this “anointed one” designated the reigning king or the high priest cannot be determined from the context.
The psalmist regarded a day in the temple courts as better or more precious than a thousand days spent in any other location. He preferred to stand at the threshold of God’s house (occupying a lowly position or, according to the Septuagint, choosing “to be cast aside in the house of God”) rather than to reside in the “tents of wickedness,” regardless of how comfortable and luxurious the dwellings of the ungodly might be.
YHWH is a “sun” and a “shield,” providing light, comforting warmth, and protection for his people. On those whom he approves, he bestows “favor” and “glory” or honor, granting them his blessing and a noble or dignified standing. He does not withhold good from those walking or conducting themselves uprightly.
The psalmist concludes with the confident acknowledgment that the man who trusts in YHWH of hosts is fortunate or blessed, enjoying a desirable state of well-being.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 3(4), “altar” is plural in Hebrew and in the Septuagint. This appears to be a plural of excellence, emphasizing the superlative nature of the altar.
Verses 4(5) and 8(9) conclude with “selah,” which term is of uncertain significance. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
For verses 5(6) and 6(7), the extant Septuagint text reads, “Fortunate [the] man whose aid is from you, Lord. In his heart, he has determined to go up the valley of weeping to [the] place which he has appointed, for also the lawgiver will give [the] blessing.” This could be understood to mean that the man would be making his ascent from the valley to the place God had appointed for worship (the temple in Jerusalem), and there God, the lawgiver, would give his blessing.
The Septuagint rendering “lawgiver” (the participial form of nomothetéo) would somewhat fit the meaning “teacher” for the Hebrew word moréh. This Hebrew term has also been defined as “early rain.” The obscurity of the Hebrew text and the variety of possible meanings account for the differences in interpretive renderings. “Passing through the valley of Baca they make it a spring; the early rain also covers it with blessings.” (NASB) “As they pass through the Valley of Baca, they make it a source of springwater; even the autumn rain will cover it with blessings.” (HCSB) “When they walk through the Valley of Weeping, it will become a place of refreshing springs, where pools of blessing collect after the rains!” (NLT) “Those passing through a valley of weeping, a fountain do make it, blessings also cover the director.” (Young) “As they pass through the Baca valley, they find spring water to drink. Also from pools the Lord provides water for those who lose their way.” (NAB)
In verse 11(12), the Septuagint does not refer to God as being a “sun” and a “shield.” It says that he “loves mercy and truth.”
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The composition, identified as a psalm, is attributed to the sons of Korah, probably meaning the descendants of the Levite who rebelled against the divinely granted authority of Moses and Aaron. (Numbers 16:1-3; 26:10, 11)
The psalmist acknowledged what YHWH had done in the past. He had been favorable to or taken delight in his land. This could have included the security and bountiful harvests the Israelites enjoyed. The restoration of Jacob’s “captivity” is probably to be understood to mean Israel’s restoration to a former condition of well-being, free from oppressive burdens or foreign domination.
The divine favor the Israelites experienced upon being liberated from an undesirable state indicated that God had forgiven their guilt (“lawlessness” or “lawless deeds, LXX), covering over all their sin. He had also ceased to be angry with them, turning away from his “burning anger” or rage.
The psalmist pleaded, “Turn us, O God of our deliverance, and nullify your indignation toward us.” This “turning” probably refers to a turning of the Israelites back to the secure and prosperous state of the past. They would then cease to be people with whom their God, to whom they looked for deliverance, was displeased or angry.
The unfavorable situation in which the Israelites found themselves seemingly was not a new development. This prompted the psalmist to raise the question as to whether God would continue to be angry for all time to come or prolong his anger from generation to generation.
It appears that the psalmist confidently looked to YHWH to make his people alive, refreshing them with his favor. This would make it possible for them gratefully to rejoice in him as their God, their dependable helper.
The psalmist prayed that YHWH would show his steadfast love, compassionate concern, or “mercy” (LXX) to his people and grant them deliverance, freeing them from their existing distress. Their deliverance would be an expression of God’s compassionate care for them.
The psalmist wanted to hear what YHWH would speak to him, confident that the message would be favorable for his people. God would speak “peace to his people, even to his holy ones.” This speaking of “peace” probably denotes promising well-being and security. To continue enjoying “peace” or well-being, the people would have to avoid turning back to folly or divinely disapproved ways. According to the extant text of the Septuagint, the people to whom God would speak peace are “holy ones” and “those turning [their] heart to him.”
For those fearing YHWH or having reverential regard for him, deliverance proved to be near. Deliverance would mean that “glory” would again dwell in the land of God’s people. This “glory” could refer to the splendor of a prosperous state. The other possibility is that the reference is to God’s glory, for he would again be with his people and his blessing would include the land.
As personifications of divine attributes, steadfast love, compassionate concern, or “mercy” (LXX) and “truth” would meet, assuring that God’s compassionate concern and his “truth,” unfailing dependability, or faithfulness would prevail in the land and be experienced by his people. Righteousness, uprightness, or justice and peace would “kiss each other,” as would friends when they meet. This would mean that the people could expect to be recipients of just and impartial treatment and live in peace or a secure state of well-being.
The situation would then be such that from every quarter the people would experience the beneficent effects of God’s attributes. “Truth,” faithfulness, dependability, or trustworthiness would spring from the ground as does vegetation. From the heavens or the sky, “righteousness,” uprightness, or justice would look down.
YHWH would be giving what is good (kindness, LXX), and the land would be producing abundantly. It would then be as if righteousness, uprightness or justice marched before him and cleared the way for his steps. This could indicate that divine justice would prepare the way for all the blessings that would follow. (For additional comments, see the Notes section.)
Notes:
Concerning the divine name (YHWH), see Psalm 1.
Verse 2(3) ends with “selah,” a transliterated term of uncertain significance. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
In the Masoretic Text, the concluding verse literally reads, “Justice [or, righteousness] before his face will go and set his footsteps in [the] way [or, for a way].” This verse has been rendered in various ways. “Righteousness will go before him and make his footsteps a way.” (ESV) “Righteousness, before him, shall march long, — that he may make, into a way, the steps of its feet.” (Rotherham) “Righteousness will go before the LORD and prepare the path for him.” (GNT, Second Edition) “Justice goes before Him as He sets out on His way.” (Tanakh) “Justice will march in front, making a path for you to follow.” (CEV) “Justice will walk before him, treading out a path.” (NJB) “Prosperity will march before the Lord, and good fortune will follow behind.” (NAB) “Justice will go in front of him, and peace on the path he treads.” (REB)
This psalm, called a prayer, is attributed to David.
The psalmist petitioned YHWH to grant him a listening ear, answering his plea for aid. In his distress, he spoke of himself as being “poor and needy” or in a helpless state.
David prayed to have his “soul” or life safeguarded, doing so on the basis of his godliness and his being God’s servant with complete trust in him. The intensity of his appeal to be a recipient of divine favor or “mercy” (LXX) is evident from his having cried out to God all day long. Confident that he would be heard, he did not cease to pray for aid.
For the Most High to make David’s soul rejoice would mean to free him from the distressing situation. As God’s servant, David “lifted up” his soul to him, looking heavenward as if placing himself in his presence to make his plea for assistance.
David acknowledged YHWH as being “good” (“kind,” LXX) and “forgiving” (“forbearing,” LXX), abundantly compassionate to all those calling on him. This calling would be in sincerity, with complete trust in the Most High. Again focusing on his personal distress, David pleaded for YHWH to give ear to his prayer and attention to his supplications or his intense appeals for aid. Not doubting that YHWH would answer his prayers, David called upon him in the “day” or time of his trouble or distress.
Among the gods other peoples revered, not one of their deities proved to be like YHWH. He is without equal, and their gods are nothing. YHWH alone has performed “works” that none of the deities could rival. These works would include his saving acts and creative activity.
All the nations are indebted to him for life, for he has made them. This would be because all are descendants of the first man whom God created.
David looked forward to the time when people of all the nations would humbly bow down in adoration before YHWH and glorify his name or honor him (the one bearing the name). This would be on account of their witnessing his saving acts, which would prompt them to acknowledge YHWH as the true God. As the psalmist continued, “For great are you, and you do wondrous things. You alone are God.” YHWH’s acts of deliverance prompted wonder or amazement, confirming that no other god existed.
In the circumstances in which he found himself, David wanted YHWH to teach him his ways, making it possible for him to see the manner in which he should conduct himself. According to the reading of the Septuagint, he asked to be guided in God’s way. To walk in God’s truth would mean to live in the way he reveals as true or right. David prayed for a unified heart or that, in his inmost self, there would be no division in his loyalty to and love for God. This would make it possible for him to fear God’s name or to have reverential regard for YHWH. According to the Septuagint, he wanted God to let his heart rejoice to fear his name. This could mean that, in his inmost self, he wanted to be joyful when showing reverential regard for the Most High.
With all his heart or his deep inner self involved, David determined to praise, give thanks to, or acknowledge his God and to glorify him (his “name”) for all time to come. In word and deed, he desired to bring honor to YHWH.
David appreciated the great compassionate concern, steadfast love, or “mercy” (LXX) YHWH had shown him, delivering his “soul” or life from the lowest part of Sheol or from a descent into the grave. This is what moved him to thank and glorify God.
Insolent or “lawless ones” (LXX) had risen up against David. They were a “band of strong ones” (LXX) or, according to the Masoretic Text, persons who would terrify others. They were ruthless men, seeking David’s soul or life, and did not set God before them or had no regard for the Most High. The reference to their not setting God before them revealed that they did not consider themselves as being accountable to him for their actions.
David described YHWH as a merciful God and gracious (“compassionate and merciful,” LXX), slow to anger and abundant in compassionate concern, abiding love, or kindness and truth (the ultimate in trueness, dependability, or trustworthiness). Then, on the basis of these admirable attributes, the psalmist petitioned God to turn to him, extending his favor and granting him strength. David referred to himself as God’s servant and the “son of [his] handmaid,” thereby identifying his mother as a slave of the Most High. As the son of God’s handmaid, the psalmist asked to be saved or delivered from the then-existing peril.
He asked for a “sign” that would reveal God’s goodness. This would have been a token that those hating him could readily identify as indicating his being a recipient of divine goodness or favor. This would then cause his enemies to be ashamed, with their hateful objective having been frustrated. Either with reference to what God had done for him in the past or would yet do for him, the psalmist concluded, “For you, O YHWH, have helped me and comforted me.”
Note:
Regarding the divine name (YHWH), see Psalm 1.
This psalm is attributed to the “sons of Korah,” probably the descendants of the Levite who perished in the wilderness for rebelliously assaulting the divinely granted authority of Moses and Aaron. (Numbers 16:1-11, 35; 26:9-11) The composition is specifically called a “song.”
God’s representative place of dwelling was located on one of the eminences of Zion or Jerusalem. Therefore, “his foundation” (the one for his representative residence) proved to be “in the holy mountains.” Being the location of the representative dwelling place of the holy God, the mountains are designated as “holy.”
YHWH had chosen Zion. For this reason, the psalmist could say that YHWH loved the “gates of Zion” more than all the other places where the descendants of Jacob or Israel resided. The “gates” provided access to the city and so appear to denote the city as a whole.
“Glorious things” were said about Jerusalem. As the “city of God,” it was highly praised. Among ancient capital cities, Jerusalem’s elevation ranked as one of the highest. Its great splendor, however, is to attributed to its serving as the sole center of true worship and being YHWH’s exclusive representative dwelling place.
Rahab likely denotes Egypt. (Compare Isaiah 30:7; 51:9, 10.) It appears that the psalmist is representing YHWH as referring to Rahab (Egypt) and Babylon as knowing him. This could mean that, by his activity in connection with his people, Rahab and Babylon had come to know him as God. (Compare Exodus 9:16.)
With reference to Philistia, Tyre, and Cush or Ethiopia, translators have chosen various interpretive renderings in connection with the words, “This one was born there.” “I will record Rahab and Babylon among those who acknowledge me — Philistia too, and Tyre, along with Cush — and will say, ‘This one was born in Zion.’” (NIV) By adding Zion, this rendering represents Rahab, Babylon, Philistia, Tyre and Cush as acknowledging the privileged status of being born there. Another meaning is conveyed by the following renderings: “From Babylon and Egypt I count those who acknowledge the LORD. Philistia, Ethiopia, Tyre, of them it can be said: ‘This one was born there.’ (NAB) “I mention Rahab and Babylon among those who acknowledge Me; Philistia, and Tyre, and Cush—each was born there.” (Tanakh) When the reference is understood as applying to other places, the next verse can be understood as introducing a contrast.
“And [or, But] of Zion it will be said, ‘[This] man and [that] man were born in her.’” Other places did not have the distinction of being YHWH’s representative place of dwelling. Therefore, if a contrast is intended, the psalmist may be indicating that it would be a far greater honor to be born in Zion or to belong to Zion (to have a special relationship to Zion by reason of being a worshiper of YHWH) than to belong to other places regarded as significant. Of all places, Zion alone was the city the Most High would firmly establish or, according to the Septuagint, the city he had founded. (For other interpretive renderings, see the Notes section.)
The psalmist portrays YHWH as making a register of the peoples and including the words, “This one was born there [in Zion].” Being born in Zion or belonging to the city would identify those thus registered as servants of YHWH.
It appears that singers and dancers say, “All my springs [are] in you.” This could be understood as an acknowledgment that their roots were in Zion. “All who sing or dance will say, ‘I too am from Zion.’” (CEV) “So all sing in their festive dance: ‘Within you is my true home.’” (NAB) Another possibility is that the singers and dancers are being depicted as recognizing Zion (the city of God) as the source of all blessings. They will dance and sing, “All good things come from Jerusalem.” (NCV) “At all the festivals, the people will sing, ‘The source of my life is in Jerusalem!’” (NLT) “Then those who sing and those who play music will say, ‘All my wells of joy are in you.’” (NLB)
Notes:
Verses 3 and 6 conclude with the expression “selah,” the significance of which is uncertain. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
In the Septuagint (verse 4), the rendering for Philistia is the plural of allóphylos, which term is applied to someone of another tribe or a foreigner.
For verses 4 and 5, a number of translations represent the foreign peoples as coming to be worshipers of God and for this reason being counted as inhabitants or citizens of Zion (as if belonging to the city by birth). “I will include Egypt and Babylonia when I list the nations that obey me; the people of Philistia, Tyre, and Ethiopia I will number among the inhabitants of Jerusalem. Of Zion it will be said that all nations belong there and that the Almighty will make her strong.” (GNT, Second Edition) “Egypt, Babylonia, Philistia, Phoenicia, and Ethiopia are some of those nations that know you, and their people all say, ‘I was born in Zion.’ God Most High will strengthen the city of Zion. Then everyone will say, ‘We were born here too.’” (CEV) “I will record Egypt and Babylon among those who know me — also Philistia and Tyre, and even distant Ethiopia. They have all become citizens of Jerusalem! And it will be said of Jerusalem, ‘Everyone has become a citizen here.’ And the Most High will personally bless this city.” (NLT)
In verse 5, the Septuagint opens with the words “‘Mother Zion,’ a man will say,” seemingly acknowledging Zion as his mother by reason of his being born there.
The Septuagint rendering of verse 6 could be understood to mean that God would make a registry of the people “and of these princes who were born in her [Zion].”
In the Septuagint, the concluding verse reads, “As those rejoicing [are] all the [ones] dwelling in you.”
The superscription refers to this composition as a “song” and a “psalm” and then mentions the “sons of Korah.” During the time of Israel’s wandering in the wilderness, the Levite Korah perished because of having rebelled against the divinely granted authority of Moses and Aaron. His sons, however, did not die, and the “sons of Korah” mentioned in the superscription probably are their descendants. (Numbers 16:1-3; 26:10, 11)
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads victori (“to the victor”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
The words “according to mahalath” may have informed the “musical director” or “leader” that the song be sung to the accompaniment of a tune known as “Mahalath” or that particular instruments be used, perhaps flutes. That the significance of the term “mahalath” has been lost is apparent from the Septuagint reading maeleth, which also is a transliterated form of the Hebrew expression.
There is uncertainty about the meaning of the transliterated Hebrew expression “Leannoth,” which is rendered “to reply” or “to respond” in the Septuagint.
The significance of “maskil” is likewise uncertain. If linked to the Hebrew verb sakál, the term incorporates either the meaning “to contemplate” or “to give insight.” This could mean that “maskil” is either a contemplative or an insightful composition. The Septuagint translator apparently associated the term with “insight” and used a form of synesis, meaning “understanding” or “intelligence.”
As a “maskil,” the composition is linked to Heman the Ezrahite (“Israelite,” according to the Septuagint). He may have been the descendant of Judah through Zerah (if “Ezrahite” and “Zerahite” have the same significance) who was especially noted for his wisdom. (1 Kings 4:31; 1 Chronicles 2:3-6) The superscription does not provide sufficient detail to determine exactly how the sons of Korah and Heman are associated with Psalm 88.
Both by day and by night, the psalmist cried out to YHWH, the “God of salvation” or deliverance. So serious was the situation that he made his petitions before YHWH even at night during times of wakefulness.
Recognizing YHWH as the sole source of deliverance, the psalmist ardently desired that his prayer come before him and that he would grant a hearing ear to his cry (“supplication,” LXX) for aid.
The psalmist’s soul or he himself had been filled or satiated with miseries, and he felt that the seriousness of the situation brought his life ever closer to Sheol or the realm of the dead.
The extreme peril in which he found himself made it appear as if he had already joined those who had descended into the pit. His circumstances resembled that of a warrior deprived of his strength (“without help,” LXX), lying prostrate. The reference to being “free” among the dead may mean liberated from the toiling of the living. Lying unidentified on the ground, those slain in battle are persons whom YHWH does not remember, for they are cut off from his hand. Their being forgotten is to be understood as meaning that God’s helping hand no longer reaches out to rescue them from distress.
The psalmist considered himself as one whom YHWH had already put in the “depths of the pit,” in the “dark regions,” in the “depths” (“in the shadow of death,” LXX). The Septuagint rendering attributes the plight of the psalmist to his enemies (“they [not you] have put me”).
On account of his distress, he felt that God’s wrath weighed heavily upon him. The psalmist perceived his affliction as though God had overwhelmed him with “all his waves” or a deluge of troubles.
As a consequence of his affliction, the psalmist’s acquaintances distanced themselves from him. They came to regard him like things to be loathed or abhorred. His situation had come to be like that of a person confined or under restraint, with no way to escape. The Septuagint rendering indicates that he had been delivered over and could not get away. He attributed all of the distressing developments to YHWH, who had permitted them to occur.
Doubtless his misery caused the psalmist to shed many tears. From profuse weeping for prolonged periods, he would have perceived the strain on his eyes. Each eye would have been wearied. In his great sorrow, the psalmist called out to YHWH all day long. Like a suppliant, he stretched out his arms with opened palms.
Only the living can experience the benefits of God’s activity. This aspect prompted the psalmist to raise a number of questions directed to YHWH. Do you perform a wonder (a deed that results in astonishment) for the dead? Do the “rephaim” (healers, LXX) arise and praise you? Is your compassionate concern, abiding love, or “mercy” (LXX) mentioned in the grave, or your faithfulness (“truth,” dependability, trustworthiness, LXX) in the realm of destruction? Are your wonders known in the darkness (the region of darkness where the dead find themselves) or your righteousness or justice in the “land of forgetfulness” (the place where all are forgotten or where the dead are)? The implied answer to all these questions is, No. (Regarding the transliterated term “rephaim,” see the Notes section on verse 10[11].)
Therefore, while he had life, the psalmist determined to cry out to YHWH. In the morning, upon waking up, he would pray.
The psalmist, however, could not understand why YHWH had cast off his soul and hidden his face from him. It appeared to him that God had abandoned him and withdrawn his favorable attention.
From the time of his youth, the psalmist had been in a pitiable state and near death. This probably means that early in life he was afflicted with disease. The psalmist’s reference to his having endured God’s terrors or frightful things may relate to the alarming and painful symptoms of his illness. If the last Hebrew word in verse 15(16) is derived from pug, the psalmist then described himself as powerless or wearied. (See the Notes section regarding verse 15[16].)
To such an extent had the psalmist suffered that he spoke of God’s wrath as passing over him and God’s terrors reducing him to silence (like a dead man). All day long, the terrifying troubles surrounded him like an overwhelming flood, closing in upon him from every quarter. As a result, he was left without a single friend. The psalmist attributed this to YHWH’s placing both friend and companion far away from him. As for those knowing him, he links them to a “dark place.” This could mean that they were like darkness to him, providing no brightness or comfort. According to the reading of the Septuagint, those knowing him or his acquaintances were distanced from him because of his wretchedness.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
Verses 7(8) and 10(11) conclude with “selah,” a transliterated Hebrew expression of uncertain significance. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
In verse 10(11), the transliterated Hebrew term “rephaim” is of uncertain derivation. The context suggests that, in this case, “rephaim” denotes the departed in the realm of the dead.
The last part of verse 15(16) in the Masoretic Text is obscure, and translators have adopted a variety of interpretive readings. “I am desperate.” (NRSV) “I am numb.” (REB) “I suffer your terrors wherever I turn.” (Tanakh) “Lifeless, I suffer your terrible blows.” (NAB) “You have terrified me and made me helpless.” (CEV) “I have suffered your terrors and am in despair.” (NIV) “I am finished!” (NJB) The extant Septuagint reading of verse 15(16) departs considerably from the Masoretic Text. “Wretched [or, poor] I am and in troubles from my youth. And having been exalted, I was humiliated and brought into despair.”
This composition is called a “maskil,” the significance of this transliterated Hebrew expression being unknown. In the Septuagint, the corresponding term is synéseos, meaning “of understanding” or “of intelligence.”
Psalm 89 is attributed to Ethan the Ezrahite. The Septuagint says, “Aithan [Ethan] the Israelite.” Perhaps he is the one who was known for his great wisdom, although it did not surpass that of Solomon. (1 Kings 4:31) The reverses mentioned in this psalm perhaps relate to the time the Edomites, during David’s reign, initiated military action from the south while the Israelites were battling in the north. (Compare Psalm 60:1-3 and the superscription.)
There is a strong possibility, however, that the kind of reverses depicted in this psalm are from a later period and of far greater severity than what happened during David’s reign. If the psalmist was a contemporary of Solomon and outlived him, the only event reported in the biblical record that might fit the description in this psalm is King Shishak’s invasion during the fifth year of Rehoboam’s reign. (1 Kings 14:25, 26) According to a large relief in Karnak, Egypt, commemorating Shishak’s victory, the Egyptians extended their campaign as far north as the Sea of Galilee.
89:1-10(2-11)
The psalmist expressed his determination to sing about YHWH’s acts of abiding love or his “mercies” (LXX) for all time to come. Divine compassionate concern would include all that the Most High had done for his people. The psalmist’s continuing (“from generation to generation”) to use his mouth in making expressions about God’s faithfulness or “truth” (LXX) could mean his telling about YHWH’s dependability as the fulfiller of his promises. With the psalmist’s spoken expressions of praise having been preserved in written form, he continues to speak to new generations.
With the utmost confidence, the psalmist referred to God’s abiding love or “mercy” (LXX) as being established eternally. Its continued existence assures his people of his unfailing care and concern. His faithfulness or “truth” (LXX) is firmly fixed in the heavens, for there the Most High resides. He is the ultimate standard of faithfulness or trustworthiness and can always be relied upon.
The psalmist specifically linked YHWH’s faithfulness to the covenant made with his “chosen one,” David his servant. That covenant included the assurance that the future Messiah would come through the line of David, and God’s sworn oath guaranteed the fulfillment of this covenant promise. David’s seed would be firmly established, indicating that his permanent heir, the Messiah, would come through his line of descent. As to David’s throne or royal authority, the Most High gave his oath-bound promise that he would “build” this “throne” from “generation to generation,” keeping the royal line intact and granting the royal authority to the Messiah.
The praise of YHWH’s wonders or his amazing activity proceeds from the “heavens,” probably meaning the angels. In the parallel expression, the “assembly of holy ones” is referred to as praising his “faithfulness,” “dependability,” “truth” (LXX), or “trustworthiness.” The angels are “holy ones” and in position to observe the fulfillment of all of God’s promises.
To emphasize that YHWH is without equal, the psalmist raised the questions, “Who in the skies [clouds, LXX] can compare to YHWH? Who among the sons of God is like YHWH?
In the “council of holy ones” or among the angels who are closest to him (comparable to the counselors surrounding an earthly sovereign), God is feared, shown the highest reverential regard, or “glorified” (LXX). Above all who are around him, he is “great and awesome,” transcending all in greatness and in the awe to which his presence gives rise.
The implied answer to the psalmist’s question regarding YHWH’s might is that no one is as powerful as the God of hosts, the “hosts” being the mighty angelic forces under his direction. Using the abbreviated form of the divine name Yah, the psalmist referred to YHWH as being surrounded by “faithfulness,” “truth” (LXX), or “trustworthiness,” indicative of being deserving of absolute trust. God’s dependability surrounds him as if it covered him like a garment.
Describing the greatness of YHWH’s power, the psalmist spoke of him as ruling the raging, storm-tossed, or “mighty” (LXX) sea. When its waves rise, God stills them, revealing his control of an element against which humans are powerless.
The name “Rahab” applies to Egypt. This designation is understood to convey the idea of “raging” or “surging” and seemingly identifies Egypt as a powerful sea monster that is unaffected by the tossing of the sea. When YHWH delivered his people from enslavement, he crushed Rahab or Egypt like a corpse. The Septuagint reads, “You have humbled the arrogant one like the wounded one.” With his “mighty arm” or his great power, the Most High scattered his enemies, defeating them and causing them to flee in panic.
89:11-18(12-19)
As the Creator, YHWH owns everything—the heavens (the skies), the earth, the cultivated land, and all that is on the land. He founded or firmly established them, assuring that they would endure.
The reference to “north” and “south” (“seas,” LXX) as being YHWH’s creation probably applies to the regions of the north and the south. Mount Tabor may represent the west and Mount Hermon the east. The psalmist mentioned them as crying out joyfully in God’s name. It appears that he portrayed Tabor and Hermon as joyfully acknowledging YHWH as being his creation. (For additional information regarding verse 12[13], see the Notes section.)
God’s mighty “arm” is powerful. His “right hand” is strong and exalted or raised, as if ready to strike. Both the “arm” and the “right hand” are representative of power or might.
The foundation of YHWH’s throne or the basis on which his sovereignty rests is righteousness and justice. This assures impartiality and justice in the execution of his judgments. Before the Most High or always in front of him are abiding love, compassionate concern, or “mercy” (LXX) and faithfulness, “truth” (LXX), or trustworthiness. In being “before his face” or in front of him, these qualities are always ready to be expressed.
Fortunate or in an enviable state of well-being are the people who “know” the joyous cry or who are the participants in shouting for joy because of their relationship to the Most High. They “walk” or conduct themselves in the “light of [his] face” or as persons upon whom his favor rests.
In his “name” or in recognition or acknowledgment of who he is, they exult all day, continuing to experience boundless joy. The reference to their being exalted in God’s righteousness could mean that their noble standing as persons whom he approves stems from his being righteous. Because he is righteous, he deals justly with them, rewarding them according to their deeds.
YHWH grants strength to his people. Therefore, he is the “beauty,” “glory,” or “pride” (LXX) of their strength. Without him, they would be in a weak and helpless condition and devoid of all splendor. Their “horn” or power is exalted on account of his favor. They can raise their heads, not being like persons whose strength is broken upon experiencing shameful defeat.
The expressions “for to YHWH” and “to the Holy One of Israel” indicate that the “shield” and the “king” have a relationship with the Most High. Translators commonly express this thought by indicating that the “shield” and “king” belong to God. As a “shield,” the king would be a protector of his subjects. Instead of “shield,” the Septuagint reads “help” (antílempsis).
89:19-37(20-38)
The “faithful ones” or “holy ones” to whom God spoke in a vision could refer to the prophets Samuel and Nathan or to Nathan and David. Samuel received a revelation concerning David and was directed to anoint him. To Nathan it was revealed that the royal house of David would continue, and David later acknowledged having received this divine revelation. From verses 19(20) through 37(38), the psalm reflects much of what had been conveyed to the prophet Nathan. (1 Samuel 16:1; 2 Samuel 7:4-16; 1 Chronicles 17:3-14; 28:2-7)
The “mighty one” upon whom God “set help” is David, and this could mean that YHWH empowered him to be able to carry out the royal duties. Divinely chosen as king from the people, he was exalted above them.
YHWH found his servant David and anointed him with the “oil of holiness” or the “holy oil,” doing so by means of the prophet Samuel.
YHWH’s “hand” being firm with David would denote that dependable divine power would always be available to support and aid him. God’s “arm” or might would strengthen him, empowering him to handle the royal affairs.
The enemy would not be permitted to make exactions or to act like a creditor, imposing oppressive demands on David. No wicked one would be allowed to afflict or humiliate him.
YHWH would fight for David, crushing his foes before him and striking down those hating him. As one enjoying an approved relationship with the Most High, David could depend on YHWH’s faithfulness, “truth” (LXX), or trustworthiness and his abiding love, compassionate concern, or “mercy” (LXX). “In the name of YHWH,” in everything that the name embraces—the Most High and his attributes—David’s “horn” or might would be exalted. He would enjoy YHWH’s unfailing backing.
For David’s “hand” to be on the sea and his “right hand” on the rivers would signify that he would be exercising dominion over the territory between the Mediterranean Sea and the Euphrates and its tributaries. (Compare Genesis 15:18.)
Indicative of his close relationship to YHWH, David would cry out to him, “My Father, you are my God and the rock of my salvation.” To him, the Almighty would be like a crag in mountainous terrain where he could find safety. The Septuagint does not use the expression “rock of my salvation,” but reads, “helper” or “protector of my salvation.”
YHWH would place his anointed one as firstborn, granting him the position of preeminence. As the king of God’s appointment, he would be the “highest of the kings of the earth.” No other monarch enjoyed this distinction.
For all time to come, YHWH would “keep” or maintain his abiding love, compassionate concern, or “mercy” (LXX) toward his anointed one, never rejecting the royal line of David. The covenant with David for a kingdom could be relied upon.
In keeping with the trustworthiness of the covenant, the Messiah or permanent heir of King David did come through his line. Accordingly, David’s “seed” or line of descent had been permanently established, and his “throne” or the royal authority in his line of descent would continue “as the days of the heavens” or forever.
If any of the “sons” in David’s royal line forsook God’s law and ceased to walk or to conduct themselves in harmony with his ordinances, violating his statutes and not observing his commands, YHWH would punish them for their transgression, as would a father who disciplined a disobedient son with a rod. By withholding his favor and protection, the Most High allowed the unfaithful kings to suffer at the hands of their enemies. In this manner, the sons in David’s royal line were beaten with a rod or punished with scourges for their iniquity.
Nevertheless, YHWH promised not to terminate his compassionate concern or “mercy” (LXX) or to fail in being trustworthy respecting his word or promise. He would not violate his covenant with David nor in any way alter the promise made to him about the continuance of his “seed” or line of descent. The psalmist referred to this promise as going forth from God’s “lips.”
By his holiness or absolute purity, the Most High had sworn to David, adding an oath to his unchangeable and trustworthy promise. In keeping with that oath-bound word, YHWH would not lie.
David’s “seed” would endure forever, and his “throne” would be as permanent as the sun and the moon. As it would continue to exist, the moon would serve as a reliable witness in the skies that the “throne” or royal authority in the line of David would not end. A number of translation make the reference to the moon explicit. “It will be established forever like the moon, the faithful witness in the sky.” (NIV) “It shall be established forever like the moon, an enduring witness in the skies.” (NRSV) “It will be as permanent as the moon, that faithful witness in the sky.” (GNT, Second Edition) “It will last forever like the moon, which may always be seen in the sky.” (NLB)
There is a possibility, however, that the Hebrew should be understood to mean that the witness in the skies is trustworthy and so could include both the sun and the moon or any witness in the sky. The Septuagint reads, “And the testimony in heaven [is] faithful.” A number of modern translations likewise do not identify the witness as being the moon. “It will continue forever, like the moon, like a dependable witness in the sky.” (NCV) “It shall be established forever like the moon, and the witness in the sky is faithful.” (NASB)
89:38-52(39-53)
The distressing circumstances the psalmist next described seemed to contradict the promises made in the covenant with David. YHWH was not providing aid to his anointed one but, to all appearances, had cast him off, rejected him, and made him the object of his anger. He had denounced or disregarded the covenant with his servant, the anointed one in the line of David, and defiled his crown, placing it in the dust of the earth.
The defenses had been breached, and strongholds lay in ruins. Pillagers swept through the land. The king (as the representative of the whole nation) came to be the object of reproach to neighboring nations. By not coming to the aid of the anointed one and his subjects, YHWH had exalted the “right hand” or power of the foes, and given all the enemies occasion for rejoicing over the defeat of his people.
The sword of the king, representing his military force, proved to be useless. Instead of being effective for defense, it was turned back, treated as a foe that needed to be stopped from accomplishing its objective. As to what YHWH did not do for the king in battle, the Masoretic Text has the word qum, which in this context could mean “make stand” or “support.” The Septuagint rendering is antilambánomai, which has the sense of laying hold of, supporting, or helping. This indicates that there was no divine intervention or no help provided for the king and his forces.
The king’s “cleanness” or “brightness” that had been removed would denote his loss of dignity or splendor. His situation came to be like one lying in the dirt. The throne or royal authority had been brought low, cast to the ground.
The king’s “days of youth” or the time when he enjoyed a position of strength comparable to when one is young had been cut short. On account of defeat, he was with shame (as if clothed with it).
In view of the state of humiliation, the psalmist asked how long YHWH would hide himself, not coming to the aid of the king and his subjects. Would the wrath of the Most High forever burn like fire?
The psalmist, in making his appeal in the first person, appears to speak representatively of the whole nation. “Remember,” he pleads, “of what duration I [am].” Life is short, implying that aid cannot be postponed indefinitely. To the psalmist it appeared that YHWH had created all the “sons of men” or all humans for “vanity” or “emptiness,” as they quickly passed from the earthly scene.
“What man can live and not see death? Who can deliver his soul from the hand of Sheol?” The implied answer to the psalmist’s questions is that no one can escape experiencing death and no human can effect a rescue from the power of Sheol or from the realm of the dead.
Perplexed about the then-existing circumstances, the psalmist wondered what had happened to YHWH’s compassionate concern or “mercy” that had been shown in earlier times. The Almighty had sworn to David by his “faithfulness,” “truth” (LXX), or trustworthiness. The implication is that the psalmist could not then see any evidence of that dependability.
Again probably speaking for the whole nation, the psalmist asked God to remember or take note of the reproach of his servant. In his bosom, the psalmist carried a heavy burden (“all [the reproach] of many peoples”). This likely included taunts that God was powerless to save.
The psalmist referred to the taunters as YHWH’s enemies, for they were the foes of his people. These enemies had mocked the footsteps of God’s anointed one. This may mean that everywhere he walked, regardless of where he might turn, taunts were hurled at him. At all times and in all locations, reproaches followed him.
Nevertheless, the psalmist concludes with a reverential expression that suggests complete submission to God’s will. “Blessed be YHWH forever. Amen and amen [So be it; so be it (LXX)].”
Notes:
Although conveying the same thought as the Masoretic Text, the extant Septuagint reading of verse 8(9) is longer. “O Lord, God of the forces, who is like you? O Lord, you are powerful, and your truth surrounds you.”
In verse 12(13), the Hebrew word yamín means “right” or “right hand.” When facing east, the right hand is on the south side, which is the apparent reason for the meaning “south” (the meaning that best fits the context).
Regarding the divine name (YHWH), see Psalm 1.
Verses 37(38), 45(46), and 48(49) end with “selah,” the meaning of which expression is uncertain. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
This psalm is a prayer, which concludes with an appeal for divine favor. It is attributed to Moses, a “man of God.” The designation “man of God” identifies Moses as being in a relationship with him as his servant or prophet.
To his people, YHWH has been like a dwelling, a place of shelter, refuge, or protection. His being such is not limited to one particular period in history. It continues to be the case from one generation to another.
From the eternal past (prior to the existence of the mountains, the earth, and the habitable or cultivatable regions) to the endless ages to come, he is God.
But man is mortal. Having told the first man that he would return to the dust (Gen. 3:19), YHWH returns every man to the lifeless elements of the ground. So, in the case of all “sons of men,” all humans, he says, “Return.”
To the eternal God, time is not what it is to humans. A thousand years are as a day to him, a day that has passed. It is as yesterday was to humans, which, in the conscious memory, seems much shorter than a new day, especially when it appears to drag. A watch of the night is even shorter. Among the ancient Hebrews, there were three four-hour night watches.
Human life passes quickly, as if swept away by onrushing waters. In this context, “sleep” may signify the “sleep of death.” A number of translations, do thus render the psalmist’s words: “You sweep men away in the sleep of death.” (NIV) “You cut them off; they are asleep in death.” (REB) Since, however, the Hebrew only says “sleep,” the reference could be to actual sleep or a dream. This meaning is reflected in renderings such as the following: “You bring our lives to an end just like a dream.” (CEV) “They disappear like sleep at dawn.” (NAB) “You sweep them away; they are like a dream.” (NRSV) “You carry us away like a flood; we last no longer than a dream.” (TEV)
Humans are like grass in the morning, grass that has just sprouted or been refreshed by the nightly dew. Then, if it is cut down during the day, or if the young shoots are subjected to the sun’s intense heat, the grass, by the time evening falls, will be dry and withered. Like such grass, humans may for a time flourish and then quickly be cut down in death.
The reference to being consumed by God’s anger probably means dying as a consequence of divine wrath against sin. In the case of the Israelites in the wilderness, his judgments did lead to their death. Expressions of divine wrath did terrify them.
YHWH was not blind to the sins of his people. The psalmist recognized that these sins were right in front of the Most High. Even wrongs committed in secret and concealed from human sight were exposed by the light of his countenance.
Evidently because of recognizing the sinful condition of humans and God’s wrath directed against sin, the psalmist said “all our days pass away under your wrath” (NRSV). Our years end like a sigh, like a mere breath passing the lips. (See the Notes section.)
The span of our life is about seventy years. If possessing more than average strength or vigor, we may live to be eighty. Still, the short life is filled with exhausting labor and trouble. Then, it ends quickly, and we vanish as if having taken flight.
Having referred to God’s anger in connection with the brevity of human life, the psalmist raises the question, “Who considers the power of your anger?” (NRSV) Yes, who really gives thought to or appreciates the extent of God’s wrath against sin? The psalmist’s next words may be understood to mean that the reverential fear or awe owing to God should be commensurate with his anger. “Your wrath is as great as the fear that is due you.” (NRSV) “Your wrath matches the fear it inspires.” (NAB) “Your wrath matches the fear of You.” (Tanakh [JPS, 1985 edition])
Because life is so very brief, the psalmist prays that God might teach him and his people to number their days, evidently to evaluate them properly so as to make the best use of them. That the numbering of days has this objective is revealed by the words, “that we may gain wisdom of heart” (NAB), that in our heart, in our deep inner self, we will be motivated to act wisely during our short life.
The petition, “return, O YHWH,” likely is to be understood as a plea for him to relent in his anger and to bestow his favor and blessing on his people. The question, “How long?” has been rendered more explicitly, “How long must we wait?” (NJB) The thought apparently is how much longer it would be until God’s anger would cease and his favor would again be granted. This is confirmed by the subsequent appeal for his servants to be shown pity or mercy.
In the morning, apparently meaning at the start of each day, may God’s servants experience his compassionate care (Hebrew, chésed). Being thus satisfied or filled with his “constant love” (TEV), they would be able to jubilate and rejoice all their days or throughout their life. The psalmist petitions God to grant them days of rejoicing to offset the days during which he afflicted them, the years during which they had experienced suffering.
The psalmist’s plea is that God’s work or activity become manifest. In view of the context and the parallel with “glory” or “splendor,” the “work” evidently denotes God’s deliverance of his people in a manner that demonstrates his glory or awe-inspiring power. This wondrous splendor is then also to be manifest to their sons, their offspring.
The psalm concludes with the petition that God’s favor, pleasantness, or “sweetness” (NJB) continue to be upon his people and the works of their hands or all their activity. In praying for these works to be established, the psalmist apparently means that such works will not be in vain but prove to be successful.
Notes:
Regarding the divine name, see Psalm 1.
The Septuagint (89:9 [90:8(9)]) does not say “our years” come to an end “like a sigh.” It reads, “our years have meditated like a spider.” This may mean that the years have been like fleeting thoughts comparable to a spider’s spinning. Brenton’s interpretive rendering is, “our years have spun out their tale like a spider.”
For the significance of chésed and the corresponding Septuagint rendering éleos, see Psalm 5.
The Masoretic Text does not have a superscription for this psalm. A first-century Dead Sea Scroll includes Psalm 91 with three other psalms that are not found in the book of Psalms. Based on its length, the portion that has not been preserved appears to have attributed Psalm 91 to David, as does the extant text of the Septuagint. In the Septuagint, the composition is called “praise of a song.”
For one to dwell in the “secret place” or “covert” of the Most High would signify to be under his protective care. The reading of the Septuagint indicates that the individual would have God’s “help.” Abiding under the “shadow of the Almighty” or the “shelter of the God of heaven” (LXX) is suggestive of being shielded by him as are the young under a bird’s wings.
The individual enjoying divine protection would acknowledge YHWH as his “refuge” (“helper” or “protector,” LXX) and “fortress” (“refuge,”). Indicative of his personal relationship with him and his utmost confidence, he would say, “My God in whom I trust” or “hope” (LXX).
The individual having this trust would be delivered from the “fowler’s snare” or the “snare of hunters” (LXX) and “destructive pestilence.” Probably the “fowler’s snare” is descriptive of the enemy’s scheme to harm the godly person. The upright one would also be shielded from deadly plague. (See the Notes section for additional comments on verse 3.)
Comparing YHWH’s protective care to that of a bird when shielding its young, the psalmist referred to “pinions” and “wings.” “With his pinions [back, LXX],” he would cover or shelter the godly person, and the upright one would find refuge or “hope” (LXX) under God’s “wings.” YHWH’s “truth,” faithfulness, or dependability would serve as a protective shield and wall. According to the Septuagint, God’s truth would surround the godly person like armor. (See the Notes section regarding verse 4.)
With the Most High as the dependable protector, the upright person would not need to fear the “dread of the night” or a surprise attack under the cover of darkness. During the day, the individual would have no reason to fear the flying arrow of the enemy. Whether the danger originated from concealed or visible sources, divine aid could be relied upon.
Pestilence or plague (a “deed” or “matter,” LXX) may stalk in the darkness, laying victims low in death. Destruction may wreak havoc at midday. (Additional comments on verse 6 are in the Notes section.) For the upright person, though, there is no reason for fear. Instead of mentioning the “walking” or “passing through” of “destruction” at high noon, the Septuagint mentions a “mishap” and a “midday demon.”
A thousand may fall as a consequence of pestilence or war at the side of God’s servant and ten thousand at his right hand, but the calamity would not draw near to him. Only with his eyes would he see the retribution that would befall the wicked (“sinners,” LXX).
Because of looking to YHWH as a personal “refuge” (“my hope,” LXX) and a “habitation” or place of dwelling (where security can be found), the godly person would not experience disappointment. (For the Septuagint rendering of verse 9, see the Notes section.) Evil would not befall him nor a “plague” come near his tent or home. Both as to his person and his place of residence, the one trusting in YHWH would enjoy security.
Regarding the protective care YHWH would provide, the psalmist continued, “He will give his angels a command regarding you, to guard you in all your ways. Upon [their] hands they will carry you so that you will not strike your foot against a stone.” (Regarding the use the devil made of Psalm 91:11, 12, when tempting Jesus, see Jesus Christ, God’s Unique Son, under the heading “Tempted by the Devil” in the section “The Baptism of Jesus and His Time in the Wilderness.”)
The “ways” the godly one pursues are in harmony with God’s will and, therefore, come under his protective care, which includes the ministering of angels. They would look out for the upright one, not allowing obstacles to lead to serious stumbling (as when one’s foot strikes a stone and this results in a fall).
Any frontal enemy attack (comparable to that of a “young lion”) or a covert assault (like that of a “venomous serpent”) would not succeed. This is indicated by the reference to the trampling upon the lion and the serpent. (See the Notes section for additional comments on verse 13.)
