Tag: Divine Protection

Sunday Psalm Studies: Psalm 80 (Part 2)

Psalm 80, continued

Stanza 2: Verses 8-14 [7-13]

Verse 8 [7]

“O Mighty (One) of (the) armies, return (to) us!
Let your face shine that we might be saved!”

Each of the stanzas of Psalm 80 begin with a similar refrain; here in verse 8 we have a slight expansion of the refrain in verse 4 (cf. the previous study). Some commentators would emend v. 4 to read “Mighty [One] of the armies”, as here in v. 8. For the expression “YHWH of the armies”(toab*x= hwhy), see the note on v. 5 in the previous study. As Creator, YHWH has command of the armies of heaven—the divine beings and the heavenly/celestial phenomena they inhabit/control; these armies fight on behalf of His people Israel, when God so wills it.

Verse 9 [8]

“A vine you did pull out from Egypt;
you drove out (the) nations and planted her.”

This second stanza summarizes the chief event(s) of the formative Israelite history—the Exodus and the conquest/settlement of the Promised Land of Canaan. This is done via the illustration of a vine to represent the nation of Israel—a proverbial motif that came to be well-established in Israelite and Old Testament tradition (cf. Gen 49:22; Judg 9:12-13; Isa 5:1-7; 27:2ff; Hos 10:1; Joel 1:7; Jer 2:21; 12:10; Ezek 15:1ff; 17; 19:10-14). The Exodus is clearly referenced here within the illustration: YHWH pulls the vine out (vb us^n`) of the ground in Egypt, uprooting it, and planting it in a new land. In order to plant the vine in this land (of Canaan), the peoples (nations) living there were driven out (vb uf^n`). There is both conceptual and alliterative (assonance) wordplay between the verbs us^n` (n¹sa±, “pull out”) and uf^n` (n¹‰a±, “plant [in]”). The idiom of YHWH planting Israel in the land of Promise can be found already in the Song of Sea (Exod 15:17).

I translate literally the feminine morphology and suffixes connected with the vine (/p#G#), treated in the Psalm as a grammatically feminine noun.

Verse 10 [9]

“You (work)ed (its) face before her face,
and made her roots take (deep) root,
and she filled (the entire) land.”

This verse breaks from the general 3+3 metrical pattern, reading as a 2-beat (2+2+2) tricolon. The settlement of Israel in the Promised Land is described here in terms of the vine-motif. The ground is turned (vb hn`P*), i.e., tilled, prepared for the planting. I have translated this as working the “face” of the land (i.e. the ground, soil), so as to preserve the etymological wordplay between the verb hn`P* (“turn, face”) and the prepositional expression h*yn#p*l= (“before her face”). There is comparable wordplay in the second line, between the verb vr^v* (“[take] root”) and the suffixed noun h*yv#r*v* (“her roots”). Once the vine took root, it began to grow abundantly (as grape-vines tend to do), spreading out and filling the land. This refers to the continual conquest and settlement of the land by the Israelite people, and to their flourishing there. Eventually, of course the confederate nation would grow into a great kingdom (and regional empire), reaching its peak during the reign of Solomon.

Verse 11 [10]

“(The) hills were covered by her shade,
and (by) her branches (the) mighty cedars.”

This verse (returning to a 3+3 meter), expounds the final line of v. 10, and the idea that the vine spread out to fill the land. The vine grew so tall and great that its “branches” (tendrils) covered and cast shade over even the cedar trees on the hills. The construct expression “cedars of might” (la@ yz@r=a^) simply means “mighty cedars”. Conceivably, the reference to the “hills” here may allude to Israelite settlement of the hill-country.

Verse 12 [11]

“She sent forth her tendrils unto (the) Sea,
and to (the) River her (many) young shoots.”

The extent of the vine is here described a different way, clearly alluding to the boundaries of the Israelite kingdom at its greatest extent (under Solomon), reaching from the (Mediterranean) Sea in the west to the (Euphrates) River in the east. Like [n`u* in verse 11, the noun ryx!q* means “branch”; however, the extent of the vine’s spread should probably be understood in terms of the fresh grape-bearing tendrils at the end of the branches, parallel with tq#n#oy (“suckling”, i.e., [young] shoot) in the second line. The vine’s growth is so prodigious that there is an abundance of fresh tendrils spreading out in every direction.

Verse 13 [12]

“For what (reason then) did you burst her hedges,
(so) that all (those) passing by (the) way may pluck her?”