Starting with verse 14, the psalmist portrayed God as providing assurances to the one who is attached to him, loves him, or “hopes” (LXX) in him and knows his name (indicative of knowing him as a person and having an approved relationship with him). The assurances are: “I will rescue him,” bringing him to safety. “I will protect him,” shielding him from harm. Because “he calls me,” appealing for aid, “I will answer him.” “In [his] distress, I will be with him,” not abandoning him without any hope of aid. “I will deliver him and honor him,” freeing him from affliction and honoring or glorifying him by raising him out of a pitiable state of suffering. “I will satisfy him with length of days and show him my salvation,” granting him a long and contented life as a person who would witness deeds of deliverance.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 3, the Hebrew term déver means “pestilence” or “plague.” More specifically, the word has been used to designate “bubonic plague.” This term is linked with the plural of hawwáh (“destruction” or “ruin”). The expression appearing in the Septuagint is “troubling word” or “matter.” In Hebrew, the term for “word,” “affair,” or “matter” (davár) has the identical consonants, and the Septuagint translator seems to have thus understood the Hebrew and used the Greek word logós, to convey this meaning. The Greek term describing the “word” or “matter” is tarachódes, which has been defined as “troubling,” “disturbing,” “terrifying,” and “dreadful.”
In verse 4, the Greek term for “back” (metáphrena) is plural and so would denote the “back parts” of the body or the entire back and the shoulders.
The Septuagint translator, in verse 6, appears to have understood the Hebrew term déver, meaning “pestilence” or “plague,” to be davár and rendered it prágma, (“deed,” “matter,” or “thing”).
The Septuagint rendering of verse 9 differs somewhat from the Masoretic Text. “Because you, Lord, [are] my hope; the Most High you have made your refuge.” In his translation, Brenton represents the “you” as applying to the psalmist’s “soul.”
There is uncertainty about the meaning of the Hebrew word sháchal (in verse 13), with lexicographers suggesting “lion,” “lion cub,” “young lion” and even “lizard.” The Septuagint rendering is aspís, meaning “asp.” Next the Masoretic Text refers to a creature designated as péthen, (a poisonous snake, possibly a cobra). In the Septuagint, the corresponding word (basilískos) denotes some kind of a serpent or a basilisk. In the second half of the verse, the Hebrew term kephír denotes a “young lion,” and the Septuagint rendering is léon (lion). The Septuagint next refers to a “dragon” (drákon, which could also apply to a serpent), and the Masoretic Text says tannín, which can designate a sea monster, serpent, or dragon.
Psalm 91 should not be understood to mean that godly persons escape all troubles and never experience distress. Repeatedly, in other psalms, one reads about the dangers and difficult circumstances upright persons faced. The assurance, however, is that, regardless of the situation, all who trust in God will be sustained and nothing can truly result in permanent harm to them. Their relationship with the Most High assures that they will ultimately be rewarded abundantly.
This psalm is called a “song” and is designated as being “for the day of the Sabbath.”
“It is good,” right, or most appropriate to give thanks to or gratefully to acknowledge YHWH for all that he had done. He is deserving of our thanks, and an appreciative disposition adds enjoyment to one’s life. To sing praises to the name of the Most High means to direct melodies of praise to him, the person bearing the name.
Upon rising in the morning, the godly person would consider it good or most fitting to make appreciative expression about God’s abiding love, compassionate care, or “mercy” (LXX). To the reverential person, rising refreshed in the morning to enjoy another day of life is an evidence of God’s loving care, and the individual’s thankful spirit contributes to his using each day in a manner that honors the Most High. Then, at night, particularly before retiring for bed, the time is appropriate for declaring God’s faithfulness, dependability, trustworthiness, or “truth” (LXX). It is a time for grateful reflection about how the Almighty has fulfilled his promises to be with all those who love him. Declaring YHWH’s faithfulness has a calming effect. It dispels the disturbing impact of worries or anxieties and promotes restful sleep.
The psalmist referred to instrumental music (that of a ten-stringed instrument, a lute, and a harp) as accompanying praise. In the Septuagint, only two instruments are mentioned — one having ten strings and the other being the harp, lyre, or cithara. The Hebrew word for “lute” (nével) could also mean “harp,” whereas the term for “harp” (kinnór) may designate a “lyre” or a “zither.”
YHWH’s activity, probably meaning his dealings with his people, made the psalmist rejoice. The deeds of God’s hands, which could include his creative works and his acts of deliverance, prompted the psalmist to shout for joy.
When contemplating God’s works, the psalmist, with a profound sense of wonderment, was moved to exclaim, “How great your works are, O YHWH!” In the Septuagint, this exclamation reads, “How your works have been magnified, O Lord!” The psalmist continued, “Very deep are your thoughts,” likely referring to God’s thoughts as reflected in his dealings with humans. This would include why he allows the wicked to prosper, as may be inferred from the words that follow (in verse 7[8]).
God’s deep thoughts are beyond the grasp of the “brutish man” and the “senseless one.” Persons designated as “brutish” and “senseless” are morally corrupt, refusing to use their reasoning faculties and living a life that ignores God’s ways. They conduct themselves like unreasoning animals, completely disregarding any thought about accountability.
The wicked may appear to be successful, “sprouting like grass,” and the practicers of evil or lawlessness may flourish. Their prosperity, though, is temporary. Soon they are no more, destroyed forever. (Regarding the Septuagint rendering of verse 7[8], see the Notes section on this verse.)
YHWH is “on high forever.” As the eternal God from his exalted position in the heavens, he is fully aware of developments among humans. His enemies are destined to perish, and all workers of evil or lawlessness will be scattered (like a defeated army).
Possibly the psalmist, when describing what he would experience and be able to do when the wicked are destroyed, spoke for all the upright. The exalting of his “horn” would mean the exalting of the psalmist’s power (or that of all concerning whom he spoke representatively). Indicative of the degree to which God would exalt the “horn” or increase the power, elevating it from a low state, the psalmist declared, “You will exalt my horn like that of a wild bull [unicorn, LXX].”
The expression about “fresh oil” has been variously translated, including ways differing from the somewhat obscure Hebrew text. “You [YHWH] have poured rich oil upon me.” (NAB) “You anoint me with fresh oil.” (NJB) “I am soaked in freshening oil.” (Tanakh [JPS, 1985 edition]) “Fine oils have been poured upon me.” (NIV) With reference to exaltation, the Greek text accompanying Brenton’s English translation of the Septuagint reads, “my old age with rich mercy.” Rahlfs’ text (like Codex Alexandrinus) says, “my old age with rich oil.”
The reference to the eye looking upon the “watchers” (enemies or persons watching with evil intent) would signify seeing or witnessing their overthrow. Similarly, the ears hearing about the evil ones, those rising up against the psalmist (or all who are representatively included as being assailed) would denote hearing about their defeat. Translations commonly insert words to make this meaning of verse 11(12) explicit. “I shall see the defeat of my watchful foes, hear of the downfall of the wicked who beset me.” (Tanakh [JPS, 1985 edition]) “My eyes have seen the downfall of my enemies; my ears have heard the doom of my evil assailants.” (NRSV) “My eyes have seen the defeat of my adversaries; my ears have heard the rout of my wicked foes.” (NIV)
The upright thrive like a palm tree and grow like a majestic cedar of Lebanon. Planted in YHWH’s house or in the sacred courts, they, as his devoted servants, flourish and derive sustenance as from sacred soil.
These godly ones, even in old age, would be like trees growing in well-watered soil, bearing fruit and being “fat” or full of sap and “fresh” or green. According to the Septuagint, they, in flourishing old age, would increase and prosper, suggestive of a state of satisfaction and well-being.
Their enjoyment of a long and contented life would enable them to tell about YHWH’s uprightness or his unfailing dependability in keeping his promises. The psalmist says of him, “My rock, and there is no injustice in him.” Like a solid rock in mountainous terrain, the Most High grants security and protection to his servants. Never will he abandon them, but will, in their case, always act according to the ultimate standard of righteousness or justice. (See the Notes section for additional comments on verse 15[16].)
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In the Septuagint, verse 7(8) reads, “When sinners sprouted like grass, and all the workers of lawlessness looked on [or down], [it was] that they might be destroyed forever and ever.”
In verse 15(16), the Septuagint does not use the expression “my rock,” but reads “my God.”
In the Masoretic Text, Psalm 93 lacks a superscription. The Septuagint, however, links the composition to David after the following: “For the day before the Sabbath, when the land was inhabited; praise of a song.”
Probably on account of a noteworthy act whereby YHWH revealed himself to be the Sovereign, the psalmist opened his composition with the words, “YHWH reigns.” As one “clothed” with majesty, the Most High is portrayed as arrayed with the dignity befitting a king. Girded with strength, he is in a position to take action. An evidence of his might is his having established the habitable land so that it is stable, not subject to being moved.
From of old, God’s “throne” (representative of his position as the supreme Sovereign) has been established, and this has been from the very start. He himself is eternal.
The “lifting up” of the “voice” of the rivers (probably to be understood of rivers at flood stage) suggests an intensification of the “sound” of their roaring. Lashing against the shore, the waves of the rapidly moving rivers exert tremendous force. The raging of “many” or abundant waters sounds like thunder. YHWH, in the height, is mightier than the “waves of the sea,” for he can restrain raging rivers and seas. The Septuagint reads, “Wondrous [are] the waves of the sea. The Lord [is] wondrous in [the] heights.”
In the Scriptures, enemy forces are spoken of as rivers that sweep over a land during campaigns of conquest. Possibly the reference to “rivers” in verse 3 alludes to this aspect. (Compare Isaiah 8:6-8.)
God’s “testimonies” or solemn charges are “very sure” or completely trustworthy, providing dependable guidance for what constitutes upright conduct. YHWH is holy, making it fitting for holiness or purity to be associated with his house or sanctuary. This should continue for “length of days,” or for all time to come.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
For poetic effect, the Hebrew expression for “clothed” is repeated in the first verse.
The writer of this psalm recognized YHWH as a just God who would not leave unrighteous deeds unpunished. Therefore, he referred to YHWH as a “God of vengeance” or retribution. The psalmist’s appeal for the “God of vengeance” to “shine forth” evidently is a petition that YHWH would reveal himself as the avenger of those who have been treated unjustly. In the Septuagint, the reference is to the God of vengeance who has spoken openly.
The Most High is the Judge of the earth or the human inhabitants of the land. They are accountable to him for their deeds. So, the psalmist petitioned YHWH to rise (assuming a position for taking action) and render just deserts to the proud oppressors. In referring to them as “the proud,” the psalmist was apparently calling attention to the arrogant or high-handed manner in which they dealt unfairly. Because these wicked ones had seemingly been getting by with their lawless deeds for a considerable time, he asked how much longer they would be able to “exult” or rejoice over their success in exploiting disadvantaged ones.
As from a spring, boastful words flowed from the mouths of the wicked. Doubtless they boasted about how they had gotten the better of others. They crushed God’s people, his inheritance, those who were under his special care by reason of their defenseless condition. Instead of feeling pity for those in great need, the hateful ones oppressed the widow, the resident alien, and the orphan to such a degree that it was tantamount to murder.
The ruthless oppressors imagined that YHWH neither saw nor knew what they were doing. The fact that they are represented as saying “Yah” and “the God of Jacob” implies that they were Israelites, not foreigners.
The psalmist pointed out the folly of their reasoning, rightly referring to them as dullards and fools and asking them when they would become wise. How could they think that the one who made the ear could not hear, and the one who fashioned the eye could not see?
Evidently because the oppressors were aware of YHWH’s acting against other nations, disciplining or chastising them, the psalmist asked whether the One who thus disciplined could not also judge. The implication is that God would render an adverse decision respecting the lawless ones. The cruel oppressors imagined that the Most High did not perceive or notice what they were doing. Hence, the psalmist’s question may be, How could the one who teaches man not know? Examples of translations that convey this significance are the following: “He is the teacher of us all—hasn’t he any knowledge?” (TEV) “The teacher of mankind, has he no knowledge?” (REB) “The one who teaches humans not have knowledge”? (NAB) This meaning, however, depends upon whether the Hebrew is indeed elliptical [he who teaches man...knowledge] and justifies adding words for clarification. Other translations basically follow the word order of the Hebrew. “Shall He who disciplines nations not punish, He who instructs men in knowledge?” (Tanakh [JPS, 1985 edition])
Contrary to the fallacious reasoning of the hateful oppressors, YHWH even knows the thoughts of man. In this context, man is evidently to be understood as a mere earthling whose thoughts are not elevated but focused on satisfying sensual desires. In the case of the lawless ones, their objective was to attain their selfish ends. Whenever this is the sole focus of the mind, the thoughts are like an exhaled breath. They are empty or vain, leading to nothing that is good.
When referring to the man whom he pronounced fortunate, the psalmist did not use the same word for man as in the previous statement. This man is not a mere earthling to whom noble thoughts are foreign. He is happy, fortunate, or in an enviable state by reason of receiving YHWH’s correction and accepting it appreciatively. Such a man is one whom YHWH instructs out of his law, providing him with the precious guidance that he needs. Until such time as the lawless one experiences retribution (the lead-up to such retribution being likened to the digging of a pit into which the lawless one would fall), the man who accepts YHWH’s discipline and the teaching of his law would have respite from distressing days. This is so because he would enjoy an inner calm during trying times, knowing that the Most High would judge those who afflict and oppress others.
The psalmist expressed the confidence that YHWH would never forsake his true people, leaving them at the mercy of cruel oppressors without hope of any help. As his possession, his own, or his heritage, YHWH would never abandon them. Thus, the psalmist voiced his unwavering faith that the Most High would take action on behalf of all who are his people.
Since the oppressors had not been pronounced guilty by the existing judicial arrangement but were permitted to continue ruthlessly exploiting the defenseless, the judgments rendered were not in harmony with justice. The psalmist’s next statement may be understood to mean that this would change. “Judgment shall again accord with justice.” (Tanakh [JPS, 1985 edition]) “Justice will again be found in the courts.” (TEV) “Judgment shall again be just.” (NAB) The psalmist’s words may, however, also be understood to mean that, “to the righteous, justice will return.” Instead of being dealt with unfairly, the righteous would become the recipients of just verdicts. Those who are upright in heart, that is, in their deep inner selves, would likewise “return” to justice. This thought has been variously rendered: “...all the upright shall rally to it.” (Tanakh [JPS, 1985 edition]) “...all righteous people will support it.” (TEV) ...all the upright in heart will follow it.” (NRSV) (See the Notes section regarding verse 15.)
The psalmist had found himself among the oppressed. Therefore, he asked who would take his side against the wicked, and who would stand up for him against wrongdoers. His answer was, YHWH. The psalmist realized that, if it had not been for YHWH’s help, he (his “soul”) quickly would have become a dweller in silence (Hades, according to the Septuagint) or been numbered among the dead. When it appeared to him that he was on unstable ground as if his foot was about to slip, YHWH’s compassionate care or steadfast love (Hebrew, chésed) was there to help him, giving him the support that he needed. When he was plagued with many disturbing or anxious thoughts on account of what he saw or experienced, YHWH’s consolations or assurances cheered him (his “soul”). Apparently he sensed a soothing or calming effect that brought him joy.
The psalmist next raised a question that required an emphatic “no” for the answer. Can the “throne” or seat of “destruction” (destructive injustice) be in partnership with YHWH, the very “throne” (the judicial authority it represents) that “frames mischief” or sanctions wrong by statute? The situation apparently was one where corrupt judges developed regulations that served the interests of the oppressors. Thus, lawless action came under the protection of the law. Whenever righteous persons stood in the way of corrupt aims, the judges apparently banded together to condemn such upright ones to death, thereby shedding innocent blood.
In the face of this deplorable situation, the psalmist looked to YHWH, the One who was as a protective stronghold or a secure refuge to him and a massive rock where he was on a solid footing and thus safe. Confidently, he concluded with the thought that YHWH would cause the evil of the corrupt ones to recoil upon them, wiping them out for their wickedness.
Notes:
Unlike the Masoretic Text, the Septuagint does include a superscription: “Psalm to David; on the fourth [day] of the weeks.” The plural of sábbaton is here commonly understood to mean “weeks,” not sabbaths.
After verse 15, the Septuagint has the designation that translates “selah,” but it is missing in the Masoretic Text. For the possible significance of “selah,” see Psalm 3.
Regarding the meaning of chésed and the corresponding Septuagint rendering éleos, see Psalm 5.
For a discussion of the divine name (YHWH), see Psalm 1.
The Masoretic Text does not have a superscription, but the Septuagint attributes this composition to David and calls it “praise of a song.” In Hebrews 4:7, the quotation from Psalm 95:7, 8 (94:7, 8, LXX) is also attributed to David.
Psalm 95 opens with an invitation to make a joyous shout of praise to YHWH. As the “rock of salvation,” he is the one upon whom his people could rely for deliverance. The Septuagint does not include the term “rock” but reads, “our Savior.”
To come before God’s “face” with thanksgiving would denote coming into his presence to express thanks. The praise (in the form of songs) directed to God is to be rendered with the forcefulness of a joyous shout.
Expressions of thanksgiving and praise are to be made with full strength and accompanied by joy, for YHWH is a “great God” and a “great king,” the God and King “above all gods.”
In “his hand” or under his control are “the depths of the earth,” from which depths humans have extracted precious stones and metals. The loftiest mountain heights also are his, as is the sea and the dry land, for he is the Creator.
In recognition of who YHWH is, the Israelites should have been moved to bow before him reverently in worship, kneeling respectfully before him as their Maker. The Septuagint additionally mentions “weeping” before him.
Besides referring to YHWH as “our God,” the psalmist spoke of the Israelites as the “people of his pasture” and the “sheep of his hand.” Like a shepherd, he cared for them and protected them from harm. Being “sheep of his hand,” they enjoyed his safeguarding and guidance.
For God’s people, the time to listen to God’s voice is “today.” Obedient response to his direction is not something to be postponed to a future time. To emphasize the need for prompt obedient listening, the psalmist called attention to past history.
He admonished his fellow Israelites not to harden their hearts (or to become unresponsive to God’s voice), as did their ancestors at Meribah, “as on the day at Massah in the wilderness.” On that occasion, their ancestors murmured for water at Rephidim, complaining that Moses had brought them into the wilderness to have them and their livestock die of thirst. (Exodus 17:1-7) The name “Meribah” means “quarreling,” “strife,” or “contention,” and “Massah” means “test” or “trial.” As in Hebrew 3:8, the Septuagint reads “embitterment,” “provocation,” or “rebellion” (instead of Meribah) and “test” or “trial” (instead of Massah). (See the Notes section.)
By their murmuring, the Israelite ancestors tested YHWH or put him to the proof, as their faithless expressions indicated that they did not believe that he could provide for them. This was despite the fact that they had seen his activity, including his effecting their deliverance from Egypt and regularly providing them with manna as their food.
On account of their faithlessness, YHWH felt a loathing for that generation of Israelites for forty years. In their “heart” or their deep inner self, they proved themselves to be wayward. They disregarded God’s ways, repeatedly disobeying his commands.
Therefore, in his anger, YHWH swore that they would not enter into his rest. To Abraham, God had originally promised to give his descendants the land of Canaan. Liberated from enslavement in Egypt, the Israelites could have entered God’s “rest,” sharing in the blessed results from the completion of his creative work. They would have been able to take possession of the land that was part of God’s creation and then to enjoy its bounties. With the exception of Caleb, Joshua, and the Levites, the entire faithless generation died in the wilderness, losing out on the opportunity to enter God’s rest.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
With some exceptions, the Greek of Hebrews 3:8-10 is the same as the extant Septuagint text of Psalm 95:7-11 (94:7-11). The Greek words of Hebrews 4:3, 7, and Psalm 95:7, 8, 11 (94:7, 8, 11, LXX) are the same.
A major difference, in Hebrews 3:9, 10, is the addition of dió (therefore) after “forty years.” The Septuagint (95:9, 10 [94:9, 10]) represents God as loathing the faithless generation for forty years, whereas the passage in the book of Hebrews says that, for forty years, the Israelites had seen God’s works. Accordingly, the writer of the book of Hebrews indicates that what occurred in connection with the murmuring about water was representative of the response of the faithless generation during the forty years in the wilderness.
The writer of the book of Hebrews introduced the quotation with the words, “Therefore, as the holy spirit says.” Through the operation of the holy spirit, the revelation about God’s judgment of the faithless generation (coupled with the warning lesson this judgment served) was provided.
The “rest” God had in mind for humans appears to have included their enjoyment of an intimacy with him as his beloved children and all the bounties he would grant them. According to the Genesis account, God pronounced all his creative work as “good,” and so his resting meant entering the joy of work completed. The rest of believers would involve sharing in that joy to the full, something that would only be possible in the sinless state. Israel’s taking possession of the Promised Land, under the leadership of Joshua, did not exhaust the full meaning of the promise about entering into God’s rest. During the days of their earthly sojourn, believers await the time they will be able to enter this rest as persons freed from their toil, pain, struggles, and sorrows. Any time remaining open for heeding God’s appeal to enter his rest is still “today.”
A superscription in the Septuagint, which is absent in the Masoretic Text, ascribes this composition to David. Additionally, the superscription reads, “When the house was built after the captivity.” Psalm 96, with some exceptions in wording, is part of a composition contained in 1 Chronicles (16:23-33). The entire composition in the Chronicles account is linked to David. (1 Chronicles 16:7)
Psalm 96 starts with the imperative to sing a new song to YHWH. This suggests that a remarkable act of divine deliverance provided the occasion for this song. The expression “all the earth” may designate the entire land inhabited by the Israelites, as they would be the ones called upon to make known YHWH’s glory, his marvelous activity, and his kingship to peoples of other nations. (96:3, 10)
Besides being invited to sing, all are directed to “bless his name” and, “from day to day,” to tell of “his salvation.” To bless God’s name would mean to praise or speak well of the Most High, the one bearing the name. “His salvation” or the deliverance he effected for his people deserved to be made known repeatedly, “from day to day,” so as not to fade from memory.
People of other nations should hear about God’s “glory” and his “marvelous deeds.” The deeds that prompt wonderment could include both his acts of deliverance and his creative works. All the things he has done bring “glory” to or add dignity to his name.
As the Supreme Sovereign, YHWH is great and deserving of the greatest praise. He alone should be accorded reverential fear, as he is above all gods.
All the gods of the peoples were only idols, representations fashioned by men. According to the Septuagint, these gods were “demons.” In 1 Chronicles 16:26, the parallel passage, the Septuagint reads, “idols.” Unlike the images human hands produced, YHWH is the one who made the heavens.
“Honor and majesty” are before his face, indicating that his presence is always accompanied by unparalleled dignity and splendor. In his sanctuary, “strength and beauty” reside. He is the one who strengthens his faithful worshipers and makes them beautiful by acknowledging them as his own.
People should ascribe “glory and strength” to YHWH, acknowledging his excelling magnificence and might. To ascribe to him the glory his name deserves would signify having the highest regard for him and to openly acknowledge this. In the time of the psalmist, appreciative worshipers of YHWH would enter the courts of the sanctuary, bringing a gift or offering to be presented as a sacrifice.
There, in the courts, they were to prostrate themselves before YHWH “in holy adornment.” In attire, they should appear in a manner befitting worshipers in the sacred courts. The expression “holy adornment” or “holy splendor” has also been rendered as applying to God (not the worshipers). “Bow down to the LORD majestic in holiness.” (Tanakh [JPS, 1985 edition]) “Worship the LORD in the splendor of his holiness.” (NIV) “Bow down to the LORD, splendid in holiness.” (NAB) The Septuagint reads, “Worship [Prostrate yourselves] to the Lord in his holy court.”
To “tremble” before YHWH’s face would signify having a reverential fear or regard for him. “All the earth” could denote the inhabitants of the land of Israel and may include people of other nations.
Among the nations, the news that YHWH reigns should be made known. Under his rule, the habitable land is firmly established or stable, not subject to being moved.
He will judge peoples equitably. Because his judgment will be fair in the absolute sense, all creation is called upon to rejoice before the “face of YHWH” or in his presence. The heavens are to be glad, the earth or the inhabitants of the land are to rejoice, the sea and all that fills it should resound with a mighty roar, the field and everything in it should exult, and the trees of the forest should sing joyously.
The reason for expressing unbounded joy is YHWH’s coming to judge the earth or the inhabitants of the land, doing so with uprightness and truth. Being with truth, the judgment would be according to the actual state of affairs, not outward appearances. The judgment would prove to be according to the highest standard of justice.
Note: Regarding the divine name (YHWH), see Psalm 1.
In the Masoretic Text, this psalm has no superscription, but the Septuagint ascribes the composition to David and adds, “when his land is established.”
“YHWH reigns,” indicative of his revealing himself as the Supreme Sovereign through his activity with his people. For this reason, the “earth” or the inhabitants of the land should rejoice, as should the people residing on the many distant islands.
Evidently based on the manner in which YHWH revealed his presence at Mount Sinai, the psalmist referred to him as being surrounded by clouds and dense darkness. God’s “throne” or ruling authority rests on uprightness and justice, assuring all of impartial judgment.
In view of the earlier mention of clouds and darkness, the “fire” proceeding from before the Almighty may be understood to refer to lightning. This fire consumes his foes round about.
Lightning flashes lightened up the habitable land. The manifestation of YHWH’s great power caused the “earth” to tremble. In this case, the “earth” may be understood to mean the land itself, as the next verse refers to the mountains. When the earth “sees” the awesome display of power, it is thrown into a state of convulsion.
The melting of mountains like wax may be descriptive of developments during a fierce storm. Heavy rains cause mudslides, making it appear as if the mountains are melting. Before the face of YHWH or in his presence, this “melting” occurs. He is the Lord of all the earth or land.
The heavens testify to God’s righteousness. This could signify that the angelic hosts declare that his judgments are just. On earth, all the peoples see “his glory” or witness the activity that reveals him to be glorious, the grand God of saving acts.
Worshipers of images are put to shame, as the representations of their deities are revealed to be powerless unrealities. They may boast about their gods, but they are of no value. Before YHWH, all these gods are nothing and so are portrayed as having to bow down before him. According to the Septuagint, the imperative is directed to the angels, “Worship [Prostrate yourselves before] him, all [you] his angels.”
Zion, God’s representative place of dwelling, “heard” and was filled with joy. The “daughters of Judah” likely designates surrounding towns. These also rejoice. YHWH’s righteous judgments occasion the rejoicing, and hearing about the execution of divine justice brought joy to the inhabitants of Zion or Jerusalem.
YHWH is the highly exalted one over all the earth or the land. As the Most High, he is far above all the gods, which are mere nothings.
Being a just God, YHWH requires that his worshipers live upright lives. The psalmist therefore urges all lovers of YHWH to hate evil. The psalmist adds the assurance that YHWH will safeguard the “souls” or lives of “his holy ones” (those maintaining pure conduct), rescuing them from the “hand” or power of the wicked (“sinners,” LXX).
At times the upright face distressing circumstances comparable to finding themselves in darkness and unable to see any avenue of escape. Then, as the psalmist, expressed it, “light springs up for the righteous, and joy for the upright in heart.” God is the one who brings them into light, making it possible for them to see clearly and to rejoice in his favor and blessing.
The righteous are to rejoice in YHWH, finding joy in his guidance and protective care. To give thanks to God’s “holy memorial” (“the remembrance of his holiness,” LXX) would mean expressing appreciation to him, the one bearing the “holy name.” Like a memorial, the name itself recalls all the marvelous attributes and activity of the Most High.
Note: Regarding the divine name (YHWH), see Psalm 1.
The Masoretic Text identifies this composition as a psalm, whereas the Septuagint also attributes it to David.
Like Psalm 96, this composition starts with the imperative to sing a new song to YHWH. The marvelous things he has done provide the reason for praising him with a new song, one highlighting new activity on his part. His wondrous deeds are remarkable acts in delivering his people from their enemies. This is indicated by the reference to his attaining “salvation” or deliverance with “his right hand” and the “arm of his holiness.” Both his hand and arm are representative of his power. As the holy God, his power is used in a holy or pure way in the cause of justice.
The salvation, deliverance, or triumph came to be extensively known, and the psalmist attributed this to YHWH. Before the eyes of the people of non-Israelite nations, YHWH revealed his righteousness. He had acted to uphold the highest standard of justice.
When coming to the aid of the “house of Israel,” he did so in remembrance of his steadfast love, compassionate care, or “mercy” (LXX) and his faithfulness or “truth” (LXX). As in the past, he revealed himself to be the loving and caring God who could be relied upon in time of distress, fulfilling his promise to rescue his people. Far and wide, “to the ends of the earth” or the land, people saw the salvation or deliverance God had brought about for the Israelites.
This deliverance was of such a nature that it could only be attributed to God, and this should, according to the words of the psalmist, prompt a joyous shout to YHWH from the inhabitants of “all the earth” or all the land. People everywhere should raise their voices in joyous song and sing praises to the accompaniment of the harp, trumpets, and the shofar or ram’s-horn trumpet.
Besides directing the imperative to the people to share in joyous praise before YHWH, the King, the psalmist called upon all creation to participate. The sea and all that fills it should roar, adding volume to the triumphant shout of praise. Everything and everyone dwelling on the habitable land and the land itself should share in letting praise resound. Rivers should “clap their hands,” and all together the mountains should sing for joy before YHWH. Possibly the “clapping of hands” refers to the sound of rapidly moving streams as waves crash over rocks and against the shore.
The reason for all creation to share in the joyous praise is that YHWH would be coming to render just judgment. “He comes to judge the earth. He will judge the habitable land with righteousness and peoples with uprightness.”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 3, the Septuagint reads, “He has remembered his mercy to Jacob, and his truth to the house of Israel.”
The final verse is nearly identical to the last verse of Psalm 96. In Psalm 96, “for he comes” is repeated, and the verse ends “with his truth” (not “with uprightness” or “with equity,” as Psalm 98 concludes).
In the Septuagint, this psalm is ascribed to David. The Masoretic Text, however, has no superscription.
Like Psalm 97, this composition begins with the words, “YHWH reigns,” and may be taken to signify that he had revealed his sovereignty through an act of deliverance. In response to the reality of YHWH’s rule, “let peoples tremble.” The Hebrew term for “tremble” (ragáz) denotes a state of disturbance and can relate either to fear or rage. In the Septuagint, the rendering is orgízo, meaning “to be angry” or “to be enraged.” Accordingly, based on which specific meaning is chosen, the non-Israelite peoples may either be understood as trembling with fear or continuing with their raging, which raging would mean nothing to the Most High. In view of the parallel expression “let the earth [either the land or the inhabitants of the land] quake” before the one who “sits upon the cherubs,” the sense of trembling with fear may be preferable. In a representative sense, YHWH, by means a luminous cloud, was above the cherubs atop the ark of the covenant. He also directed the heavenly cherubs and could, in this sense, also be referred to as sitting upon the cherubs.
YHWH’s being great in Zion relates to his dwelling there in a representative sense. From Zion, therefore, the Israelites perceived that his great saving power came forth to deliver them from peril. By reason of his deeds, YHWH proved to be exalted “over all the peoples.”
Peoples everywhere had good reason to praise God’s name or YHWH himself. His name or he himself as the Most High is “great,” engenders a wholesome fear, and is “holy” or pure in the ultimate sense (untainted by any defilement).
There is uncertainty about the meaning of the words “and strength of a king; justice he loves.” The Septuagint reading is “and honor of a king loves judgment,” suggesting that a king’s love of justice brings honor to him. The Hebrew text has been understood to apply to God as king. “Mighty King, lover of justice, you have established equity; you have executed justice.” (NRSV) “The King is mighty, he loves justice.” (NIV) As a lover of justice, the Most High does not show partiality but adheres to the highest standard of right. Incomparable power backs his justice. This assures that nothing could hinder the execution of impartial judgments. Another possibility is to understand the Hebrew to refer to a human king who upholds justice, “O the strength of a king who loves justice!” This would indicate that a ruler’s real might stems from an ardent desire to render just decisions.
YHWH is the one who has established uprightness. All his acts are solidly based on abiding principles of justice. “In Jacob” or for his people the Israelites, YHWH executed justice and righteousness, always dealing with the descendants of Jacob with equity.
Because of what he has done, YHWH should be exalted or accorded the highest honor possible. His “footstool” may designate Zion or Jerusalem where the ark of the covenant was located. There, at his representative dwelling place, worshipers were to bow down or prostrate themselves before him. Their doing so with profound reverence would be the fitting response for all he had done, for he is holy or absolutely pure in every way.
Though not specifically designated as a priest, Moses did serve in a priestly capacity, and his brother Aaron functioned as high priest. Samuel, though not a priest, served as a prophet and was among those calling on God’s name, appealing to YHWH for the Israelites. Moses, Aaron, and Samuel repeatedly cried out to the Almighty, and he answered them.
After the Israelites departed from Egypt and wandered in the wilderness, God did speak to Moses and Aaron (as well as to the rest of the people) from the pillar of cloud. When the Israelites observed the “testimonies” or decrees and the statutes he had given them, YHWH answered their prayers. He revealed himself as a forgiving God, but he did not withhold deserved punishment.
Because of all that YHWH had done, the psalmist called upon the Israelites to exalt YHWH, giving him the highest honor and praise possible. As his representative place of dwelling, Zion was his “holy mountain.” There, with profound reverence, worshipers should bow or prostrate themselves before him. This would be the fitting response to his just dealings with them, for YHWH is “holy” or absolutely pure.
Note: Regarding the divine name (YHWH), see Psalm 1.
A spiritual life is not perfunctory, devoid of intense feelings of joyous appreciation. Prayer, praise, thanksgiving, and association with fellow believers should never be allowed to become mere routine, comparable to the performance of daily chores. This “psalm for thanksgiving” (possibly associated with the thanksgiving offering) exudes triumphant joy. According to the Septuagint, it is a “psalm for confession,” evidently a confession of appreciation or thanksgiving.
All the earth, that is, all the people of the land area known to the psalmist are invited to shout, raising their voices as would a triumphant army. Serving YHWH, recognizing or acknowledging him as the God to whom one is subject and accountable, was not to be like that of fearful servants who cringed before their masters. Rather, it was to be service accompanied by gladness, an entering before YHWH’s “face” or into his presence (evidently at the temple in Jerusalem) with jubilation (Hebrew, renanáh). (See the Notes section.)
At the same time, joyous worshipers would recognize that YHWH is God, the One who created them. They did not create themselves and, therefore, belong to him as his people and are the “sheep of his pasture,” indicating their dependence upon him for protection, guidance, and all that is needful for life.
Because of who YHWH is, the people are encouraged to enter “his gates” (evidently those leading into the temple courts) with thanksgiving and “his courts” with praise. There they would express their gratitude to him for all his bounties and “bless his name” or praise YHWH (as he is the One represented by the name). (See the Notes section regarding verse 4.)
YHWH’s attributes rightly occasion thanksgiving and blessing or praise. He is “good,” with not the slightest taint of badness, and, therefore, everything coming from him is good in every respect. His loyalty (Hebrew, chésed), compassionate care, or mercy (Greek, éleos) is abiding. From generation to generation, he continues to be faithful, dependable, or trustworthy
Notes:
The Hebrew word renanáh is descriptive of jubilation, exultation, or rejoicing, and the corresponding term (agallíasis) in the Septuagint denotes “great joy” or “exultation.”
According to the Septuagint rendering of verse 4, the entering of the gates is with “confession,” evidently a confession of thanksgiving or gratitude, and into the courts with “hymns.”
Regarding the abiding nature of his compassionate care or mercy, the Septuagint uses the expression “into the age,” which can signify “for all eternity.” The expression in the Masoretic Text denotes time without limits.
For the Hebrew word chésed and the Greek éleos, see Psalm 5.
See Psalm 1 regarding the divine name (YHWH).
In the superscription, this composition is ascribed to David and is called a psalm.
David determined to sing about God’s steadfast love, compassionate care, or “mercy” (LXX) and judgment or justice. His melody of praise would be directed to YHWH his God.
In his personal conduct as king, David wanted to pursue a blameless course. He then raised the question, “When will you come to me?” If directed to the Most High, this question may be understood to imply that his arrival for inspection purposes would find David in an approved state, as he would be “walking” or conducting himself with “integrity of heart” inside his house. Within his house, the manner in which he handled affairs would be concealed from public view. Nevertheless, David resolved to preserve the integrity or moral rectitude of his heart or to be blameless in discharging his responsibilities.
A number of translations convey a different sense in verse 2. Translators have chosen to take the Hebrew verb sakál (“to be prudent,” “to be insightful,” “to understand,” “to make wise,” “to attain success,” or “to consider”) to denote “to study” and, in the rendering of the question (“When will you come to me?”) have changed the “you” to “it.” “I will study the way that is blameless. When shall I attain it?” (NRSV) “I will study the way of the blameless; when shall I attain it?” (Tanakh [JPS, 1985 edition])
David determined not to set something base or worthless before his eyes. He refused to consider anything of vile, corrupt, or unlawful nature. His hatred was directed against the work of those who “fall away” or those who reject God and his upright ways. He resolved that their corrupt work would not cling to him, indicating that he would neither tolerate nor adopt any of their evil practices. According to the Septuagint, David hated those who committed transgressions.
He would greatly distance himself from persons with a “crooked heart,” not allowing into his presence those who revealed themselves to be corrupt. His not “knowing” evil would signify his not knowing bad as a practicer thereof. The Septuagint conveys a different sense. “A crooked heart did not cling to me. The wicked one [is] turning away from me. I have not known [him].” This rendering suggests that David was not one with a corrupt heart, and that he did not grant recognition to any wicked person, one who turned away from him.
Slandering is usually done in secrecy, behind a person’s back. For a slanderer to be silenced signified that David would stop him from maliciously misrepresenting others. The Septuagint represents David as saying regarding the one speaking ill about his neighbor or fellow, “This one I have driven out.” David also determined not to put up with anyone having “haughty eyes” and an “arrogant heart. Such a person would look down on others and have an exaggerated view of himself in relation to them. According to the Septuagint, David did not eat with anyone of “proud eye and insatiable heart.”
Those whom David wanted in his service (to dwell with him or, according to the Septuagint, to sit with him) and on whom his eyes were focused would be faithful or trustworthy persons. As those who “walked” or conducted themselves blamelessly, they would minister to him.
Excluded from service in his house would be any base schemer (one acting arrogantly, LXX). No liar would continue to be before his “eyes” or allowed to remain in his presence.
At the start of the day, each morning, David’s concern was to render justice, silencing or destroying (killing, LXX) all the wicked or “sinners” (LXX) of the land and cutting off (utterly destroying, LXX) all practicers of iniquity from the city of YHWH. The land of God’s people and Zion, the representative dwelling place of the Most High, were not locations where lawlessness could be tolerated.
Note: Regarding the divine name (YHWH), see Psalm 1.
The superscription identifies this psalm as a prayer and relates it to a time when the poor or afflicted one is weak or faint and “pours out” his “complaint” or trouble (“supplication,” LXX) before YHWH. In a state of great distress, the afflicted person has no one but God to whom to turn for help, “pouring out” everything that is heavily weighing upon him. Based on the context, the psalm appears to relate to a time after the Babylonians destroyed Jerusalem. Whereas much of the composition is expressed in the first person, the psalmist may be speaking representatively for all his suffering people.
102:1-8(2-9)
The psalmist pleaded with YHWH to hear his prayer, answering his appeal for aid. He wanted his cry for help to reach his God and to be granted desperately needed assistance. For YHWH to “hide” or “turn away” (LXX) his face from him would have meant not being favorably heard. The psalmist begged that this would not happen to him in the “day of his distress,” and that YHWH would incline his ear toward him, listening to his cry and then quickly responding to him.
In his distress, the psalmist felt that his days were passing away like smoke, which quickly dissipates. Possibly he meant that the days of his life had become meaningless or empty, without his being able to accomplish anything. His “bones” (his entire frame) appeared to him as if having been subjected to intense fire. Perhaps this relates to his having a high fever. Another possibility is that he sensed a continual decline in strength as if being consumed by fire, with his frame no longer supporting him as formerly.
His heart or inmost self was smitten like grass that dries up during the hot days of summer. As if his heart had withered, the psalmist found himself depleted of vitality. His forgetting to eat probably refers to having lost his appetite. On account of his affliction, he could not bring himself to eat.
In his afflicted state, he would groan. Without being able to partake of needed nourishment, the psalmist wasted away. In his emaciated state, the bones began to show through underneath the skin.
A lone bird (“pelican,” LXX, Vulgate) in an isolated wilderness appears lonely and pathetic, as does an owl in deserted places or ruins. When applying this description, the psalmist portrayed himself as abandoned and forlorn. (See the Notes section for verse 6[7]].)
At night, he would remain awake, his affliction not permitting him to get his rest. All alone and forsaken, the psalmist likened himself to a single bird (“sparrow,” LXX) on a roof.
“All day” or unceasingly, his enemies taunted him. Those regarding him with contempt would swear by him or use his name as a curse, expressing themselves to the effect that others whom they hated would come to be in a wretched state like his. (For additional comments on verse 8[9]), see the Notes section.)
102:9-18(10-19)
The psalmist’s reference to eating “ashes like bread” could mean that, in his affliction, he seated himself in ashes, which then came to be mixed with his bread. (Compare Job 2:8.) Another possibility is that the ashes themselves were like bread to him. So profuse was his weeping that his tears became intermingled with his drink.
He attributed his sad plight to God’s indignation and anger. In the past, the Most High had raised him up, making it possible for him to prosper and to enjoy life, but then cast him down. The great contrast in his circumstances intensified his pain.
The days of his life were slipping away like the shadow cast by the setting sun and which quickly disappears. He considered himself as one withering like grass from the sun’s intense heat.
The psalmist then contrasted his transitoriness with YHWH’s eternity. “You, O YHWH, reside forever, and your remembrance is from generation to generation.” He is the Sovereign for all time to come. His “remembrance” or “memorial” is the great name he made for himself through his wondrous deeds. From one generation to another, his unparalleled fame would be kept alive, never to be forgotten.
Confidently, the psalmist looked forward to the time when YHWH would rise as from a seated position, taking pity on devastated Zion and again bestowing his favor on the city. The granting of his favor would signify the restoring of his people to their land. According to the psalmist, the time had come for favoring Zion.
As YHWH’s representative place of dwelling, Zion was precious to his exiled people. Although it lay in ruins, the exiles had not forgotten the city nor lost their appreciation for it. They cherished its “stones” (the very rubble) and “took pity” on its “dust,” being saddened about the existing desolate state and yearning for it to end.
Upon YHWH’s turning his favorable attention to Zion, his name as the God who can effect deliverance and restoration would come to be known among the nations. Therefore, people of the nations would come to fear him or have regard for the “name of YHWH” (the bearer of the name). As witnesses of the Almighty’s intervention for his people and the restoration of Zion, earth’s kings or rulers would come to see “YHWH’s glory” or his greatness and magnificence.
At the time of his “building” Zion, YHWH would appear in his glory, manifesting his greatness by restoring the desolated city. The “destitute” or “lowly” (LXX) are probably the exiles who had been stripped of everything. To their prayers, YHWH would turn his favorable attention, never despising their supplication.
For the benefit of the generation to come, a written record was to be made. This record may relate to the restoration YHWH had brought about for his people. The restoration would make it possible for the people who would be “created” to praise Yah (YHWH, Yah being the abbreviated form the divine name). The people to be “created” may denote either those yet to be born or the restored nation, which could be described as coming into existence through God’s creative act. (Compare Isaiah 66:8; see the Notes section for additional comments on verse 18[19].)
102:19-28(20-29)
From his exalted position in the “height of his holiness” or from the lofty heavens, YHWH looks down upon the earth, taking note of the very ones for whom humans have shown no regard. He hears the groans of the prisoners of war and effects liberation for those doomed to die. The ones destined for death could be prisoners of war about to be executed or those whose plight appeared to be so severe that death seemed inevitable.
YHWH’s effecting the deliverance of those in desperate straits would result in “his name” being declared in Zion and “his praise in Jerusalem.” He would be acknowledged as the God of saving acts and as deserving praise for all that he had done.
According to the psalmist, the Israelites would not be the only ones who would serve YHWH on account of his dealings with them. “Peoples” or nations and kingdoms would assemble to serve or worship him.
It may be that the psalmist spoke for his people as a whole when referring to the then-existing distressing situation, which he attributed to God. YHWH had deprived him of strength in midcourse (not while in a state of decline) and shortened his days. From all appearances, an early end was at hand.
The psalmist then pleaded that God would not cut short his life in the midst of his days or prematurely. When referring to God’s “years” as being “throughout all generations,” he seemingly implied that there would be no reason for his having to experience a premature death because time has no significance to the Most High.
Long ago (“at [the] beginning,” LXX), God founded the earth (as if it were a building with a foundation), and the “heavens” are the “work” of his “hands.” Although the creative works would perish, the Creator would continue to exist for all eternity. They would wear out like a garment. The Most High would change the creative works like clothing, and they would pass away. He, however, would remain the same, eternally immutable. His years would have no end. (See the Notes section for additional comments.)
Because he is the changeless God for all time to come, his true servants (the “sons of his servants” ) would abide or live on. Before his “face” or before him, their “seed” or offspring would be “established” or enjoy security as recipients of his favor and blessing. According to the Septuagint, their “seed” would prosper forever.
Notes:
In verse 6(7), the Hebrew word qa’áth, translated “pelican” in the Septuagint and the Vulgate, is often rendered “owl” in modern translations. This is because owls frequent ruins or deserts, whereas pelicans are found near water.
The Hebrew term halál, basically means “to praise.” In the context of verse 8(9), the word has commonly been understood to mean “deride,” and numerous translations convey this significance. “My deriders use my name to curse.” (Tanakh [JPS, 1985 edition]) “Those who deride me use my name for a curse.” (NRSV) “Those who rail against me use my name as a curse.” (NIV) The Septuagint reads, “The ones [formerly] praising me have sworn against me.” Like the Septuagint, a number of translations have retained the meaning of “praise.” “Those who once praised me now use me as a curse.” (NJB)
In verse 18(19), there is a possibility that the written record relates to the words found in verses 19(20) and 20(21). The Contemporary English Version makes this possible significance explicit. “Future generations must also praise the LORD, so write this for them: ‘From his holy temple, the LORD looked down at the earth. He listened to the groans of prisoners, and he rescued everyone who was doomed to die.’”
When the psalmist referred to the “heavens” and the “earth” (verses 25[26] and 26[27]), he expressed himself from the perspective of his own time. The vast universe as it has come to be known in comparatively recent years was unknown to him. The “earth” was the land, and “heaven” was the sky or the celestial vault or dome, and the psalmist perceived that the sphere in which humans lived was subject to changes, comparable to those of a garment that eventually wears out.
In Hebrews 1:10-12, the words of Psalm 102:25-27(26-28) are quoted. The quotation in the book of Hebrews basically corresponds to the reading of the extant Septuagint text, with certain manuscripts of the Hebrews passage varying in ways that do not affect the meaning. To show that the Son of God was greater than the angels, the writer of the letter applied the words of the psalmist to him. This use of Psalm 102 harmonized with the Son’s role in the creation. Through him, the Father created everything.
Regarding the divine name (YHWH), see Psalm 1.
This psalm is attributed to David. Its contents do not provide any indication about the time in his life to which this composition may relate.
103:1-10
The psalmist calls upon himself (his “soul”) to bless YHWH, speaking well of his God or praising him. “All that is within [him]” would mean his whole being, with not a single faculty being exempt. The expression “name of [God’s] holiness” or “his holy name” refers to YHWH himself, the holy God who bears the name.
Through repetition, the psalmist emphasized the directive to himself to bless YHWH, not forgetting all his benefits, repayments, or rewards. (For comments on the Septuagint reading of verse 2, see the Notes section.)
The psalmist enumerated these benefits. YHWH forgives “all guilt” or “iniquity” (“lawless deeds,” LXX), heals “all diseases,” redeems his servant’s life from death and thus prevents him from going into the “pit” prematurely or from experiencing “corruption” (LXX), and manifests abiding love and mercy (“mercy and “compassion,” LXX), bestowing these on the godly person like a precious crown.
There is uncertainty about the meaning of the benefit mentioned at the beginning of verse 5. The Hebrew word ‘adi is understood to mean “ornaments,” a significance that does not fit the context. The Septuagint reads “desire” (epithymía). Modern translators have either followed the Septuagint or departed from the Masoretic Text in other ways. “[God] satisfies you with good as long as you live.” (NRSV) “[God] satisfies your desires with good things.” (NIV) “He satisfies you with good things in the prime of your life.” (Tanakh [JPS, 1985 edition]) “He contents you with good things all your life.” (NJB) “[He] fills your days with good things.” (NAB) “Each day that we live, he provides for our needs.” (CEV)
The renewal of youth like that of an eagle could refer to being infused with new strength. Eagles are long-lived birds and, after the molting process is completed, appear as having been renewed and invigorated.
For the oppressed or those who have been wronged or treated unjustly, YHWH acts with “righteousness” and “judgment” or “justice.” According to the Septuagint, he does merciful deeds and renders justice to all who have been wronged.
Centuries prior to the composition of Psalm 103, YHWH had made known his ways or his commands and will to Moses, and his acts to the “sons” or people of Israel. Through his dealings with them, the Most High had revealed himself as a loving, merciful, and just God who required his people to imitate his example. According to the Septuagint, God made known his “wishes” or “will” to the sons of Israel.
YHWH revealed himself to be “merciful and gracious” (“compassionate and merciful,” LXX), “slow to anger” or forbearing, and great in abiding love or compassionate care. He does not always lodge a complaint or find fault, indicating that only when warranted did he communicate his displeasure to Israel. According to the Septuagint, he is not wrathful “to the end” or to the limit, like one who continues to be displeased and expresses it to the full. YHWH does not indefinitely “keep” his anger, probably meaning that he does not persist in a state of anger or displeasure but is willing to forgive.
The psalmist acknowledged that YHWH, in his great mercy, had not dealt with Israel according to their sins or repaid the people according to their iniquities or lawlessness. He did not administer the severe punishment they deserved but mitigated it.
103:11-22
The “heavens” (the celestial dome or vault) are high above the earth. God’s abiding love, compassionate care, or “mercy” (LXX) is of such greatness toward those who have reverential regard for him that the psalmist referred to this compassionate concern as being lofty like the sky far above the land.
Mercifully, YHWH forgave his people their transgressions, putting them far away from them, as if removing their misdeeds from the distant east and transferring them to the distant west. Like a father who deals lovingly and compassionately with his sons, YHWH deals mercifully with those fearing him or manifesting reverential respect for him.
He knows their frame or makeup, the frail or weak condition in which humans find themselves as creatures of “dust” or of the elements of the earth. Compassionately, he takes their limitations into consideration.
For a time, a human or a mere mortal may flourish, but soon his life ends. His “days” (his brief life) are like the grass that dries up and like once beautiful blossoms that fade and wilt. When a searing wind passes over grass, it dries up, and a strong wind can strip leaves from trees and bushes. In its withered state, grass or any other vegetation appears as though the place where it once flourished no longer “knows” it or grants it any recognition.
Unlike frail mortals, God’s abiding love, compassionate care, or “mercy” (LXX) can always be depended upon. It is from everlasting to everlasting to those fearing him or to his reverential servants. There will never be a time when they would cease to be objects of his compassionate concern. For all time to come, their offspring (“sons of sons”) are assured of God’s righteous or just dealings with them, provided they live in harmony with his covenant and remember to carry out his precepts or commandments.
The psalmist identified YHWH as the Supreme Sovereign, with his throne established in the heavens and his kingdom ruling over all. He is rightly the one to be blessed or praised universally. Angels, mighty ones carrying out his word and heeding it, are invited to bless YHWH. All his hosts, his servants who do his will, are called upon to do so. All his “works” or the whole of creation in all places under his dominion should join in blessing or praising him. The psalmist concludes with the words, “Bless YHWH, O my soul,” adding his voice of praise and repeating the expression with which the composition began.
Notes:
In verse 2, fourth-century Codex Vaticanus reads, “and do not forget all his praises.” Instead of “praises” (the plural of aínesis), Rahlfs’ printed text has the plural of antapódosis, meaning “repayment,” “recompense,” or “reward.”
Regarding the divine name (YHWH), see Psalm 1.
The Septuagint links this psalm to David, but the Masoretic Text makes no mention of the name. Extant Dead Sea scroll evidence is mixed, with the name David being included or omitted in the manuscripts.
104:1-9
With his “soul” or his entire being, the psalmist determined to “bless,” speak well of, or praise YHWH. When acknowledging YHWH his God as “very great” or “exceedingly magnified” (LXX), the psalmist may primarily have had the impressive creative works in mind, which are the focus of the composition. These creative works testify to God’s “majesty and splendor,” as if he were clothed with dignity and magnificence. (For additional comments on verse 1, see the Notes section.)
Light covers the Most High as if it were a garment, for he is the creator of light. The celestial dome or vault resembles a canopy, and this appears to be the basis for the words identifying YHWH as the one who stretches out the heavens like a curtain or a tent cloth.
The psalmist regarded the clouds as filled with water, and perceived the Most High to be above the clouds. From this standpoint, it appeared to him as if YHWH had “laid the beams” (“roofed,” LXX) his “upper chambers” (singular in a Dead Sea scroll) “in” or “on” the waters.
Clouds in motion are referred to as God’s chariot. In the extant Septuagint text, the term rékev (“chariot”) is epíbasis, which term designates something on which one steps. The Most High is poetically depicted as walking on the “wings of the wind [winds, LXX],” as the wind would be blowing below, moving as if it had wings.
The psalmist perceived YHWH as using winds and lightning for his purposes. Accordingly, he spoke about God’s making winds his messengers and flaming fire his ministers. (See the Notes section for additional comments regarding verse 4.)
Likening the earth to a building, the psalmist spoke of YHWH as firmly placing it on its foundations so that it would never be shaken.
Initially, as indicated in the first chapter of Genesis, water completely covered the earth. With apparent reference to this time, the psalmist depicted the earth as covered with the “deep” (a huge body of water) as with a garment. “The waters stood above the mountains,” indicating that no land surface was visible.
The psalmist continued with a poetic description of YHWH’s creative activity and his provisions for animals and humans. At God’s “rebuke” or the expression of his will respecting them, the waters “fled,” making it possible for land to appear. His voice — the “sound of thunder” — caused the waters to take flight. The Septuagint rendering represents the waters as becoming afraid. To the place God had appointed, the mountains rose and the valleys sank. He established a boundary for the waters beyond which they could not pass, preventing them from covering the earth or land as formerly.
104:10-23
The Most High sends forth springs in the valleys, and these springs form streams that flow between the mountains or hills. From the flowing water, all the wild animals can drink, and even the wild asses or onagers can slack their thirst. Birds nest alongside the streams, where bushes, trees, and other vegetation flourish. From the midst of the foliage (“rocks,” LXX), birds can be heard singing and chirping.
As in verse 3, the psalmist (in verse 13) referred to God’s dwelling place above the earth as “his upper rooms.” From there, the Most High waters the mountains. The “fruit” of his works probably is to be understood to include the provisions for sustaining life on earth. This “fruit” satisfies the earth, furnishing the land with water and all other essentials for productivity.
Grass or vegetation, on which cattle and other animals can feed, sprouts from the land. For humans, there are cereal grains and other food plants. The expression “plants for the labor of man” could either mean plants that people can cultivate for food or plants that can serve as food. From grapes, wine can be made for man’s enjoyment. The rejoicing of the “heart” is descriptive of the cheering effect that wine can have on a person. Olive oil, when applied to the skin after exposure to the hot sun, can make the “face shine” or take on a pleasant appearance on account of the refreshing effect. According to the Septuagint, the face would be made cheerful. “Bread strengthens a man’s heart” or serves to sustain his organism and renews his energy.
Without any attention from man, the “trees of YHWH” or the magnificent cedars of Lebanon thrive. The psalmist identified God as the one who planted them and provides them with water. In the trees, the birds (“sparrows,” LXX) build their nests, the stork (“heron,” LXX) finding a home in the “junipers.” (See the Notes section regarding verse 17.)
Mountain goats have their habitat in high elevations. Among the rocks, hyraxes find refuge.
For the Hebrews, the day began at sunset. This may explain why the psalmist mentioned the moon first, being the orb that marks the beginning of the day. The phases of the moon provided the basis for calculating the months, with each month starting on the day of the new moon. Accordingly, the psalmist referred to God as making the moon “for times” or “seasons,” or that people could reckon time by the moon. As the sun dropped below the horizon each evening, the psalmist portrayed it as knowing the time or place of its setting.
Although the psalmist knew that night came as a result of the setting of the sun, he attributed the making of darkness to his God. At night, the creatures of the forest begin to stir and set out in search of food. Young lions roar for their prey, “seeking their food from God.” The psalmist’s words indicate that he regarded all living things as dependent on the Most High for the continuance of their existence, and this included even the powerful beasts of prey.
With the rising of the sun, the wild animals return to their concealed places to lie down, sleeping when people are up and engaging in labor until the evening.
104:24-35
Deeply impressed by what he observed, the psalmist acknowledged that YHWH’s works are many and reveal his wisdom as the maker. The “earth” or land was full of God’s creatures or the home of a great variety of animal life.
Beyond the land, lies the “great and wide” sea, teeming with innumerable living things both small and large. Ships ply the waters, and “Leviathan,” which God has made, plays there. “Leviathan” (“dragon,” LXX) denotes a huge sea creature.
The psalmist portrayed all of the creatures as waiting on or looking to YHWH to provide food for them in “its season” or at the proper time. They gather up what he furnishes. The ease with which the Most High is depicted as making generous provisions is likened to the opening of his “hand.” All the creatures are then satisfied with “good things” or ample food.
When YHWH hides his face, not granting them his attention, the creatures are “terrified” or troubled. If he takes away their spirit (the life force that is sustained by breathing), they die, returning to “their dust” or to the element from which (according to Genesis 2:19) they were originally formed.
During the winter, the land appeared to be dead. Crops had been harvested and nothing grew in the fields. Then, in the spring, the surface of the ground came to be covered with new growth. Regarding this development, the psalmist said of YHWH, “When you send out your spirit, they are created, and you renew the face of the ground.”
The prayerful expression of the psalmist is that YHWH’s glory (probably meaning the splendor revealed in the creative works) would endure for all time to come and that he would continue to rejoice or take delight in his works.
With reference to God’s power, the psalmist spoke of God as merely looking at the earth or land and thereby causing it to tremble. His touching the mountains would make them smoke. The touching of the mountains likely refers to lightning strikes that start forest fires.
As long as he had life, the psalmist determined to praise YHWH, raising his voice in song. He wanted his meditation or his thoughts to be pleasing to his God. For the psalmist to “rejoice in YHWH” would signify that he would find his greatest delight in having an approved relationship with him as his devoted servant.
Recognizing God’s justice, the psalmist referred to the end for “sinners” (those who deliberately and habitually violated divine commands) and the “wicked” or “lawless ones” (LXX). Whereas sinners would vanish from the land and the wicked would cease to be, he, with his whole being (his “soul”), would bless YHWH or appreciatively continue to speak well of him. The psalmist then concluded with the imperative, “Praise Yah [the abbreviated form of YHWH]!”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 1, extant Dead Sea scrolls, instead of “YHWH my God” (in the Masoretic Text) read either “YHWH our God” or “YHWH God.” In the concluding part of this verse, fifth-century Codex Alexandrinus refers to God as being clothed with “acknowledgment and magnificence” (a form of megaloprépeia), but Rahlfs’ text reads “acknowledgment and comeliness” or “dignity” (a form of euprépeia).
The Hebrew and Greek words for “messengers” and “winds” can also mean “angels” and “spirits.” In his letter to the Hebrews (1:7), the writer quoted Psalm 104:4 and made an application that focused on the meaning “angels.” To emphasize the greatness of the Son of God, he used the words of the psalmist to show that angels are merely servants of the Most High, functioning in various ways for the accomplishment of his will.
There is a possibility that the writer of the letter to the Hebrews, had in mind events at Mount Sinai when the law was transmitted through angels. (Acts 7:53; Galatians 3:19; Hebrews 2:2) On that occasion, the phenomena included thunder and lightning and, therefore, also wind. (Exodus 19:16; compare Hebrews 12:18.) This aspect may have been one reason the writer quoted from Psalm 104:4 and associated wind and fire with the angels. It is of note that the Targum paraphrases the psalmist’s words to mean that God makes his messengers “swift” like winds and “strong” like flaming fire. The Son, who is greater than the angels, always remains unchangeable (the same yesterday, today, and forever) and thus also differs from the angels who are represented in the application of Psalm 104:4 as variable — like “wind” and like “fire.” (Hebrews 1:10-12; 13:8)
With one exception, the quotation in the letter to the Hebrews is the same as the extant Septuagint text of Psalm 104[103]:4, which reads, “The one making his angels [or messengers] winds [or spirits] and his servants flaming fire.” Instead of “flame” (phlóga) as in Hebrews 1:7, the Septuagint reads “flaming” (phlégon).
The Hebrew term berósh, in verse 17, has been variously understood to designate the juniper, cypress, fir, or pine. Evidence from Akkadian favors the juniper, and a number of translations (NAB, Tanakh [JPS, 1985 edition]) have chosen this rendering. The extant Septuagint text does not mention a tree but refers to the “house of the heron” as “leading” them. Perhaps this was understood to mean that, among the birds, the heron took the lead or was the first to have its home in the trees.
In verse 29, extant Dead Sea scrolls omit the opening words found in the Masoretic Text and the Septuagint, “When you hide [turn away, LXX] your face, they are terrified.” The shorter text reads, “When you take away your spirit [their spirit, Masoretic Text and LXX], then they perish, and to their dust they return.”
With the exception of a few minor differences, Psalm 105:1-15 and 1 Chronicles 16:8-22 are identical. In 1 Chronicles 16:7, the composition is associated with David.
105:1-11
This psalm starts with the imperative, “Give thanks to YHWH. Call upon his name. Make his acts known among the peoples.” The thanksgiving or grateful acknowledgment would primarily be for his saving acts. Calling upon his name signifies appealing to him in prayer. His worshipers should make his deeds widely known, letting other peoples learn about them.
The people are to sing praises to YHWH, making their expressions of deep appreciation for him in song. All the wonderful works they should “relate” are (as the context indicates) his saving acts. (Regarding “relate,” see the Notes section on verse 2.)
For God’s servants to “glory” or “make [their] boast” in “his holy name” could mean attributing to him (the holy God) all that they enjoyed and then gratefully acknowledging his aid and blessing. The Septuagint rendering epainéo (praise) indicates this to be an expression of laudation. The “heart” of those seeking YHWH is to rejoice. Within their deep inner selves, they would experience great joy because of their wanting an approved relationship with him. According to a Dead Sea scroll, the heart of those seeking “his favor” is to rejoice.
The person “seeking” YHWH wants his guidance and help. Seeking his “strength” denotes desiring that his might be displayed in providing deliverance and protection. To “seek his face continually” signifies to want his favor and approval at all times, as if one had been honored to stand in his very presence.
The psalmist called upon his people to remember the “wonderful works” God had done for them, never losing appreciation for the help he provided. As the context reveals, the “wonderful works” include everything he did to effect their deliverance from Egyptian bondage. The “wonders” or “miracles” probably are to be understood as applying to the ten plagues, and the “judgments,” from the standpoint of their being expressions of divine justice, likely refer to these plagues and the destruction of Pharaoh and his host.
The Israelites were the “seed,” offspring or descendants of Abraham through his grandson Jacob whose name had been changed to Israel. In being called God’s “servant,” Abraham is identified as having done God’s will and enjoying an approved relationship with him. The Israelites or “sons of Jacob” are called God’s “chosen ones.” They were chosen to be his people because of God’s love for their forefathers and the oath-bound promise he had made to them. (Deuteronomy 4:37, 38; 7:6-8)
All of God’s dealings with Israel, prompted the psalmist’s words, “He [is] YHWH our God.” When referring to YHWH’s judgment as being in “all the earth,” the psalmist indicated that the Most High held peoples everywhere accountable for their actions and did not limit administering justice to Israel.
YHWH would never forget the covenant that he concluded with the Israelite forefathers. This covenant is the “word he commanded” or the promise he made to them. That promise was sure—“for a thousand generations.”
The covenant is identified as the one “made with Abraham,” repeated to Isaac as a “sworn promise,” confirmed to Jacob like an unalterable “statute,” “decree,” or “enactment,” and given to Israel as an eternal covenant. It is summed up in the words, “To you I will give the land of Canaan.” The land would be their allotted inheritance.
105:12-23
At the time God made his covenant with the Israelite forefathers, they were few in number and resident aliens in the territories where they lived and through which they passed with their flocks and herds.
In the land of Canaan, various ethnic groups had established permanent residence, and towns or cities had their own rulers or kings. During a time of famine, Abraham and his household also spent time in Egypt. Therefore, as the psalmist expressed it, the forefathers wandered “from nation to nation,” and “from one kingdom to another people.”
During their nomadic existence, YHWH did not permit any man to oppress or to defraud them. On their account he rebuked kings or rulers. On the recommendation of his princes, Egypt’s Pharaoh brought Sarah to his palace. Having been led to believe that she was Abraham’s sister, he intended to take her as his wife. The subsequent adverse developments prompted Pharaoh to return Sarah to Abraham, perceiving these developments to constitute a divinely sent reproof. (Genesis 12:10-19) On another occasion, when Abraham represented Sarah as his sister, King Abimelech took her, wanting to make her his wife. In a divinely sent dream, Abimelech was commanded to return Sarah to Abraham or face death for failing to do so. (Genesis 20:2-7)
YHWH did not permit anyone to “touch” (or injure) his “anointed ones” or to harm his “prophets.” As his servants and men who represented him, Abraham, Isaac, and Jacob (though not directly anointed with oil) could rightly be called his “anointed ones.” They also were his prophets, for God communicated with them. To and through them, he made known his purpose and future developments respecting their offspring.
To YHWH, the psalmist attributed the famine that came upon the land of Canaan, saying, “He called a famine on the land.” As to the severity of the famine, the psalmist continued, “He broke every staff of bread.” With every staff broken, no stored “bread” or food would be available anywhere. So, breaking of every staff denoted the taking away of all food supplies.
Regarding God’s providential care for Jacob and his family, the psalmist referred to God’s sending a man ahead of them. This was Jacob’s son Joseph whom his jealous half brothers had sold as a slave.
In Egypt, probably early during his unjust imprisonment, Joseph’s “feet” or ankles were “hurt” or constrained with fetters, and his “soul” came to be in iron bonds. Although the designation “soul” could apply to Joseph, numerous translators have rendered the expression as meaning “neck.” “They thrust his feet into fetters and clamped an iron collar round his neck.” (REB) “His neck was put in irons.” (NIV) “His neck was put in a collar of iron.” (NRSV)
Joseph experienced affliction until “his word” came to pass. That “word” applied to the prophetic dreams pointing to his future exalted position, with all in his family acknowledging his superior authority. (Genesis 37:5-11) As divinely sent dreams, they are called the “word of YHWH.” That “word” tested Joseph, for his enslavement and unjust imprisonment gave no evidence that he would ever experience the honor that the prophetic dreams indicated. For him, the test was whether he would continue to believe the divine revelation and, ultimately, maintain faith in his God.
The psalmist passed over the developments that led to Egypt’s ruler hearing about Joseph and sending for him to interpret two dreams. Instead, the psalmist’s composition focused on the fulfillment of the “word.” The Egyptian “king,” or “ruler of peoples,” sent for Joseph and set him free. Pharaoh appointed him as “lord over his house” and all his possessions. According to Genesis 41:40 (NRSV), he said to Joseph, “You shall be over my house, and all my people shall order themselves as you command; only with regard to the throne will I be greater than you.”
Regarding the authority Pharaoh granted to Joseph, the Masoretic Text literally reads, “to bind his princes to his soul.” This could mean that Joseph had been empowered to punish or discipline Pharaoh’s princes. The Septuagint, however, says that Joseph had the authority to “instruct.” Modern translations convey a variety of meanings (“to instruct his princes as he saw fit” [NJB], “to instruct his officials at his pleasure” [NRSV], “to instruct his princes by his word” [NAB], “to correct his officers as he saw fit” [REB], “to discipline his princes at will” [Tanakh], and “in command of the officials” [CEV]).
The “elders” would have been the counselors who were known for their wisdom. Joseph, although young, taught wisdom to these elders. This may be understood to include the wise direction he provided to prepare for the famine during the seven years of plenty and, later, to administer affairs related to food distribution during the seven years of scarcity. (Genesis 41:33-49, 53-55; 47:13-26)
During the time of famine, “Israel” or Jacob, with his entire family, came to Egypt and thereafter resided there. Egypt is called the “land of Ham,” because of its linkage to Mizraim, a son of Ham. (Genesis 10:6) The Hebrew designation “Mizraim” is the common name for Egypt.
105:24-38
During the time Jacob’s descendants resided in Egypt, they increased in numbers and became mightier than their foes, the Egyptians who had enslaved them. The psalmist attributed their rapid population growth to YHWH.
Because divine permission was involved, the psalmist spoke of YHWH’s turning the “heart” of the Egyptians to hate his people and to scheme against his servants. In their inmost selves, the Egyptians began to fear that, in time of war, the Israelites would pose a threat to their security. This prompted Pharaoh to subject them to forced labor and, later, to adopt measures to have all male babies killed at birth. (Exodus 1:8-22)
Decades after that, YHWH sent Moses (“his servant”) and his brother Aaron (“whom he had chosen”) as agents to obtain the release of the Israelites from bondage. Divinely empowered, Moses and Aaron performed “signs” and “wonders” among the Egyptians in the “land of Ham.” These “signs and “wonders” were the ten devastating plagues that culminated in the liberation of the Israelites. (For additional comments on verse 27, see the Notes section.)
The psalmist did not mention all ten plagues nor did he follow the order in which they occurred. He started with the ninth plague—God’s sending darkness and making it dark. The Egyptians experienced a darkness that could be felt and which prevented them for leaving their homes for three days. (Exodus 10:21-23)
There is a measure of obscurity in the second part of verse 28, which reads (in the Masoretic Text), “And they did not rebel against his words.” According to the account in Exodus, however, the Egyptians proved to be rebellious, for Pharaoh stubbornly refused to release the Israelites. The Septuagint does not agree with the Masoretic Text, for it does not include the word “not” (“And they embittered [rebelled against] his words”).
Modern translations have variously rendered the passage, endeavoring to avoid giving the impression that the Egyptians did not rebel. “He sent darkness, and made the land dark; they rebelled against his words.” (NRSV) “He sent darkness; it was very dark; did they not defy His word?” (Tanakh) “He sent darkness, and all was dark, but still the Egyptians resisted his commands.” (REB) “Darkness he sent, and darkness fell, but that nation defied his orders.” (NJB) “God sent darkness on the country, but the Egyptians did not obey his command.” (GNT, Second Edition) “He sent darkness, and it became dark — for did they not defy His commands?” (HCSB) “The LORD blanketed Egypt in darkness, for they had defied his commands to let his people go.” (NLT) “Moses and Aaron obeyed God, and he sent darkness to cover Egypt.” (CEV)
God turned the waters into blood, causing the fish to die in the toxic waters that had become blood red. This was the first plague to befall the land of Egypt. (Exodus 7:15-24)
The second plague brought a huge frog infestation into the land. Even the chambers of “kings” or rulers teemed with frogs. (Exodus 8:2-6)
At God’s command, extraordinary “swarms of flies” came into Egypt, and gnats came to be within all of Egypt’s boundaries. The Hebrew expression for “swarms of flies” (‘aróv) appears in Exodus (8:21-24, 29-31 [8:17-20, 25-27 ]) when the events of the fourth plague are narrated. There is a measure of uncertainty about the meaning of the Hebrew term. The Septuagint rendering is kynómuia, meaning “dog fly.” So it may be that horseflies plagued the Egyptians. In this verse, “gnats” would seem to parallel “swarms of flies” (based on the usual poetic style). According to Exodus (8:17, 18 [8:13, 14]), however, the plague of “gnats” (the plural of ken) was third in the order of events, suggesting that verse 31 of Psalm 105 may relate to two plagues.
Instead of rain, God gave “hail” to the Egyptians, with flashes of lightning accompanying the hailstorm. The hail struck their grape vines and their fig trees and also shattered other trees throughout the country. This calamity constituted the seventh plague. (Exodus 9:22-26)
At God’s command, innumerable locusts came into the land. They consumed all the vegetation and any remaining agricultural produce that the hail had not ruined. (Exodus 10:4-6, 12-15; also see the Notes section regarding Psalm 105:34.)
Finally, God struck down Egypt’s firstborn. (Exodus 12:29, 30) The psalmist referred to the firstborn of the Egyptians as the “beginning of all their strength.” This is because the firstborn son would have been viewed as the beginning of a man’s procreative power.
Before the tenth plague, the death of the firstborn, commenced, the Israelites asked the Egyptians for silver and gold objects. (Exodus 11:2) Therefore, as the psalmist indicated, YHWH led his people forth “with silver and gold.” They departed from Egypt in an orderly way, not in panicky flight. No one among the tribes of Israel stumbled.
In view of the calamitous plagues the Egyptians had experienced, they were glad to see the Israelites go. The “dread” of Israel had fallen upon the Egyptians—a fear that even more serious afflictions would come upon them if the Israelites remained in the land.
105:39-45
YHWH “spread a cloud for a covering.” A column of cloud guided the Israelites in their journeying during the day. When Pharaoh and his host chased after them, the cloud served as cover, preventing the Egyptians from continuing their pursuit. (Exodus 13:21, 22; 14:19, 20) At night, the column of cloud became luminous. It was then a column of fire that provided light.
When the Israelites longed to have meat, God brought quails into their camp. He also furnished them with manna—“bread from heaven” in abundance. The expression “bread from heaven” called attention to its heavenly source. It was YHWH’s provision for sustaining his people in the wilderness.
The Most High miraculously furnished water for the Israelites, opening a “rock” or crag. From this crag, water flowed like a river through the arid land.
God lovingly cared for the Israelites during their wandering in the barren wilderness, for he “remembered” (or did not treat as something long forgotten) the “holy word” to his servant Abraham. This “holy word” was the promise he had made to Abraham, which related to giving the land of Canaan to his descendants. Being the “word” of the holy God, it was holy and could be relied upon. For that word to be fulfilled, the Israelites had to be brought back to the land of Canaan and to be sustained during their wandering in the wilderness.
YHWH led “his people,” “his chosen ones,” with joy and singing. One notable occasion proved to be when they escaped from the pursuing Egyptians and saw the destruction of Pharaoh and his host who had determined to capture and again to enslave them. They rejoiced greatly and raised their voices in song. (Exodus 15:1-21)
When the wandering of the Israelites came to an end, YHWH gave them the “lands of the nations,” or the territories of the various ethnic populations living east and west of the Jordan River. The “labor of the peoples” of which the Israelites took possession refers to the cities and houses they had built, their cisterns, and the vineyards, olive groves, orchards, and fields that they had cultivated. (Compare Deuteronomy 6:10, 11.)
Everything YHWH had done for them in fulfillment of his promise to their forefathers should have motivated the Israelites to keep his statutes and to observe his laws. The psalm concludes with the imperative, “Praise Yah!” It was most fitting for the Israelites to laud YHWH (Yah being the abbreviated form of the divine name) for all his favors and blessings. He had fulfilled his part of the covenant. Rightly, they should fulfill their obligation to him, obeying his commands.
Notes:
A Dead Sea scroll opens with words found in Psalm 118 and 136, “Give thanks to YHWH, for he [is] good, for his compassion [is] eternal.” The word rendered “compassion” denotes “abiding love,” compassionate concern, or “mercy” (LXX).
Regarding the divine name (YHWH), see Psalm 1. The extant text of the Septuagint starts with Hallelujah (“Praise Yah!” [the abbreviated form of YHWH]).
In verse 2, the Hebrew word sícha, depending on the context, denotes “tell,” “relate,” “complain,” “ponder,” “reflect,” or “meditate.” The Septuagint rendering is diegéomai, meaning “relate,” “tell,” or “describe.”
With the third person plural form of the verb sum (“they set” ), the Masoretic Text (in verse 27) links the “signs” and “wonders” to Moses and Aaron, but the Septuagint uses the third person plural form of the verb títhemi (“he set”), making the application to God.
In verse 34, the Hebrew word yéleq parallels ’arbéh (“locust”) and is rendered broúchos in the Septuagint. Likely yéleq and broúchos refer to a wingless stage of the locust. The Hebrew term has been rendered “grasshopper” or “hopper.”
The extant text of the Septuagint does not conclude with “Hallelujah” (“Praise Yah!”) but opens with this expression in the next psalm.
106:1-12
This psalm, like a number of others, opens with the imperative, “Praise Yah.” He is deserving of thanksgiving or grateful “acknowledgment” (LXX), for he is “good” or “kind” (LXX) and his love, compassionate concern or “mercy” (LXX) is abiding. Being the ultimate standard of moral excellence, YHWH is good and the source of all good things, and his compassionate care can always be relied upon.
Words would fail one when making expression about all of YHWH’s mighty works and rendering the praise that is commensurate with all that he has done. “No human” is the implied answer to the psalmist’s question as to who would be able to relate the manifestations of YHWH’s might or to have others hear “all his praise.” The human vocabulary appears to be insufficient for properly expressing everything that he has accomplished and praising him accordingly.
Fortunate, blessed or in an enviable state of well-being are all who “keep justice,” dealing fairly and impartially with everyone. At all times, they “do righteousness” or live an upright life.
The psalmist prayed to be included when YHWH showed favor to his people and came to their aid, delivering them from distress or affliction. He desired to see God’s “chosen ones” (the people whom he had chosen as his possession) in a good or prosperous state and to share in the joy of God’s nation. As his possession, the nation of Israel was YHWH’s “inheritance.” The psalmist wanted to boast or glory with this inheritance, taking proper pride because of being a member of the people whom YHWH acknowledged as his own. (Regarding the Hebrew word for “glory,” see the Notes section on verse 5.)
The psalmist included himself with his people, acknowledging that they, like their “fathers” or ancestors, had sinned. He repeated the confession, adding, “We have done wrong; we have acted wickedly.” As expressed in the rendering of the Septuagint, the people had been lawless and unjust in their conduct.
In Egypt, their “fathers” or ancestors failed to give proper consideration to God’s amazing deeds. Their having seen the ten devastating plagues that revealed his great power and then experiencing liberation from Egyptian bondage should have made a deep impression on their minds. If they had really given thought to all that they witnessed, they should have been confident that their God would protect them and provide all essentials. This did not prove to be the case. The Israelites lost sight of the abundance of God’s abiding love, compassionate care, or “mercy” (LXX). At the Red Sea, they rebelled. Upon becoming aware that Pharaoh’s forces were pursuing them, they gave way to fear and faithlessly complained that it would have been better for them to have continued serving the Egyptians than to face death in the wilderness. (Exodus 14:10-12)
Nevertheless, YHWH delivered them from the Egyptian pursuers, doing so “for his name’s sake.” The Most High acted so that his name would not be reproached, not allowing a situation to develop that would have led to his being misrepresented as unable to rescue his people. By means of an impressive miracle, he made known his mighty power.
He “rebuked” the sea, causing it to part and become dry. Then he led the Israelites through the “deep” or the area of the sea that had become waterless like a desert. In this way, YHWH saved the Israelites from the “hand” or power of the hateful enemy.
After the Egyptian forces entered the miraculously provided escape route through the Red Sea, they were trapped. The waters covered all of them, and not a single one escaped.
Upon experiencing the amazing rescue, the Israelites believed God’s “words” or the promises he had made to their ancestors. They raised their voice in song, praising him for what he had done for them.
106:13-27
Soon, however, they forgot “his works.” In the wilderness, they began to doubt his ability to care for them. They failed to wait for his “counsel” or the direction he would give for obtaining what they needed. When finding themselves without a supply of drinkable water, they did not look to God as their caring provider but complained. (Exodus 15:23, 24) Later, they complained that it would have been better for them to have remained in Egypt, where they had food, than to face perishing from hunger. (Exodus 16:2, 3)
In the wilderness, they demonstrated an inordinate craving for meat, expressing contempt for the divinely provided manna. (Numbers 11:4-6) The people put God to the test. Their complaining was an implied demand that he should act immediately to satisfy their needs and suggested that he could not do so. They failed to trust him and looked at the situation from a human standpoint, losing sight of his past compassionate dealings with them. (See the Notes section for additional comments on verse 14.)
Still, YHWH gave them what they asked for, causing quail in great numbers to come within their reach. They showed such extreme greed that they were punished for it, many among them perishing from “wasting disease.” (Numbers 11:31-33)
Certain men in the camp of Israel became jealous of (“angered,” LXX) Moses and his brother Aaron. The psalmist referred to Aaron as the “holy one of YHWH.” This was because of his holy office as high priest.
In the book of Numbers (16:1-3, 16-19, 24-35) more details are provided. Prominent in the rebellion were the Levite Korah and the Reubenites Dathan and Abiram. With two hundred fifty prominent men of Israel, Korah confronted Moses and Aaron. After stating that all in the congregation were holy, the rebellious ones challenging said to Moses and Aaron, “Why do you raise yourselves up above the assembly of YHWH?” Divine judgment befell Dathan and Abiram when the ground split open and they and their households tumbled into the fissure. Fire consumed Korah and the company of 250 at the time they presented themselves to offer incense. Verses 17 and 18 of Psalm 106 refer to these events. “The earth [or ground] opened and swallowed up Dathan and covered the company of Abiram. And fire was kindled in their company, flame burned up the wicked [sinners, LXX].”
In Horeb (the region including and surrounding Mount Sinai), the Israelites made the representation of a calf or a young bull and then bowed down before it. When Moses had been on Mount Sinai for an extended period and the people did not know what had happened to him, they pressured Aaron to make a “god” or “gods” (depending on whether the Hebrew term is to be understood as being either singular [a plural of excellence] or plural [as in the Septuagint]) for them. (Exodus 32:1-6)
They exchanged “their glory” (the glory belonging to their God who needed no food to sustain him) for the representation of a young bull that eats grass. Although all the Israelites had heard the command not to make any representation for worship (Exodus 20:4, 5), this did not restrain them from approaching Aaron with their request, and he yielded to them. (Exodus 32:21-24)
They “forgot God their Savior,” who had delivered them from Egypt and had made known his commands to them. Instead of appreciatively calling to mind the “great things” he had done in Egypt to bring about their liberation and choosing to follow his commands, they acted as persons who had banished him from their thoughts.
In Egypt or the “land of Ham,” they had witnessed amazing things (the ten plagues). Then, at the Red Sea, they saw things that filled them with a wholesome fear or awe, for there Pharaoh and his host met their end. Nevertheless, the Israelites did not keep these developments in mind and allow themselves to be influenced by the memory of YHWH’s impressive deeds.
For their unfaithfulness, they deserved to be destroyed, but Moses pleaded for them. The psalmist referred to him as God’s “chosen one,” for he had been divinely appointed to lead the Israelites out of Egypt and to function as mediator. In his capacity as mediator, Moses “stood in the breach” so that YHWH would turn away from his wrath and not destroy them. What Moses did was comparable to his positioning himself in a space between God and the Israelites, making his petition for them to be spared.
After ten faithless spies brought back a bad report about the land of Canaan, claiming that the Israelites would never be able to take possession of it because of the might of its inhabitants, the people rejected it (the “pleasant” or “desirable land”). The Israelites had no faith in God’s promise to give them the land. (Numbers 13:27-33)
In their tents, the people gave way to murmuring. They felt that it would have been better for them to die in Egypt or in the wilderness and gave consideration to appointing a leader who would take them back to Egypt. (Numbers 14:1-4) They did not “listen” to or heed YHWH’s voice or his word directing them to take possession of the land.
With a solemn oath as one raising his hand, God declared that he would make the faithless Israelites fall in the wilderness. They would die there and not come to see the land that he had promised to give them. (For another possible meaning of verse 26, see the Notes section.)
To that faithless generation, YHWH also revealed what would happen to their “seed” or offspring in the future. This would be when their descendants would be settled in the land. For unfaithfulness, he would cause them to fall or perish among other nations and to be scattered in other lands. (Leviticus 26:27-33)
106:28-39
Shortly before the younger generation was about to enter the land of Canaan, thousands among the men yielded to the allurement of Midianite and Moabite women and “attached themselves to the Baal of Peor,” sharing with them in the worship of the god Baal associated with the location of Peor. The “dead ones” to whom they sacrificed may have been the lifeless deities.
With their idolatrous dealings, the Israelites provoked YHWH. As a punishment, a deadly scourge broke out among them. (Numbers 25:9)
The decisive action of priest Phinehas, the grandson of Aaron, ended the scourge. When Zimri of the tribe of Simeon brazenly brought Cozbi, a Midianite woman, into the Israelite camp for illicit relations, Phinehas took action, killing both of them. (Numbers 25:6-15)
From “generation to generation,” or for limitless time to come, the deed of Phinehas would be counted to him as “righteousness.” When acting decisively to preserve the purity of the camp of Israel, Phinehas did what was right or righteous. This act resulted in merit for him and assured the continuance of his priestly line. (Numbers 25:11-13)
On an earlier occasion, many Israelites, when in an area where there was no water, assembled themselves against Moses and Aaron. (Numbers 20:2) The psalmist referred to them as “angering” or provoking “at the waters of Meribah.” Although the psalmist’s words do no specify whom the people angered, numerous translations make the reference to God explicit. “They roused the LORD’s anger at the waters of Meribah.” (REB) “By the waters of Meribah they angered the LORD.” (NIV) “At the waters of Meribah they so angered Yahweh, that Moses suffered on their account.” (NJB) The Septuagint reads, “They angered him at the water of quarreling [contention, strife, or quarreling being the meaning of Meribah].” With their faithless words directed to Moses and Aaron, the people also quarreled with God, implying that he had failed to fulfill his promise to bring them into a land where figs, grapes, and pomegranates flourished and had left them to die in a wretched waterless place. (Numbers 20:5, 13)
The Israelites complained that it would have been preferable for them to have died in the wilderness than for them and their livestock to perish from having no water. (Numbers 20:3-5) On their account, it “went badly” for Moses, causing him to lose his patience and, ultimately, the opportunity to enter the Promised Land.
The Israelites embittered “his spirit,” making him furious and resentful. In anger, he addressed the people as rebels and made no acknowledgment of YHWH as the generous provider. As the psalmist said of Moses, “he spoke rashly with his lips.” According to Numbers 20:10 (NRSV), he said, “Listen, you rebels, shall we bring out water for you out of this rock?” As one who represented God, Moses failed to sanctify his name. Moses’ attitude and words failed to reflect the unmerited kindness and compassion of YHWH when generously furnishing water for the people despite their unjustified complaining or quarreling.
Once they were settled in the Promised Land, the Israelites failed to carry out YHWH’s command to destroy the morally corrupt people. Instead, they mingled with them and adopted “their works” or their debased idolatrous practices.
The Israelites began to “serve” or worship their idols, and came to be ensnared by the rituals associated with the veneration of nonexistent deities. Like the inhabitants of the land, they sacrificed their sons and daughters to “demons” or to the spirits to whom they attributed misfortunes and whom they sought to appease.
They poured out innocent blood, the blood of their sons and daughters, when sacrificing them to the idols of Canaan. In this manner, the Israelites defiled the land with the blood of their own children.
From YHWH’s standpoint, they made themselves unclean through degrading idolatrous practices. The covenant he had concluded with them at Mount Sinai signified that their relationship to him was like that of a wife to a husband. Through their idolatrous acts, therefore, they made themselves guilty of whoredom.
106:40-48
God’s anger was aroused against his people, and he began to loathe them as his inheritance. He abandoned them into the “hand” or power of enemy nations. So those who hated them came to dominate over them. Their enemies oppressed them, and subjected them under their “hand” or maintained complete control over them. This was the situation during the period that “judges” administered affairs among the Israelites.
Many times YHWH delivered his people from their oppressors when they cried out to him on account of their distress. Still, in their “counsel,” design, or plan, they were rebellious. Or, according to the Septuagint, “they embittered” God with “their counsel” or design. Through their iniquity or lawlessness, they were brought low, finding themselves in the helpless state of an oppressed people.
Despite their wayward ways, YHWH took note of their distress and listened to their cry. He “remembered” his covenant with them or acted in keeping with the promise he had made to be compassionate. In expression of his abiding love, compassionate care, or “mercy” (LXX), he felt regret, restraining himself from bringing upon them the punishment they deserved. He caused all those who held them captive to have compassion or pity for them.