The motif of the vine’s great size and growth has here shifted to the idea of it being protected behind “hedges” (<yr!d@G+). It is not clear whether this refers to the Divine protection provided by YHWH, or to the nation’s own kingdom structures and defenses. In either case, YHWH has allowed the hedges to be “burst/broken through” (vb Jr^P*); the specific action-reference may be to YHWH breaking down the protective hedges. The destruction of the hedges allows anyone passing by to “pluck” the fruit from the vine. This use of the verb hr*a*, along with the feminine aspect of the vine-language (i.e., “pluck her [fruit]”), is suggestive of aggressive/violent sexual activity. Indeed, the implication is that the passers-by are acting with hostility and violence toward the vine (Israel). The conquests (by the Assyrians, etc) are being foreshadowed through this language.

Verse 14 [13]

“(The) boar from (the) forest cuts her to pieces,
and (the) moving (things) of (the) field feed on her!”

The idea of military conquest is more clearly alluded to in this climactic couplet. The “wild boar” from the “forest” could refer to any foreign invader; but probably the Assyrian conquests (of the northern territories) in the second half of the 8th century are specifically in view (cf. the discussion on the historical setting of the Psalm, in the previous study). The odd verb form hN`m*s=r=k^y+ probably should be related to the root <sk (“cut/tear off, shear”, cp. Akkadian kas¹mu, “cut to pieces”), as suggested by Dahood (II, p. 259). Once the vine has been torn down and cut apart, everything that moves (zyz]), i.e., every living creature, in the field can come and feed on it.

The Masoretes drew special attention to the word ru^Y`m! (“from [the] forest”) by writing the letters ru above the line (the so-called littera suspensa). The precise significance of this is not certain; several possibilities are mentioned in the note by Hossfeld-Zenger, p. 309.

Stanza 3: Verses 15-19 [14-18]

Verse 15a [14a]

“O Mighty (One) of (the) armies, please return!”

A shortened version of the refrain begins the third stanza (cf. the note on v. 8 above). Instead of the request “return to us”, the terser “please return”, with the particle of entreaty (an`), is used.

Verse 15b-16 [14b-15]

“Look down from (the) heavens and see—
and may you attend to this (your) vine,
and (so) secure what your right hand planted,
and (watch) over (the) son you yourself made strong.”

The call is for YHWH to pay attention to the condition of His ravaged vine—the nation/kingdom of Israel (esp. the northern territories, v. 2)—and so to respond with help and protection in its time of need. The wide-ranging verb dq^P* probably should be understood here in the basic sense of “attending to” something, exercising oversight, etc.

The couplet in verse 16 expounds what YHWH’s care for His vine entails. The initial word should be understood as a form of the verb /n~K* I, related to /WK, meaning “be firm”, parsed as an imperative with a paragogic (energic) h– suffix. The wish is that YHWH would keep His vine secure, preserving it, in the midst of further (and continuing) threats. The reference to a “son” in the second line seems a bit odd, the Psalmist appearing to mix his metaphors. The reference could be to the people of Israel (collectively) as YHWH’s “son”, or to the king as their representative; cf. on verse 18 below.

Verse 17 [16]

“They (who) have burnt her with such a scouring fire,
from (the) rebuke of your face may they perish!”

The Psalmist’s prayer in this verse takes the form of an imprecation against the hostile enemies of Israel, those who threaten to continue ravaging her. As noted above, it is presumably the Assyrian threat against the northern kingdom that is in view. The first stanza made clear that Israel had experienced great suffering and hardship, with military conquest being alluded to here in vv. 13-14 (cf. above). Such action is now made explicit, with mention of the enemy having burnt the vine (i.e. Israel) with fire.

The first word in the MT needs to be repointed as a plural form with an accusative h– feminine suffix (h*p%r*c=, “they have burnt her”, cf. Hossfeld Zenger, p. 310); Dahood (II, p. 260) suggests a plural participle, h*p#r=s). The final word of the first line, in the MT, hj*WsK= is also problematic. It is perhaps best explained as an emphatic –k preformative (= yK!) attached to a verbal noun from the root hj*s* (cp. jWs), meaning “scouring”; here it would refer to a fiery blaze that sweeps things away.

This fire of judgment is expressed in the second line in terms of the burning anger that comes from YHWH’s face. It is a “rebuke” that will destroy the enemies of Israel.

Verse 18 [17]

“May your hand be over (the) man of your right (hand),
over (the) son of (the) man you yourself made strong.”

This verse expounds upon the statement in the second line of verse 16 (cf. above). The Israelite king may well be in view, as suggested by Dahood (II, p. 260). YHWH’s “hand” refers to the protection He provides, as part of His covenant obligation.

Verse 19 [18]

“For (see,) we shall not (ever) turn back from you:
(so) restore us to life, that we may call on your name!”