The next words of the psalmist suggest that the Israelites were then scattered among enemy nations. He appealed to YHWH to deliver his people and to gather them from among the nations. This would enable them to give thanks to his holy name or to appreciatively acknowledge him as their deliverer. They would also boast or glory in his praise, taking pride in him as their God who was deserving of laudation.
For all time to come, YHWH, the God of Israel, should be “blessed,” praised, or spoken well of. In expressing their agreement, all the people should say, “Amen” (“May it be; may it be,” LXX). Because YHWH would prove to be their deliverer, they had good reason to heed the imperative, “Praise Yah.”
Notes:
Regarding the divine name (YHWH), having the abbreviated form “Yah,” see Psalm 1.
In verse 5, the Hebrew word halál, depending on the context and the form in which it appears, can mean “eulogize,” “laud,” “praise,” “boast,” or “glory.” The Septuagint uses a form of epainéo, meaning “praise” or “commend.” In their renderings, numerous translation use “glory” (as a verb). Other renderings include “pride” (as a noun) and “praise” (as a verb).
In verse 14, the great craving is indicated through a repetition of the Hebrew word ’awwáh, meaning “longing” or “desire.” This repetition is also preserved in the rendering of the Septuagint.
The Hebrew expression (in verse 15) considered to mean “wasting disease” is razón, which denotes “leanness” or “emaciation.” It appears that the Septuagint translator read the word as being derived from rawáh (“satiate”) and rendered it plesmoné (“surfeit,” “satiety,” “abundance,” or “plenty”).
There is a possibility that, in verse 26, the raising of the hand could refer to lifting it up to strike. “So he lifted his hand against them, to strike them down in the desert.” (NJB)
The extant Septuagint text does not include the concluding “Hallelujah” (“Praise Yah”).
107:1-8
In the Septuagint, both Psalm 106 and 107 start with “Hallelujah” or “Praise Yah.” The Masoretic Text does not include “Praise Yah” at the beginning of Psalm 107. Otherwise, the opening verse is identical for both compositions. The psalmist begins with the admonition to praise YHWH. There is compelling reason to thank or gratefully to “acknowledge” (LXX) him, for he is “good” or “kind” (LXX) and his love, compassionate concern, or “mercy” (LXX) is abiding. Being the ultimate standard of moral excellence, YHWH is good and the source of all good things, and his compassionate care can always be relied upon, enduring for all time to come. YHWH’s compassionate concern will never fail.
The “redeemed ones of YHWH,” those whom he redeemed from the hand or power of the foe, may designate the Israelites who had been liberated from Babylonian exile. They are the ones who are invited to make the expression of thanksgiving or appreciative acknowledgment. Formerly, these exiles had been scattered but YHWH had gathered them from lands where they had been, from east, west, north, and the “sea.”
Modern translations commonly read “south” (NIV, NJB, NRSV, REB) instead of “sea.” Possibly those gathered from the “sea” refer to Israelites who had been sold into slavery and found themselves in areas along the Mediterranean Sea. (Compare Joel 3:6.) Isaiah 60:9 specifically refers to “ships of Tarshish” bringing God’s “sons” or his people from far away.
Verses 4 through 7 appear to relate to the experiences of some of the exiles. When returning to their own land from the areas to which they had been scattered, they passed through inhospitable desert regions. They found no path to a “city of habitation.” The expression “city of habitation” may refer to a place where they could obtain supplies and lodge for the night. Hungry and thirsty, they reached the point of exhaustion. “Their soul within them” or they, in every part of their being, became faint, depleted of all their energy. In their distress, the people cried out to YHWH for help. He rescued them from their plight. (See the Notes section regarding verse 6.)
The Almighty guided them by a “straight way,” making it possible for them to take the right path until they came to a “city of habitation.” In this case, “city of habitation” probably denotes a place where they could settle permanently and no longer have to continue wandering.
Based on what they had experienced, the people should thank YHWH or appreciatively acknowledge him for his abiding love, compassionate care, or “mercies” (LXX) and for his “wonderful works” or his saving acts performed for the “sons of men” or for them as humans. (See the Notes section regarding verse 8.)
107:9-15
The psalmist identified YHWH as the one who satisfies the “thirsting soul” and fills the “hungry soul” with “good things” or the essential nourishment. (See the Notes section for additional comments about the “thirsting soul” [verse 9].) As prisoners, the Israelites would have found themselves “sitting” or dwelling in darkness and “death’s shadow” or “deep shadow.” In affliction or in a helpless state and in “irons” or under restraint, they had no hope of being liberated.
Their pathetic plight had resulted from rebelling against God’s words and spurning his counsel. They had disregarded his commands and the direction he had provided for them, thereby depriving themselves of his aid and protection.
During the period of their distress, their “heart,” or the proud bearing of their inmost self, was humbled through “labor” or by having to slave for their captors. On account of their hard toil, they fell down from exhaustion, and there was no one to help them.
In their distress, they cried out to YHWH, and he saved them. (See the Notes section on verse 6.) He brought them out of their affliction, a state of “darkness and death’s shadow,” breaking the bonds of their captivity. In appreciation, they should thank YHWH for his compassionate concern and his impressive saving acts. (See the Notes section about the refrain in verse 8.)
The “gates of bronze” and the “bars of iron” are probably to be understood as denoting everything involved in keeping the exiles as Babylon’s captives. YHWH shattered the gates and cut through the bars that prevented his people from leaving the locations where they lived as exiles.
The Israelites had brought calamity upon themselves. They had been foolish, choosing the way of transgression. On account of their iniquities, they were humiliated, reduced to the helpless and afflicted state of exiles. (See the Notes section regarding the Septuagint rendering of verse 17.)
It appears that, in their afflicted state, the people could not bring themselves to eat. Their “soul” or they themselves loathed all food. Their distressing circumstances brought them near the “gates of death.” It seemed to them that they were without hope. In their distress, they cried out to YHWH, and he saved them. (See the Notes section regarding verse 6.)
YHWH’s sending forth his word refers to expressing his will respecting his people. As a consequence, they were “healed” or freed from their affliction. He delivered them from the “pits” (“destruction,” LXX) or from their descent into the realm of the dead.
They had good reason for thanking YHWH, gratefully acknowledging his compassionate care or “mercies” (LXX) and his wondrous saving acts. (See the Notes section for verse 8.) It was also appropriate for the rescued people to offer sacrifices, “sacrifices of thanksgiving.” With joyous shouts, they should relate YHWH’s deeds, the amazing things he had done for them.
107:23-32
Next the psalmist referred to those involved in commercial shipping activity and who experienced deliverance from peril while at sea. The “many waters” probably are those of the Mediterranean Sea. Those going down to the “sea in ships” would anchor at various ports to conduct trade. In the “deep” or while their ship was plying the sea, the mariners saw YHWH’s “wondrous works.” The psalmist, as the subsequent verses indicate, perceived the tremendous storm and the calm that followed as being God’s activity.
At his command, a strong wind rose and whipped up large waves. As the waves tossed the ship, the mariners found themselves being lifted up skyward and then plunged down to the depths. Helpless on account of their calamity, the “soul” of the mariners “melted away.” In their soul, or their very being, they lost courage and hope. “They reeled and staggered like a drunkard.” According to the Septuagint, “they were troubled; like a drunkard, they staggered.” All their “wisdom” or their skill as experienced seamen failed them, as if their “wisdom” had been “swallowed up.”
In their helpless state of distress, they cried out to YHWH, and he brought them out of their peril. (See the Notes section regarding verse 6.) He calmed the storm and stopped the waves from raging. The mariners rejoiced, for “they had quiet,” no longer being tossed about by the wind and the waves. God brought them to the “harbor of their delight” or “desire” (likely meaning that they arrived at a port where they could engage in trade, which was their desire).
For the favorable turn of events, they had reason to thank YHWH or gratefully to acknowledge him for his compassionate care and his wondrous saving acts. (See the Notes section regarding verse 8.) Theirs should be a public acknowledgment of God’s aid in time of distress. In the “congregation of the people,” those who had experienced deliverance from their peril should exalt YHWH, praising him in the “assembly of elders,” the representatives of the nation.
107:33-43
The psalmist next referred to YHWH as effecting great changes. He transforms rivers into a “wilderness” (or dry stream beds), and “springs of water” into parched ground (when the springs dry up and the surrounding area can no longer support vegetation).
The Almighty turns productive land into a “salty area,” where nothing grows. He does so on account of the wickedness of the land’s inhabitants.
He transforms a desert into an area with a “pool [pools, LXX] of water,” and an arid land to a place with springs. Through the changed condition of the land, God makes it possible for the “hungry” to have food and to establish permanent residence. They sow fields, plant vineyards, and enjoy bountiful harvests. With God’s blessing upon them, the population increases, and he does not cause flocks and herds to decrease.
Circumstances change. Calamity strikes (likely the result of enemy invasion). The population decreases, and the domestic animals become few. Oppression, misery, and sorrow deprive the people of their former prosperity and joy, reducing them to a low state.
The reference to what God does to high officials likely describes what happens to them in times of war. When defeated, they are treated with contempt. They may be scattered and forced to flee in panic. In unfamiliar terrain, they wander in areas that appear featureless and trackless. Confused, they do not know where to go.
Focusing on a change for the needy, the psalmist mentions what YHWH does for them. He lifts the needy one out of his afflicted state or poverty. The poor begin to prosper, and their families increase like flocks. Observing this reversal, the upright rejoice, and the mouth of “wickedness” is stopped, as the ungodly can no longer mock upright needy individuals.
The psalmist concluded with admonition directed the wise persons. They should take note of the things YHWH does and give consideration to his abiding love, compassionate concern, or “mercies” (LXX). In the Septuagint, the thought is expressed in the form of a question, “Who [is] wise and will observe these things, and will they consider the mercies of the Lord?”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
The refrain of verse 6 (“And they cried to YHWH in their distress; from their straits he delivered them”) is repeated (with minor differences) in verses 13, 19, and 28.
The refrain of verse 8 (“Let them thank YHWH for his compassionate care and for his wonderful works to the sons of men”) is repeated in verses 15, 21, and 31. In a partially preserved Dead Sea scroll, the words of verse 21 do not appear to have been included in the manuscript.
In verse 9, the participial form of the Hebrew term shaqáq may have the sense of “thirsting” or “longing.” Whereas the word can signify to “run” or “rush,” it may also denote to “run after,” “long for,” “desire,” or “thirst for.” When a desire is not fulfilled, a person is left empty, and this may explain the reason for the Septuagint rendering “empty soul.”
In verse 17, the Septuagint reads, “He helped them from their lawless way, for because of their lawless deeds they were humiliated.” This could be understood to mean that God provided assistance by delivering them from the consequences of their lawless course. He ended the humiliation to which their lawless deeds had led.
In verse 36, a Dead Sea scroll does not refer to the “hungry,” but has the expression “great” or “mighty people.” “And there he brings a mighty people to live, and they establish towns where they can live.” (The Dead Sea Scrolls Bible)
This psalm is ascribed to David. It basically combines parts of Psalm 57 (7-11[8-12]) and Psalm 60 (5-12[7-14]), compositions that are also attributed to David.
When referring to his heart as being steadfast or firm, the psalmist probably meant that, in his deep inner self, he did not doubt that God would come to his aid. According to the Septuagint, he spoke of his heart as being “prepared” or “ready.” In the Masoretic Text, unlike the Septuagint, this expression about the heart is not repeated. Likely his having experienced divine deliverance prompted the psalmist to sing and make melody.
His “glory” or everything that was noble or honorable about himself would share in the expression of praise. This thought differs from Psalm 57:8(9), where he directs his glory to awake. The Septuagint reading of Psalm 108:1 (107:2) is, “I will sing and render praise [the Greek being a verb form of ‘psalm’] in my glory.”
The harp and lyre are to awaken, evidently so that music might resound to God’s praise. Possibly, on account of beginning to praise his God early in the morning to the accompaniment of music, the psalmist spoke of awakening the dawn. According to the Septuagint, he would awaken early in the morning.
The psalmist would not confine himself to private expressions of thanksgiving and praise for what his God had done for him. He determined to give thanks to YHWH among the people and to sing praises to him among the nations.
The psalmist would give thanks and sing praises because God’s compassionate care, steadfast love, or “mercy” (LXX) proved to be great, as if reaching above the heavens or the skies, and his “truth” extended up to the clouds. In this case, “truth” probably is to be understood as meaning dependability, trustworthiness, or faithfulness. Of such unsurpassing greatness were God’s compassionate care and dependability that they could be spoken of as being higher than the celestial dome.
“O God,” continued to the psalmist, “be exalted above the heavens. [May] your glory [be] over all the earth.” Through his marvelous acts of deliverance, the Almighty would reveal himself to be the highly exalted one, the one whose glory or magnificence would be talked about throughout the earth or land.
God’s “beloved” doubtless designates his people Israel. In the Septuagint, “beloved” is, in fact, plural. The psalmist prayed that God would effect deliverance with his right hand or best hand, representative of his power. The psalmist added, “and answer me,” or respond to my appeal to help your people.
“God has spoken in his holiness.” He is holy, clean, or pure in the absolute sense. Therefore, his words are pure and deserving of the utmost confidence. For him to speak in his holiness would denote his providing a dependable promise.
Possibly the city of Shechem is representative of Israelite territory west of the Jordan, whereas the Valley of Succoth would be representative of the Israelite territory east of the Jordan. As the owner of the land, God would exultingly divide Shechem and portion out the Valley of Succoth. The implication seemingly is that his people are the recipients of the portions.
God is portrayed as saying, “Gilead is mine and Manasseh is mine, and Ephraim is the protection of my head [the defense of my head, LXX]; Judah is my scepter [my king, LXX].” Gilead, the territory east of the Jordan, came to be the possession of the half tribe of Manasseh. In the ultimate sense, however, the region and the people belonged to God and were under his protection. As the most powerful and influential tribes, Ephraim (possibly because of being in a position to provide many warriors) was like a protection for the head or like a helmet and Judah wielded royal authority. Translators vary in their renderings respecting Ephraim, with some not choosing to take the Hebrew to mean a helmet for the head. The Tanakh, for example, reads, “Ephraim my chief stronghold.”
For Moab to be God’s washbasin suggests that the Moabites would cease to have an exalted standing and be reduced to a state comparable to one suited only for menial service. The Septuagint refers to Moab as the “cauldron of my hope,” suggesting a more positive prospect for the Moabites. Apparently Edom would lose its position as an independent state. The act of throwing the sandal on a piece of land could either express contempt or signify taking possession of the land. Shouting over Philistia evidently refers to attaining a victory and then shouting in triumph. The Septuagint reads, “Those of another tribe [the Philistines] have been subjected to me.”
At this point, the subject of the psalm changes, and two questions are raised. “Who will bring me to the fortified city? Who will conduct me into Edom?” Possibly the prominent Edomite city of Bozrah is the fortified city. (Isaiah 34:6; 63:1; Jeremiah 49:13, 22; Amos 1:12) The questions imply that, to be victorious, the Israelites needed the Most High God to lead them to the fortified city and into Edom.
To the psalmist it appeared that God was not allowing them to gain the victory. He felt that the Most High had rejected his people and did not accompany their armies.
The psalm concludes with the appeal for God to help his people against the enemy, for deliverance by any human source, by a mere earthling, would fail. It was vain or useless. Only with God on their side would they have the strength to be triumphant. He would trample their foes. The Septuagint says, “He will set our enemies at naught.”
Note: Regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
In the superscription, the composition is attributed to David and is called a “psalm.” The distressing circumstances in which he found himself appear to fit the period of Absalom’s revolt.
109:1-20
The expression “God of my praise” indicates that the psalmist recognized the Most High as the one deserving his exclusive praise. David prayed that the God whom he lauded would not “be silent,” failing to act in his defense.
He had become the object of malicious slander. The wicked spewed forth deceitful words from their mouths. They used their tongues to speak lies against David.
His foes spoke against him to such an extent that he felt “surrounded” by their hateful words, which were designed to harm him. They had no justification for their vicious attack. David had not mistreated them or in any other way provoked them to turn against him.
He had responded to them with love. In return for his love, they slandered him. The elliptical expression “and I—a prayer” probably means that David had prayed for them. All the good he had done for them and the love he had expressed to them, they “rewarded” with evil and hatred.
Verses 6 through 20 appear to express the deserved retribution to come upon any man guilty of the kind of malicious slander to which David had been submitted. May God appoint against the wicked one a man who is wicked like he is and have an opponent or “slanderer” (LXX) standing at his right hand. Positioned on his right, the opponent would be there as a counselor, giving the kind of advice that would prove to be injurious. When the wicked one faces judgment, he should be found guilty. His prayer (probably to escape the deserved punishment or to have it mitigated) should be reckoned as sin. The length of his life should be short (“his days few”), and someone else should take his position of “oversight.” (For additional comments on verse 8, see the Notes section.)
For the wicked one’s days to become few would mean that his “sons” or children would become fatherless and his wife a widow. Without a father to provide for them, the children would be forced to wander and to beg for food.
The Masoretic Text represents the divine retribution affecting the children to include their having to “seek out of ruins” or “ruined places.” This could mean that they would live in ruins or away from their ruined homes and would have to seek sustenance as beggars. A number of translations make the significance explicit. “Let his children wander about and beg; and let them seek sustenance far from their ruined homes.” (NASB) “Let his children wander as beggars, searching [for food] far from their demolished homes.” (HCSB) “May his children wander about and beg, seeking food far from the ruins they inhabit!” (ESV) “May his children go around begging. And may they look for food far from their destroyed homes.” (NLB) “May his children wander from their hovels, beginning in search of [bread].” (Tanakh) “Let his children be vagabonds, and beg; and let them seek their bread out of their desolate places.” (Margolis)
According to the Septuagint, the children would be driven from their residences. This is also the thought expressed in numerous modern translations. “May his children be vagrant beggars, driven from their hovels.” (NAB) “May his children wander perpetually, beggars, driven from the ruins of their house.” (NJB) “May his children be homeless beggars; may they be driven from the ruins they live in!” (GNT, Second Edition) “May his children wander as beggars; may they be evicted from their ruined homes.” (NLT) “Make his children wander around, begging for food. Let them be forced out of the ruins in which they live.” (NCV)
Much of what the wicked one came to possess would have been acquired through questionable means. Retributive justice would require that he lose his possessions. May a creditor or a usurer take what he has, and may everything he may have gained through labor come to be the spoil of strangers, thus proving to be of no benefit to his family. May no one show kindness or compassion. There should be no pitying of his fatherless children.
The posterity of the wicked one should be cut off and no one of the second generation remain, their name being blotted out insofar as any record is concerned. According to the Septuagint rendering, his name should be blotted out in one generation. May YHWH take note of the guilt of his “fathers” or forefathers and let the sin of his mother not be blotted out, having the whole record of sin stand against the wicked one and then executing judgment against him according to this record. May YHWH have this cumulative sinful record (the guilt of the fathers and the sin of the mother) before him continually and abolish all memory of the wicked ones from the land.
The psalmist then set forth the reason for the severe retribution. The wicked one had not remembered to show kindness (“mercy,” LXX), giving no thought to those in need. Instead, “to their death,” he had pursued persons who were afflicted, poor, and brokenhearted (dejected in their inmost selves and overwhelmed with feelings of hopelessness and helplessness). His callousness in refusing to help the needy added to their suffering. When withholding from them provisions that could have preserved their lives, he contributed to their premature death. His failure to act compassionately was tantamount to murder.
“He loved to curse,” expressing himself abusively toward anyone who incurred his displeasure. Likely this would have included the poor whom he would have regarded with contempt. Therefore, he was the one who should have the curse come upon him. Having no concern for the welfare of others, the wicked one did not wish for YHWH’s blessing to be upon others. He did not like to bless. Consequently, he should be deprived of the blessing he had no desire to express. It should be “far away from him.”
For the ungodly one, cursing was so much a part of his way of life that he was clothed with it like a garment. So he should be made to feel the effect of his cursing. It should soak into his body like water and into his bones or his whole frame like oil. At all times, he should experience the consequences of his cursing. Just as a man daily clothed himself and girded himself, the wicked one should continually experience the bitter consequences of his cursing, which would enwrap him like a garment and gird him like a belt.
Relating the judgment that should befall the wicked one to his own foes, the psalmist declared that this is YHWH’s “reward” or “repayment” to those opposing or “slandering” (LXX) him and to those speaking evil against his “soul” or those who, by their talk, wanted to bring about his ruin.
109:21-31
David prayed that YHWH, for his own name’s sake, would come to his aid. He had put his full trust in him. Therefore, if YHWH did not provide the needed help, this would bring reproach on his name, making it appear that he was unable to deliver David. Indicating that he did not doubt God’s willingness to assist him, the psalmist acknowledged that YHWH’s abiding love, compassionate care, or “mercy” (LXX) is “good.”
To call attention to the urgency of God’s action to deliver him, David portrayed himself as “poor and needy” or in a helpless and hopeless state. Within him, his heart was “pierced” or “wounded.” This may denote that he was distraught in his inmost self, overwhelmed with anxiety. According to the Septuagint, his heart was troubled inside him.
He thought of himself as being like a shadow in the evening, a shadow that is about to disappear. So he would soon be gone. He likened himself to a locust that is shaken off, perhaps meaning by the person on whom the insect alighted. This may refer to David’s being subjected to intense pressure, without anything to which he could cling to resist the forces arrayed against him.
Fasting had depleted his strength. He appears to have found it difficult to stand, for his knees had become weak. His “flesh” or his body had become emaciated. A literal reading of the Masoretic Text would be, “And my flesh became lean from oil [or fat].” Similarly obscure is the Septuagint reading, “And my flesh has been changed because of oil.” The thought may be that he had become thin on account of loss of fat or because of not having consumed olive oil.
To his enemies, the psalmist had become an object of reproach. Whenever seeing him, they would wag their heads in expression of mockery and contempt.
David again made his plea for YHWH to help him, saving him in expression of his abiding love, compassionate concern, or “mercy” (LXX). He wanted his enemies to know or be forced to recognize that he had been delivered by YHWH’s hand or power.
The psalmist was willing to let the godless ones continue with their cursing, but he longed for YHWH to bless him. Although hateful enemies had arisen or taken their stand against him, he looked confidently to the time when they would experience shame and he would be able to rejoice as one whom God had helped.
Those who opposed David, maliciously slandering him, should be clothed with dishonor, wrapped in their shame as with a garment.
The psalmist, however, resolved to give thanks to YHWH for his aid. He would open his mouth to express praise exceedingly, appreciatively acknowledging him. This he would do publicly, lauding God in the midst of many worshipers.
This psalm concludes with the reason for praise. God stands at the right hand of the needy one, revealing himself to be a dependable helper. YHWH is the one who saves the “soul” or life of the needy one from those who would hand down an unjust judgment against him. The extant Septuagint text ends with the psalmist speaking of God as saving his “soul” or life from his pursuers.
Notes:
In verse 8, the Hebrew word pequddáh appears. This term, depending on the context, can mean “oversight,” “visitation,” “charge” (like something that has been entrusted), “commission,” or “punishment.” The Septuagint rendering is episkopé (“overseership,” “guardianship,” or “visitation”). Unlike many translations that render the Hebrew term as meaning an office or position, the Revised English Bible translates the term to mean possessions. “May his hoarded wealth be seized by another!” This rendering, however, does not agree with the Septuagint and how the words are applied in Acts 1:20.
The Septuagint reading (“may another take his overseership”), with the exception of a different form of the verb for “take” or “seize” (lambáno), is the same as the wording in Acts 1:20. The Acts account refers to Peter as using the expression of the psalmist to show that it was appropriate to find a replacement for Judas Iscariot, whose position had been vacated when he betrayed Jesus and subsequently committed suicide.
Regarding the divine name (YHWH), see Psalm 1.
This psalm is ascribed to David. The opening verse is quoted in Matthew 22:44, Mark 12:36, Luke 20:42, 43, Acts 2:34, 35, and Hebrews 1:13, and verse 4 is quoted in Hebrews 5:6; 7:17, 21, with specific application to the promised Messiah, Jesus Christ.
Based on the divine promise conveyed to him through Nathan regarding the permanence of his royal line and with God’s spirit operating upon him, David could speak of a future Messiah, Anointed One, or a king whom he could call “my lord.” (Compare 2 Samuel 7:12-16; Acts 2:30, 31.) He portrayed YHWH as addressing this lord, inviting him to sit at his right hand until he would subdue his enemies, placing all of them as a stool for his feet. (Compare 1 Corinthians 15:25.) The position at YHWH’s right hand would signify his having been granted exceptional favor and great honor.
From Zion, the location of the ark of the covenant and therefore his representative place of dwelling, YHWH is depicted as sending forth the future king’s scepter of strength. This indicates that the Almighty is the source of the royal authority of the future ruler to exercise dominion in the midst of his enemies, assuring complete victory. In the case of Jesus Christ, Zion proved to be the heavenly location in the actual presence of his Father.
The expression “your people” appears to designate subjects. These would be willing subjects, offering themselves to serve on the day of their king’s host or his time for warring against all enemies. Possibly these willing subjects are being spoken of as “arrayed in splendors of holiness,” clean and pure as if dressed in bright, clean garments. In the morning or at dawn, the dew appears. So the coming of “young ones” to the king from the “womb of the dawn” like dew could mean that they would be fresh, vigorous, and numerous like dewdrops. The plural of the Hebrew word for “youth” (“young ones”) may designate young men who would become part of the military force. Translators have often chosen the singular “youth,” with an application to the king. (See the Notes section for verse 3 regarding the Septuagint rendering and additional comments.)
YHWH’s sworn oath respecting his chosen king would never be a matter for a change of mind. That oath assured that he would be a priest forever like Melchizedek of ancient Salem, who functioned as both king and priest. As emphasized in the letter to the Hebrews (7:11-22), only Jesus Christ, from the royal line of David, serves as priest.
“The Lord at your right hand” could be the one whom the psalmist earlier called “my lord” and who is at YHWH’s right hand. (See, however, the Notes section.) On the “day of his wrath” or the time for executing justice, he would have YHWH’s full support as he shatters kings or rulers who defiantly refuse to submit to him. When he executes judgment among the nations, many would perish. The “head” (probably a collective singular meaning “all heads” or rulers) over extensive land areas would then be shattered. Possibly portraying the future king in his campaign, the psalmist speaks of him as drinking along the way from a torrent. This would be to refresh himself. The king would raise his head high, as would be common upon attaining the victory, not dropping his head as would one who had suffered shameful defeat.
Notes:
In verse 1, where the Masoretic Text has the divine name (YHWH), the extant Septuagint text reads hó kyrios (“the Lord”). All the extant Greek manuscripts of Matthew, Mark, Luke, and Acts also read kyrios, but most of them omit the definite article. (Regarding YHWH, see Psalm 1.)
As in verse 1 of the extant Septuagint text, the term hypopódion (“footstool”) is found in Luke 20:43 (with rare exceptions), Acts 2:35, and Hebrews 1:13. Manuscripts for Matthew and Mark vary in reading either hypopódion (“footstool”) or hypokáto (“under”).
The Septuagint reading of verse 3 is, “With you [is] the power in [the] day of your might, in the splendors of the holy ones [or, holy things]; from the womb, before the morning star, I begot you.” This rendering suggests that the future king’s power would be brilliantly displayed in the day he takes battle action. Possibly the expression “before the morning star” places his being begotten before all creation.
Modern translations of the Hebrew text vary considerably, with renderings that often are highly interpretive paraphrases. “Yours is princely power from the day of your birth. In holy splendor before the daystar, like the dew I begot you.” (NAB) “Your people will offer themselves willingly on the day you lead your forces on the holy mountains. From the womb of the morning, like dew, your youth will come to you.” (NRSV [The words “on the holy mountains” are based on another reading of the Hebrew; the footnote provides the alternate rendering, “in holy splendor.”]) “Your glorious power will be seen on the day you begin to rule. You will wear the sacred robes and shine like the morning sun in all of your strength.” (CEV) “Your troops will be willing on your day of battle. Arrayed in holy majesty, from the womb of the dawn you will receive the dew of your youth.” (NIV) “Your people come forward willingly on your day of battle. In majestic holiness, from the womb, from the dawn, yours was the dew of youth.” (Tanakh) “On the day you fight your enemies, your people will volunteer. Like the dew of early morning your young men will come to you on the sacred hills.” (GNT, Second Edition) “Your people will join you on your day of battle. You have been dressed in holiness from birth; you have the freshness of a child.” (NCV) “Your people will be willing to help in the day of Your power. Your young men will be dressed in holy clothes. They will come to You like water on the grass in the early morning.” (NLB)
In verse 4 of the Masoretic Text, “priest” is not preceded by the verb “are” and is also missing in the Greek text of Hebrews 7:17, 21. The verb ei (“are”) is, however, found in extant manuscripts of the Septuagint.
According to C. D. Ginsburg (The Massorah), Psalm 110:5 is one of the instances where the Jewish Sopherim changed “YHWH” to “Lord.” If YHWH is indeed the original reading of the Hebrew text, the apparent meaning would be that the Most High would be acting through his appointed king. Verses 5 through 7 have been interpretively paraphrased in various ways. “The Lord is at your right side; when he becomes angry, he will defeat kings. He will pass judgment on the nations and fill the battlefield with corpses; he will defeat kings all over the earth. The king will drink from the stream by the road, and strengthened, he will stand victorious.” (GNT, Second Edition) “The Lord is beside you to help you. When he becomes angry, he will crush kings. He will judge those nations, filling them with dead bodies; he will defeat rulers all over the world. The king will drink from the brook on the way. Then he will be strengthened.” (NCV) “My Lord is at your right side, and when he gets angry he will crush the other kings. He will judge the nations and crack their skulls, leaving piles of dead bodies all over the earth. He will drink from any stream that he chooses, while winning victory after victory.” (CEV)
Psalm 111 opens with the words “praise Yah,” transliterated Alleloúia (Hallelujah) in the Septuagint. “Yah” is the abbreviated form of the divine name (YHWH), which incorporates the verb meaning “to be.” It identifies the Almighty as the ultimate source of everything that exists and that will come to be in fulfillment of his word and purpose. The name stands as a sure guarantee that he would never deviate from what he has declared or revealed he would prove himself to be.
The psalmist determined to give thanks to YHWH with his whole heart, doing so in association with other upright ones (in the “council of the upright” or in their intimate circle) and on occasions when worshipers of YHWH assembled in large numbers. As coming from his heart or his inner self, the psalmist’s expressions would reflect deep appreciation.
YHWH’s works would include his acts of deliverance and creation as well as all his dealings with humankind. These works are “great,” which could mean great in number or outstanding in revealing his marvelous qualities, particularly his might, wisdom, and goodness. All who find delight in his deeds would carefully consider them. They would give these works their focused attention. The Septuagint reading may be understood to mean that God’s deeds are “searched out” for all his wishes or his will.
YHWH’s activity is noble and glorious, reflecting his majesty and grandeur. His righteousness continues for all time to come, as all his work is right and harmonizes with the ultimate standard of justice. Never is there even the slightest taint of partiality or unfairness.
Through his wonderful deeds he has made a memorial to himself. These works testify to the grand God he is, giving rise to admiration and awe among all who consider his activity. YHWH is gracious or kind and compassionate.
Ever mindful of his covenant, he provides food for those who fear him or have reverential regard for him. This suggests that he would always fulfill his covenant promises and respond to the needs of his people.
In the case of his people Israel, he showed them “the power of his deeds,” liberating them from Egyptian enslavement and enabling them to defeat the Canaanites. He gave them the “inheritance of nations” or the land the Canaanite nations had occupied.
In being linked to “truth” and “justice,” YHWH’s works are identified as rooted in dependability or trustworthiness and equity. His precepts or commands are deserving of trust, providing dependable guidance.
As abiding foundation principles, these commands are firmly established for eternity. They are “done in truth and uprightness.” This could mean that the precepts are dependable and right or that they should be carried out in faithfulness and rectitude. Both meanings are found in modern translations. “They are steadfast for ever and ever, done in faithfulness and uprightness.” (NIV) “All his precepts are enduring, well-founded for all eternity, wrought of truth and equity.” (Tanakh) “They will continue forever. They were made true and right.” (NCV) “They are established forever and ever, enacted in truth and uprightness.” (HCSB) “They are established forever and ever, to be performed with faithfulness and uprightness.” (NRSV) “Reliable all your decrees, established forever and ever, to be observed with loyalty and care.” (NAB) They are forever true, to be obeyed faithfully and with integrity. (NLT)
The “redemption” of his people probably refers to their deliverance from Egypt. If this psalm was composed after the exile, redemption could include liberation from Babylon. The words about commanding his covenant for all time to come may be understood to mean that YHWH would always see to it that his covenant promises are fulfilled. His name or he himself is holy or absolutely pure and inspires wholesome fear or reverence.
The fear of YHWH is the start of wisdom. This is a reverential regard for a personal God who has revealed himself as the fulfiller of his word and which motivates the individual to live an upright life reflective of wisdom. By contrast, those lacking a proper fear of YHWH reveal this by foolishly pursuing a corrupt way of life. As to those possessing good insight, the psalmist described them as practicing “them,” possibly meaning obeying his commands or acting in harmony with reverential fear and wisdom.
YHWH’s praise remains for all time to come. This may signify that the reasons for praising him will exist for eternity. As the changeless God, YHWH would continue to be deserving of praise in all future ages.
Notes:
If God’s giving of food (verse 5) refers to a specific past event, the reference could be to his providing manna in the wilderness.
In the concluding verse, numerous translations have chosen to replace “them” with “it,” making “wisdom” the antecedent. Unlike the Hebrew text, the Septuagint does have the singular pronoun.
For additional comments regarding the divine name (YHWH), see Psalm 1.
Like the previous psalm, Psalm 112 opens with the words “praise Yah,” transliterated Alleloúia (Hallelujah) in the Septuagint. “Yah” is the abbreviated form of the divine name (YHWH), which incorporates the verb meaning “to be.” It identifies the Almighty as the ultimate source of everything that exists and that will come to be in fulfillment of his word and purpose. The name stands as a sure guarantee that he would never deviate from what he has declared or revealed he would prove himself to be.
The man who has a reverential regard for YHWH is pronounced happy, fortunate, or in an enviable state of well-being. In the noblest sense of the word, he is a “man” (’ish), one who finds great delight in observing YHWH’s commands.
The godly man gives his children a good start in life, leaving them a noble heritage. As a result, his “seed” or offspring would come to be “great” in the land. This could include their being prosperous and recognized as valuable members of the community. “The generation of the upright” would be blessed, enjoying God’s loving care.
Guided by wisdom, the godly man would work diligently and not waste resources. So he would prosper, with “wealth [glory, LXX] and riches” being in his house. His “righteousness” would “stand” or remain forever (“into the age of the age,” or for ages to come, LXX). This could signify that future generations would remember him as a notable upright person.
Even in the darkness, in hard times or when prospects appear to be gloomy, “light” would dawn for the upright. That “light” could include hope for relief, based on their confidence in God’s loving concern.
Verse 4 concludes with three adjectives—gracious (merciful, LXX), merciful (compassionate, LXX), and righteous. These terms may describe the godly man. Numerous translations make this significance explicit. “Even in darkness light dawns for the upright, for the gracious and compassionate and righteous man.” (NIV) “Light shines in the darkness for good people, for those who are merciful, kind, and just.” (GNT, Second Edition) “When darkness overtakes the godly, light will come bursting in. They are generous, compassionate, and righteous.” (NLT) Other translations represent the gracious, merciful, and righteous as being a light to others. “They shine through the darkness, a light for the upright; they are gracious, merciful, and just.” (NAB) “They rise in the darkness as a light for the upright; they are gracious, merciful, and righteous.” (NRSV) “They will be so kind and merciful and good, that they will be a light in the dark for others who do the right thing.” (CEV)
Good would come to the man who deals generously and lends. He would be generous in providing assistance to the needy. His lending to the poor, as the Mosaic law directed, would be without charging interest. He would conduct “his affairs in justice,” being honest in all his business dealings.
The upright person is in a secure position. For all time to come, the righteous one would never be moved. He would never be deprived of everything as are those whose lawlessness catches up with them. For all time to come, the upright one would be remembered as a godly person.
Faced with bad news, he would not give in to fear. His heart or deep inner self would remain firm or steadfast, not succumbing to alarm or disquietude. This is because of his trusting in YHWH to come to his aid.
Although enemies may threaten him, he would be at rest in his heart or in a state of calmness in his deep inner self. This would continue until he would see the end for his foes.
The godly person’s “scattering” evidently denotes generous giving to many. His compassionate concern for the poor would be reflected in his freely giving to them, alleviating their distress. For his righteousness to remain forever suggests that, for all time to come, he would be remembered for having done what is right. The upright person’s “horn is exalted in honor.” Being a symbol of power, the “horn” and its exaltation “in honor” could refer to his being highly respected as an influential member of the community.
The wicked one (“sinner,” LXX) sees how well matters have turned out for the upright person and becomes jealously enraged, gnashing his teeth. In time, the wicked one “melts away” (like snow) or comes to his end. The desire or longing of the wicked ones (“sinner,” LXX) would not be satisfied but would come to nothingness.
Note: For additional comments regarding the divine name (YHWH), see Psalm 1.
This psalm opens with the words “praise Yah,” transliterated Alleloúia (Hallelujah) in the Septuagint. “Yah” is the abbreviated form of the divine name (YHWH), which incorporates the verb meaning “to be.” It identifies the Almighty as the ultimate source of everything that exists and that will come to be in fulfillment of his word and purpose. The name stands as a sure guarantee that he would never deviate from what he has declared or revealed he would prove himself to be.
Servants of YHWH or his devoted people are called upon to praise him. In the parallel expression, the invitation is to “praise the name of YHWH” or the Most High, the one who bears the name.
“Let the name of YHWH be blessed from now and to time without end.” The “name” or YHWH himself is deserving of praise for all ages to come.
Everywhere, from where the sun rises to where it sets, “the name of YHWH” or he himself is to be praised or lauded for the great and loving God he is.
YHWH is “high” or exalted above the nations. This suggests that they are as nothing when they choose to oppose his will. God’s glory, magnificence, or splendor is unsurpassingly great, as if reaching above the sky (literally, “heavens”).
“Who is like YHWH our God?” asked the psalmist, indicating that YHWH is beyond compare. Portrayed as seated or dwelling above the visible heavens, the Almighty is depicted as looking down far below upon the heavens and the earth.
From the very dust or the low position to which the poor have been brought down, YHWH raises them. From the refuse heap (as where Job came to be in his diseased state), YHWH lifts the needy.
He then exalts them, making it possible for them to sit with princes, the princes of his people. A historical example of such exaltation would be Joseph. He was liberated from suffering unjust imprisonment and exalted to the second highest ruling position in Egypt.
As for the barren woman, YHWH is said to give her a house, making her joyful as the mother of children. Historical examples would be Sarah, the wife of Manoah, Hannah, and the hospitable woman of Shunem in the time of Elisha. (Genesis 18:13, 14; 21:1; Judges 13:2-24; 1 Samuel 1:25-28; 2:21; 2 Kings 4:12-17) The psalm concludes, as it commenced, with “praise Yah.”
Note: For additional comments about the divine name (YHWH), see Psalm 1.
The Septuagint does not conclude with the transliterated expression for “praise Yah,” but it appears at the start of the next psalm (where it is missing in the Masoretic Text).
In the opening verse, “Israel” and the “house of Jacob” are parallel expressions. After wrestling with an angel and pleading for a blessing, Jacob had his name changed to Israel. (Genesis 32:24-28) Accordingly, the descendants of Jacob could be spoken of as his “house” or family and “Israel.” (Suggested meanings for “Israel” include: “God contends”; “God strives”; “God fights”; “God perseveres”; “God persists”; “let God persevere”; “let God persist”; “let God contend”; “contender with God”; “perseverer with God,” and “fighter of God.”)
The Egyptians did not speak Hebrew. So, when the Israelites departed from Egypt, they left a people whose language consisted of foreign or alien sounds. Describing the language of the people of Egypt, the Septuagint uses a word (bárbaros) from which the English expression “barbarian” is derived, the repetition of “bar” suggesting babbling, stammering, or unintelligible speaking (as perceived by one who does not understand the language).
Judah and Israel are parallel, with Judah as the dominant tribe representing all Israel (just as “Ephraim” often denotes the entire ten-tribe kingdom). Since the events highlighted in this psalm are those following the exodus from Egypt, the reference to Judah becoming God’s sanctuary probably relates to the camp of Israel becoming his dwelling in a representative sense as manifest by the “column of cloud” by day and the “column of fire” by night. (Exodus 13:21, NAB; Deuteronomy 23:14[15, NAB]) YHWH was with his people, and so they constituted his sanctuary. Because he was the nation’s sovereign, Israel was his dominion.
The psalm does not say whom the sea and the Jordan saw. It could be YHWH, his representative angel, or the people. Based on Exodus 14:19 and Joshua 5:13-15, YHWH’s angel may be regarded as the object of the seeing. (Because the angel is so closely associated with YHWH, he is often referred to as YHWH. [Compare Genesis 18:1-19:1.]) When the Red Sea saw, it fled, parting to permit the Israelites to cross to the other side. The Jordan River turned back, having been stopped from flowing. (Exodus 14:21, 22; Joshua 3:15, 16)
At the time God revealed himself at Mount Sinai, the “whole mountain shook violently.” (Exodus 19:18, NRSV) This violent movement of Sinai’s peaks is likened to the skipping around of rams, and the shaking of the lower elevations is compared to the skipping around of lambs.
The psalmist then raises the question as to why the sea fled, the Jordan turned back, and the mountains and hills skipped around. This was on account of YHWH as revealed in the command for the entire earth or land (not just the higher and lower elevations of Sinai) to tremble when he, the “God of Jacob,” makes his presence manifest. He is the One who in the dry, barren desert provided the Israelites with a pool of water from the rock, a spring of water from the flint. (Exodus 17:5, 6; Numbers 20:11)
Note: Regarding the divine name (YHWH), see Psalm 1.
Psalm 115 comes from a period when the Israelites were not enjoying God’s favor but appeared to have been rejected by him. Other nations would have attributed this to their God’s inability to help them. Therefore, the psalmist did not specifically plead for the people of Israel to be freed from the reproach of the other nations but petitioned YHWH to give glory to his name. By manifesting his compassionate care, steadfast love, or “mercy” (LXX) and “truth” or his dependability respecting his covenant promises, YHWH would glorify his name. Upon revealing his loving concern for his people and the dependability of his word, other nations would come to see his greatness. This would result in exalting his name and clearing it of reproach.
For the Israelites to have continued in a humiliated condition would have given the people of other nations the basis for tauntingly raising the question, “Where is their God?” Unlike other peoples who had images of their deities, the Israelites had no tangible likeness of YHWH and were forbidden to make such. To people with images of their deities, the nonexistence of any representation of YHWH and the seeming absence of evidence respecting his activity would have made it appear as if the Israelites had no God.
The psalmist’s answer to the taunting question is, “Our God [is] in the heavens; he does whatever he pleases.” This implies that the condition in which the Israelites found themselves was in harmony with God’s will for the time. Rahlfs’ printed text of the Septuagint contains an expanded reading. “But our God [is] in the heaven above. In the heavens and in the earth, he has done everything, whatever he wishes.”
As for the nations, their deities are idols, mere representations fashioned from silver and gold, the work of human hands. Although artfully fashioned with a mouth, eyes, ears, nose, hands and feet, a lifeless image cannot speak, see, hear, smell, feel, or walk. No sound comes from the throat of an idol.
All who make and trust in idols are like them. This may be understood to mean that the makers and worshipers of images are just as helpless and lacking in good sense as are the lifeless representations, and those putting their trust in idols would experience disappointment. Another possible meaning is that those fashioning idols and all those trusting in the nonexistent deities the images represent would come to be just as lifeless as their idols.
The psalmist, confident that YHWH is a dependable helper and a protective shield for his servants, included the imperatives, “Israel, trust in YHWH.” “House of Aaron” [the priesthood], trust in YHWH.” “Fearers of YHWH [all having a reverential regard for him], trust in YHWH.”
The psalmist did not waver in his faith. YHWH had not forgotten his people but remembered them. He would bless the “house” or people of Israel and the “house of Aaron” or the priesthood. He would bless all those fearing him, both “small” or insignificant and “great” or powerful and influential.
For YHWH to “add to” or “give increase” to his people and their children may denote his granting them prosperity and an increase in offspring. Unlike the people of other nations who trusted in and looked to humanly conceived and fashioned deities for aid and blessings, the Israelites had the Creator as their God. Blessing in the form of aid and protection came from YHWH, who “made heaven and earth.” As for the “heavens,” these are YHWH’s, but the “earth” or land he has given for humans (literally, “sons of man”) to inhabit.
The dead cannot praise Yah (abbreviated form of YHWH) nor can those going down “in silence” or “into Hades” (LXX). All those silenced by death and in “Hades” or the realm of the dead can no longer praise God. Implied in the psalmist’s words may be the appeal for YHWH to come to the rescue of his people so that they would not be silenced in death and unable to continue praising him.
The psalmist concludes with the determination that he and his people (“we, the living,” LXX) would continue to bless or praise Yah for all time to come. His final expression is, “Praise Yah.”
Notes:
In the Septuagint, the words of Psalm 115 are a continuation of Psalm 113, starting with verse 9.
Manuscripts of the Septuagint text of verse 3 (113:11) vary. A shorter reading is, “But our God has done everything in the heaven and in [either en (in) or epí (on)] the earth, whatever he has wished.”
The extant text of the concluding verse of the Septuagint does not use the transliteration alleloúia, which incorporates “Yah,” but reads, “But we, the living, will praise the Lord.” This transliteration does appear at the beginning of the next psalm but is not the final expression of the last verse, departing from the Masoretic Text (which concludes with “Praise Yah”).
Regarding the divine name (YHWH), see Psalm 1.
116:1-9
The psalmist loved YHWH because he heard or responded to his supplications, providing aid in his time of distress. Based on the way the Most High had dealt with him, granting him a hearing, the psalmist resolved to “call” upon him or make his supplications to him as long as he lived—all his “days.”
Regarding the danger that had confronted him, the psalmist felt that the ropes or snares of death had encompassed him and that the straits of Sheol had found him or laid hold of him. He already regarded himself as in death’s grip, as if constricting ropes were tightening around him and he was about to enter the realm of the dead. Distress and agony had “found” him, plunging him into a seemingly hopeless state.
At that time, he called upon the name of YHWH (the bearer of the name), pleading that his “soul” or life be delivered. In view of the aid he then received, the psalmist acknowledged YHWH as being “gracious” (“merciful,” LXX) or kind and “righteous” or just. God’s graciousness is revealed in the loving response to his needy servants and his righteousness when acting in harmony with his promise to assist them. Speaking for all of his people, the psalmist declared, “Our God is merciful.” They could rely on his compassionate response in their time of need.
YHWH’s protective care is extended to the “simple,” persons who are vulnerable like children on account of their trusting nature and who often become victims of unscrupulous persons. When the psalmist had been brought low, reduced to a weak and helpless state, YHWH delivered him.
For the psalmist’s “soul” or for him himself to return to his “rest” would denote that he would again enjoy tranquility, free from the distress and anguish he had experienced. YHWH had “dealt bountifully” with him, liberating him from the distressing circumstances, and this made it possible to return to his “rest,” the former state of well-being.
YHWH had delivered the psalmist’s “soul” or life from death, his eyes from tears (removing all causes for weeping), and his foot from stumbling (preventing him from experiencing a serious fall from which recovery would have been humanly impossible). In the “land of the living,” the psalmist would walk before YHWH, conducting himself in a manner that would be divinely approved.
116:10-19
Even when he had been greatly afflicted, the psalmist maintained his faith in YHWH but realized that humans were of no help. According to the Septuagint, he “spoke” because he believed or had faith. (See the Notes section for comments about the quotation of verse 10 in 2 Corinthians 4:13.) In his time of fear or terror (as when hastening in an anxious state), the psalmist said, “All men are liars.” With reference to providing dependable aid, they were not deserving of trust but as unreliable as speakers of falsehood.
YHWH, however, had proved to be trustworthy in the ultimate sense. So the psalmist asked what he should repay for all of God’s “bounties” to him or for all the aid YHWH had generously given to him.
The expression “cup of salvation” may serve to indicate that the psalmist’s being granted deliverance was like a cup or blessed portion. In that case, the words about lifting the cup would refer to his thanking YHWH (the one upon whose name he called) for having rescued him from danger. A number of translations, however, interpretively render the expression about the cup as denoting a drink offering of thanksgiving. “I will bring a wine offering to the LORD, to thank him for saving me.” (GNT, Second Edition) “I will show Him my thanks for saving me with a gift of wine and praise His name.” (NLB) Whether the cup is understood to be literal (with its contents being an offering of thanksgiving) or to mean a divinely provided portion, the basic thought is still the psalmist’s expression of gratitude for divine deliverance. Later, in verse 17, the psalmist specifically mentions a sacrifice of thanksgiving, which could have been an offering of wine.
When faced with threatening circumstances, the psalmist made vows to YHWH. These vows he resolved to pay or fulfill, doing so in the presence of all of God’s people. This would have been at the sanctuary, where many worshipers would be assembled. (These words of verse 14 about vows are not found in the Septuagint but are included where they are repeated in verse 18 of the Masoretic Text [115:9, LXX].)
The psalmist had been rescued from experiencing a premature death. Accordingly, his expression about the death of God’s devoted or holy ones may signify that such a death would be too precious in his eyes to allow it to occur. A number of translations make this significance explicit in their renderings. Der Herr bewahrt alle, die ihn lieben, denn in seinen Augen ist ihr Leben wertvoll. (“The Lord keeps all whom he loves, for their life is precious in his eyes.” [German, Hoffnung für Alle]) Der Herr lässt die Seinen nicht untergehen, dafür ist ihm ihr Leben zu wertvoll. (“The Lord will not let his own go to ruin; for this, their life is too precious to him” [German, Gute Nachricht Bibel].) Other translations, however, take the psalmist’s words to refer to the way in which God views the actual death of his servants, which meaning, in view of the context, appears less likely. “How painful it is to the LORD when one of his people dies!” (GNT, Second Edition) “The death of His faithful ones is valuable in the Lord’s sight.” (HCSB) “You are deeply concerned when one of your loyal people faces death.” (CEV) “The LORD’s loved ones are precious to him; it grieves him when they die.” (NLT) “The death of His holy ones is of great worth in the eyes of the Lord.” (NLB)
The psalmist identified himself as YHWH’s servant and the son of his handmaid, thereby acknowledging his mother as a faithful servant of the Most High. On the basis of his own relationship to YHWH and that of his mother, he made his appeal. Only the Most High did and, in the future, could loose him from any restricting or distressing bonds.
In appreciation for all that his God had done for him, the psalmist would offer a sacrifice of thanksgiving and call upon the name of YHWH (the bearer of the name) as the provider of unfailing aid.
After repeating his resolve to pay his vows to YHWH in the presence of his people assembled in the sanctuary courts and in the midst of Jerusalem, the psalmist concluded with the imperative, “Praise Yah [the abbreviated form of YHWH]!” This imperative is directed to all worshipers in the courts of YHWH’s house and in the midst of the city. The Septuagint, however, does not include an equivalent for “Praise Yah.”
Notes:
In the extant Septuagint text, Psalm 116 appears as two separate psalms, with 116:1-9 being Psalm 114 and 116:10-19 being Psalm 115. Both open with the expression Hallelujah (Praise Yah).
Regarding the divine name (YHWH), see Psalm 1.
In verse 8, an extant Dead Sea scroll omits the reference to the stumbling of the foot.
In 2 Corinthians 4:13, the words “I believed [had faith]; therefore I spoke” (115:1, LXX) are quoted. The apostle Paul referred to having the same spirit of faith as the psalmist. Although repeatedly in grave danger (as was the psalmist), the apostle believed or had faith in God and Christ. The dangers he faced did not stop him from making known the glad tidings about God’s Son. He did not waver in his conviction that a resurrection from the dead was certain for all who were devoted disciples of Jesus Christ. (2 Corinthians 4:10-14)
The shortest psalm invites all the nations to praise YHWH. “Nations” parallels “peoples.” Accordingly, all the peoples inhabiting the lands known to the psalmist are called upon to laud YHWH.
What he has done for his people Israel provides the basis for praise, as evident from the preposition ki (for) that introduces the next thought. The psalmist acknowledged that YHWH’s abiding love (Hebrew, chésed) or compassion (Greek, éleos) for his people was great, transcending what might have been expected in view of their serious failures in living up to their covenant obligations. Although Israel often failed to live in harmony with God’s ways, his faithfulness, as the psalmist expressed it, continues for limitless time or, according to the Septuagint, “into the age” or for eternity. His word and promises conveyed through his prophets always proved dependable, and other peoples would have been able to observe this. Fittingly, therefore, all, not just Israel, should praise YHWH as the loving, compassionate, caring, and trustworthy God.
In Romans 15, the opening words of this psalm are quoted among other passages to show that the nations would glorify God for his mercy. The quotations are introduced as follows: “I tell you that Christ has become a servant of the circumcised on behalf of the truth of God in order that he might confirm the promises given to the patriarchs, and in order that the Gentiles might glorify God for his mercy.” (15:8, 9, NRSV)
Notes:
Regarding YHWH, see Psalm 1.
The quotation of Psalm 117:1 (116:1) in Romans 15:11 is nearly identical, but the word order is slightly different and the conjunction “and” (kaí) links the two phrases.
See Psalm 5 about chésed and éleos.
118:1-9
This psalm opens with the imperative, “Give thanks to YHWH.” Expressions of gratitude are rightly directed to him, for he is “good,” the ultimate standard in moral excellence and the source of all good things, and his abiding love, compassionate concern or “mercy” (LXX) continues for all time to come. The lasting nature of his compassionate care assures his servants that they can always rely on it.
Israel, the house of Aaron or the priests, those fearing YHWH or those having reverential regard for him are to “say” or acknowledge that YHWH’s compassionate concern is everlasting. According to the Septuagint, they are to “praise” him because he is good and his mercy is forever (literally, “into the age”).
While experiencing distress, the psalmist called upon Yah (YHWH) for aid, and Yah answered his plea. The Masoretic Text literally reads, “Yah answered me in [with] a broad space.” This suggests that the psalmist felt hemmed in or trapped, with no maneuverability or avenue of escape. Relief came with an end to the confining circumstances that threatened him and his coming to have a “broad space.”
Confident that YHWH was on his side, the psalmist determined not to give in to fear. His complete trust in YHWH’s protective care is revealed in the question, “What can man do to me?” The implied answer is nothing that could lead to permanent harm. (See the Notes section regarding verse 6.)
With YHWH on his side to help him, the psalmist believed that he would look upon those who hated him, meaning that he would see the downfall of his enemies. They would receive the punishment they deserved.
Far better it is for one “to take refuge in YHWH,” looking to him for help and protection, than “to trust” in man, a mere earthling whose ability to offer aid is very limited and may be restricted on account of self-interest. In the Septuagint and a Dead Sea scroll, the expression “to take refuge” is “to trust” and is then repeated in the second part of the verse, where the Masoretic Text reads the same.
It is better “to take refuge” in YHWH than “to trust” in princes or rulers. Although in possession of more authority and power than people generally, rulers are still mortals and limited in what they may be willing or able to do. In this case, the reading of the Dead Sea scroll is the same as the Masoretic Text, but the Septuagint uses a form of the word elpízo, (“hope” or “trust”) in both parts of the verse.
118:10-18
The psalmist indicated that “all nations surrounded” him, which suggests that he spoke for Israel as a whole and represented his actions as those of his people. In the name of YHWH or with complete reliance on God, he was able to fend off the enemy nations.
Continuing, the psalmist repeated the thought, “They surrounded, surrounded me, indeed surrounded me. In the name of YHWH I fended them off.” The repetition of “surrounded” indicates that the enemies appeared to have the advantage and that an extremely perilous situation had developed, with no maneuverability or avenue for escape.
Like bees, the enemy nations surrounded him, but their capacity to inflict harm came to nothing. They were extinguished like a fire of thorns. This could refer to how thorns quickly burst into flames and are soon consumed, extinguishing the fire. The Septuagint rendering indicates that the enemy nations burst into flames “like fire among thorns.” Modern translations have rendered the Hebrew text in various ways. “They swarmed around me like bees, but they died out as quickly as burning thorns.” (NIV) “They have beset me like bees; they shall be extinguished like burning thorns.” (Tanakh) “They surrounded me like bees; they blazed like a fire of thorns.” (NRSV) “They surrounded me like bees; they blazed like fire among thorns.” (NAB) “They swarmed around me like bees, they flared up like a brushwood fire.” (NJB) “They swarmed round me like bees; they attacked me, as fire attacks brushwood.” (REB)
The psalmist next directed his words to the foe, “You pushed me hard.” With such intensity did the enemy push against him that he was about to fall, but YHWH helped him, saving him from calamity.
“Yah” (YHWH) proved to be his strength and his song. The Most High granted him the assistance needed to triumph over the enemy, providing the basis for joyful songs of praise and thanksgiving. YHWH came to be “salvation” to the psalmist, delivering him from the threatening situation.
In the “tents” of the upright songs of victory can be heard, appreciatively acknowledging YHWH’s help. His “right hand” (representative of his great power) had been directed against the enemy, working in a powerful manner for his servants. In being “exalted” or lifted up, the “right hand of YHWH” would be in a position to strike, showing itself to be mighty.
Confident in YHWH’s saving aid, the psalmist declared that he would not die but would live, making it possible for him to relate YHWH’s (Yah’s) deeds. He regarded the perilous situation in which he came to be as the means by which Yah had disciplined or corrected him. Although the chastening had been severe, he had been delivered and not been given over to death.
118:19-29
The “gates of righteousness” could refer to the gates leading into the courtyard of the sanctuary. Possibly the request, “Open to me the gates of righteousness,” are directed to the priests or Levites. The psalmist thus expressed the desire to be permitted to enter the sacred court in order to thank Yah for the help he had been given.
“The gate of YHWH” would have been a gate associated with the sanctuary, as it was his representative place of dwelling. Through this gate, the upright would enter to worship him.
Having received the answer to his prayers, the psalmist expressed gratitude, acknowledging YHWH as having been the source of his deliverance. Possibly in his state of distress, the psalmist regarded himself as a stone that builders had rejected as unsuitable for their purposes. By reason of the deliverance the Most High effected, however, he had been greatly honored, coming to be like the stone at the “head of the corner” or the most important stone. (For the application to Jesus Christ, see the Notes section on verse 22 and 23.)
In the next verse, the dramatic change from a rejected stone to a stone in a vital position is attributed to YHWH. This was something marvelous in the eyes of his servants.
The amazing reversal proved to be like the making of a new day. Therefore, the reference is to the “day YHWH has made.” It was a “day” in which to rejoice and jubilate.
In verse 25, the opening interjection could be rendered “Ah” or “O,” but it has commonly been left untranslated. At this point, the psalmist used the first person plural, referring to the people in their time of distress. The appeal is directed to YHWH, pleading that he deliver them and grant prosperity or success (which could be understood as applying to successful efforts against the foe).
The one coming in YHWH’s name (the “anointed one” or the king) or the one coming as a representative of the Most High is pronounced blessed. In view of the context, he may be regarded as coming to the sanctuary as a victor to present an offering of thanksgiving. Those at YHWH’s house or there at the sanctuary do the blessing. (For additional comments on verse 26, see the Notes section.)
YHWH’s giving “light” probably refers to his effecting deliverance, bringing an end to the gloom that had resulted from the distress. Gratefully, the procession of worshipers would walk to the altar in the court of the sanctuary. The Masoretic Text is somewhat obscure in describing this aspect. A literal reading would be, “Bind [the] festival [procession] with cords [or branches] up to the horns of the altar.” This has been interpretively translated in various ways. “Link the pilgrims with cords as far as the horns of the altar.” (REB) “With boughs in hand, join in the festal procession up to the horns of the altar.” (NIV) “Bind the festal offering to the horns of the altar with cords.” (Tanakh)
The psalmist acknowledged YHWH as his God. He resolved to express thanks to him and to extol or exalt him, giving him all the credit for the deliverance. (See the Notes section for additional comments on verse 28.)
Psalm 118 concludes as it began, with the imperative, “Give thanks to YHWH.” The wording of the complete verse is identical to that of the opening verse.
Notes:
Regarding the divine name (abbreviated as Yah), see Psalm 1.
In verse 6, the Septuagint reads, “[The] Lord [is] my helper. I shall not fear. What can man do to me?” The wording is the same in the quotation found at Hebrews 13:6.
Unlike the Masoretic Text and the Septuagint, a Dead Sea scroll omits the words of verse 11, which repeats the point about being “surrounded.”
Jesus Christ applied the words about the rejected stone (Psalm 118:22, 23) to himself (Matthew 21:42; Mark 12:10, 11; Luke 20:17), and the same application is found in Acts 4:10, 11 and 1 Peter 2:7.
In verse 26, the significance may either be “come” or “enter.” This is reflected in modern translations. “Blessed is he who enters in the name of the LORD.” (REB) “May he who enters be blessed in the name of the LORD.” (Tanakh; note that this interpretive rendering represents the one entering as being blessed by the people in the name of the LORD.) “Blessed is he who comes in the name of the LORD.” (NAB)
A Dead Sea scroll, in verse 26, adds “by name” (“we bless you by name”).
The crowd that acknowledged Jesus as the “son of David,” or the rightful heir to the kingship in the royal line of Judah, used the words of Psalm 118:26, “Blessed [is] the one coming in the Lord’s name.” (Matthew 21:9; Mark 11:9, 10; John 12:13) In Luke 19:38, the one coming is identified as being “the king.” Jesus Christ applied Psalm 118:26 to himself when indicating that those who rejected him would not see him again until they acknowledged him with the words of the psalmist. (Matthew 23:39; Luke 13:35)
In verse 28, the extant Septuagint text adds that the psalmist would acknowledge God because of having heard him and come to be his savior.
In the Septuagint, Psalm 119(118) opens with the expression “Hallelujah” (Praise Yah), but this invitation to praise YHWH is not included in the Masoretic Text.
The composer is not identified, as there is no superscription. In the psalm itself, he does reveal aspects about his personal life. He was a young man who had deep love for God’s law, which led to his coming to be wiser than his teachers. On account of suffering affliction, probably serious illness, he became aware of his need for God and the inestimable value of his law. Among princes and others who had no love for God’s ways, the psalmist became an object of intense hostility. (119:23, 67, 71, 75, 84-87, 99, 100)
The mention of princes suggests that he may have been a member of the royal family and lived at a time when many had no appreciation for God’s law. Among members of the royal line of David, the circumstances could fit those of Hezekiah. His father Ahaz proved to be one of the worst monarchs of the two-tribe kingdom, participating in abominable idolatrous rites. At a young age, Hezekiah rejected the lawless path of his father. This would have made him distinctly different from the princes in the realm and resulted in their displeasure. (2 Kings 16:2-4; 2 Chronicles 28:1-4, 22-25; 29:1-10)
The alphabetic arrangement of this psalm probably served as a memory aid.
Every verse starts with the Hebrew letter aleph.
All who are “blameless in the way” or faultless in the manner in which they conduct themselves are pronounced fortunate, happy, or in an enviable state of well-being. They walk in YHWH’s law, living a life that adheres to his commands. (Regarding the divine name [YHWH], see Psalm 1.)
Persons who keep God’s “testimonies” with all of their heart and seek him enjoy a contented life. They are fortunate or blessed with an inner happiness. The “testimonies” are God’s commands, solemn charges, or decrees. To observe them with all of one’s heart would mean to have one’s whole being involved. It would be an obedient response to divine commands—a response originating in the deep inner self. Seeking God would denote earnestly endeavoring to have and to maintain a good relationship with him, living in a manner that conforms to his will.
Those whom the psalmist pronounced fortunate do not engage in wrong. They walk in God’s ways, conducting themselves according to the guidance of his law. According to the Septuagint, persons who “work lawlessness” did not walk in God’s ways.
The Most High “commanded” his instructions or orders (“commands,” LXX). This indicates that instructions were given in an authoritative manner. They were to be observed with the utmost care.
In his ways or his conduct, the psalmist desired to be firm in keeping God’s statutes. The Septuagint represents him as wanting his ways to be regulated in order to keep them. With his attention focused on all of God’s commands, he would not be put to shame (as would one who had pursued a foolish course). Ultimately, only good results from faithful obedience to God’s law.
With an upright heart or with a purely motivated inmost self, the psalmist, upon learning God’s righteous judgments, wanted to praise him. As one who highly valued these judgments or ordinances, he desired to acknowledge the Most High as their source.
The psalmist resolved to observe God’s statutes, loyally adhering to divine regulations. He knew that the Most High had withdrawn his aid and protection from the Israelites when they disregarded his commands. Therefore, he pleaded that this would not happen to him, praying, “Do not completely forsake me.”
Every verse starts with the Hebrew letter beth.
Inexperienced and faced with many temptations, a young man may find it hard to follow the right course. To keep his way pure, not defiling himself through wrong conduct, he would need to guard it according to the direction God’s word provided.
The psalmist continued to seek God with all his heart. His inner and outer life were in full harmony, with his objective being to remain in God’s favor. So he prayed that God would not let him stray from his commandments, as any waywardness would have damaged his relationship with him. The psalmist’s words suggest that he recognized his weaknesses and wanted help to avoid yielding to them and experiencing the resultant adverse consequences.
In his heart or his inmost self, the psalmist had “hidden” or deposited God’s word (primarily meaning God’s law) like a precious treasure that was dear to him. He highly valued this “word” as a dependable guide so that he might not sin against God.
It appears that the psalmist’s expression of blessing or praise (“Blessed be you, O YHWH”) was prompted by his appreciation for divine guidance. He wanted God to teach him his statutes, doubtless because of his desire to understand and come to value them to an ever greater degree.
Besides treasuring God’s commands in his inmost self and wanting to continue to learn about them, the psalmist used his lips to tell about the divine judgments to others. These judgments were “ordinances of [God’s] mouth,” for they were expressions of his will.
The psalmist experienced delight in the “way of [God’s] testimonies” as much as would one would find pleasure in “all riches.” His greatest joy came from conducting himself in harmony with the God’s solemn charges. Others might rejoice in having wealth, but the psalmist delighted in heeding God’s commands and making them the object of his appreciative reflection.
He would meditate on divine precepts. His attention would be focused on YHWH’s ways, always seeking to follow his direction.
In God’s statutes, he would find delight (“meditate,” LXX), not allowing anything or anyone to rob him of the joy he found in conducting himself according to them. The psalmist resolved not to forget God’s word. This indicates that he would not neglect to heed God’s law but would strive to follow it faithfully.
Every verse starts with the Hebrew letter gimel.
The psalmist prayed that the Most High would deal generously with him, recompensing him as his servant. This would mean life for him. Without God’s favor and blessing, he could not live. While he had life, he would keep God’s word or heed his direction.
The psalmist wanted the Almighty to open his eyes to be able to see the wondrous things that could be learned from his law. It was his desire to perceive the significance of the commands to the fullest extent possible. He wanted to be freed from anything that could interfere with a proper comprehension of the marvelous divine revelation the law contained.
When referring to himself as a sojourner, the psalmist may have meant that his situation resembled that of a resident alien whose knowledge of the law of the land was incomplete. So he pleaded that God would not hide his commands from him. The psalmist wanted to know these commands so that he would not violate them on account of ignorance.
At all times, his “soul” or he himself had an intense longing for God’s judgments or ordinances. This longing gnawed at him or consumed him, as he yearned to do what would prove to be pleasing to the Most High.
God’s rebuke is directed against arrogant persons. They are accursed ones, for they choose to conduct themselves in a manner that merits divine disfavor. They stray from YHWH’s commands, defiantly refusing to obey them.
These insolent ones appear to have reproached the psalmist and regarded him with contempt. This seems to be the reason for his asking God to take away the reproach and contempt, for he (unlike the defiant godless ones) had observed the divine testimonies or solemn charges.
Even men in positions of authority, princes or rulers, opposed the psalmist. When seated as a group for purposes of deliberation, they spoke against him. Nevertheless, he, as God’s servant, determined to mediate on divine statutes. He was not going to allow the view of influential men to sway him from focusing on God’s law and living accordingly.
God’s testimonies or solemn charges proved to be his delight. According to the Septuagint, they were the focus of his meditation. He valued them highly and did not regard obedience to them as a burden but recognized such obedience as contributing to his well-being. They were his counselors, guiding him in all his conduct.
Every verse begins with the Hebrew letter daleth.
In his afflicted state, the psalmist portrayed his “soul” or himself as cleaving to the dust. This suggests that he found himself in a very low condition, comparable to that of a person lying prostrate on the ground. He petitioned the Most High to deliver him from his distressing circumstances, infusing him with life “according to [his] word” or reviving him in keeping with his promise to aid his servants.
The psalmist’s telling of his “ways” likely refers to his laying bare all his thoughts and concerns before God, not keeping anything hidden. YHWH answered him, responding favorably to his petition. The psalmist desired to know God’s statutes, wanting to do what is right. Therefore, he prayed that the Almighty would teach him these statutes.
He wanted God to make him understand the “way of [his] precepts” or the course these commands directed him to follow. When granted this understanding, the psalmist would be able to meditate on God’s “wondrous works.” He would give careful consideration to what the precepts revealed about the marvelous manner in which the Most High deals with humans.
When describing what was happening to his “soul” or to him personally on account of his grief, the psalmist used the Hebrew word daláph, which basically denotes “leak,” “pour out,” or “trickle.” This could mean that, in his sorrow, he “poured out” or shed tears. A number of translation make this sense explicit. “I weep in bitter pain.” (NAB) “My soul cries because of sorrow.” (NLB) Other renderings found in modern translations include: “My soul melts away from sorrow.” (NRSV) “I am overcome by sorrow.” (GNT, Second Edition) “I am weary from grief.” (HCSB)
On the basis of Akkadian, daláph has been understood to signify “sleeplessness,” indicating that the psalmist’s grief interfered with his being able to rest properly. “Because of my misery I cannot rest.” (REB)
Rahlfs’ text of the Septuagint has a form of the word stázo (“drop,” “trickle,” or “drip”) as the rendering for daláph. Other printed texts, however, read nystázo (“slumber” or “doze”). According to this rendering, the psalmist found himself dozing from exhaustion.
It appears that the psalmist’s sorrow had greatly weakened him. This prompted him to pray, “Strengthen me according to your word.” He wanted God to fulfill his promise to come to his aid, bringing an end to his weak or helpless state.
The psalmist appealed to YHWH to distance him from the “way of falsehood” or the “way of wrongdoing” (LXX). His desire was to be as far away as possible from a course that would alienate him from his God. He wanted to be restrained from yielding to any kind of falsehood, deception, or corrupt action.
The psalmist then continued, “And your law—be gracious to me.” This could signify that he wanted to be favored with the help needed to observe the law or that, in expression of God’s kindness to him, he desired to be instructed in the law. Both meanings have been made explicit in modern translations. “Have mercy on me by helping me obey your teachings.” (NCV) “Grant me the grace of living by your law.” (REB) “Be kind enough to teach me your Law.” (CEV) “Graciously give me Your instruction.” (HCSB) “Graciously teach me your law.” (ESV) “In your goodness teach me your law.” (GNT, Second Edition) “Favor me with your teaching.” (NAB) The Septuagint reading (“by your law show me mercy”) could mean that the psalmist desired to be the recipient of the mercy promised in the law.
Having rejected the “way of falsehood,” the psalmist chose the “way of faithfulness” or “truth” (LXX), conforming his life to the divine standard of uprightness. He recognized God’s “judgments” as set forth in the law as appropriate, providing him with essential guidance. According to the Septuagint, he had not forgotten or failed to consider God’s judgments.
He clung to God’s testimonies or faithfully adhered to God’s solemn charges. On this basis, he prayed that YHWH would not let him be put to shame, allowing the distressing circumstances to continue. If the psalmist’s appeal had gone unanswered, it would have made it appear to others that his faithful adherence to God’s way did not benefit him.
His “running” in the way of God’s commandments probably relates to his following a course of obedience, heeding the commandments with the eager determination characteristic of a runner in pursuit of his goal. The psalmist attributed his being able to “run” in this manner to YHWH’s having enlarged his “heart.” This could mean that the Most High had made it possible for his mind to understand the commandments or that he had granted him an inner desire to obey them. These possible meanings are reflected in the renderings of a number of translations. “I will eagerly obey your commands, because you will give me more understanding.” (GNT, Second Edition) “I pursue the way of Your commands, for You broaden my understanding.” (HCSB) “I will run the way of Your Law, for You will give me a willing heart.” (NLB)
Each verse starts with the Hebrew letter he.
The psalmist asked YHWH to teach him the “way of [his] statutes,” indicating that he wanted to understand the commands aright. This would enable him to follow the way these statutes directed him to conduct himself. His doing so “to the end” may mean doing so completely. Translations have variously rendered the Hebrew expression to mean “to the utmost” (Tanakh), “with care” (NAB), “at every step” (Margolis), and “at all times” (GNT, Second Edition). In the Revised English Bible, the Hebrew expression is interpretively translated to refer to the objective. “In keeping them [the statutes] I shall find my reward.” According to the Septuagint, he would “always” (diá pantós) seek after the way of God’s statutes.
To be able to keep the law, the psalmist wanted YHWH to grant him understanding, which would prevent him from making missteps out of ignorance. With his “heart” or deep inner self being fully involved in observing the law, he would be doing his very best in living up to it.
The psalmist asked YHWH to lead him in the “path of [his] commandments,” indicating that he desired help to conduct himself in the way these commandments outlined. This kind of aid would keep him on the right course and prevent him from straying. He found delight in pursuing this path. According to the Septuagint, the psalmist “wanted” it.
For God to incline the psalmist’s heart to his “testimonies” and not to “gain” (“greediness” or “covetousness,” LXX) would signify that the Most High would help him to have the inner motivation to heed his solemn charges and to avoid giving in to any desire for unjust profit.
The psalmist asked YHWH to turn his eyes away from looking at valueless things (“vanity” or “emptiness,” Masoretic Text), preventing him from developing a desire for anything that would prove to be worthless or divinely disapproved. He asked to be given life in God’s ways. This could mean that, for him, living signified faithful adherence to divinely approved paths. “Let me find life by walking with you.” (CEV) Another possibility is that he desired to live so as to be able to continue conducting himself uprightly.
In the second half of verse 37, one of the Dead Sea scrolls has a different reading. It represents the psalmist as petitioning God to grant him favor according to his word or promise. “Be gracious to me according to your word.” (The Dead Sea Scrolls Bible) There is also other Hebrew manuscript evidence for the reading “in your word,” and a number of modern translation have rendered the text accordingly. “By your word give me life.” (NJB) “Grant me life by your word.” (REB) “Preserve my life according to your word.” (NIV) Another Dead Sea scroll, however, says “in your way” (as do certain other Hebrew manuscripts and the extant Septuagint text), with the plural “ways” appearing in still other Hebrew manuscripts.
As his servant, the psalmist petitioned YHWH to establish or confirm his word or promise, delivering him from his distress. There is a measure of obscurity about how the words relating to fear apply. Translations vary in their renderings. “Fulfill your promise to your servant, so that you may be feared.” (NIV) “Do for me what you promised to those who worship you.” (CEV) “Fulfill your promise for your servant, the promise made to those who fear you.” (REB) “Keep your promise to your servant so that all may hold you in awe.” (NJB) Erfülle deinem Knecht dein Wort, dass ich dich fürchte. (Fulfill your word to your servant that I may fear you.) (1984 revision of Luther’s translation)
His enemies reproached him, and the psalmist dreaded or anticipated with great anxiety his continuing to be the object of their taunting. The ridicule and the prospect of its continuance would have greatly pained him. A contributory factor would have been the realization that the reproach also misrepresented his God. The psalmist would have been known as being devoted to YHWH and yet he found himself suffering distress, with no apparent evidence of divine help. Whereas those who reproached him had no regard for divine judgments or ordinances, he acknowledged them as good and determined to follow them. This marked difference in attitude would have prompted reproach. He would have been ridiculed for not getting any benefit from following God’s law.
The psalmist had a longing for God’s precepts or commands. This yearning stemmed from his wanting to conduct himself uprightly. He asked that YHWH, in his righteousness or in expression of his just dealings, would quicken him. For the psalmist to be freed from his afflicted state and to be preserved alive or to be revived (infused with new life) would have revealed God’s righteousness or justice. It would have demonstrated that the Most High does repay his servants for remaining loyal to him.
Each verse starts with the Hebrew letter waw.
In view of his dire straits, the psalmist prayed that he might be the recipient of YHWH’s abiding love, compassionate care, or “mercy” (LXX). On the basis of God’s word or promise, he asked to be granted deliverance from his distress.
Upon experiencing deliverance, the psalmist would have had a reply for those who taunted him. Their ridicule would have been to the effect that his serving God had no value, and the deliverance would have exposed their taunts as baseless. The psalmist had trusted in God’s word or promise, and the hope based thereon would have been vindicated.
During his distressing circumstances, the psalmist trusted in God’s word or promise, and this sustained him. Consequently, he pleaded that YHWH would not take the “word of truth” completely from his mouth. The psalmist wanted this dependable word to remain with him, enabling him to continue to express hope in the certainty of its fulfillment. He hoped in God’s judgments or continually waited for the Most High to execute justice.
The psalmist determined to observe God’s law always, forever and ever. When “walking” or conducting himself according to God’s commands, he felt free and safe. His situation was comparable to walking in a spacious area and not on a hazardous, narrow trail in mountainous terrain. He considered God’s precepts or commands to be highly beneficial, as evident from his having made them the object of his seeking. He very much wanted these commands for his guidance.
The psalmist did not hold back from speaking about YHWH’s “testimonies” or solemn charges before kings. If they were unfavorably inclined and did not value divine direction, he would not be ashamed to express himself. Their high station did not intimidate him, restraining him from speaking openly about God’s solemn charges.
He found delight in God’s commandments. It brought him pleasure to obey them. According to the Septuagint, he “meditated” on the commandments, suggesting that he thought about what they required of him. The psalmist loved the commandments. He appreciated their inestimable value in providing him with trustworthy guidance.
His lifting his hands to God’s commandments could refer to his reaching out for them to make them his possession. Another possibility is that, in prayer, the psalmist would raise his arms with outstretched palms and thank YHWH for having provided the commandments, which he loved. The psalmist determined to make God’s statutes the object of his meditation or careful reflection.
Every verse starts with the Hebrew letter zayin.
For God to “remember [the] word to [his] servant” would mean for him to carry out the promise applying to the psalmist, the promise to furnish aid in time of need. This was the “word” in which the Most High had made him hope. It constituted the divinely provided basis for the psalmist to wait confidently to be freed from distress.
During the time of his affliction, he found comfort in YHWH’s promise. He continued to look forward to a divinely effected change in his circumstances. God’s “word” or promise gave him life, refreshing him and infusing him with strength.
Insolent ones who had no regard for YHWH’s law mocked him to the limit. This, however, did not turn him aside from conducting himself uprightly. He did not deviate from following God’s law. The Septuagint rendering portrays the arrogant ones as disregarding the law to an excess.
The psalmist remembered God’s judgments. They were “from of old,” for they had been made known to his ancestors. The psalmist always kept these judgments in mind, and they comforted him. This could have been because they revealed that God’s dealings are just, assuring him of future deliverance from his affliction.
Upon observing the wicked who forsook YHWH’s law, the psalmist was seized with indignation. It greatly angered him to witness defiant disregard of God’s law. According to the Septuagint, he experienced discouragement on account of sinners. It was disheartening to him to observe those who lived lawlessly.
To the psalmist, God’s statutes proved to be like songs. This may mean that they were a source of joy, for he delighted in conducting himself in harmony with them. The reference to the “house [place, LXX] of [his] sojourn” could be understood to mean wherever he found himself during his life, a life he regarded as a temporary residence on earth. Modern translations contain various renderings that are more explicit than the Hebrew text and convey different meanings. “Your decrees are the theme of my song wherever I lodge.” (NIV) “Your statutes are the theme of my song throughout my earthly life.” (REB) “Your laws are a source of strength to me wherever I may dwell.” (Tanakh) “Your judgments are my song where I live in exile.” (NJB) “No matter where I am, your teachings fill me with songs.” (CEV)
In the night or during periods of wakefulness, the psalmist would remember God’s name or his thoughts would focus on YHWH, the bearer of the name. His desire was to please his God, faithfully keeping his law.
Concluding the section of verses beginning with the Hebrew letter zayin, the psalmist declared, “This has fallen to me, for I have kept your precepts.” The antecedent for the word “this” (zoth) is not readily apparent, and translations vary in their renderings. “This has been my practice: I obey your precepts.” (NIV) “This is what it means to me, observing your precepts.” (NJB) “This has been my lot, for I have kept your precepts.” “This is my good fortune, for I have observed your precepts.” (NAB) “This blessing has fallen to me, for I have kept your precepts.” (NRSV)
Possibly the psalmist’s words refer to what his lot had come to be on account of his loyal adherence to divine guidance. This would include everything mentioned in verses 49 through 55. God’s word or promise had filled him with hope, brought him comfort, and enlivened him. He had been able to continue heeding God’s law despite ridicule. Although it angered him to see lawlessness, he found God’s statutes to be songs to him, bringing him joy. Even during the wakeful hours of the night, his thoughts were on YHWH and obeying his law.
Each verse starts with the Hebrew letter heth.
On account of having a relationship with him and finding delight in serving him, the psalmist referred to YHWH as his share. Concerned about maintaining an approved relationship with the Most High, he promised to keep God’s words or to observe the commands set forth in the law.
With all his heart or his inner self involved, the psalmist entreated the “face” of YHWH, wanting his “face” to be favorably inclined toward him. The psalmist pleaded that God would be gracious to him or, according to the Septuagint, would show him mercy. He based his appeal on YHWH’s word or the promise the Most High had made to help his servants.
The psalmist thought about his own ways or the manner in which he conducted himself. According to the Septuagint, he considered God’s ways. In his walk or conduct, the psalmist directed his feet to God’s testimonies, letting the divine solemn charges guide his actions. Possibly his reflecting on his own ways may have made him aware of areas where he needed to make adjustments, and this may have prompted him to “turn back” his feet to God’s testimonies, altering his course to be in harmony with them.
Indicative of his eagerness to conduct himself aright, the psalmist spoke of himself as hastening and not delaying to keep God’s commandments. This may indicate that whenever he recognized any straying on his part, he did not hesitate to correct his course.
It appears that wicked persons (“sinners,” LXX) were bent on entangling the psalmist to bring about his ruin, surrounding him as with cords. Nevertheless, he did not forget God’s law but always endeavored to live up to it.
At midnight, while others would be sleeping, the psalmist would get up and praise or appreciatively acknowledge YHWH for his righteous judgments. He highly valued all divine direction.
The psalmist chose as his companions those who had a wholesome fear of or reverential regard for YHWH and who observed his precepts. Association with them would have resulted in mutual encouragement to persist in maintaining upright conduct.
As he looked around, the psalmist could see that the earth or the land was filled with the evidence of God’s abiding love, compassionate care, or “mercy” (LXX). This would have included YHWH’s generous provisions for life and his compassionately responding to the appeals of his servants for help in their time of need. A recognition of the greatness of God’s compassionate concern appears to have engendered within the psalmist a desire to know his statutes fully in order to act in harmony with them. His prayer was, “Teach me your statutes.”
Every verse starts with the Hebrew letter teth.
The psalmist appreciatively acknowledged, “You have dealt well with your servant, O YHWH, according to your word.” His acknowledgment indicated that YHWH had revealed himself to be the fulfiller of his word or promise and had been good or kind in all his dealings with him.
He wanted to be taught “good” or “goodness,” “discernment,” and “knowledge.” His desire was to know what YHWH approved as “good” and to be in possession of discernment and knowledge to understand and follow God’s law, for he “believed” in or trusted God’s commandments. This was evidently because he recognized the commandments as providing essential guidance that would benefit him.
Numerous translations have rendered the Hebrew word for “good” or “goodness” (tov) as modifying tá‘am (“discernment,” “discretion,” or “knowledge”) and variously read, “good judgment” (NIV, NRSV), “good discernment” (Margolis), and “good sense” (Tanakh). The Septuagint, however, does not support viewing tov as an adjective. It reads chrestóteta kaí paideían (“kindness and discipline”).
At one time in his life, the psalmist did not act in harmony with God’s commands. Prior to his coming to be in an afflicted state, he had strayed. Humbled by the affliction, he changed his course and submitted to divine direction. “Now,” the psalmist continued, “I keep your word.”
He acknowledged YHWH as being good and the doer of good. The Most High is the ultimate standard of goodness or kindness and generously provides everything that is good and beneficial. Therefore, his statutes are good, providing the best guidance possible. With apparent appreciation for their good or beneficial aspect, the psalmist prayed, “Teach me your statutes.”
Insolent ones, persons who defiantly ignored God’s commands, “besmeared” the psalmist with “falsehood” or slandered him. According to the Septuagint, they increased injustice against him. Their malicious course did not sway him from faithfully adhering to God’s law. “With all [his] heart” or with every part of his being, including his inmost self, he observed the divine precepts.
The “heart” or inner self of the slanderers had become insensitive, “like fat.” Their inmost motivations for doing what is right had been dulled as though a thick, fatty layer covered them. Whereas they had no desire to conduct themselves uprightly, the psalmist found delight in YHWH’s law. It brought him joy to heed it. According to the Septuagint, he meditated on God’s law.
When he thought about his previous wayward course, the psalmist was moved to express appreciation for having been afflicted. The affliction or humbling experience was good for him, producing a change for the better in his attitude. This made it possible for him to learn God’s statutes as one who desired to follow them.
For the psalmist, the “law of [God’s] mouth” or the expression of God’s commands and will was better or of greater value than thousands of pieces of gold and silver. This “law” was a priceless treasure to all who, like the psalmist, found delight in following it.
Each verse starts with the Hebrew letter yod.
The psalmist acknowledged that YHWH had created him, saying that God’s hands had “made” and “established” him. Possibly the “establishing” refers to his having been prepared to function in life. According to the Septuagint, God’s hands made and “formed” him, and numerous modern translations convey the same thought. The psalmist wanted to be granted the understanding needed to fully learn God’s commandments, for his desire was to follow them. He recognized his Creator as the source of dependable guidance.
Persons who feared YHWH or who had reverential regard for him would rejoice when seeing the psalmist. Their joy would stem from observing his godly life, which revealed that he “hoped” in God’s “word” or promise. While maintaining upright conduct, he continually looked for the fulfillment of God’s promise to his devoted servants.
The psalmist knew or recognized that YHWH’s judgments were righteous, just, or right. Never would there be a time when the Almighty could be charged with having dealt unfairly. Therefore, when the psalmist thought about the distress he had experienced, he was moved to say that YHWH had afflicted him in faithfulness. The Most High had not acted in malice or been untrue to himself. His trustworthiness or dependability in seeking the good of his servants remained unchanged, for the psalmist had benefited from the experience.
In view of the distressing circumstances he had faced, he recognized his need for God’s loving care. He prayed to be comforted by God’s abiding love, compassionate concern, or “mercy” (LXX), basing his plea on God’s word to his servants. In his case, as YHWH’s servant, this word or promise assured him that the Most High would help him in his time of need.
The psalmist prayed that YHWH’s mercy might come to him in order for him to continue living. This suggests that he recognized his life as a divine gift and its continuance as an expression of God’s love and compassion. When making his petition, he implied that he did so on the basis of the relationship he had with the Most High, for he referred to the delight he had in his law. He found pleasure in living in harmony with YHWH’s commands. The Septuagint refers to God’s law as the object of the psalmist’s meditation.
Insolent ones, persons who defiantly violated God’s law, had determined to harm the psalmist. Resorting to deceit or lying, they tried to “subvert” him. The Hebrew term ‘awáth (“subvert”), in verse 78, has the basic sense of being or making bent or crooked. It has been variously translated to mean “oppress,” “wrong,” “distort,” and “hurt.” The word ‘awáth is linked with the Hebrew term shéqer, meaning “deceit,” “falsehood,” or “lie.” The Septuagint reading may be understood to mean that the arrogant ones unjustly acted lawlessly against him. Modern translations vary in their renderings. “Shame the proud for oppressing me unjustly.” (NAB) “Let the arrogant who tell lies against me be shamed.” (NJB) “Put down those proud people who hurt me with their lies.” (CEV) “They wrong me with lies.” (REB) “They have wronged me without cause.” (Tanakh) “They have subverted me with guile.” (NRSV) “They have distorted my cause with falsehood.” (Margolis)
The psalmist prayed that the godless ones would be put to shame. This shame would come about from failing in their efforts to wrong him or to deprive him of justice. Whereas his insolent enemies disrespected God’s law, he continued to make the divine precepts the object of his meditation. His thoughts were on understanding and living up to God’s commands.