Here the Psalmist identifies himself with the righteous/faithful ones of Israel—and identification which, in large part, serves as the basis of his prayer to God for help. Based on the covenant bond, YHWH is obligated to give help and protection to those who remain loyal to Him. The protagonist in the Psalms frequently makes his petition with this idea of covenant loyalty in mind. The imperfect verb form in the first line can be translated a number of ways: (1) as a past tense (“we have not turned away”), (2) as a future tense (“we will not turn away”), or (3) as an emphatic jussive (“we shall not [ever] turn away”). I have opted for the latter, with the initial –w conjunction also as an emphatic, heightening the emphasis.

The verb form of hy`j* (“live,” Piel stem) in the second line also can be understood different ways—i.e., “keep us alive”, “preserve our life”, “restore us to life”. I have chosen the last of these (cf. also Dahood, II, p. 261).

Conclusion: VERSE 20 [19]

“YHWH, Mighty (One) of (the) armies, return (to) us!
Let your face shine that we might be saved!”

The introductory refrain found in each stanza (vv. 4, 8, 15) is repeated here, in its fullest form, at the conclusion of the Psalm. It serves as a final call, and prayer to God, for salvation.

References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).
Those marked “Hossfeld-Zenger” are to Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: A Commentary on Psalms 51-100, translated from the German by Linda M. Maloney, Hermeneia Commentary series (Fortress Press: 2005).

July 12: 1 John 5:16-19 (7)

1 John 5:18, concluded

Before proceeding to the final clause of 1 Jn 5:18 (c), let me summarize the results of the analysis in the previous note, regarding the interpretation of the difficult second clause (b). There would seem to be two options, for each of which a strong argument can be made in its favor:

    • “the (one hav)ing come to be (born) out of God [i.e. the believer] watches (over) him(self)”
      —the believer does this by keeping watch over God’s word that abides within, and by keeping (i.e. fulfilling) the two-fold command or duty (e)ntolh/) that God requires of all believers (3:23); cf. the other occurrences of the verb thre/w in 2:3-5; 3:22, 24; 5:3.
    • “the (one hav)ing come to be (born) out of God [i.e. Jesus the Son] watches (over) him”
      —God abides in and among believers through the presence of His Son (Jesus), and the Son is present in the believer through the Spirit; God, through His Son (and the Spirit), protects believers from sin and evil (cf. John 17:11ff).

Let us now turn to the final clause (18c):

“…and the evil (one) does not touch him”
kai\ o( ponhro\$ ou)x a%ptetai au)tou=

The adjective ponhro/$ (“evil”) occurs six times in 1 John—in five of which, as a substantive (masculine noun) with the definite article (2:13-14; 3:12 [1], and 5:19). Most commentators understand this expression in a personal sense,  “the evil (one),” referring to the Satan/Devil, called elsewhere “the chief/ruler of this world” (Jn 12:31; 14:30; 16:11); the same applies to the occurrence in Jn 17:15, which would seem to be close in meaning to v. 18 here:

“I do not request that you should take them out of the world, but that you would keep [thrh/sh|$] them out of [i.e. away from] the evil (one).”

Jesus’ prayer is that God the Father would protect the disciples (believers) from the evil of the world (and the Devil), once he can no longer be present with them (vv. 11-12). Ultimately, Jesus will continue to be present through the Spirit (14:17ff), and the protection God provides should be understood on that basis.

The verb a%ptw (“touch”) occurs elsewhere in the Johannine writings only (and famously) in Jn 20:17. The corresponding Hebrew verb ug~n` is frequently used in the context of a physical disease or ‘plague’ afflicting a person (whether as judgment from God or directly by an evil spirit); in the New Testament, a%ptw tends to be used (primarily in the Gospels) in the opposite sense—i.e., in the context of the healing (by the touch of Jesus) from disease.

Here the “touch” is not one that results in disease and physical death, but, rather, which leads to sin and evil (and thus to eternal death). The influence of the world (ko/smo$, in the starkly negative sense) and its chief (the Devil) is clearly in view. The wicked (non-believers and false believers) belong to the world, while true believers belong to God, having been born from Him (vv. 18-19). Belonging to the world, moreover, means that a person effectively has the Devil as his/her father, having been born from him (3:8, 10, 12ff; cf. Jn 8:19, 42-47). The world is dominated by darkness and evil (Jn 3:19, etc), a point that is emphasized by the author here in verse 19 (to be discussed in the next daily note).