The psalmist desired to have godly persons as his companions. He prayed, “Let those fearing you turn to me.” As persons who feared God, they were his loyal servants who had reverential regard for him. Their knowing his testimonies or solemn charges would have been evident from their living in harmony with his law.
For the psalmist’s heart to be “blameless in [God’s] statutes” would signify his inmost self would be blameless, rightly motivating him to conduct himself according to God’s commands. His motivation for serving the Most High would be pure. Therefore, no reason would exist for his being put to shame, as would persons whose words and actions came to be exposed as having been deceptive.
Each verse starts with the Hebrew letter kaph.
To the point of exhaustion, the psalmist’s “soul” or he himself longingly waited for YHWH to effect his deliverance from distress. He hoped in God’s “word,” waiting for the fulfillment of his promise to come to the aid of his servants.
With his eyes, he looked yearningly for God’s word or the fulfillment of his promise. His eyes failed him or were strained from looking for relief to come. Having endured affliction for a long time, he asked when the Almighty would comfort him, bringing him the needed relief.
Beset by trials, the psalmist spoke of himself as having become like a “wineskin in smoke.” Such a wineskin would be dark from the smoke, shriveled up, and without the former elasticity. This suggests that the psalmist found himself in a pitiable state, helpless and deprived of his strength. His distress, however, did not cause him to forget God’s statutes. He continued to conduct his life in harmony with them.
In view of the grave danger he faced, the psalmist raised the question, “How [long] the days of your servant?” Either he wondered how much longer he would have to endure before experiencing deliverance or just how little time of his life might have been left. Both meanings are found in modern translations. “How long must your servant wait?” (NIV) “How long must your servant endure?” (NRSV) “How long must I suffer?” (CEV) “How long has your servant to live?” (NJB, Tanakh) “How long can your servant survive?” (NAB) He also wanted to know just when the Most High would execute the deserved judgment on his persecutors.
The insolent ones, persons who violated God’s law, had dug pitfalls for him. They were intent on bringing about his ruin and gave no thought to YHWH’s law when pursuing their malicious aim. The Septuagint refers to these godless ones as transgressors of the law. Seemingly, the Septuagint reading represents them as spinning tales contrary to God’s law, with the intent of deceiving the psalmist.
Despite his situation, the psalmist held to his conviction about God’s commandments, acknowledging that they were trustworthy, completely reliable for guiding one’s life. His persecutors, however, acted with falsehood. They had no reason for hatefully pursuing him. “Help me!” was the appeal he directed to YHWH.
The persecutors had almost succeeded in bring the psalmist’s life on earth to an end. Nevertheless, he did not forsake God’s precepts but continued to conduct himself uprightly.
He pleaded that the Almighty, in expression of his abiding love, compassionate care, or “mercy” (LXX) would spare his life. This would make it possible for him to continue keeping the “testimony” of God’s mouth or the solemn charge that is the expression of his will.
Every verse starts with the Hebrew letter lamed.
YHWH’s word endures for all time to come. Being established in the heavens, it is in a secure place. This assures that it is certain of fulfillment. Nothing can hinder the accomplishment of whatever is an expression of God’s will.
In verse 89, no verb follows the first Hebrew word (commonly rendered “eternal”). Therefore, a number of translations, when supplying a verb, make the application to God and limit the reference to the word to the second half of the verse. “Our LORD, you are eternal! Your word will last as long as the heavens.” (CEV) “The LORD exists forever; your word is firmly fixed in heaven.” (NRSV) “The LORD exists forever; Your word stands firm in heaven.” (Tanakh)
His “faithfulness,” dependability, “truth” (LXX), or trustworthiness continues from generation to generation. It will never fail. The psalmist appears to have regarded God’s having established the earth and its continuing to “stand” or exist as proof of his dependability.
By God’s decrees, “they stand this day.” Based on the previous verse, this could refer to the earth and everything else that continued to endure. The Hebrew word for “stand” (‘amár) is a third person plural verb (“they stand”). There is, however, no clear plural antecedent. This has led to a variety of interpretive readings. “Even to this day your decrees stand fast, for all things serve you.” (REB) “Your laws endure to this day, for all things serve you.” (NIV) “Through your judgements all stands firm to this day, for all creation is your servant.” (NJB) “All things remain to this day because of your command, because they are all your servants.” (GNT, Second Edition) “All things continue to this day because of your laws, because all things serve you.” (NCV) Himmel und Erde bestehen bis heute, weil du es so willst, denn dir muß alles dienen. (Heaven and earth endure until today because you so wish it, for everything must serve you.) (German, Hoffnung für Alle)
The “day” would be the time of the psalmist. “All things” are “servants” of the Most High, suggesting that everything is at his disposal for the carrying out of his will. The implication appears to be that this assures the trustworthiness of God’s word or promise.
If God’s law had not been a source of delight (the object of meditation, LXX) for the psalmist as he endeavored to live by it, he would not have been sustained in his time of distress. Overwhelmed by his affliction, he would have perished.
He resolved never to forget YHWH’s precepts, at no time ignoring the guidance they provided. This is because he recognized them as the means by which the Most High had given him life. Without the divine precepts, he would not have been able to live in the real sense of the word, for he would merely have been existing without any awareness of God’s love and compassionate care for him.
As one who belonged to the Most High, the psalmist pleaded, “Deliver me, for I have sought your precepts.” He had earnestly desired to live up to God’s commands and therefore trusted that the Almighty would deliver him from his affliction.
The psalmist found himself in a perilous situation. The wicked (“sinners,” LXX) were lying in wait for him, seeking to destroy him. Despite the threatening circumstances, he determined to consider God’s testimonies. This indicated that he would always keep these testimonies or solemn charges before him and conduct himself accordingly.
Whatever is complete or perfect from a human standpoint has an “end” or a limit. It is finite. The finite nature of everything in the human sphere appears to have been what the psalmist saw or came to recognize. God’s commandment, on the other hand, is exceedingly broad, without the kind of limits associated with the human sphere. At all times and under all circumstances, God’s commandment provides sound guidance. There never would be a situation necessitating its being set aside as inapplicable.
Every verse starts with the Hebrew letter mem.
The psalmist loved YHWH’s law, indicating that he appreciated its inestimable value as his trustworthy guide. “All day” this law was the object of his meditation. There never was a time when he failed to take it into consideration.
Because of faithfully adhering to God’s commandment, the psalmist made good decisions respecting his conduct. The law made him wiser than his enemies, for they refused to follow it and pursued paths that would eventually lead to their ruin. He valued YHWH’s commandment as his treasured possession for all time to come. According to the Septuagint rendering, God, by his commandment, made the psalmist wiser than his enemies.
The psalmist’s understanding, discernment, or insight exceeded that of all his teachers combined. He attributed this to his meditation on God’s testimonies or solemn charges, his never neglecting to think about them.
Elders were looked to for their wisdom gained through years of experience. The psalmist, however, surpassed them in understanding. What set him apart from them was his faithful observance of God’s precepts.
He held back his “feet” from every bad way, refusing to follow any course he recognized to be divinely disapproved. His aim was to observe God’s “word” or to harmonize his conduct with God’s commands and will.
As one whom the Most High had taught, the psalmist did not turn aside from his judgments. He did not stray from the paths YHWH had revealed to be right or just.
The psalmist considered God’s words or his directives to be delightful, as something sweet to the taste. They were like honey in his mouth or highly palatable.
Through God’s precepts, the psalmist had acquired understanding. They gave him the needed insight to conduct himself wisely and to have a proper hatred of every false, deceitful or “unjust” (LXX) way.
Each verse starts with the Hebrew letter nun.
For the psalmist, God’s “word” (the divine direction and guidance revealed in the law) proved to be like a lamp for his feet, illuminating the course that he should follow. It was a light for his path, helping him to discern how to conduct himself and to avoid pitfalls that could have had a ruinous effect on his life.
The psalmist had resolved to observe God’s righteous judgments. He swore an oath to this effect and confirmed it. This reveals how serious he was about heeding God’s ordinances, which he recognized to be “righteous,” just or right.
Finding himself in great affliction, he prayed, “O YHWH, quicken me according to your word.” On the basis of YHWH’s word or promise to aid his servants, the psalmist either asked to be preserved alive or to be enlivened (granted refreshment and strength). Both meanings are found in modern translations. “Preserve me in accordance with Your word.” (Tanakh) “Preserve my life.” (NIV) “True to your promise, give me life.” (NJB) “Revive me as you have promised.” (REB)
The “offerings” of the psalmist’s mouth would have been his expressions of praise and thanksgiving. These he desired to be acceptable or pleasing to YHWH. For that to be the case, he wanted to be sure that he conducted himself aright. Therefore, he prayed to be taught God’s judgments. By knowing and understanding them, he would have been able to harmonize his life with the divine standard of justice or right.
His “soul” of life was always in his “hand,” indicating that he faced constant danger like one who had exposed himself to serious risks. Although in constant peril on account of his enemies, he did not “forget” God’s law but faithfully adhered to it.
Wicked ones (“sinners,” LXX) laid a trap for him, seeking to ensnare him and bring about his downfall. The unfavorable circumstances, however, did not cause him to stray from God’s precepts. He did not seek corrupt means to free himself from the intense pressures to which he was submitted.
The psalmist regarded God’s “testimonies” or solemn charges as his inheritance or precious possession for all time to come. They were the joy of his heart. In his inmost self, he highly valued them and found pleasure in letting divine regulations guide his life.
He determined to incline his “heart” or his deep inner self to do forevermore what YHWH’s statutes required. The last Hebrew word of verse 112 is ‘éqev, which term functions as an adverb and has been understood to convey the thought of “end,” “to the end,” “result,” “consequence,” or “wages.” The common rendering in modern translations is “to the end” and, as in verse 33, could mean “completely.”
In the Septuagint, the last Hebrew word of verse 112 is rendered antámeipsis, meaning “requital,” “recompense,” or “exchange.” It could be understood to apply to the repayment the psalmist had received from the Almighty. This recompense would then have prompted him to incline his heart to carry out God’s commands. A similar thought is conveyed in a number of modern translations. “I devote myself to obeying your statutes, their recompense is eternal.” (NJB) “I am resolved to fulfil your statutes; they are a reward that never fails.” (REB)
Each verse starts with the Hebrew letter samekh.
The first Hebrew word is the masculine adjective se‘éph, meaning “divided” or “split.” It may be descriptive of persons who were not truly devoted to the Most High, having no desire consistently to adhere to his ways. The Hebrew term has been variously rendered “double-minded men” (NIV), “those who are not single-minded” (REB), “anyone whose loyalty is divided” (CEV), “a divided heart” (NJB), “men of divided heart” (Tanakh), and “every hypocrite” (NAB). According to the Septuagint, the individuals were lawbreakers. Lacking in love for God, they were not persons with whom the psalmist wanted any association. As suggested by his referring to his own love for the law, he hated them on account of their lawless ways.
He regarded the Almighty as his “hiding place” (“helper,” LXX) and “shield” (“protector,” LXX). Like a hiding place, YHWH would shelter the psalmist from his enemies, providing him with needed security. The Most High would protect him as would a shield. In God’s “word,” the psalmist continued to hope, confident that YHWH would fulfill his promise to aid all those who are devoted to him.
The psalmist wanted evildoers to go away from him. He wished to be completely free from their corrupt influence, as his desire was to observe the commands of his God.
In harmony with God’s word, the promise to help his servants, the psalmist prayed to be supported or not allowed to experience a downfall. He would then be able to live, his life having been preserved or his having been refreshed and strengthened. His plea not to be put to shame respecting his hope constituted a petition for deliverance from his distressing situation. If his hope in being rescued from his perilous circumstances were not to be fulfilled, he would experience shame or bitter disappointment.
For the psalmist to be delivered from danger, he needed the Most High to uphold him or, according to the Septuagint, to “help” him. His plea was not a mere expression for his life to be preserved, for it was his desire to focus on (“meditate on,” LXX) God’s statutes continually. This attention to God’s statutes would have been with the intent of conforming his life to them.
The psalmist recognized that YHWH disdained those who strayed from his statutes, casting off or rejecting such faithless ones. Their “deceitfulness” (a possible meaning of the plural Hebrew word tarmíth) would prove to be a falsehood, completely failing in attaining the desired objective.
There is uncertainty about the meaning of the plural Hebrew word tarmíth. Translators have variously rendered the phrase where this word appears (“for their cunning is in vain” [NRSV]; “for vain is their deceit” [NAB]; “for they are false and deceitful” [Tanakh]; “for their whole talk is malice and lies” [REB]; “deceit fills their horizon” [NJB]). In the Septuagint, the entire verse reads, “You despised all those defecting from your statutes, because their thought [was] unjust.”
Like dross, the waste product of the refining process, YHWH destroys “all the wicked of the earth” or land. This expression of divine justice prompted the psalmist to say, “Therefore, I love your testimonies” or the solemn charges that he faithfully heeded but which the wicked defiantly disregarded. The Septuagint, however, conveys a different meaning for the first half of the verse. “[As] transgressors I have accounted all the sinners of the earth [land]. Therefore, I always loved your testimonies.”
The psalmist’s flesh “trembled” or came to have goose bumps on account of his having a wholesome fear of YHWH. In the Septuagint, the psalmist is portrayed as requesting that the fear of God would “nail down” (kathelóo) his flesh, perhaps signifying that any wrong fleshly desires would be restrained. His being afraid of God’s judgments may mean that he had a proper regard for them, not wanting to violate what the Most High had decreed to be just or right. Another possibility is that the nature of God’s judgments filled him with awe.
Every verse starts with the Hebrew letter ayin.
The psalmist carried out judgment and righteousness, doing what was just and right according to God’s law. On this basis, he pleaded that the Most High would not abandon him to his oppressors, not allowing them to defraud or wrong him.
Speaking of himself as God’s servant, the psalmist petitioned the Most High to be surety for his good. He wanted YHWH to serve as a pledge, guaranteeing his well-being and safety. The Greek text of fourth-century Codex Sinaiticus and fifth-century Codex Alexandrinus, however, opens with a form of the word ekdéchomai, which may mean “expect,” “wait for,” “receive,” or “accept.” In this context, “accept” appears to fit best (“Accept your servant for good”). Additionally, the psalmist prayed that the insolent or arrogant defiers of God’s law would not be permitted to oppress or wrong him (“extort” from him, LXX).
The psalmist’s eyes failed him or were strained from looking for deliverance from his distress and from longing to see the fulfillment of God’s righteousness. By acting against the psalmist’s enemies, the Most High, in expression of his righteousness or justice, would liberate him from his perilous circumstances.
The psalmist prayed that YHWH would deal with him according to his abiding love, compassionate concern, or “mercy” (LXX). This suggests that he recognized that, on the basis of strict justice, he would not be flawless. He did, however, earnestly desire to live uprightly and, therefore, prayed to be taught God’s statutes, wanting to understand them fully and to comply with them.
Identifying himself as God’s servant, the psalmist prayed for understanding. He wanted to “know” God’s testimonies or to have the kind of comprehension that would make it possible for him to conduct himself according to these solemn charges.
It was time for YHWH to act against ungodly ones, for they had broken his law. These lawbreakers probably were those who sought to harm the psalmist.
Whereas others defiantly disregarded God’s commandments, the psalmist loved them. He treasured them more than gold, even gold of the finest quality (free from all impurities) or, according to the Septuagint, topaz.
It was because of his love for God’s law that the psalmist directed his “steps” or conducted himself in line with all divine precepts. His love of right did not allow him to condone any wrongdoing. He hated every false, deceitful or “unjust” (LXX) way.
Every verse starts with the Hebrew letter pe.
The psalmist greatly appreciated YHWH’s “testimonies” or solemn charges that provided dependable guidance, considering them to be “wonderful.” This suggests that he recognized their inestimable value in contributing to the well-being of all who observed them. Therefore, his “soul” or he himself resolved to heed the solemn charges. According to the Septuagint, he (his “soul”) “searched them out,” fully acquainting himself with them.
The “opening up” of God’s words, which would result in understanding them aright, gives “light,” making it possible for the individual to discern the proper course of action. Even the “simple,” those who are like inexperienced children (“babes,” LXX), can come into possession of the understanding needed for right conduct when God’s words are made known to them.
The psalmist had such eager longing for God’s commandments that he spoke of himself as opening his mouth and panting, as would a runner pressing toward his goal.
He pleaded that YHWH would “turn” to him (“look” upon him, LXX) or grant him favorable attention and be “gracious” or “merciful” (LXX) to him. The basis for his plea to be shown favor or helped in his time of need was God’s “judgment” or his just dealings toward those who love his name or him, the bearer of the name.
The psalmist wanted God to secure his steps or direct his course of life, doing so according to his “word.” For servants of the Most High, this word constitutes an assurance for needed aid. The psalmist desired divine direction, not wanting “wickedness” or “lawlessness” (LXX) to gain dominion over him or become the controlling force in his life.
He prayed to be redeemed from the “oppression” or “extortion of man.” This was a plea to be rescued from being victimized by anyone who sought to deprive him of what rightly belonged to him. As one who looked to YHWH for aid, the psalmist promised to observe his precepts or commands.
For YHWH’s face to “shine” upon his servant would mean that the Most High would grant him favorable attention. Besides asking for YHWH’s face to be approvingly directed toward him, the psalmist also prayed to be taught his statutes. He wanted to know and understand God’s law and then to obey it.
Upon witnessing disregard for God’s law, the psalmist was greatly distressed. Tears, like streams of water, flowed from his eyes.
Every verse starts with the Hebrew letter sadhe.
The psalmist acknowledged YHWH as being righteous or just and that all of his judgments were upright. Intrinsically just, the Most High never deviates from the ultimate standard of justice.
God commanded his “testimonies” or solemn charges in righteousness and abundant “faithfulness” or “truth” (LXX). The expression of God’s will has the force of a command. As issuing from him (the ultimate standard of righteousness and abundant faithfulness or dependability of the highest degree), the solemn charges serving as a guide for upright conduct are right or just and completely trustworthy.
In verse 139, the Masoretic Text does not identify the object of the psalmist’s zeal. Rahlfs’ text of the Septuagint reads, “zeal for your house.” Another reading of the Greek text is “zeal for you [God].” So intense was the psalmist’s zeal that he spoke of it as putting an end to him or, according to the Septuagint, wasting him away. His consuming zeal was aroused because of seeing his enemies forgetting or ignoring YHWH’s words.
God’s word or promise, everything that is an expression of his wishes and will, is pure as if having been subjected to a refiner’s fire. As God’s servant, the psalmist loved that word, trusting it fully in distressing times.
Others regarded the psalmist as insignificant (like a mere youth) and despised him, contemptuously looking down upon him. This did not, however, cause him to change his course. He did not “forget” God’s precepts but always kept them in mind, conducting himself according to the guidance they provided.
YHWH’s righteousness or justice never changes. It remains unalterable righteousness for all time to come. God’s law is “truth,” completely trustworthy or dependable as a guide.
Even though the psalmist experienced distress and anguish, he still found delight in God’s commandments. It brought him joy to live in harmony with them. According to the Septuagint, the commandments were the object of his meditation.
God’s testimonies or solemn charges are “righteous,” just, or right, continuing to be such for all time to come. For the psalmist, life meant more than merely existing. He wanted his life to be properly guided. Therefore, he prayed for understanding or discernment, earnestly desiring to know God’s ways and then living in the real sense of the word as one who conducted himself uprightly.
Every verse starts with the Hebrew letter qoph.
With all his “heart” (in complete sincerity and with undivided devotion), the psalmist cried out for YHWH to answer him in his time of need. He coupled his fervent plea with the promise to keep God’s statutes.
Crying out to be delivered from his perilous circumstances, the psalmist added that he would observe God’s testimonies or live up to his solemn charges.
Very early in the morning, the psalmist rose to cry out for aid. He had placed his hope or full trust in God’s words. Therefore, he confidently waited or looked for the fulfillment of God’s promise to come to the aid of his servants.
The ancient Hebrews had three night watches between sunset and sunrise, with each watch being about four hours long. Before the start of these watches, the psalmist would be awake. He would then meditate on God’s word, focusing his thoughts on God’s promise to his servants.
The palmist prayed that YHWH, in expression of his abiding love, compassionate care, or “mercy” (LXX) would hear his voice, responding favorably to his plea. He also asked to be “quickened,” either preserved alive or revived (refreshed or infused with new life), basing his request on God’s “judgment” or justice. Upon YHWH’s expressing his judgment against those who were seeking to do harm, the psalmist would have been enlivened, having had his life preserved and having been refreshed and strengthened.
With evil intent or, according to the Septuagint, acting with “lawlessness,” those persecuting the psalmist had drawn near. These persecutors were far off from God’s law, having no regard for it.
As far as the psalmist was concerned, YHWH was near. He never lost sight of his relationship with and accountability to his God. The psalmist recognized all of God’s commandments as “truth,” indicating that he appreciated them as providing trustworthy guidance.
Long ago he had come to know that YHWH’s testimonies or solemn charges were firmly established for all time to come. He had made these testimonies the subject of careful reflection. Recognizing that YHWH had firmly established them, the psalmist knew that these solemn charges were always applicable and that his faithful adherence to them would carry him through the then-existing danger.
Every verse starts with the Hebrew letter resh.
The psalmist asked YHWH to look upon his afflicted state and to deliver him. He had not forgotten God’s law, suggesting that his faithful adherence to it was the basis for making his plea with the expectation of receiving a favorable response.
In view of the unjust treatment he experienced, the psalmist petitioned YHWH to take up his cause and administer justice, redeeming him or rescuing him from his perilous situation. On the basis of God’s “word” or the promise to his servants, the psalmist requested to be “quickened.” This could be an appeal to be preserved alive or to be revived and strengthened upon experiencing relief from his distressing situation.
The psalmist recognized that the wicked (“sinners,” LXX) could not expect YHWH to deliver them in time of peril. Deliverance was far from them, for they did not seek God’s statutes. They had no desire to follow them but defiantly disregarded them.
After acknowledging YHWH’s great mercies, the psalmist pleaded to be “quickened.” He made his appeal on the basis of God’s “judgment” or just dealings. YHWH’s justice is absolutely trustworthy. Therefore, the psalmist linked his petition to be preserved alive or revived and strengthened with divine “judgment,” which is always an expression of ultimate justice.
Although having to contend with many persecutors and foes, the psalmist did not deviate from God’s “testimonies.” He continued conducting himself in harmony with God’s solemn charges.
When the psalmist observed the treacherous or faithless ones, he felt a loathing (“wasted away,” LXX). They were abhorrent to him or, according to the Septuagint, made him feel as though he was wasting away from some dreadful disease, for they did not keep God’s “word.” They chose to disregard YHWH’s law.
Unlike the ungodly, the psalmist, with an introductory “see,” called attention to his great love for YHWH’s precepts. He then pleaded to be “quickened” (preserved alive or revived and refreshed) according to God’s abiding love, compassionate care, or “mercy” (LXX).
The Hebrew word rosh, basically meaning “head” or “beginning,” has commonly been translated to signify “sum” or “essence.” In all respects, God’s word, from its very start, is “truth,” dependable, or trustworthy. For all time to come, all of God’s “judgments” or decrees, which are an expression of his righteousness or justice, will endure.
Every verse starts with the Hebrew letter sin or shin.
Although having no cause for doing so, princes, rulers, or prominent ones persecuted the psalmist. Nevertheless, his heart or he, in his inmost self, remained in awe of God’s words. He maintained a wholesome respect for God’s expressed will, staying ever mindful of not wanting to disregard divine guidelines.
God’s word, the expression of his promises and will, provided the psalmist with reason for rejoicing. His great joy compared to that of a warrior who shared in a victory and found much spoil or booty.
The psalmist hated and abhorred deception, falsehood, or “injustice” (LXX). His hatred and loathing of all badness were coupled with a deep love for God’s law. It brought him joy to live in harmony with divine direction.
He greatly appreciated God’s judgments or decrees, which expressed the highest standard of righteousness or justice, moving him to praise YHWH for them “seven” times in the day. The number “seven” is probably to be understood as meaning a full number of times. Expressions of praise and thanksgiving flowed spontaneously from the psalmist throughout the day.
Those who love God’s law enjoy great “peace” or an inner sense of contentment and well-being. Aware of God’s abiding love and care for them, they experience an inner calm and are infused with hope in their time of need. Their love for God’s law protects them from yielding to wrong desires. Therefore, in their case, no “stumbling” exists. They do not lead a life of sin and avoid the kind of conduct that would induce others to sin or give them occasion for offense.
The psalmist confidently waited or hoped for YHWH to deliver him from distress. He had acted according to God’s commandments, and this gave him the confidence that he would be granted help in his time of need.
His “soul” (or the psalmist himself) kept God’s testimonies, and he very much loved these solemn charges. The psalmist valued the guidance they provided and found joy in living in harmony with them.
He repeated the thought about his upright life, his keeping God’s precepts and testimonies or solemn charges. The psalmist recognized that all his ways, everything he thought, said, and did, were before YHWH. Aware of the Most High’s watchful care and knowledge of everything about him, the psalmist earnestly desired to be found conducting himself aright.
Every verse starts with the Hebrew letter taw.
The psalmist wanted his cry to come near before YHWH, for he longed for a favorable response. In keeping with God’s word or promise, he asked to be given understanding. This understanding may relate to his being able to discern the right course for him to take while experiencing distress. There is also a possibility that, as expressed in other parts of this psalm, he wanted to understand God’s law in order to maintain upright conduct.
He repeated the thought about being heard, asking that his supplication come before YHWH. The psalmist then appealed to be delivered from his perilous circumstances, basing his plea on God’s word or the promise to his servants to provide aid in their time of need.
As one whom YHWH taught his statutes, the psalmist grew in appreciation for them. This motivated him to praise YHWH. He referred to his praise as being poured forth from his lips, suggestive of many expressions of laudation.
Recognizing that all of YHWH’s commandments are right or just, the psalmist would use his tongue to sing about God’s word or the expressions of his promises and will. That word provided the psalmist with dependable guidance.
He asked for YHWH’s hand or power to help him in his time of need, basing his appeal on his having chosen the divine precepts. This indicates that the psalmist had made the personal choice to live up to God’s commands.
In view of the difficult circumstances he faced, he yearned for deliverance from affliction. Still, he found delight in YHWH’s law, for he experienced joy from conducting himself in harmony therewith. According to the Septuagint, God’s law was the object of his meditation.
The psalmist wanted life for his “soul” or himself, making it possible for him to praise YHWH. For God’s “judgments” to help him would mean that he would be benefited by the guidance these divine decrees provided.
Knowing that he did not live up to God’s commands flawlessly, the psalmist referred to himself as one having gone astray like a lost sheep and asked YHWH to “seek” him as his servant, guiding him in the path he should follow. He wanted to do what is right, for he did not forget God’s commandments. The psalmist did not deliberately stray. His earnest desire was to do God’s will.
This psalm is called a “song of ascents.” Likely worshipers heading up to Jerusalem (situated about 2,500 feet above sea level) would sing it along with other such psalms.
The psalmist was greatly pained on account of the hateful slander to which he was being subjected. In his distress, he appealed to YHWH, looking for an answer that would bring him relief. His prayer was, “deliver me” (my soul) from “lying lips” and a “deceitful tongue.” He wanted to be spared from having to continue enduring the injurious effect of vicious slander and speech designed to trap him. The deceit may have involved flattery and the feigning of friendship.
The psalmist asked just what retribution should be meted out to the misused tongue. This retribution, of course, would befall those guilty of seriously transgressing in their speech. Because of having been used to propel lies like arrows (harming individuals against whom the falsehoods were directed), the tongue would have sharpened arrows and glowing coals (charcoal made from the broom tree [a desert shrub] and which, when burned, produces intense heat) aimed against it. A warrior’s arrows, upon hitting the target, would silence the tongue. Doubtless the treacherous tongue, like a glowing coal, had ignited and intensified quarreling, animosity, and bitter conflict. Rightly, then, glowing coals or, perhaps, firebrands would be directed against the treacherous tongue. There is also a possibility that the coals are involved in the sharpening process. “War-arrows made sharp over red-hot charcoal.” (NJB) Evidently the psalmist used imagery drawn from warfare to represent the divine judgment that would befall treacherous liars.
Meanwhile, the psalmist lamented being like an alien surrounded by persons who used their tongues primarily to injure. He likened his situation to dwelling among the barbarous people of Meshech and the fierce tent-dwelling nomads of Kedar. In his estimation, he had already resided too long among such people. Whereas he desired an atmosphere free from friction, hostility, and conflict, they persisted in using their tongues in a manner that gave rise to quarreling and fights. Unlike the psalmist who sincerely wanted peace, they chose war whenever he spoke. Apparently they were always ready to quarrel with him, spewing forth a volley of hateful words.
Note: Regarding the divine name (YHWH), see Psalm 1.
Like the previous composition, Psalm 121 is a “song of ascents.” This may mean that worshipers would sing this particular psalm along with others as they headed to the elevated site of Jerusalem for worship at the temple.
The city is situated on a number of eminences. Since the temple was located on one of these, the “mountains” doubtless are those of the city. When praying, the psalmist apparently would look to the heights of Jerusalem, the representative location of YHWH’s dwelling. (Compare 1 Kings 8:30, 44, 45; Daniel 6:10[11].)
When answering his own question regarding the source of his help, the psalmist confidently responded that it was YHWH, the Creator of heaven and earth. The words “heaven and earth” are descriptive of the psalmist’s world consisting of the land bounded by the sea and the dome-like sky above.
Because God made “heaven and earth,” his ability to provide needed aid has no limits. He will uphold his servants, not allowing their feet to slip and experience a calamitous fall from which recovery would be impossible. Never is there a time when his aid cannot reach them. Unlike humans, he does not get sleepy, doze or sleep. His protective guardianship of “Israel” (his people collectively) and his faithful servants as individuals (“you” being singular) can always be relied upon.
For his individual servant, YHWH is the Guardian, providing protective shade from whatever may have the potential for causing injury. The Most High, like a faithful friend, would be there at the right side. Evidently representing protection generally, the psalmist alludes to being shielded during the day from the intense heat of the sun and at night, when the moon is shining, from the penetrating cold.
He had complete confidence that YHWH would protect his servant’s life (soul) from evil or trouble of every kind. YHWH’s protective care would be with his devoted servant upon leaving or returning home, both then and into the indefinite future.
Notes:
Regarding YHWH, see Psalm 1.
In verse 5, the largest of the Dead Sea Psalms scrolls indicates that YHWH’s guarding would be “by night.” Then, in verse 8, this scroll reads “he” (not YHWH).
This song of ascents is attributed to David. In view of the reference to “throne(s) of the house of David,” however, the original composition may have been adapted to the circumstances existing when Psalm 122 was placed in the collection of sacred songs. This psalm, like the other songs of ascents, may have been sung by those going up to Jerusalem for worship.
The psalmist delighted to go to the sanctuary. To hear others say, “let us go to YHWH’s house,” brought him joy.
Along with other worshipers of YHWH, the psalmist, with reference to the city gates, spoke of standing inside Jerusalem. (While the Masoretic Text and the Septuagint read “our feet,” the largest one of the Dead Sea Psalms scrolls [the Great Psalms Scroll] says “my feet.”) Because the area for building within the city was limited by reason of the terrain, the houses were built close together. This may be why the psalmist referred to Jerusalem as “bound firmly together” (NRSV), “built...in one united whole” (NJB), or “knit together.” (Tanakh [JPS, 1985 edition]) For the three annual festivals, all the tribes of Israel would assemble. These were occasions for giving thanks to the “name of YHWH,” the Almighty who had revealed himself in the events of history as the bearer of this name. All the men were under obligation to attend the festivals, and translators have commonly understood the words “a testimony to Israel” (also thus rendered in the Septuagint) as meaning “as was decreed for Israel” (NRSV), “the duty laid on Israel” (REB), “as was enjoined upon Israel” (Tanakh [JPS, 1985 edition]), “according to [God’s] command” (TEV), “an ordinance for Israel” (NASB), and “according to the statute given to Israel.” (NIV) In the Great Psalms Scroll, however, these words are missing, and the passage reads, “to which the congregation of Israel [ascends] to give thanks to the name of YHWH.”
The expression “thrones of judgment” parallels “throne(s) of the house of David,” and evidently points to the judicial role of the Davidic dynasty. In view of the city’s role as the seat of government and, more importantly, as the center of worship, its prosperity, peace, and security had a direct bearing on the nation. Accordingly, the psalmist requested the Israelites to pray for the “peace of Jerusalem.” He included the petition that all those loving the city, being genuinely concerned about its welfare, would enjoy security. His prayer was that peace would prevail within the city walls, and security within the city’s fortifications. Because of what the city meant to his brothers and friends, the psalmist prayed for its peace or well-being. On account of its vital role as the center for worship, the location of “the house of YHWH our God,” he would continue “to work for” (CEV) or “seek” its “good.”
Notes:
Regarding YHWH, see Psalm 1.
The Great Psalms Scroll, in verse 3, does not include the word “together” and, in verse 5, has the singular “throne of the house of David.”
This “song of ascents,” like the others, may have been sung when the Israelites traveled up to Jerusalem, lying at an elevation of about 2,500 feet above sea level.
The psalmist perceived YHWH as being enthroned in the heavens. Therefore, in an attitude of prayer, he raised his eyes skyward.
Servants would keep their eyes on the hands of the master or mistress, watching for direction and looking to those hands to supply their needs. With the kind of attention a servant would give his master’s hand and a maid her mistress’s hand, upright Israelites continued to look to YHWH until he would show them favor or be merciful to them.
The plea for favor or mercy is repeated, reflecting an intensity in the request. The reason for the appeal is that the people were satiated with contempt, being hatefully looked down upon because of their distressing circumstances.
The “soul” is to be understood as applying collectively to the Israelites. The degree to which the Israelites were filled with contempt was more than enough. This scorn originated with those who were “at ease,” suggestive of their enjoying a prosperous state. The reference to the “contempt of the proud” points to the arrogant manner in which the disdain was expressed.
One circumstance illustrating this psalm would be when Sanballat and Tobiah mocked those who were rebuilding the walls of Jerusalem. (Nehemiah 4:1-3 [3:33-35]) Nehemiah even prayed: “Hear, our God, how we have become a mockery, and return their taunts upon their heads! Let them be taken as spoil to a land of captivity! Do not cover up their iniquity or let their sin be blotted out before You, for they hurled provocations at the builders.” (Nehemiah 3:36, 37 [4:4, 5], Tanakh [JPS, 1985 edition])
Notes:
The largest of the Dead Sea Psalms scrolls attributes this composition to David.
Regarding YHWH, see Psalm 1.
The Hebrew verb chanán (show favor) is rendered eleéo (show mercy, be merciful, have pity) in the Septuagint.
In the Masoretic Text, the “proud” are referred to as “proud doves.” The Septuagint, however, only uses the plural form of hyperéphanos, meaning “proud,” “arrogant,” or “haughty.”
As the Israelites would go up to Jerusalem for worship, they likely sang this “song of ascents” and others that are so designated. The psalm is attributed to David, but there is nothing in the contents to link it to any period or event in his life.
The apparent reference is to a time when the Israelites faced a serious military threat. Without YHWH’s aid, they would have suffered humiliating defeat.
The psalmist encouraged the Israelites to acknowledge that, without YHWH on their side, those rising up against them would have swallowed them alive. The situation proved to be as dangerous as seismic activity during which large cracks form, swallowing up whoever might plunge into them.
When the anger of the enemy was burning against them, the Israelites faced a danger comparable to powerful floodwaters that could have swept them away or to a swift torrent that could have overwhelmed them. There would have been no escape from the raging waters.
The psalmist blessed YHWH or expressed gratitude for having come to the rescue. He had not allowed the enemies to use their “teeth” on the people as do wild beasts when devouring their prey. The desperate situation of the Israelites was like that of a bird caught in a snare. But they escaped like a bird that flies to freedom when the trap breaks.
The psalmist concludes with the acknowledgment that the “name of YHWH” (YHWH himself, the One represented by the name) is the source of help for the Israelites. As the Maker of “heaven and earth,” the dome-like sky and the land area known to the psalmist, YHWH’s ability to provide aid was without limits.
Notes:
Regarding YHWH, see Psalm 1.
In this psalm (vss. 4, 5, 7), the word néphesh (psyché, Septuagint), with a first person plural suffix, appears three times and means “us” or “we.”
This “song of ascents” may have been sung by Israelites when going up to Jerusalem for worship.
As prominent and abiding features of the landscape, mountains were anciently regarded as representing permanence and stability. Therefore, those trusting in YHWH, relying upon him fully for help and guidance, are compared to immovable and abiding Mount Zion. Situated about 2,500 feet above sea level, Jerusalem is surrounded by higher eminences and, anciently, the steep valleys on the east, south and west situated between the city and the surrounding mountains furnished permanent natural protection. Just as Jerusalem benefited from surrounding mountains, YHWH’s protection surrounded his people. The abiding nature is expressed as being from then onward into the indefinite future (“now and into the age” [now and forever]; Septuagint).
The psalmist is confident that the “scepter of wickedness” would not rest on the land inheritance of the righteous. This could mean that any domination or oppressive rulership would only be temporary. The “scepter of wickedness” may be understood as including rulership exercised by foreign powers. According to the Septuagint, YHWH would not “allow the rod of sinners on the lot of the righteous.” He would not permit the situation to develop to a point where the upright would break under the strain of ruthless oppression and themselves use lawless means in an effort to break free from the hateful yoke.
The psalmist’s prayer is that YHWH recompense all according to their deeds. His petition is that YHWH repay good to the good, to those upright in their hearts or their deep inner selves. As for those turning aside from his way to their crooked or perverse ways, the prayer is that they be led away, evidently to be punished, with the workers of evil.
The psalmist concludes with the petition that peace be upon Israel. For faithful Israel, this would mean the enjoyment of a state of prosperity and security.
Note: Regarding the divine name (YHWH), see Psalm 1.
As a “song of ascents,” this psalm may have been sung when Israelites went up to Jerusalem for worship. The reference to the “captivity of Zion” in the Septuagint and the less specific mention of restoration associated with Zion in the Masoretic Text suggest that this composition dates after the Babylonian exile.
YHWH is credited with the restoration. To those returning to Zion, the development was like a dream — unreal or too good to be true. The marvelous liberation from exile prompted unspeakable joy. It filled the mouth of the returnees with appreciative laughter, and their tongue became the organ for expressing joy. Among the nations, those who witnessed the restoration were moved to acknowledge that YHWH had done something “great” for his people. Because he had done this “great thing,” effecting their deliverance, those returning acknowledged it as YHWH’s doing and were joyful.
The psalmist petitioned YHWH to restore his people’s “fortunes” or “captivity” like streambeds in the Negeb. In the Negeb, the area lying south of the mountainous region of ancient Judah, streambeds were dry in the hot summer months. During the rainy season, they would again flow with water and vegetation would begin to flourish. This suggests that, with God’s blessing, the restored people would be able to transform their desolated land into a beautiful and productive region.
The mention of sowing seed with tears and thereafter experiencing rejoicing may originally have served to encourage the scattered people to choose to return to Zion even though the prospects of enjoying prosperity would initially not be favorable. Limited grain supplies meant that precious seed that could have been ground into flour and used for making bread was needed for sowing. For a father to use seed for this purpose would have been like taking food away from his family, but he had no other choice. Without sowing seed, he could not expect a harvest and accompanying rejoicing. Therefore, he would go to his field with a quantity of seed and sow with tears of deep concern. At harvesttime, however, he would return home with rejoicing, carrying his sheaves.
Notes:
The Septuagint (verse 1) does not say “like those who are dreaming,” but reads “like those who are comforted.”
In the Septuagint (verse 4), “Negeb” is rendered according to its basic meaning — “south.”
See Psalm 1 regarding the divine name (YHWH).
The superscription links this psalm to Solomon. As a “song of ascents,” it may have been sung while worshipers were going up to the temple in Jerusalem.
The psalmist recognized that without YHWH’s blessing there can be no real or lasting success. War, another unforeseen event, or an untimely death may make it impossible for the home’s owner to enjoy it. So, from the standpoint of the psalmist, without YHWH’s part in the building, the builders would labor in vain or for nothing. Likewise, without YHWH’s watching or guarding a city, the watchman, though remaining awake or alert, would be manning his post in vain.
YHWH’s blessing would also be needed when conducting the daily affairs of life. People may be very industrious, rising early in the morning and work many hours before going to bed late at night. Still, this could all be in vain, for they may find themselves eating “bread of pains,” that is, food obtained through tiring and exhausting labors that greatly diminish the enjoyment of life.
To the one whom YHWH approves or his “beloved one,” however, he grants sleep. His “beloved one” can enjoy his rest. He is at peace, possessing an inner calm. Confident of YHWH’s concern and care, he does not worry needlessly. As a conscientious worker, he has the assurance that his reasonable efforts, accompanied by YHWH’s blessing, will enable him to obtain life’s necessities.
Although daughters were loved and valued, the psalmist focused on sons. This is because, in the then-existing culture, males filled a more important role in the defense of the family. The psalmist referred to sons as an inheritance from YHWH, and the fruit of the womb as a reward. Sons are likened to arrows in the hand of a warrior, arrows that can be used for defensive purposes. Sons whom a man fathered while young can, in later life, come to his defense. Therefore, they are likened to arrows in his quiver, and the man with numerous sons is pronounced “fortunate.” In a legal controversy at the city gates where elders functioned as judges, his sons would not be ashamed or disgraced when courageously supporting him against his enemies or antagonists.
Notes:
Instead of “youth” (ne‘orím), the Septuagint (verse 4) uses a form of ektinásso, meaning “shake out” or “shake off.” This is evidently because the Hebrew verb (na‘ár) does have that meaning, whereas the noun ná‘ar designates a youth or young man.
Where the Masoretic Text reads “quiver,” the Septuagint (verse 5) says “desire,” as does the Vulgate.
See Psalm 1 regarding YHWH and the Hebrew and Greek terms for “fortunate.”
This “song of ascents,” like others that are so identified, may have been sung by those going up to Jerusalem for worship.
All those fearing YHWH (manifesting a reverential awe) and walking in his ways (maintaining conduct harmonizing with his commands) are pronounced fortunate. Theirs is truly a desirable situation.
The psalmist then focuses on the individual in a personal way, referring to the godly father in terms of the singular “you.” In the comments that follow, “his” will be used, retaining the sense of the singular.
When laboring with his hands, the reverential man would be able to eat the fruit thereof, benefiting fully from his efforts. He would be fortunate, and his life would be good.
Blessed with children, his wife would prove to be “like a fruitful vine.” An old olive tree may sprout shoots from its roots, and these can be used for growing new trees. This may be the basis for the psalmist’s likening the godly father’s sons to “olive shoots” around his table. Rewarded for his hard work and with a good wife and children around his table, the man who fears YHWH would thus be blessed.
The psalmist portrays YHWH’s blessing as coming from Zion, the place of his representative dwelling. For the same reason, he expresses the prayerful desire for the godly man to be able to see the “good,” prosperity, or well-being of Jerusalem all the days of his life. Additionally, the prayerful wish includes the enjoyment of a long life for the reverential father, enabling him to see the sons of his sons.
The psalm concludes with the words, “peace upon Israel.” This is a prayerful expression for the continued well-being of God’s people.
Notes:
See Psalm 1 concerning YHWH and the Hebrew and Greek words for “fortunate.”
In the Septuagint (verses 3 and 4), the wife is likened to a prosperous or flourishing vine on the sides of the house, and the sons to newly planted olive trees around the table.
One of the Dead Sea Psalms scrolls reads “Lord,” not YHWH, in the concluding verse.
As a “song of ascents,” this psalm may have been sung when the Israelites journeyed to Jerusalem (situated about 2,500 feet above sea level) to observe the annual festivals. By the time this psalm was composed, Israel, over a period of many years, had been subjected to frequent oppression.
Israel’s development into a nation started in Egypt, and its “youth” evidently is to be associated with its alien residence in that land. Harsh enslavement there was just the beginning of the periods of oppression that Israel experienced.
According to the Septuagint rendering (verse 2), Israel had “often” been “warred against.” Numerous modern translations convey the same significance. “Often have they attacked me from my youth.” (NRSV) “Since my youth they have often assailed me.” (Tanakh [JPS, 1985 edition]) “Often since I was young have I been attacked.” (REB) The Hebrew word translated “often” can additionally mean “great,” “much,” or “enough,” and the Hebrew term for “warred against” may also denote “oppressed” or “afflicted.” For this reason, other modern translations read: “Much have they oppressed me from my youth.” (NAB) “They have greatly oppressed me from my youth.” (NIV) Despite repeatedly unleashing their hatred, the enemies had not succeeded in overcoming Israel. They did not prevail.
What the Israelites experienced from their foes could be likened to the labor of plowers as they make one long furrow after another with their plows. Thus, the “back” of the nation came to resemble a field with distinct furrows, or a man’s back with numerous long gashes from having been cruelly whipped.
YHWH, however, was fully aware of what was happening to his people. Being a righteous or just God, he did not countenance the merciless treatment that went far beyond the discipline of which Israel may have been deserving. Therefore, he cut the ropes to which the injury-producing implements (the plows) of the wicked assailers were attached, liberating his people from harm. Since, however, ropes were also attached to a yoke, cutting them could denote Israel’s release from the yoke of oppression. A number of translations convey this meaning. “Yahweh the upright has shattered the yoke of the wicked.” (NJB) “But the just LORD cut me free from the ropes of the yoke of the wicked.” (NAB)
On account of what YHWH had done for his people, the psalmist could make the petition that the haters of Zion (Zion being representative of all of God’s people by reason of its being the capital and the center for worship) experience disgrace and turn back in confusion. The psalmist’s prayer was that the enemies be like the grass that sprouts on earthen roofs but, because of having little soil for its roots, dries up quickly when subjected to the sun’s intense heat. Such grass has no value. No reaper could even get his hands around it for cutting purposes. Nor would a binder of sheaves place a bundle of it in the upper fold of his garment. Because there would never be any reaping of such grass, no one would greet the harvesters with the typical pronouncement of blessing: “The blessing of YHWH be upon you.” No reapers would respond with the words: “We bless you in the name of YHWH.” (Compare Ruth 2:4.)
Notes:
Regarding YHWH, see Psalm 1.
In verse 3, the Septuagint conveys the thought of mistreatment but in a way that differs from the Masoretic Text. “The sinners have devised upon my back; they have prolonged their lawlessness.”
This “song of ascents” may have been sung by those going up to the temple in Jerusalem.
Greatly distressed, the psalmist cried out to YHWH out of the depths, the low condition in which he found himself. He pleaded for God to hear his voice, to be attentive to his supplications. The plural “supplications” indicates that the psalmist had repeatedly raised his voice to express his intense appeals for favor.
Aware of his sinful condition, he acknowledged that, if Yah (the abbreviated form of YHWH) watched for or kept a count of misdeeds no one could stand, evidently stand as one who might expect favorable recognition or response.
The psalmist confidently looked to YHWH as being forgiving. He apparently believed that being granted forgiveness drew individuals closer to YHWH, motivating them to manifest wholesome, reverential fear. (Compare Luke 7:47.)
This confidence in forgiveness enabled the psalmist to wait for YHWH, evidently for a favorable response to his cry. When referring to “my soul” as waiting, the psalmist meant that he himself would wait. Moreover, the psalmist’s hope was in YHWH’s word, apparently the divine promise to aid those who sincerely turn to him in their time of need.
Watchmen who kept guard at night, the time of limited visibility and great vulnerability for surprise attacks, eagerly looked forward to the coming of the morning. With even greater eagerness, the psalmist’s soul (he himself) waited for the Lord, apparently to respond to his appeal.
From a personal appeal, the psalmist next focused on Israel as a whole, encouraging them to hope in YHWH. This is because YHWH is a God of abiding loyalty (Hebrew, chésed) or mercy (Greek, éleos) and abundant redemption, One who manifests loving compassion and repeatedly brings about deliverance.
Starting out as a cry of distress from the very depths, the composition concludes with an expression of unwavering faith. YHWH would redeem Israel from all misdeeds, granting forgiveness and a restoration to his favor.
Notes:
One of the Dead Sea Psalms scrolls, opens with “Lord.” Regarding the divine name (YHWH), see Psalm 1.
In verse 2, the largest Dead Sea Psalms Scroll has a longer text, “Let now your ear be attentive to me.”
In verse 5, the Masoretic Text reads “and in his word,” whereas the Septuagint says “in your word.” The largest Dead Sea Psalms Scroll does not include “and.”
The Septuagint (verse 5), before “I waited,” adds “for the sake of your name,” that is, on account of who YHWH is. According to another reading, the added words are, “for the sake of your law.”
In verse 6, instead of “my soul waits,” the largest Dead Sea Psalms Scroll reads, “Wait, O my soul.” A partially preserved Dead Sea Psalms Scroll text appears to read “like watchmen,” not “more than watchmen.”
According to Rahlfs’ text of the Septuagint, verse 6 reads, “My soul has hoped upon the Lord from morning watch until night; from morning watch, let Israel hope upon the Lord.” This particular rendering emphasizes that the hoping or expectant looking for aid continues.
For a consideration of chésed and éleos, see Psalm 5.
The concluding verse of the largest Dead Sea Psalms Scroll omits the initial “and.”
This psalm is attributed to David. As a “song of ascents,” it may have been one of the compositions the Israelites sang when they traveled to Jerusalem for worship at the temple.
The psalmist directed his words to YHWH, giving evidence of his complete confidence in having maintained the proper attitude. In saying his heart was not exalted or “lifted up,” he indicated that, in his deep inner self, he did not have a lofty or prideful opinion of himself. He did not assume an arrogant bearing, with his head carried in an aloof manner. Therefore, his eyes reflected no haughtiness. They were not “raised” or “lofty.”
Because of estimating himself aright, he did not spend time on matters that were beyond his ability and understanding. He recognized what was “too great” and “too marvelous” or “too sublime” (NAB) for him and acted in harmony with his limitations.
Based on the reading of the extant Hebrew text, the psalmist had to put forth effort to acquire humility. He spoke about calming and quieting his “soul” or himself. This suggests that, when arrogant thoughts or attitudes surfaced, he subdued them. He likened his soul or himself to a weanling at his mother’s breast. Upon first being weaned, a child may fuss and cry because of being deprived of its mother’s milk. Soon, however, the weanling becomes accustomed to the change and finds contentment in its mother’s warm embraces. Like such a contented infant, the psalmist or his “soul” had become.
Unlike the extant Hebrew text, the Septuagint places the weanling in a negative light. “If I had not been lowly minded but exalted my soul like a weanling upon its mother, [it would be] as retribution upon my soul.” This rendering suggests that, if the psalmist had acted like a displeased, fussy weanling, he would have been deserving of retribution.
As the concluding verse implies, he had learned to wait patiently on YHWH and avoided arrogantly taking matters into his own hands. Consequently, he urged fellow Israelites, God’s people, to put their hope in YHWH both then and for all ages to come, always trusting him for help in times of need.
Note: See Psalm 1 regarding the divine name (YHWH).
Psalm 132 is identified as a “song of ascents.” It may have been one of psalms the Israelites sang when they journeyed to Jerusalem (situated about 2,500 feet above sea level) to observe the annual festivals.
The context suggests that all the “affliction” or “humiliation” (“gentleness” or “meekness,” LXX) of David relates to his efforts to secure a permanent location for the ark of the covenant. Before David captured the stronghold of Zion, the Jebusites taunted him. Later, his initial attempt to transfer the ark to the tent he had set up in Zion failed. Contrary to the instructions requiring the Kohathite Levites to carry it by the poles that served this purpose, the ark was transported on a wagon. On the way, the draft animals appear to have caused the ark to move. Seemingly fearing that the ark could fall, Uzzah reached out in an effort to steady it and lost his life in the process. When the ark was successfully transferred to Zion and David danced joyfully in the procession, his wife Michal thereafter chided him for acting in a manner unbecoming his royal status. (2 Samuel 5:6, 7; 6:2-20)
Although not being allowed to build a temple because of having shed much blood in warfare, he did make a large contribution for the project and undertook extensive preparations for the work. In 1 Chronicles 22:14, David is quoted as having done this in his “misery” or “oppressed situation” (“low condition,” LXX). In view of the history associated with developments involving the ark, the psalmist’s words about David’s “affliction” or “humiliation” are most appropriate. For YHWH to remember all of David’s trouble would mean for him to look favorably upon it and, therefore, also upon his representative place of dwelling and those who worshiped there.
The psalmist portrayed David’s intense desire for a permanent place as YHWH’s representative place of dwelling. He vowed to the Most High, the “Mighty One of Jacob” (the forefather of the Israelites who was a worshiper of the true God), promising to spare no effort to attain his desired objective. David would not enter his house, lie down on his bed, or close his eyes to sleep until he had found a place for YHWH, a “dwelling place for the Mighty One of Jacob.”
“Ephrathah” may be another name for Bethlehem or, besides the village itself, may also designate the surrounding area. The inhabitants heard about the whereabouts of the ark. According to 1 Chronicles 13:5, it was in Kiriath-jearim when David first arranged for it to be transported to Zion. The name Kiriath-jearim means “city of forests,” which links it to the “fields of the thicket” or “forest” (LXX). Instead of “forest,” numerous modern translations use a proper name, and some also supply “ark,” which is the object suggested by the context but not specifically mentioned in the text. “In Bethlehem we heard about the Covenant Box, and we found it in the fields of Jearim.” (GNT, Second Edition) “We heard that the Ark was in Ephrathah; then we found it in the distant countryside of Jaar.” (NLT) “We heard about the Ark in Bethlehem. We found it at Kiriath Jearim.” (NCV)
The psalmist includes himself among worshipers purposing to go to God’s tabernacle, there to bow down at his “footstool.” In this case, the “footstool” may refer to the ark, where YHWH was regarded as representatively sitting above the cherubs. His arising and going to his “resting place” may denote manifesting his presence at the sanctuary. The “ark of his might” would be the ark of the covenant. As the symbol of his presence, it would also be representative of his might. The Septuagint, however, uses the expression “ark of your sanctuary.”
To represent YHWH, who is the ultimate standard of righteousness or justice, the priests, in performing their sacred duties, should be “clothed with righteousness.” In all their actions, they should be upright and just as if dressed with righteousness as with a garment. All “holy ones” or devoted servants of the Most High are to shout for joy, for this is the fitting response of all who delight to serve him.
The psalmist petitioned YHWH not to turn away the face of his anointed one or the king in the line of David. Such turning away of the face would mean refusing to grant favorable attention. The basis for the appeal was God’s covenant with David for a kingdom, as the psalmist introduced the appeal with the words, “for the sake of David your servant” and thereafter mentioned this covenant.
YHWH swore to David, attaching his oath to the promise, and would never turn back from fulfilling his word. That oath-bound promise assured that offspring from David would sit upon his throne.
For those of the royal line, the throne would be secure, provided that they observed God’s covenant and the “testimonies” or decrees that he would teach them. Their sons would then sit upon David’s throne for all time to come.
As the location of the ark of the covenant, Zion proved to be the place that YHWH had chosen. It was the site he desired as his representative dwelling place. Being the location where his presence was manifest, Zion was also his resting place for all time to come. The psalmist spoke of YHWH as determining to dwell there, as he desired it.
God’s choosing of Zion, according to the psalmist, brought benefits to the inhabitants. His abundantly blessing the “provisions” (tsáyid) of Zion would mean that the people would not experience any lack. The poor would be satisfied with bread. (See the Notes section about the Septuagint rendering and other comments on verse 15.)
For YHWH to clothe Zion’s priests with salvation could mean that he empowered them to provide sound instruction and guidance that would result in blessings for the people, including deliverance from their enemies. On account of their significant role in teaching God’s law, the priests would be clothed with salvation or in possession of what could mean salvation or deliverance for those who followed their instruction. The holy ones of Zion or YHWH’s devoted servants would shout for joy, benefiting from his abundant blessing. In the Masoretic Text and the Septuagint, the superlative degree of the shouting for joy or the rejoicing is revealed by repeating the verb.
YHWH would cause the “horn” of David to sprout or grow, granting strength to the royal line of David. The “anointed one” denotes the anointed king of David’s house. God’s preparing or setting up a lamp for his anointed one would indicate that the royal line would continue, not being extinguished. This proved to be the case, as the permanent heir, the Messiah, did come through David’s line.
The enemies of God’s anointed one would be clothed with shame, for YHWH would bring them to their end. As for the anointed one’s diadem, which represented his royal position, it would “shine,” reflecting the dignity and splendor of one divinely authorized to rule. According to the Septuagint, God’s holiness would blossom or flourish upon his anointed one.
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 15, the Septuagint has a form of the word théra, meaning “prey” or “game.” The Hebrew term tsáyid can have this significance. In different contexts, tsáyid often refers to “hunting” or “venison.” Both in the Masoretic Text and the Septuagint, the thought of abundantly blessing is indicated by a repetition of the words for “bless.”
This “song of ascents” is attributed to David and may have been sung by those going up to the Jerusalem for worship.
The Israelites were “brothers” or members of the same family. They shared a common descent from Jacob. More importantly, by reason of the covenant concluded with their ancestors at Mount Sinai after having been liberated from Egyptian enslavement, YHWH was their Father. (Isaiah 44:2; 63:16; 64:8) This covenant also made it possible for other peoples to become part of the unique family of brothers, the only nation on the face of the earth whose God was YHWH. (Exodus 12:48, 49; Deuteronomy 23:7, 8; compare Ruth 1:16, 17.) It was indeed “good” and “pleasant” for this family of brothers to live in harmony, getting along well with one another. The opening word “look” focuses attention on just how highly desirable and delightful this would be.
Unlike the odious stench of hatreds, hostilities, fights, quarrels, and feuds that stem from disunity, concord, harmony or unity are like the pleasant aroma of the finest perfumed oil. Unity is compared to the anointing oil (consisting of olive oil and a blend of the finest aromatic substances) that was poured on the head of Aaron, Israel’s first high priest. (Exodus 30:22-30) This oil ran down the beard to the collar of the garment, which the long beard (anciently regarded as a sign of dignity) touched. Its pleasant aroma would linger. The perfumed oil also proved to be refreshing.
When coming to Jerusalem for the three annual festivals, members of all the tribes of Israel had the opportunity to be together in close proximity, reminding them that they were indeed one family of brothers. Like the anointing oil that descended from the top of Aaron’s head, their being together would have had a wholesome permeating effect, counteracting tendencies toward tribal jealousy, prejudice, and misunderstanding.
In its desirable effect on everyone, the enjoyment of harmony would also be like the refreshing dew of Hermon. During clear nights, the surface temperature of the heights and slopes of Hermon, a mountain with an elevation in excess of 9,200 feet above sea level, would be cooler than moisture in the air, accounting for the formation of copious dew. The psalmist referred to the dew of Hermon as descending upon the more distant and lower elevation of the mountains of Zion, the heights surrounding the city and those on which it was built. During the hot, dry months, the dew preserved the growing crops. Therefore, the comparison of living in concord with the dew of Hermon suggests a desirable, delightful, and refreshing effect or influence, one that spreads as if from a higher to a lower elevation.
As YHWH’s representative place of dwelling, the location of his sanctuary, Zion was the place where he commanded or decreed his blessing to be, indicating that it would emanate from him to the people as a whole. The “life” or well-being of the nation depended on YHWH. Therefore, the psalmist could speak of “life” as being from Zion (YHWH’s representative residence) for all time to come.
Notes:
The psalmist would not have known just how dew formed and expressed himself according to what he could observe. He would see dew on the surfaces of plants, leaves, grasses and various objects, and so he perceived the dew as coming from the heights. Therefore, any attempt (in modern-day terms) to link dew in the hill country of Jerusalem with Hermon is wholly unnecessary.
Although the Septuagint and the Masoretic Text read “mountains of Zion,” the largest of the Dead Sea Psalms scrolls uses the singular “mountain.”
One of the Dead Sea Psalms scrolls omits the reference to “life,” indicating only that the blessing would be on Zion into the indefinite future.
Two Dead Sea Psalms scrolls conclude with the words, “peace upon Israel.”
See Psalm 1 regarding the divine name (YHWH).
The content of this particular “song of ascents” does not seem to be one that would fit the circumstance of going up to Jerusalem for worship. It was directed to those who served at the house of YHWH.
All those serving at the temple are called upon to bless or praise YHWH, with special reference to those Levites who guarded the sacred area during the night. This is a refrain that, in the hearing of the Levites who remained behind, the worshipers might have sung as they were about to depart from the temple courtyard.
The servants of YHWH were to lift up their hands, probably with arms raised and open palms in an attitude of prayer. When doing so, they would have been facing the holy place or temple and blessing or praising YHWH. This refrain, too, could have been one the departing worshipers would sing.
Likely, in response, the Levites would raise their voice in song, petitioning that YHWH’s blessing be upon the worshipers. As the place where the temple was located, Zion proved to be YHWH’s representative place of dwelling. Therefore, his blessing would come from Zion. That Zion served only as his representative place of dwelling is reflected in the words that identify him as the Maker of heaven and earth, the dome-like sky and the land area known to the psalmist.
Notes:
Regarding YHWH, see Psalm 1.
The extant Septuagint reading, though similar in content, differs in expression. “Now look! Bless the Lord, all servants of the Lord who are standing in the house of the Lord, in the courtyards of the house of our God. In the nights, raise your hands to the holy places and bless the Lord. May the Lord bless you from Zion [or, according to another reading, ‘The Lord will bless you’], [the Lord] who made the heaven and the earth.”
In the largest Dead Sea Psalms Scroll, verse 3 reads, “name of YHWH.” The word “name,” however, is not included in the Masoretic Text, the Septuagint, and the Vulgate.
This psalm opens with the imperative to praise YHWH (Yah being the abbreviated form of the divine name and praising the name meaning praising the bearer of the name). YHWH’s servants are next identified as those standing in the “house of YHWH, the courts of the house of our God.” This would apply specifically to the priests and Levites who ministered at the temple.
The Most High is deserving of praise, for he is “good,” the ultimate standard of goodness and kindness. To “sing to his name” would denote to praise him with song. The psalmist added the reason for doing so, using two words (“for” and “pleasant,” “delightful,” or “beautiful”). The adjective meaning “pleasant” is in the masculine gender, as is the noun “name.” This could mean that, on account of the beauty or splendor associated with it, the name, or YHWH himself as the bearer of the name, is deserving of praise. The German Neues Leben translation makes the application of the adjective to the name specific with its paraphrase, singt seinem herrlichen Namen (sing to his glorious name).
Translators commonly have added words to convey an explicit meaning, often choosing to apply the words to God or to the act of singing. “Sing praises to his name, because he is kind [it is pleasant to do so (footnote)].” (GNT, Second Edition) “Sing to his name, for he is gracious.” (NRSV) “Sing hymns to His name; for it is pleasant.” (Tanakh) “Make music for his name—it brings joy.” (NJB) “Sing praise to his name, for that is pleasant.” (NIV)
Jacob’s name was changed to Israel. (Genesis 32:28) As the forefather of the Israelites, he represents the nation descended from him, the people whom YHWH chose as his possession. This choosing warranted giving praise to the Most High.
The psalmist “knew” or recognized that YHWH is great. Referring to him as “our Lord,” he acknowledged him as being “above all gods.”
Unlike the nonexistent deities others peoples venerated and who could do nothing, YHWH does whatever he wishes and everywhere—in heaven, on earth, in the seas, and in all the depths. No realm lies outside his control.
At the “end of the earth” or in the distant horizon, he makes the clouds rise. The reference to “lightnings for the rain” may mean that lightning often accompanies rain. As from storehouses, YHWH is portrayed as bringing forth the wind.
When recounting YHWH’s wondrous deeds, the psalmist first mentioned God’s striking down Egypt’s firstborn, both humans and animals. Alluding to the ten plagues that led to Israel’s liberation, he referred to God’s sending “signs and wonders” into Egypt’s midst, “against Pharaoh and all his servants.”
The psalmist attributed to YHWH the defeat of the many Canaanite nations and the slaying of mighty kings. The two mighty kings on the east side of the Jordan River were “Sihon, king of the Amorites,” and “Og, king of Bashan.” Many city-states, each with their own king, existed in the region west of the Jordan. All of these “kingdoms of Canaan” were defeated.
According to the psalmist, YHWH gave his people Israel the land of the conquered kings and kingdoms as an inheritance.
By what he did for his people, YHWH made a great name for himself. That name would endure for all future time. The memory or memorial of the wondrous deeds associated with this name would continue throughout all the generations to come.
Based on YHWH’s past activity, the psalmist confidently looked to him to vindicate or to come to the defense of his people and to have compassion for his servants. Especially when the people strayed from his upright ways and then repented, YHWH would compassionately or consolingly turn his favorable attention to them and mitigate the deserved punishment.
As for the deities the peoples of other nations worshiped, they were mere representations of silver and gold, the work of human hands. The idols had mouths that could not speak, eyes that could not see, ears that could not hear, and no “spirit” or evidence of any breathing was in their mouth, revealing them to be lifeless unrealities. All who fashioned these idols and those who trusted or looked to them (the nonexistent deities these images represented) for aid would come to be like them—lifeless.
The Israelites, however, were the people whose God lived, and they had reason to “bless,” speak well of, or praise him. “O house of Israel, bless YHWH; O house of Aaron, bless YHWH; O house of Levi, bless YHWH; O you who fear YHWH, bless YHWH.” All should raise their voices in expressing blessing or praise. This is the only right response for those who “fear” him or have the highest reverential regard for him.
Zion or Jerusalem was God’s representative place of dwelling, as the ark of the covenant (the symbol of his presence) was located in the Most Holy of the temple. For this reason, the psalmist could say, “Blessed be YHWH from Zion, he who dwells in Jerusalem.” Psalm 135 then concludes (but not in the Septuagint) with the imperative with which it began, “Praise Yah!”
Notes:
In verse 1, a Dead Sea scroll departs from the reading of the Masoretic Text and contains an additional phrase at the beginning of verse 2. “Praise, O servants of YHWH, praise the name of YHWH, praise YHWH, and exalt YHWH.” Then, at the end of verse 2, this scroll adds, “and in your midst, O Jerusalem.”
In verse 3, a Dead Sea scroll, unlike the Masoretic Text, does not use the divine name (YHWH) when referring to him as being good.
Whereas “Yah,” the abbreviated form of the divine name, appears in the Masoretic Text (verse 4), it is missing in a Dead Sea scroll.
In verse 5, a Dead Sea scroll reads “our God,” whereas the Masoretic Text says “our Lord.”
In verse 6, one of the Dead Sea scrolls preserves a text that is considerably longer than the Masoretic Text. After twice repeating the words about none being “like YHWH,” the scroll continues that none act “like the King of gods.”
In verse 7, one of the Dead Sea scrolls does not include the reference to “lightnings,” but another Dead Sea scroll does.
A partially preserved Dead Sea scroll text of verse 12 appears to incorporate words that are found in Psalm 136:22 and 23 of the Masoretic Text.
Regarding the divine name (YHWH), see Psalm 1.
Every verse of this psalm of thanksgiving concludes with an expression respecting the abiding nature of God’s steadfast love, compassionate care, or “mercy” (LXX). It may be that the Levite musicians would sing the first part, and then the assembled worshipers would sing the refrain (“for his compassionate care [continues] forever.”) At the beginning, the Septuagint includes the transliteration for “praise Yah [the abbreviated form of YHWH]” (Hallelujah), but the expression does not appear in the Masoretic Text. The psalm focuses on God’s creative works and major events from his activity with his people.
YHWH is “good,” the ultimate in moral excellence, without even the minutest trace of badness. This is rightly a reason for appreciatively acknowledging him or giving thanks to him, for he is the source of all that is good.
He is the “God of gods,” for all the other gods worshiped among the nations were nonexistent, the products of human imagination. As the “Lord of lords,” he is far superior to all whom humans may call “lord.”
YHWH alone does “great wonders.” These wonders would include his creative activity and his acts of deliverance.
As the possessor of all knowledge and wisdom, YHWH made the “heavens” or all that the psalmist could see when looking at the sky during the day or at night.
God “spread out” (“established,” LXX) the earth or land on the waters. This probably is to be understood to mean that God caused the dry land to rise above the waters. (Compare Genesis 1:9, 10.)
He alone made the great lights. These are the “lights” that appear as the largest orbs during the day and at night—the sun and the moon.
By providing light, the sun rules the day, and the moon and stars rule the night. The psalmist perceived this to be according to God’s arrangement.
To deliver his people, YHWH struck down the firstborn of the Egyptians. He then brought Israel out from among their Egyptian enslavers, doing so with his “strong hand” and “outstretched arm” (“exalted arm,” LXX) or his mighty power.
He parted the Red Sea, making it possible for Israel to pass through the midst of it on dry land. YHWH then overthrew Pharaoh and his force.
In the wilderness, God led his people, providing for them food and water in a barren land that could not have sustained them with their animals. Although the Masoretic Text does not include the point about Israel’s being miraculously supplied with water, Rahlfs’ text of the Septuagint adds that he “brought forth water from hard rock.”
YHWH enabled his people to be victorious over “great kings.” Therefore, the psalmist attributed the victory to him. These “great kings” were also “majestic kings” (“mighty kings,” LXX), well-known for the power they wielded. The psalmist identified them as “Sihon, king of the Amorites,” and “Og, king of Bashan.” These monarchs ruled over land east of the Jordan. Sihon’s dominion basically extended from the Arnon to the Jabbok, whereas Og’s realm was situated between the Jabbok and Mount Hermon. (Numbers 21:23, 24; Deuteronomy 3:3-5, 8-10; Joshua 12:2-5)
God gave the land of Sihon and Og to Israel, specifically the tribes of Reuben, Gad, and the half-tribe of Manasseh, as their inheritance. (Deuteronomy 3:12, 13) The psalmist referred to Israel as God’s “servant.”
The period of Israel’s “low condition” evidently denotes the time of the Judges when the people repeatedly experienced foreign oppression on account of their unfaithfulness. Nevertheless, YHWH “remembered” them, responding to their cries for aid. He delivered them from their foes.
YHWH also proved himself to be a provider, giving “food to all flesh.” The psalmist’s words are an acknowledgment that YHWH is the one who makes the land produce food for humans and animals.
The psalm concludes with the imperative to “give thanks to the God of heaven.” Rahlfs’ text of the Septuagint adds, “Give thanks to the Lord of lords.” (See the Notes section regarding the verb for “give thanks.”)
Notes:
See Psalm 1 for comments concerning the divine name (YHWH).
The Greek word exomologéo, which appears in verses 1, 2, 3 and 26, basically means “acknowledge” or “confess.” In this context, the term denotes an appreciative acknowledgment and so may be understood to signify the giving of thanks. The Hebrew word (yadáh) thus rendered is understood to mean “praise,” “thank,” or “confess.”
Printed texts of the Septuagint, in a superscription that is lacking in the Masoretic Text and in Codex Alexandrinus, either include the name David or the names David and Jeremiah. The psalm relates to the time the Israelites found themselves exiled in Babylon after the destruction of Jerusalem, indicating that the composition has no link to David.
The “rivers of Babylon” may denote the Euphrates, the Tigris, and their tributaries and canals. Sitting on the river banks, the exiled Israelites wept when they “remembered” or thought about Zion or Jerusalem. Perhaps they had brought their instruments to accompany themselves when singing mournful dirges. Unable to bring themselves to comply with the request of their captors to sing, they would hang their harps on the branches of nearby popular trees.
Their Babylonian captors would ask them for “words of a song,” apparently other than a dirge. “Mockers” would want them to sing “songs of Zion” or the joyous compositions of praise they used to sing in Jerusalem. The Septuagint indicates that they wanted to hear a “hymn.” (Regarding the word “mockers” and other remarks, see the comments on verse 3 in the Notes section.)
The exiles refused to grant such requests. How could they possibly sing a song of praise to YHWH in a foreign land? It was not appropriate in the setting of their exile to sing joyfully about YHWH’s love and mercy.
For a musician to lose the use of his right hand would mean that he could no longer play his musical instrument skillfully. The psalmist portrays a musician as saying that, if he were to forget or become unmindful of how he should feel about Jerusalem as the city YHWH had chosen as his place of residence, his right hand should “forget” or cease to function in playing his instrument. Moreover, his tongue should cling to his palate, making it impossible for him to sing, if he ceased to remember Jerusalem and did not place this remembrance above his greatest joy. (See the Notes section on verse 6 for additional comments.)
The psalmist recalled the hateful spirit of the Edomites at the time the Babylonians besieged Jerusalem. He asked YHWH to remember, with displeasure directed against the Edomites, their saying, “Raze it, raze it, down to its foundation.” The psalmist’s reference to the “day of Jerusalem” may be understood as denoting the time when the calamities befell the city.
The expression “daughter of Babylon” applies to the city, which is then linked to a form of the word shadád (“destroy,” “devastate,” “despoil,” or “deal violently with”). This term could be understood as either indicating that Babylon would be destroyed or that Babylon had devastated other lands and cities. Both meanings are found in translations—“Fair Babylon, you destroyer” (NAB), “Fair Babylon, you predator” (Tanakh), “O Daughter of Babylon, doomed to destruction” (NIV), and “Fair Babylon, who are to be destroyed” (Tanakh, footnote). In the Septuagint, the “daughter of Babylon” is called hé talaíporos (“the wretched” or “the miserable”). The psalmist pronounced as fortunate or in an enviable position the one who would repay the “daughter of Babylon” for what she had done to his people.
The psalm concludes with the words, “Fortunate will be the one seizing your children and dashing them against a rock.” This was the gruesome manner in which the Babylonians had dealt with children of conquered peoples. In keeping with retributive justice, such would be the treatment to be meted out to the Babylonians. From the standpoint of filling a role in executing retributive justice, those doing so are pronounced fortunate. The destruction of members of the future generation would assure the annihilation of the enemy.
Notes:
A Dead Sea Scroll reads “rivers in Babylon” (not “rivers of Babylon”).
In verse 2, the Hebrew word ’araváh may designate the Euphrates poplar. The Septuagint rendering is itéa, meaning “willow.”
There is considerable uncertainty about the meaning of the Hebrew word tolál (in verse 3). If the term may be linked to the verb halál, which can either mean “praise” or to “make a fool of,” it could apply to those who make a mockery of others. The Septuagint rendering is a form of apágo (“to lead away,” “to carry off”) and so could designate those who had led the Israelites into exile. In the Masoretic Text, the noun simcháh (“gladness,” “mirth,” or “joy”) follows the word tolál, but there is nothing in the verse to specifically link this noun to the rest of the sentence. This accounts for a variation in renderings with different meanings. “There our captors asked us for the words of a song; our tormentors, for a joyful song: ‘Sing for us a song of Zion!’” (NAB) “For there our captors asked us for songs, and our tormentors asked for mirth, saying, ‘Sing us one of the songs of Zion!’ (NRSV) “For our captors asked us there for songs, our tormentors, for amusement, ‘Sing us one of the songs of Zion.’” (Tanakh)
In relation to the rest of the sentence (in verse 6), the expression “above the top of my joy” has been variously rendered—“if I do not keep Jerusalem in memory even at my happiest hour” (Tanakh), “if I do not exalt Jerusalem beyond all my delights” (NAB), “if I do not set Jerusalem above my highest joy” (NRSV), “if I do not consider Jerusalem my highest joy” (NIV), and “if I don’t think about you [Jerusalem] above all else” (CEV). The Septuagint reads, “if I do not prefer Jerusalem as the first of my joy.”
Both in the Masoretic Text and the Septuagint, this psalm is ascribed to David.
With his whole heart or with his deep inner self fully involved, the psalmist wanted to render thanks or give praise. “Before the gods” or the “angels” (LXX), he would sing praise. The Septuagint includes the reason for the expressions of thanksgiving or praise, “for you have heard the words of my mouth.”
In David’s time, God’s temple would have been the tent where the ark of the covenant had been placed. (2 Samuel 7:1, 2) As the representative dwelling place of the Most High, this “temple” was holy and toward it the psalmist would bow down as an act of worship.
To give thanks or to render praise to God’s name denotes to direct thanksgiving or praise to him, the one who bears the name. He is deserving of such for his steadfast love, compassionate care, or “mercy” (LXX) and his “truth,” faithfulness, or dependability in fulfilling his promises. Verse 2 concludes with the words, “for you have magnified your word over all your name.” This could mean that the Most High did more than his word of promise might lead one to expect, thereby magnifying his word above his name or his reputation. “You were true to your word and made yourself more famous than ever before.” (CEV)
In Codex Alexandrinus, the Greek text (“for you have magnified your holy name over everything”) departs from the wording of the Masoretic Text. The reading of Rahlfs’ printed text of the Septuagint, however, is closer to the Hebrew (“for you have magnified your word over every name”). Modern translations commonly do not follow the Masoretic Text (“for you have exalted your name and your word above everything” [NRSV], “for you have exalted over all your name and your promise” [NAB], and “for you have exalted above all things your name and your word” [NIV]).
On the “day” or at the time the psalmist called upon him, God responded. “In my soul,” continued David, “you made me proud with strength.” This could mean that he was infused with courage and thus empowered to act with renewed strength. The Septuagint presents the psalmist’s words as an appeal. “In whatever day I shall call upon you, answer me quickly. You shall greatly care for me with power in my soul.”
Upon hearing the words of God’s mouth (probably with specific reference to their fulfillment), “all the kings of the earth” or of the lands beyond the borders of Israel would praise YHWH, acknowledging that he is the only God who could unerringly fulfill his promises. Because the glory or splendor of YHWH is great (as his deeds reveal), the kings would sing of his “ways,” expressing themselves about his dealings. In the Tanakh, the words of the psalmist are represented as the acknowledgment of the kings. “They shall sing of the ways of the LORD, ‘Great is the majesty of the LORD!’”
Even though YHWH is “high” or exalted above everyone and everything, he regards the lowly, taking note of their situation and lovingly responding to their needs. Arrogant ones, however, he “knows” only from afar. He does not grant them his favorably attention. As persons, they are far away from him, not even passing acquaintances.
If “walking” or finding himself in the midst of distressing circumstances, the psalmist looked to YHWH to preserve his life. The hand or power of the Most High would be directed against the wrath of David’s enemies. With his “right hand” or his great might, God would rescue him.
David was confident that YHWH would “complete” for him, possibly meaning that the Almighty would finish what he started, effecting a total rescue. Translators have interpretively rendered the psalmist’s words in various ways. “The LORD will settle accounts for me.” (Tanakh) “The LORD will fulfill his purpose for me.” (NIV, NRSV) “The LORD is with me to the end.” (NAB) “You, LORD, will always treat me with kindness.” (CEV) The Septuagint rendering suggests that the Lord would repay the psalmist’s enemies for their evil deeds.
God’s steadfast love, compassionate care, or “mercy” (LXX) is sure for all time to come. Therefore, godly persons can depend on his loving concern and attention. They are the “works” of his hands, and the psalmist’s concluding appeal is, “Do not forsake the works of your hands.” As God’s precious works, the upright are assured of his loving care.
Notes:
In the first verse, a Dead Sea Scroll indicates that the thanksgiving is directed to YHWH (Lord, in the extant Septuagint text) and, instead “before the gods,” reads “before YHWH God.” This manuscript does, however, contain a corrector’s change that corresponds to the reading of the Masoretic Text (“before the gods”).
Regarding the divine name (YHWH), see Psalm 1.
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
This composition is specifically called a “psalm” and is attributed to David.
139:1-10
The psalmist recognized that YHWH knew him completely, as he had made a search, examining everything about him. Regardless of the position in which he might be or the activity in which he may have been engaged, whether sitting or rising, David believed that YHWH could discern his every thought from afar.
Regarding his “path” or “way” and his “lying down” to rest, the psalmist used the word zaráh when saying what God did. This Hebrew term basically denotes to “scatter,” “spread,” or “winnow.” David appears to have thought that the Most High scrutinized his life, including his periods of rest, as if submitting him to a winnowing process. The Septuagint rendering is exichniázo, meaning “search out,” “explore,” “track,” or “trace.” Nothing that David did lay outside God’s knowledge, for YHWH knew all of his ways. The Septuagint rendering may be understood to mean that God knew all of David’s ways even before he began an activity.
Before he spoke, before his tongue was involved in making the expression, YHWH knew it fully. Nothing could be concealed from the Most High, for he knew not just the “word” but its significance and what motivated the utterance. As the psalmist said of God, “You know it all.” According to the Septuagint, the Almighty knows “everything, the last and the first things.” (See the Notes section for additional comments on verses 4 and 5.)
Seemingly, David regarded himself as being fenced in or enclosed behind and in front. This could mean that he felt that YHWH had imposed limits on what he could and could not do. He was subject to God’s control, being under his “hand.”
As far as David was concerned, YHWH had such intimate knowledge of him that it surpassed his comprehension. It filled him with wonder or amazement. This kind of knowledge was just too astonishing for him and proved to be “high up,” far beyond him, or completely out of his reach.
Nowhere could he go to escape from God’s spirit or the power and energizing or activating influence emanating from him or to flee from his “face” or presence. The psalmist’s question as to where he might go did not mean that he desired to flee. His question served to emphasize that YHWH’s knowledge about him could not be obscured in any way.
If he were to ascend to heaven, climbing the highest mountain peaks that are often hidden by clouds, or make his bed in Sheol (the realm of the dead or the lowest place possible), he would still be in God’s presence. As the psalmist expressed it, “You [are] there.”
At dawn, the sky begins to brighten quickly. It appears as if the morning light has wings. If the psalmist could have taken hold of the “wings of the morning” and transported himself to the remote parts on the other side of the sea or the most distant western regions in order to dwell there, he would not be beyond God’s reach. YHWH’s “hand” would still be there, guiding him. God’s “right hand” or power would be there for him, upholding or supporting him.
139:11-24
Whereas darkness conceals from human view, David recognized that this limitation did not apply to YHWH. If darkness were to “bruise” (shuph) him, completing covering him as if pressing down upon him, he would still be seen. In case the “night” were the “light about [him],” this would make no difference to the Most High. (See the comments on verse 11 in the Notes section.)
To YHWH, the darkness would not be dark. The night would be as bright as day, and darkness would be like the light.
David next focused on God’s knowledge of him while he was still in the womb. He attributed the creation or formation of his “kidneys” (his inmost parts) to YHWH, speaking of him as “weaving,” “knitting,” or “shaping” (sakák) him in his mother’s womb. (For additional comments on verse 13, see the Notes section.)
As he pondered his own existence, he was moved to acknowledge YHWH as having made him in a fearful or awe-inspiring and wonderful way. His “soul” or he himself knew full well that all of God’s works are wonderful, truly amazing.
At the time of his development in the womb, David’s “frame” or bones were not hidden from YHWH. In secret or completely concealed from human view, he was “woven” or formed “in the depths of the earth” (in the womb, which resembled a hidden place inside earth’s depths).
God’s eyes saw him in an unformed state (his embryo). Seemingly, the psalmist thought of his formation in the womb as having occurred as by a plan that the Most High had previously recorded in a book or scroll. This is the basic sense made explicit in the rendering of the Tanakh, “Your eyes saw my unformed limbs; they were all recorded in Your book; in due time they were formed, to the very last one of them.”
As the words relate to the “book,” the Masoretic Text, however, is obscure. In their renderings, many translators link the “days” or “due time” (Tanakh) to what is written in the book and represent the psalmist as saying that God knew what his “days” would be or what he would do even before his life began outside the womb. “All the days ordained for me were written in your book before one of them came to be.” (NIV) “Your eyes foresaw my deeds, and they were all recorded in your book; my life was fashioned before it had come into being.” (REB) “The days allotted to me had all been recorded in your book, before any of them ever began.” (GNT, Second Edition)
A Dead Sea Psalms scroll, although also obscure, does not support these interpretive renderings. The passage in this scroll has been translated, “Your eyes saw my unformed body; in your books each of them was written, the number of days for its formation even for it with its corresponding member from them all.” (The Dead Sea Scrolls Bible)
The Septuagint rendering appears to pertain to the development of the parts of the body. It is, “Your eyes saw my unformed state, and in your book everything will be written. By day they will be formed, and none [was] among them.”
As he considered YHWH’s activity and matchless knowledge, David found himself in a state of extraordinary wonderment. God’s thought were so far beyond him that he could speak of them as being precious or priceless. (Regarding the Septuagint rendering, see the Notes section on verse 17.)
David could not comprehend the vast sum or number of divine thoughts. If he were to count them, they, in his estimation, would be more numerous than the grains of sand. The words, “when I awake I am still with you,” suggest that he would not be finished counting before retiring at night. As his focus would continue to be on counting God’s thoughts upon waking up, the Most High would still be with him. Some translations have added words to convey an explicit meaning. “Were I to try counting them, they would be more than the grains of sand; to finish the count, my years must equal yours.” (REB) “Were I to count, they would outnumber the sands; to finish, I would need eternity.” (NAB)
It may be that YHWH’s greatness and incomprehensibly vast knowledge made the psalmist keenly aware of the seriousness of disregarding his ways. Those doing so deserved to be judged adversely. Accordingly, David petitioned God to slay the wicked and desired that “men of blood” or those guilty of or intent on shedding much blood would “depart” from him. The psalmist did not want them in his presence.
He described these wicked ones as speaking maliciously against God, lifting themselves up or arrogantly defying him to do evil. (See the Notes section for additional comments on verse 20.)
David hated those who hated YHWH, persons who defiantly disregarded his commands. The psalmist abhorred those who rose up against the Most High, rebelliously refusing to submit to his will. According to a Dead Sea scroll reading, the psalmist did not speak of loathing or abhorring them but referred to cutting himself off from any association with persons who rise up against God.
David’s hatred for such godless ones was “complete,” an emotion he felt to the ultimate degree. This is because he regarded YHWH’s avowed enemies as also being his personal foes.
The psalmist’s abhorrence for those who defied YHWH appears to have prompted him to look also at himself. He wanted to be sure that no trace of their disposition existed in him personally. Therefore, he wanted the Most High to examine him for the purpose of knowing his heart or his inmost self. He wanted YHWH to know more than his deeds and words, and asked him to make a complete test of him so as to know his very “thoughts” (“paths,” LXX).
David desired that YHWH would find no evil or injurious (“lawless,” LXX) way in him, nothing that would lead him into wayward conduct. He wanted the Most High to guide him in the “eternal way” or in the way that would always be right or approved.
Notes:
In verse 4, a number of ancient manuscripts of the Septuagint read “unrighteous word,” indicating that God knew that David did not voice unjust or evil thoughts. Another Septuagint reading indicates that the psalmist’s tongue was without “deceit” (dólos).
The Masoretic Text (in verses 4 and 5) does not convey the same thought as the Septuagint, which links “the last and the first things” to everything God knew about the psalmist. The Hebrew expression is “behind and before.” It may be noted that what is “behind” comes last, and what is “before” precedes it, indicating that the Septuagint does not radically depart from the basic meaning of the Hebrew. In the Masoretic Text, however, the words “behind and before” are linked to the verb that follows (tsur), meaning “besiege” or “enclose.” The Septuagint, though, starts a new thought, “You have formed me and placed your hand on me.”
In verse 11, the Septuagint rendering for the Hebrew word shuph, meaning “bruise” or “crush,” is katapatéo (“trample”). The Septuagint reading “in my delight” appears to have arisen from supplying different vowels for the Hebrew expression meaning “about me.”
The Hebrew term sakák (in verse 13) can also mean “cover,” “conceal,” or “shield.” A number of translation do thus render the verse. “You covered me in my mother’s womb.” (NKJV) “Thou dost cover me in my mother’s belly.” (Young) “Thou didst cover me in my mother’s womb.” (Darby) According to the Septuagint, God “took hold of,” “supported,” or “helped” (antilambánomai) the psalmist from his mother’s womb. With the exception of the additional consonant (mem [M]), the Hebrew expression for “you supported me” has the same consonants as “you covered me.”
In verse 17, the extant Septuagint text differs considerably from the Masoretic Text. It reads, “But to me, O God, your friends were exceedingly precious. Exceedingly strengthened were their beginnings.