Is it possible to decide between the two ways of interpreting the central clause in v. 18b (outlined above)? The arguments seem to be equally strong on either side. On the one hand, the usage of the verb genna/w in the Johannine writings strongly favors the idea that the substantive participle (o( gennhqei/$) refers to the believer. On the other hand, the Johannine theology, together with the similar use of the verb thre/w in John 17, is overwhelmingly in favor of the idea that it is Jesus the Son who protects the believer.

It would seem appropriate if one could somehow combine these two lines of interpretation. One might do so as follows:

The one born of God [i.e. the believer, as God’s offspring] is kept safe from evil through union with Jesus [God’s Son]. It is his abiding presence, through the Spirit, that allows the believer to be victorious over both the world and the evil one (2:13-14; 4:4; 5:4f); and God the Father is Himself present through the Son, and He is ultimately the one protecting believers (Jn 17:11, 15, cf. above). God’s seed, which is best understood in terms of His life-giving Spirit, abiding in believers, keeps them from sin (3:9). The “seed”-concept can apply equally to the person of Jesus Christ—whether in terms of God’s living Word (lo/go$), or as God’s Son—who abides in and among believers through the Spirit. The victory and protection believers have over sin and evil (and the Evil One) comes through the mediation of Jesus Christ (3:8; cf. 1:7ff).

 

July 11: 1 John 5:16-19 (6)

1 John 5:18, continued

The author’s statement in 5:18 is arguably the most difficult of the entire work, at least from the viewpoint of modern interpreters. It is here that the author’s ambiguity in the use of pronoun and verbal subject—something that is rather typical of Johannine style as a whole—is most problematic. A literal translation (of the best text) is as follows:

“We have seen that every (one) having come to be (born) out of God does not sin, but the (one hav)ing come to be (born) out of God watches him, and (so) the evil does not touch him.”

The verse can be divided into three clauses (18a-c), the first of which (18a, corresponding to 3:9a) is relatively straightforward, once one is aware of the Johannine theological idiom:

“…every (one) having come to be (born) out of God does not sin”
which means:
“every (true) believer does not sin”

This statement, of course, carries its own interpretive difficulty, as discussed in the previous note (and supplemental article). The real problem(s) of interpretation, however, come with the second clause:

“the (one hav)ing come to be (born) out of God watches him”
o( gennhqei\$ e)k tou= qeou= threi= au)to/n

There are two textual variation-units in this statement, and they are indicative of the difficulties that copyists seem to have found in understanding the clause. The problem is two-fold: (1) who is the identifying subject of the participle gennhqei/$, and (2) to whom does the object pronoun au)to/n (“him”) refer? On the latter, it is most natural to assume that the pronoun refers to the believer (“the one born of God”, in the first clause); on the former, there are two possibilities: (a) the participle (echoing that of the first clause) again refers to the believer, or (b) it refers (in this instance) to Jesus (as God’s Son).

Some copyists, at least, must have assumed (a), since, instead of the pronoun au)to/n, the text reads the reflexive pronoun e(auto/n (or au(to/n) [“himself”]; among the important manuscripts that attest the reflexive pronoun are a Ac K P Y 33 81 1739. The meaning of the clause would then be:

“the one born of God [i.e. the believer] watches (over) himself [i.e. guards/protects himself from sin]”

A small number of witnesses (four minuscule mss, the Vulgate, Harklean Syriac, Bohairic, and several Church Fathers) attest a different reading: instead of the participle gennhqei/$ (“[hav]ing come to be [born]”), they read (or translate) the noun ge/nnhsi$ (“coming to be [born,” i.e., “birth”):

“the coming to be (born) out of God keeps watch (over) him”
i.e., the spiritual birth of the believer guards him against sin

Assuming that the participle gennhqei/$ is original, the interpretive crux is whether the substantive o( gennhqei/$ (“the [one hav]ing come to be [born]”) refers to the believer (as God’s offspring) or to Jesus (as God’s Son).

Everywhere else in the Johannine writings, the substantive verbal noun (of the vb genna/w) with the definite article refers to the believer—Jn 3:8; 1 Jn 3:9a; 5:1, 4, and here in 18a; and cf. also the use of genna/w in Jn 1:13; 3:3-7; cp. 8:41; 1 Jn 2:29; 3:9b; 4:7; 5:1. Only in Jn 18:37 is the verb used of Jesus, but of his birth as a human being, rather than his spiritual birth (as God’s Son).

On the other hand, when genna/w is used of the believer, it is typically in the perfect tense, not the aorist. Of the 10 occurrences of the verb in 1 John, eight are in the perfect tense; only with the second occurrence in 5:1 (and here in 18b) is the aorist used, while the aorist is also used in Jn 1:13; 3:3-5, 7. Here in 5:18ab, does the switch from perfect to aorist tense represent a significant distinction, or merely a stylistic variation by the author (to avoid being overly repetitive)?