The last Hebrew word in verse 20 may either be a plural form of ‘ir (“city,” “town,” or “village”) or ‘ar (“adversary”). According to the Septuagint, the meaning is “cities,” and it reads, “They will take your cities in vanity.” A number of translations take the Hebrew for “lift up” (nasá’) to mean taking up God’s name in vain as when swearing to a lie or speaking evil things against his name. “They say wicked things about you; they speak evil things against your name.” (GNT, Second Edition) “Deceitfully they invoke your name; your foes swear faithless oaths.” (NAB) “They speak of you with evil intent; your adversaries misuse your name.” (NIV)
The Hebrew expression natsách (preceded by the preposition “to”) is commonly thought to signify “to the musical director” or “leader.” In the Septuagint, the rendering is “to the end.” An ancient Latin translation of the Hebrew Psalter reads pro victoria (“for victory”), probably because of linking the Hebrew expression to a root meaning “to defeat.” This suggests that considerable uncertainty exists about the significance of natsách.
Psalm 140 is attributed to David. Possibly this composition reflects the time Saul pursued David.
The expressions “bad man” and “man of wrongs [acts of violence]” (“unjust man,” LXX) may be regarded as collective designations, for the verb forms that follow are plural. David petitioned YHWH to rescue him from the wicked or to safeguard (“deliver,” LXX) him from the violent or the unjust.
In their “heart” or their deep inner self, they plot evil. “All day” or without any letup, they “stir up” (“prepare,” LXX) wars.
Their language was hateful and vicious, as if their tongue had been made sharp to inflict harm like a poisonous serpent. Their malicious speech was deadly, as if the venom of a viper was under their lips.
David prayed that YHWH would guard him from the “hands [power] of the wicked one” (“sinner,” LXX), and safeguard (“rescue,” LXX) him from the “man of wrongs” (“unjust men,” LXX). Those bent on acting violently or unjustly schemed to trip David up in his steps or cause his downfall.
Haughty men, confident about the successful outcome of their base objectives, tried to bring about David’s ruin. Their scheme was comparable to hiding a trap, spreading a net with cords over a concealed pit, or setting up snares by the wayside.
Faced with grave dangers, David looked to YHWH for help and addressed him in a personal way, “I say to YHWH, You [are] my God. Give ear, O YHWH, to the sound of my supplications.”
David then referred to YHWH as his Lord, the one whom he served and who proved to be the “strength” of his deliverance or the one who acted powerfully to bring about his rescue. In the day of battle, YHWH had protected him as if covering his head with a helmet.
As far as David was concerned, the wicked wanted to see his downfall. Therefore, he prayed that YHWH would not grant such evil desires or not permit their vicious schemes to succeed. Possibly the expression “they lift up” may be understood to mean that, if they were to attain their unworthy aims, they would be “lifted up” or exalted. The Septuagint reads, “May you not abandon me, lest they should be exalted.”
The words “head of those encompassing” may refer to the individuals who were surrounding David for the purpose of inflicting harm. He prayed that the trouble of their own lips or their expressed desire to bring about his ruin would overwhelm them, coming down on their own heads.
Their punishment should be comparable to having fiery coals descend upon them (as when a city’s defenders hurled firebrands from walls and towers upon the attackers on the ground). David also prayed for the retribution to be like that of persons cast into pits from which they are unable to get out. According to the Septuagint, the psalmist’s request is that they not be able to endure the distresses to befall them.
The designation “man of a tongue” probably means a man who misuses his tongue or a slanderer. May such a one not be established or secure in the land. As for the “man of wrong [violence]” (“unjust man,” LXX), may calamity hunt him down, as if weapons are thrust against him to bring about his destruction.
David knew or was fully convinced that YHWH would uphold the cause of the afflicted and execute justice for the needy.
The upright would then give thanks to God’s “name” or to YHWH, the bearer of the name. They would dwell before his “face” or enjoy the security of his abiding presence.
Notes:
After verses 3(4), 5(6), and 8(9), the expression “selah” appears. This designation is of uncertain significance. The Septuagint rendering is diápsalma, thought to mean “pause” or “musical interlude.”
Regarding the divine name (YHWH), see Psalm 1.
This psalm is ascribed to David. It may come from the period when King Saul pursued him.
David found himself in distressing circumstances, calling upon YHWH for help. In view of the eminent danger he faced, David prayed that YHWH would “hasten” to him with assistance, “giving ear” to his voice when he cried out to him.
He wanted the Most High to consider his prayer like incense offered on the altar of incense and the lifting up of his hands in an attitude of prayer like the regular evening sacrifice.
David prayed that his words would be acceptable to YHWH, untainted by the kind of hatred and maliciousness his enemies expressed. Therefore, he asked that YHWH would set a guard over his mouth or restrain him from uttering words that he would later regret. His appeal for YHWH to watch “over the door of [his] lips” indicated that he desired to be stopped from opening this door, avoiding all improper expressions.
He did not want his heart or his deep inner self to be inclined to any “evil thing.” While the Hebrew davár can mean “thing,” “affair,” “matter,” or “word,” the Septuagint rendering basically applies to “words” (the plural form of lógos). David regarded what YHWH allowed as being his activity and, therefore, prayed, “Do not incline my heart to anything evil.” He desired to be shielded from becoming involved in wicked deeds in association with workers of iniquity. David wanted to be kept from sharing with them in eating the delicacies of their ill-gotten gain. According to the Septuagint, he asked the Almighty to restrain him from using excuses for sins with men who practiced lawlessness and joining “with their selected ones.”
David valued sound reproof or correction. The Septuagint reads, “The righteous one will discipline me in mercy and reprove me, but let not the oil of the sinner anoint my head, for my prayer still also [is] in their pleasures.” This rendering may be understood to mean that the psalmist preferred the correction and reproof of upright persons and would not become resentful but would pray for their well-being. On the other hand, though an application of oil could be soothing and refreshing, he did want to be the recipient of such from an ungodly person.
In the Masoretic Text, verbs are missing and the passage is obscure. This is the reason for various interpretive renderings (including those partially based on the Septuagint). “Let the righteous strike me; let the faithful correct me. Never let the oil of the wicked anoint my head, for my prayer is continually against their wicked deeds.” (NRSV) “May the upright correct me with a friend’s rebuke; but the wicked shall never anoint my head with oil, for that would make me party to their crimes.” (NJB) “Let a righteous man strike me—it is a kindness; let him rebuke me—it is oil on my head. My head will not refuse it. Yet my prayer is ever against the deeds of evildoers.” (NIV) “Let the just strike me; that is kindness; let him rebuke me; that is oil for my head. All this I shall not refuse, but will pray despite these trials.” (NAB) Let the righteous smite me, it is kindness; and let him reprove me, it is an excellent oil which my head shall not refuse: for yet my prayer also is [for them] in their calamities. (Darby)
In the Hebrew text of verse 5, the phrase regarding prayer concludes with the term ra‘áh, which, depending on the context, can mean “evil,” “wickedness,” “depravity,” “misfortune,” calamity,” “disaster,” “misery,” or “distress.” It appears to be more in line with the spirit of the psalmist to regard his petition as being for reprovers who might experience distress or calamity rather than an appeal directed against the evil deeds of ungodly persons.
According to the Masoretic Text, verse 6 literally reads, “Cast to [the] hands of [the] rocks have been those who will condemn them, and they will hear my words, for they are pleasant.” The Septuagint rendering is likewise obscure, “Near a rock their judges have been consumed. They will hear my words, because they were made pleasant.” Perhaps the thought is that corrupt judges would be destroyed, revealing the psalmist’s words about retribution to be pleasant (as they would prove to be true).
Interpretive renderings of this verse vary considerably. “When their leaders are cast over the cliff, all will learn that my prayers were heard.” (NAB) “When they [the wicked] are given over to those who shall condemn them, then they shall learn that my words were pleasant.” (NRSV) “Their rulers will be thrown down from cliffs, and the wicked will learn that my words were well spoken.” (NIV) “When their rulers will be thrown off the sides of a cliff, the people will listen to my words, for they are pleasing.” (HCSB) “They are delivered into the power of the rock [God, according to the footnote], their judge, those who took pleasure in hearing me say, ‘Like a shattered millstone on the ground our bones are scattered at the mouth of Sheol.’” (141:6, 7; NJB) “Everyone will admit that I was right when their rulers are thrown down a rocky cliff.” (CEV) “Let their leaders be thrown down the cliffs. Then people will know that I have spoken correctly.” (NCV) “May their judges slip on the rock, but let my words be heard, for they are sweet.” (Tanakh)
Possibly the cleaving and shattering on the “earth” refers to plowing the land. A number of translations convey this significance. “As when a farmer plows a field into broken clods, so their bones will be strewn at the mouth of Sheol.” (NAB) “They will say, ‘As one plows and breaks up the earth, so our bones have been scattered at the mouth of the grave.” (NIV) “The ground is plowed and broken up. In the same way, our bones have been scattered at the grave.” (NCV) Other interpretive renderings include: “Their bones lie scattered like broken rocks on top of a grave.” (CEV) “Our bones are scattered at the mouth of Sheol, as when one cutteth and cleaveth [wood] upon the earth.” (Darby)
Both the Masoretic Text and the Septuagint read “our bones,” but a Dead Sea Scroll says “my bones.” It appears that the psalmist portrayed the grave danger as if he (and his supporters) had already been slain and their bones scattered. The Septuagint rendering supports the thought that the breaking up of the soil is being likened to the scattering of the bones. “As thick earth [soil] has been crushed upon the earth [land], our bones have been scattered beside Hades.”
While in serious danger, David kept his eyes fixed on YHWH, his Lord whom he served. Fully trusting the Most High for aid, David prayed that his soul or life would not be left exposed to danger.
He asked YHWH to keep him from the trap his foes had set for him and the snares of the “workers of lawlessness,” shielding him from becoming a victim of their plots to bring about his ruin.
The “wicked” (“sinners,” LXX) should fall into their own nets, suffering just punishment for their evil scheming. With YHWH’s help, David anticipated escape from calamity.
Notes:
In verse 1, the extant Septuagint text does not include a corresponding term for “make haste” (chush). It reads, “Lord, I cried to you; hear me.”
Regarding the divine name (YHWH), see Psalm 1.
The meaning of the transliterated Hebrew expression “maskil” is uncertain. In the Septuagint, the corresponding term is a form of synesis, meaning “understanding” or “intelligence.”
The superscription ascribes the composition to David and identifies the setting as his being in the cave. It likely was the cave of Adullam. By feigning insanity, David, during the time he was in flight from King Saul, escaped possible death in the Philistine city of Gath. After leaving Gath, he and his men took refuge in the cave of Adullam. (1 Samuel 21:10-22:1)
The psalm is a prayer. As such, it reflects the depth of David’s distress as an outlaw among his own people.
Faced with grave danger, David cried out to YHWH for help. Coupled with “cry,” the mention of the “voice” indicates an intense, audible prayer or supplication for favor or mercy. David, in prayer, did not hold back from expressing himself about his distressing circumstances. Like water, he “poured out” his lament and voiced his anxiety.
When speaking of his spirit fainting, he is evidently referring to being reduced to a weak and helpless state. He recognized, however, that YHWH was fully aware of his desperate situation—his way. In the path he walked, his antagonists had hidden a trap for him. This may allude to Saul’s supporters who were on the watch for David’s whereabouts and acted as informants. (Compare l Samuel 23:19-23; 26:1.)
At his right hand, where a friend should be to lend assistance, David looked in vain for someone to take notice of his plight. Perceiving himself to be trapped, he saw no place for taking refuge. No one inquired about his “soul,” that is, no one really cared about him.
Although greatly discouraged, feeling that no one was concerned about his welfare and willing to come to his rescue, David did not lose faith in his God. He continued to cry out to YHWH as the one who was his dependable refuge or, as the Septuagint says, his hope. In the land of the living, YHWH was his portion, indicating that all that he possessed was this precious relationship with him. Beside his God, he had no refuge and no dependable source of comfort and aid.
In former times David’s situation had been much better. As one brought low, reduced to a state of weakness and helplessness, he pleaded for YHWH to heed his cry for deliverance from those who were pursuing him. They were stronger than he was.
David felt as though he was in a prison, a state of confinement, cut off from every avenue of escape. He petitioned YHWH to take him out of this prison, enabling him to give thanks to his name (YHWH, the One represented by the name) for having been rescued.
Like many of the other psalms that start on a note of pitiable helplessness and despair, this one also ends with an expression of confident hope. The time would come when the righteous would surround David because YHWH had dealt rewardingly with him. Evidently this meant that they would rejoice with him over the marvelous deliverance that the Most High had effected on his behalf.
Note: Regarding the divine name (YHWH), see Psalm 1.
This psalm is ascribed to David. In the Septuagint, the additional comment (“when [his] son pursued him”) links the composition to the time of Absalom’s revolt.
David petitioned YHWH to hear his prayer, to give ear to his supplications, making his appeal on the basis of God’s faithfulness (“truth,” LXX) and righteousness. The psalmist regarded the Most High as being the one on whom he could rely fully and who would execute justice, rescuing him from the grave danger he faced.
Recognizing that he had no merit on his own, “for no one living is righteous before [God’s] face,” David prayed, “Do not enter into judgment with your servant.” He knew that his life had not been without serious flaws, and so asked to be shown mercy and not to have strict justice applied to him.
The enemy (probably Absalom and his supporters) had relentlessly pursued him, crushing his life to the ground. This suggests that David had been made to feel like a person about to lose his life. He portrayed himself as having been forced to sit in the realm of darkness like those long dead.
Within him, David’s spirit proved to be faint, suggesting that he had lost hope and courage. His “heart” or his deep inner self was overcome with horror. The Hebrew word describing the state of the psalmist’s heart is shamém, which basically means “be desolated,” and can convey the sense of “shuddering” or “being appalled.” In the Septuagint, the term tarásso (“to trouble,” “stir up,” or “disturb”) appears, indicative of an inner upheaval or a sense of foreboding and alarm.
David’s remembering the “days of old” may refer to his calling to mind when his circumstances were different, when he was not an object of intense hostility. In view of his making God’s activity the focus of his meditation and thinking about the “work of [his] hands,” David’s remembering “days of old” could also include his reflecting on YHWH’s deeds and his acts of deliverance. In his own case, he had repeatedly experienced God’s assistance and safeguarding.
In an attitude of prayer, David stretched out his hands to God. His “soul” or he himself proved to be like a parched land in need of water, indicative of his desperate longing for divine intervention. A Dead Sea Psalms scroll reads, “in a parched land,” which would suggest that the psalmist likened his situation to being in an inhospitable, barren wilderness.
With his “spirit” or his courage and hope having been exhausted, David pleaded for YHWH to hasten in answering his prayer, not hiding his face from him. He feared that, without immediate help, he would perish, coming to be like those descending into the pit or the grave.
In the morning or upon arising, David wanted to “hear” or experience the expressions of God’s steadfast love, compassionate care, or “mercy” (LXX), for he had put his trust in YHWH. Desiring dependable guidance, he asked YHWH to make him know or to teach him the way in which he should go. The words “I lift up my soul” may denote that David entrusted his life to God, putting his complete reliance upon him as if placing himself in his exalted presence.
With enemies arrayed against him, David prayed to be delivered. His looking intently to YHWH for protection was comparable to fleeing to him for refuge.
Wanting to do what is right, David pleaded, “Teach me to do your will, for you [are] my God.” He desired that God’s good spirit would lead him in the “land of uprightness.” Being a force for good, the spirit would impel him to conduct himself in a godly manner as one walking in a realm where right and justice prevail.
YHWH had revealed himself to be a loving and just God. Therefore, on the basis of God’s name or the kind of God he is, David prayed to be preserved alive. In keeping with YHWH’s righteousness or uprightness, he prayed that his “soul” or he himself would be delivered from trouble or affliction.
In expression of God’s steadfast love, compassionate care, or “mercy” (LXX), David wanted the Most High to act, cutting off his enemies, destroying his adversaries (the adversaries of his “soul” or, according to the Septuagint, “all those afflicting [his] soul”). As expressed in the concluding words, David confidently made his appeal because of being God’s servant.
Notes:
See Psalm 1 for comments regarding the divine name (YHWH).
The Hebrew term transliterated “selah,” found at the end of verse 6, is of uncertain significance. In the Septuagint, the rendering is diápsalma, thought to mean “pause” or “musical interlude.”
This psalm is attributed to David. Unlike many of the other psalms ascribed to him, the contents of the composition do not reflect the situation when he lived as an outlaw during Saul’s reign nor the period of Absalom’s revolt. The Septuagint superscription relates this psalm to an early period in David’s life, adding, “concerning Goliath.”
David blessed or praised YHWH as his “Rock,” his God on whom he could depend (like a crag in mountainous terrain that provided a secure place). Considering all of his abilities as having been divinely given, he spoke of YHWH as having taught or trained his hands for war and his fingers for battle. David had become skilled in handling the sword, spear, and other weapons and effectively using his fingers when shooting arrows. (For additional comments on verse 1, see the Notes section.)
When referring to YHWH as his “abiding love,” “compassionate care,” or “mercy” (LXX), the psalmist identified him as the source of compassionate concern or steadfast love. He likened YHWH to a safe place, “stronghold,” or “refuge” (LXX) and a “high point” or an elevated and not easily accessible location, where one would be secure and able to watch the movement of the enemy below. According to the Septuagint, the Most High was his “helper” or “supporter.” David regarded his God as the one who would deliver him from danger and who would be like a protective shield to him, or, according to the Septuagint, like the one holding the shield or a protector. With the utmost confidence, he took refuge in YHWH, relying fully on his aid.
David acknowledged God as having subdued people under him. While both the Masoretic Text and the extant Septuagint text read, “my people,” the Great Psalms Scroll (one of the Dead Sea scrolls) says “peoples.” Based on the context, “my people” or “peoples” refers to those who were subjugated during David’s reign. According to the biblical record, the peoples would include the Philistines, Moabites, Edomites, and Ammonites. (2 Samuel 8:1, 2, 13, 14; 12:26-31)
When thinking about YHWH’s greatness, David could not help but wonder why he would even take notice of man, a lowly earthling or mere mortal. “O YHWH, what [is] man that you consider [literally, know] him, or the son of man that you take account of him?” (Compare Psalm 8:4.)
Man, as a mere earthling, appears to be but a puff of air or an exhaled breath (“vanity” or “emptiness,” LXX). His “days” (his life) are brief, comparable to a passing shadow.
The expression about the bending down of the heavens poetically portrays how the sky seems to bend down with dark, low-lying clouds. When making his appeal for YHWH to bend down the heavens and to descend, David prayed for divine intervention as if by a fierce storm. God’s touching the mountains to cause them to smoke referred to his using lightning to start forest fires in the mountains.
David wanted God to lighten the sky with lightning, causing the enemies to flee and scatter. He also referred to the lightning as God’s “arrows,” by means of which the foe would be confounded or routed.
David asked God, from on high, to stretch out his hands to rescue him from his enemies. Likening the foes or the “foreigners” to “many waters” or a raging flood, he pleaded to be delivered from their “hand” or power.
The psalmist described these enemies as speaking vanity or emptiness, words that were worthless and injurious. Their “right hand” proved to be a hand of “falsehood” or, according to the Septuagint, the “right hand of injustice.” This could mean that, for evil ends, they used the hand that should have offered protection and supported right or justice. Another possibility is that they raised their right hand when swearing false oaths.
In appreciation for divine deliverance, David would sing a “new song” to God, praising him for his saving acts to the accompaniment of a ten-stringed instrument. He acknowledged YHWH as granting deliverance to kings and rescuing him from the “harmful sword,” not letting him (“David his servant”) perish in battle.
The psalmist then repeated the plea for God to rescue him from the “hand” or power of foreigners who spoke vanity, emptiness, or worthlessness and whose right hand was one of falsehood (“injustice,” LXX).
If the section from verse 12 through the first part of verse 15 is to be regarded as applying to the enemies, the words would express pride in their seeming successes and prosperity. In that case, the concluding part of verse 15 (“fortunate [is] the people whose God is YHWH”) would contrast the enemies’ vaunted basis for security with the far superior source of Israel’s well-being—their God.
Modern translations, however, often represent verses 12 through 14 as constituting a prayerful expression for YHWH to grant prosperity to his people. The New Revised Standard Version, for example, reads, “May our sons in their youth be like plants full grown, our daughters like corner pillars, cut for the building of a palace. May our barns be filled, with produce of every kind; may our sheep increase by thousands, by tens of thousands in our fields, and may our cattle be heavy with young. May there be no breach in the walls, no exile, and no cry of distress in our streets.” (The words “in the walls” do not appear in the Hebrew text but have some support in the rendering of the Septuagint.)
According to the common rendering of modern translations, Israel’s sons (not those of the enemies) would be like plants flourishing in a well-watered garden, and their daughters would be like attractive architectural features suitable for a palace or a “temple” (LXX). Crops from abundant harvests would be filling their storehouses. Their flocks and herds would be increasing. The Israelites would be secure, with no cry of alarm being heard. They would be regarded as enjoying an enviable state. The ultimate reason for their well-being would be their relationship with YHWH their God. (See the Notes section for additional comments on verses 12 to 15.)
Notes:
In verse 1, the extant Septuagint text does not use the term “rock.” It reads, “Blessed [be] the Lord, my God.”
In verses 3 and 5, the Great Psalms Scroll reads “God” (not YHWH, as in the Masoretic Text). Regarding the divine name (YHWH), see Psalm 1.
In the Masoretic Text, the opening word of verse 12 is ’ásher, a term indicating relation and, depending on the context, may denote “of which,” “by which,” “whose,” “when,” “so that,” and other like expressions. The same word appears in verse 11 with a clear relationship to the “foreigners” (“foreigners, whose [’ásher] mouth”). Both the Vulgate (the “Gallican” Psalter) and the Septuagint support the rendering “whose” for verse 12 and do not include the word “our” (which is represented by a suffix in the Hebrew text). Based on the Septuagint and the Vulgate, the words of verses 12 through 14 would apply to the “foreigners” or the enemies for whom everything appeared to be going well.
In verse 12, the ancient Latin translation based on the Hebrew Psalter renders ’ásher as “so that” and includes the “our” (ut sint filii nostri [so that our sons are]), but translates the same word, in the preceding verse (11), as “whose” (quorum os locutum est vanitatem [whose mouth has spoken vanity]). According to this Latin reading of the Hebrew Psalter, the psalm, from verse 12 on, focuses on Israel (not on the enemies).
Among the blessings to be enjoyed by the Israelites, provided they observed God’s law, are the very ones that are mentioned in Psalm 144. They would be blessed with children, their livestock would increase, they would have bountiful harvests, and they would enjoy security, not having to fear their enemies. (Leviticus 26:3-10; Deuteronomy 7:12-16; 28:1-14) Therefore, if the word ’ásher is not to be understood as linking the description that follows to the “foreigners” in verse 11 but as having the meaning of “so that,” verses 12 through 15 would refer exclusively to God’s people (as numerous modern translations indicate in their renderings).
In verse 12, the Hebrew word mezuzáh, meaning “doorpost,” is the architectural feature that describes the daughters. According to the Septuagint, though, the daughters are beautified, adorned round about like the temple.
Regarding the cattle, verse 14 uses the Hebrew word savál, meaning “bear” (in the sense of carrying a load). This is understood to mean that the cattle are drawing heavy loads or that the cows are pregnant or carrying young. The Septuagint represents the cattle as being fat or well-nourished. The reference to no “breach” could mean that the cows did not experience any mishap. In the Septuagint, this aspect is not linked to the cattle. It reads, “There is no falling down of a fence.” This rendering would suggest that the Hebrew could be understood to designate a breach or break being made in a wall (as when warring against a city).
In verse 14, the Hebrew word yatsá’, like the corresponding Greek term in the Septuagint (diéxodos) can have the sense of “going out.” When understood as applying to cattle “no going out” could signify no failure to bear. In relation to people, the term has been rendered to mean not being taken into exile.
This psalm, identified as a “praise,” is linked to David. A Dead Sea scroll calls this composition a prayer, and includes a refrain in Psalm 145 that is missing in the Masoretic Text and the Septuagint. The refrain (“Blessed be YHWH and blessed be his name forever and ever”) appears at the end of each preserved verse.
Psalm 145 is an acrostic composition. Each verse starts with a different letter of the Hebrew alphabet, and this arrangement probably served as a memory aid.
The Masoretic Text does not have a verse beginning with nun (N), but a Dead Sea scroll contains a verse between verses 13 and 14 that does. It reads, “Faithful [is] God in his words and holy in all his works.” The words of this additional verse are also preserved in the extant Septuagint text (“Faithful [is the] Lord in his words and holy in all his works”).
Numerous modern translations have included a rendering of these words. “The LORD is faithful in all his words, and gracious in all his deeds.” (NRSV) “The LORD is trustworthy in every word, and faithful in every work.” (NAB) “In all his promises the LORD keeps faith, and he is unchanging in all his works.” (REB) “The LORD is faithful to all his promises and loving toward all he has made.” (NIV) “Yahweh is trustworthy in all his words, and upright in all his deeds.” (NJB)
145:1-7
The psalmist resolved to extol or exalt his God, according him the honor that rightly belonged to him. Though a monarch, David recognized YHWH as his king and himself as his subject. For him to bless God’s name for all time to come indicated that he would always speak well of the Most High, praising him. (See the Notes section regarding verse 1.)
David would not let a day pass without blessing his God. Throughout his life, he would praise his name, making appreciative expressions about him.
“YHWH is great,” deserving the highest praise for who he is and all that he has done. His greatness surpasses human comprehension. It cannot be searched out or fathomed, for nothing like it exists to enable humans to make any kind of comparison.
God’s works and his mighty deeds would embrace his creative works and his saving acts. They are so impressive that, from one generation to another, people would praise his works and recount his mighty deeds.
As for the psalmist, he would “recount” the glorious splendor or magnificence of God’s majesty or dignity and his wondrous works. YHWH is the possessor of superlative dignity, and his works give rise to amazement.
In verse 5, the Hebrew word for “recount” (sícha) has been variously defined as meaning “concern oneself,” “meditate,” “ponder,” “reflect,” “tell,” “narrate,” or “complain.” The Septuagint rendering is diegéomai, meaning “describe,” “tell,” or “report.”
The various possible meanings of the Hebrew term are reflected in the renderings of modern translations. “The glorious majesty of Your splendor and Your wondrous acts will I recite.” (Tanakh) “On the glorious splendor of your majesty, and on your wondrous works, I will meditate.” (NRSV) “Your renown is the splendour of your glory, I will ponder the story of your wonders.” (NJB) “I will keep thinking about your marvelous glory and your mighty miracles.” (CEV)
A Dead Sea scroll reading for verse 5 has the psalmist speaking in the first person only in the second part. The first half refers to the people (“they will speak”). This wording has been adopted in a number of modern translations. “They will speak of the glorious splendor of your majesty, and I will meditate on your wonderful works.” (NIV) “People will speak of the glorious splendour of your majesty; I shall meditate on your wonderful deeds.” (REB)
The extant Septuagint text does not change to the first person in the second part of verse 5 but uses the third person plural throughout the verse. The New American Bible reflects this reading, which is also found in the Vulgate. “They speak of the splendor of your majestic glory, tell of your wonderful deeds.”
People would tell about the might of God’s fearsome deeds or the power evident in acts that fill observers with fear or awe. The psalmist had in mind speaking out regarding God’s greatness, which would have been primarily revealed in his saving deeds. (See the Notes section for additional comments about verse 6.)
“Remembrance” respecting the many acts of divine goodness would motivate people to pour forth with expressions about the abundance of this goodness or kindness. They would rejoice, shout for joy, or sing aloud about God’s righteousness or justice. Often this would have been because of the execution of his judgments against their enemies.
145:8-21
YHWH is gracious or compassionate and merciful, slow to anger and abounding in abiding love or kindness. He is not an angry God but desires the best for his creatures, responding in a compassionate and loving manner and often mitigating deserved punishment.
“YHWH [is] good to all,” letting people everywhere benefit from his generous provisions for life. His compassion extends to all of his creatures.
The psalmist referred to all of YHWH’s works or all who are the product of his activity as acknowledging or thanking him. His “holy ones” or his devoted servants would bless him, always speaking well of him.
These faithful servants would speak about the “splendor of [God’s] kingship” or the splendor or magnificence he manifests in the exercise of his sovereign will. They would tell about his might, which is often revealed in his saving deeds. Their objective would be that others (“sons of men”) would come to know about God’s “mighty deeds and the glorious splendor of his kingship.”
YHWH’s kingship or his role as Supreme Sovereign is permanent, continuing for all time to come. His dominion abides from generation to generation.
The Most High does not overlook the lowly but upholds those who are at the point of falling, not permitting them to experience the kind of stumbling that would lead to an irrecoverable fall. He raises up all who are bowed down, which would include persons suffering from unjust treatment.
According to the psalmist, all creatures are dependent on YHWH for their continued existence. He represents the “eyes of all” as being focused on God, hoping to receive life’s essentials, and YHWH does give them “their food in its time.” With such ease does God make his generous provision for his creatures that the psalmist spoke of him as opening his hand and satisfying the desire of every living thing.
As the ultimate standard of justice and compassion, YHWH is righteous or just in all his ways and kind in all his works. His ways in dealing and the results therefrom would always reflect his justice, fairness, or impartiality and his compassion, kindness, or love.
YHWH does not distance himself from those in need, but is near to them, responding compassionately to those calling upon him in their time of need. The psalmist added the qualifying expression, “call upon him in truth,” or in sincerity and with the right motive.
Those who “fear” or have reverential regard for YHWH can rest assured that he will fulfill their desire, which would be in harmony with his ways. He would hear their cry for aid and deliver them from their distress.
YHWH will guard or look after those who love him but will not withhold punishing the wicked or defiant lawless ones (“sinners,” LXX), meting out to these godless ones the destruction they deserve.
The psalmist concluded with the determination to use his mouth to praise YHWH, extolling him. Then he invited “all flesh” to bless God’s holy name or to speak well of the holy God who bears the name, doing so for all time to come.
Notes:
Before “my God” (in verse 1), a Dead Sea scroll reads “YHWH,” but the divine name is missing in the Masoretic Text. For additional information about the divine name, see Psalm 1.
In verse 6, the extant Septuagint text retains the third person plural in the second part of the verse (“and your greatness they will relate”). The New American Bible likewise uses the third person plural throughout the verse. “They speak of your fearsome power and attest to your great deeds.”
A subscript in a Dead Sea scroll indicates that this psalm is for “remembrance” or for a “memorial.”
Unlike the Masoretic Text, the Septuagint has the following superscription: “Hallelujah. Of Haggai and Zechariah.”
The imperative “praise Yah,” transliterated “hallelujah,” is a call to praise YHWH (Yah being the abbreviated form of the divine name). This imperative is followed by the psalmist’s personal directive to his “soul” or himself, “Praise YHWH, O my soul.”
While he has life, the psalmist is determined to praise YHWH. As long as he existed, he would sing praises to his God.
The psalmist advises not to put trust in “princes” or rulers, in an earthling (“son of man”), as there is no “salvation” or unfailing help in a mere mortal. His spirit or life breath departs, he returns to the elements of the ground (“his ground,” as the first man was of the earth) and on the day of his death “his plans perish,” coming to nothing. He ceases to be of assistance to anyone.
Fortunate, happy, or in an enviable state of well-being is the person having the God of Jacob for his help. One who places his hope in YHWH his God will never come to disappointment.
As the Maker of heaven (the sky or the celestial dome), earth (land), the sea, and everything in them, he can be relied upon. For eternity, he “keeps truth” or maintains the ultimate standard of faithfulness, trustworthiness, or dependability.
The psalmist next called attention to YHWH’s dealings. He executes justice for those who are wronged, gives food to the hungry, and releases those who have been unjustly confined or taken captive. The opening of the eyes of the blind likely does not apply to the restoring of literal sight. It probably refers to the removal of anything that could prevent one from seeing the right course to take. (Compare Psalm 119:18, where the psalmist requests to have his eyes opened in order to see the wonderful things in God’s law.) According to the Septuagint, God sets the crushed ones upright, gives “wisdom to the blind,” and “loves the righteous.” In the Masoretic Text, the thought about the “crushed ones” or those “bowed down” being raised from their low estate follows the words about YHWH’s opening the eyes of the blind. Their being raised or lifted up would signify their being liberated from their oppressive burdens. YHWH loves the righteous, as they are devoted to him and choose to live uprightly.
He has deep concern for the disadvantaged and needy, compassionately watching over the resident alien (“proselyte,” LXX) and upholding the rights of the orphan and the widow, making them the objects of his loving care. As for the wicked (“sinners,” LXX), YHWH will subvert their way. Their schemes will eventually fail, turning out contrary to their expectations.
For all time to come or throughout all generations, YHWH will continue to reign. The psalmist referred to him as Zion’s God, for Zion or Jerusalem was his representative place of dwelling, and concluded with the imperative, “Praise Yah.”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 9, the fragmentary text of a Dead Sea Psalms scroll includes the admonition for all earth’s inhabitants to have reverential regard for God and calls attention to his being known through his creative works.
The Septuagint does not conclude with the expression “Hallelujah” (“Praise Yah”).
The Masoretic Text has no superscription for this psalm, but the Septuagint (after the expression “Hallelujah,” meaning “Praise Yah”) identifies the composition as being “of Haggai and Zechariah.” This would mean that Psalm 147 originated after the Babylonian exile.
In the extant Septuagint text, the composition is Psalm 146 and 147, with the first 11 verses forming one psalm and the remainder of the verses making up the second psalm, which is also preceded by a superscription (“Hallelujah. Of Haggai and Zechariah”).
Psalm 147:1-11
The opening imperative is, “Praise Yah” (Yah being an abbreviated form of YHWH), and then the psalm continues, “for [it is] good to praise our God [with song].” Besides being “good” or most appropriate, the musical expression of praise is associated with the Hebrew adjective na‘ím, meaning “pleasant,” “delightful,” or “lovely.” This could mean that, for God’s servants, singing praises to him is a delight or a pleasure. A number of translations make this significance explicit. “How pleasant and right to praise him!” (REB) “How sweet to give fitting praise.” (NAB) “It is pleasant to sing glorious praise.” (Tanakh) Other translations, however, have rendered the Hebrew text to apply to God (“for he is gracious” (NRSV); “our God is kind” (CEV).
The extant text of the Septuagint is shorter than the Masoretic Text and does not include the concluding phrase “praise is fitting.” This abbreviated text reads, “Praise the Lord, for good [is] a psalm [a song of praise]. May praise be sweet to our God.”
After the Babylonian exile ended, desolated Jerusalem began to be rebuilt and repopulated. The psalmist gave YHWH the credit for the rebuilding and the gathering of the scattered or exiled Israelites.
Through the restoration he had made possible, the Most High brought comfort to his oppressed and afflicted people. He healed their brokenhearted condition, infusing them with hope, courage, and joy, and ended their distressing circumstances in a manner that was comparable to treating and bandaging their wounds.
It appears that the rebuilding of Jerusalem and the restoration of the Israelite exiles moved the psalmist to reflect on God’s greatness. The Most High reckons the number of the stars, calling each by name as would one making a roll call.
“Great [is] our Lord and abundant in power.” YHWH’s greatness is beyond compare, and his might is limitless. “His understanding” surpasses human comprehension and is impossible to measure.
He brings relief to the lowly, lifting them up from their state of humiliation, but he does not withhold punishment from those deserving it. As for the wicked (“sinners,” LXX), he casts them to the ground.
In appreciation for their God, his servants rightly thank him. The psalmist continued with the imperative, “Sing to YHWH with thanksgiving.” This is to be a joyous expression of praise to the accompaniment of a lyre or harp.
The psalmist next referred God’s activity that benefited humans and animals. YHWH covers the heavens with clouds, concealing the celestial dome or vault from view. For the “earth” or land, he prepares the rains and makes grass to sprout on hills and mountains. For the animals and in response to the call of the young ravens, he provides food.
God’s delight or pleasure does not arise from seeing displays of might in the human sphere. The strength of the horse (as when used in warfare) did not impress him nor did the legs of a man (as when running or involved in action that revealed might).
YHWH is delighted with those who fear him or have a wholesome regard for him and place their hope or trust in his abiding love, compassionate care, or “mercy” (LXX).
Psalm 147:12-20
In the time of the psalmist, Jerusalem or Zion was God’s representative place of dwelling, as it was the place where his worship was centered. Therefore, the inhabitants of Jerusalem or Zion are called upon to praise him.
The psalmist then set forth the reasons for such praise. YHWH assured the security of Jerusalem, as if by strengthening the bars of the city gates. Anyone who might harm his people thus would be prevented from gaining entrance. The “sons” or inhabitants of the city would enjoy YHWH’s blessing, which would include his protective care.
Within the boundary of the city or the territory of his people, God “established peace.” This peace could include both security and well-being or prosperity. YHWH satisfied his people with the “fat of the wheat” or the choicest or best wheat.
When God sends his “saying” to the earth, making an expression of his will, the word is as good as accomplished, as if running to effect its fulfillment.
The verses that follow indicate that the “saying” or “word” relates to natural phenomena. YHWH “gives snow like wool,” covering the ground with a blanket of white. In the way a man might scatter ashes, he scatters hoarfrost, with crystals of ice appearing on the vegetation.
His hurling down ice like “fragments” denotes his causing it to hail. Outside any constructed shelter, people have no protection from the elements. This may be the basis for the question and the implied negative answer. “Who can stand before his cold”?
YHWH is next portrayed as sending his “word” or expressing his will and causing the snow to melt. He causes his wind to blow, and the waters from the snowmelt flow.
Jacob or Israel designates the nation descended from him. To the Israelites, YHWH declared his “word,” providing guidance for them in the form of “statutes” and “judgments.” With no other nation had he dealt in this manner. The other nations did not know his “judgments” or the lofty standards of justice reflected in the ordinances he had given to his people. According to the reading of a Dead Sea scroll and the extant Septuagint text, God had not revealed his judgments to other nations. In view of all the blessings and benefits they enjoyed, the Israelites had good reason to heed the imperative, “Praise Yah.”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 1, one fragmentary Dead Sea scroll adds words not found in the Masoretic Text, the Septuagint, and another Dead Sea scroll. With the missing letters supplied, the expanded text reads, “Praise to our God is fitting.” (The Dead Sea Scrolls Bible).
In the Masoretic Text, this psalm does not have a superscription. The Septuagint superscription is, “Hallelujah. Of Haggai and Zechariah.”
Psalm 148 starts with the imperative, “Praise Yah (Yah being the abbreviated form of the divine name YHWH). The praise “from the heavens” and “in the heights” evidently refers to the praise of the angels, as “all his angels” and “all his host [hosts or forces, LXX]” are then called upon to praise him.
The sun, moon, and stars are to join in this universal expression of praise. The Masoretic Text uses the expression “stars of light” (probably meaning the stars that shed light), but the Septuagint reads, “all the stars and the light.”
In view of the reference to the “waters above the heavens,” the expression “heavens of heavens” probably refers to the celestial dome. From the standpoint of the human observer, that celestial vault is exceedingly high, making it the “heavens of heavens.” Apparently with reference to the overcast sky, the psalmist spoke of the “waters above the heavens.” Both the “heavens of heavens” and the “waters above the heavens” are to participate in praising YHWH.
Everyone and everything should praise the “name of YHWH” or the Most High who is the bearer of the name, “for he commanded, and they were created.” All creation came into existence as an expression of his will, for what he declares is certain of accomplishment.
YHWH’s making his creative works “stand” could refer to his keeping them in existence for limitless time. This is according to his “decree,” which will not pass away. The Hebrew word (choq) for “decree,” “statute,” or “enactment” has also been understood to denote “limit” or “boundary.” This meaning is followed in verse 6 of the New Revised Standard Version, “He established them forever and ever; he fixed their bounds, which cannot be passed.”
At this point, the psalmist’s focus is the earth. Everyone and everything on earth should praise YHWH—the huge creatures (“dragons,” LXX) in the sea, the deeps (“abysses, LXX; the deep bodies of water), fire (probably meaning “lightning”), hail, snow, thick smoke (probably meaning the dark clouds that have the appearance of smoke; krystallos [“ice,” LXX]), and raging wind. The psalmist perceived lightning, hail, snow, dark clouds, and storm to be under God’s control and, therefore, used to fulfill his command.
Mountains, all the hills, fruit trees, all the cedars, wild and domestic animals, crawling creatures, birds, kings, princes, and all peoples, young and old, boys and girls should praise the “name of YHWH” or the God who bears the name. This name is exalted, far grander than the impressive creative works. YHWH’s glory or magnificence is above “earth and heaven” or possesses a splendor that outstrips the entire universe.
YHWH is spoken of as having “raised up the horn for his people.” This may mean that he granted them strength and prosperity, for the word “horn” is used to represent power. By his thus dealing with them, YHWH made his “holy ones” (the “sons” or the people of Israel who are “near” him as his worshipers) an object of praise. So they had good reason to heed the imperative, “Praise Yah.”
Notes:
Regarding the divine name (YHWH), see Psalm 1.
In verse 5, the Septuagint has an expanded text. “Let them praise the name of the Lord, because he spoke, and they came to be; he commanded, and they were created.”
In the concluding verse, the Septuagint says of the “sons of Israel” that they are a “people drawing near to him [God].”
This psalm begins with the imperative, “Praise Yah” (Hallelujah). A “new song” would be an expression of praise involving a manifestation of God’s wondrous deeds, and his praise should be heard in the assembly of godly ones or his holy people.
Israel is called upon to rejoice “in his Maker,” and the “sons of Zion” (all who recognized Zion as YHWH’s representative place of dwelling) “in their King.” Thus the Most High would be acknowledged as Creator and Sovereign.
The praising of God’s name or the bearer of the name should be joyous, being expressed with dancing and instrumental music (tambourine and harp).
There is good reason for joy. YHWH takes delight or pleasure in his people. He beautifies or “exalts” (LXX) the lowly or humble, granting them salvation or deliverance from their affliction or oppression.
The godly are to exult (“boast,” LXX) “in glory.” This could mean finding delight or taking pride in the glory or honor YHWH bestows upon them, helping them in their time of need. Even while reclining on their beds at night, they could be joyful as they thought about what YHWH had done for them.
Praises to God should be “in their throat.” As they were still faced with enemies, they needed to be in a position to defend themselves. Therefore, the psalmist added, “[Let there be] a two-edged sword in their hand.”
Equipped for battle, they would execute vengeance upon enemy nations and administer disciplinary punishment on peoples who opposed them. As victors, the Israelites would bind defeated kings with chains and the lesser officials with “fetters of iron.”
On these captive monarchs and royal officials, they would execute the “judgment written” or the judgment set forth in God’s law. This would signify their sharing in the administration of divine justice. For the Israelites to be privileged to do so would be an honor, adding glory or splendor to them as God’s devoted people. The psalmist follows up this thought with the concluding imperative, “Praise Yah.”
Notes:
Yah is the abbreviated form of the divine name (YHWH). See Psalm 1 for additional comments.
In the Septuagint, the concluding “Hallelujah” (“Praise Yah”) is omitted.
YHWH (“Yah” being the abbreviated form of the divine name) is the one to be praised. For God to be praised in his sanctuary (“in his sanctuaries” or “among his holy ones,” LXX) could mean either in his heavenly sanctuary or in his representative dwelling place, the temple in Jerusalem. The “firmament of his strength” probably denotes the sky or the celestial dome, where his might is displayed in an impressive way. There, too, YHWH is to be praised.
The Most High is deserving of praise for who he is and what he has done. His mighty deeds would include his creative works and his acts of deliverance. As the Almighty, his greatness surpasses everything and everyone, and so is “abundant.”
In their expressions of praise, the people are invited to use musical instruments and dance. Praise YHWH with the shofar (ram’s-horn trumpet) or the trumpet (LXX), the harp, the lyre, and the tambourine, and praise him with dance. (Compare 2 Samuel 6:15, 16.) “Praise him with strings and pipe [musical instrument, LXX],” the resounding cymbals (melodious cymbals, LXX) and the clashing cymbals. The small cymbals made a melodious tinkling sound, whereas the large cymbals resounded with deeper and louder clashing.
The psalmist concludes with the imperative for all creation, everything that breathes, to praise Yah.
Note: Regarding the divine name (YHWH), see Psalm 1.