A closer examination of the only other occurrence of the aorist (of genna/w) in 1 John is in order. In 5:1, we read:

“Every (one) having trusted that Yeshua is the Anointed (One) has come to be (born) [gege/nnhtai] out of God; and every (one) loving the (One hav)ing caused to be (born) [gegennh/santa] also loves the (one) having come to be (born) [gegennhme/no$] out of Him.”

The perfect tense (passive voice) refers to the believer, while the aorist (active voice) clearly refers to God (as the one who begets / gives birth). Here in v. 18b, we have the more unusual occurrence of the aorist passive, which, however, is attested in Jn 1:13, where it refers to believers (plural form of the vb).

Yet it is worth mentioning that there is some versional (mainly Latin) and patristic evidence for the occurrence of the singular, with the verb genna/w (aorist passive indicative) used in reference to Jesus. Cf. Old Latin MS b; Tertullian On the Flesh of Christ 19, 24; Irenaeus Against Heresies III.16.2, 19.2; and the Epistle of the Apostles (chap. 3).

The evidence is thus somewhat mixed. Let us consider the three possible ways of interpreting v. 18b:

    • “the (one hav)ing come to be (born) out of God [i.e. the believer] watches him(self) [pronoun understood reflexively]“
    • “the (one hav)ing come to be (born) out of God [i.e. Jesus the Son] watches (over) him”
    • “(as for) the (one hav)ing come to be (born) out of God [i.e. the believer], He [i.e. God] watches (over) him”

The strongest argument in favor of the first option is the overall use of the verb genna/w in the Johannine writings (cf. above); especially when a substantive (articular) participle is used, the verb always refers to the believer. On the other hand, the idea of the believer protecting himself is rather foreign to Johannine thought, though it may be seen (loosely) in the ethical instruction of 1 Jn 2:15-17. More frequently, it is God the Father or Jesus the Son who watches over and protects believers.

Indeed, this is the strongest argument for the second option above, particularly when we consider the use of the verb thre/w (“watch, keep [watch]”) in the chap. 17 Prayer-Discourse of the Gospel, which provides the closest parallel to the usage here in v. 18b. In verse 12, Jesus says:

“When I was with them [i.e. the disciples], I watched (over) [e)th/roun] them, in your name which you have given to me, and I guarded [e)fu/laca] them, and not one of them was lost…”

To this may be added the idea that Jesus will continue to remain with believers (through the Spirit, Jn 14:17ff, etc), and, specifically, of his intercessory role in providing cleansing and forgiveness of sin (1 Jn 1:7-2:2).

In favor of the third option (above), is the fundamental theological premise that the protection of believers ultimately comes from God the Father. This also is expressed by Jesus in the Gospel Prayer-Discourse:

“Holy Father, may you keep watch (over) [th/rhson] them in your name which you have given to me, that they may be one, even as we (are).” (17:11b)
“I do not request that you should take them out of the world, but that you would keep [thrh/sh|$] them out of [i.e. away from] the evil.” (v. 15)

Verse 15, in particular, is very close in thought to 1 Jn 15:18bc.

In conclusion, the use of the verb genna/w favors the idea that the participle o( gennhqei/$ refers to the believer; however, the most relevant parallel to the use of the verb thre/w, in John 17, suggests most strongly that it is Jesus the Son (or God the Father, via the Son) who guards and protects the believer.

In the vast majority of occurrences in the Johannine writings, the verb thre/w is used in the context of a person keeping the word/command of God (or, specifically, of Jesus). This includes the other six occurrences in 1 John (2:3-5; 3:22, 24; 5:3); only here and in Jn 17:11ff (cf. above) is thre/w used in the specific context of keeping watch over a person. It would perhaps be possible to interpret the use of thre/w here in the sense that the believer keeps watch over himself/herself by keeping/guarding God’s word (lo/go$); this word abides in the believer, through the presence of His Spirit, and is realized for believers through the fulfillment of the duty (e)ntolh/) that God requires (cf. 3:23-24).

Before attempting to make a decision on the best interpretation of v. 18b, let us example the final clause in 18c, which we will do in the next daily note.

Sunday Psalm Studies: Psalm 71 (Part 1)

Psalm 71

Dead Sea MSS: 4QPsa (vv. 1-14)

This relatively lengthy composition has, on the whole, the character of a psalm of lament, in which the Psalmist (or the protagonist) prays/pleads to YHWH for deliverance from his adversaries. As such, it has numerous features in common with many of the Psalms we have studied thus far.

This Psalm is irregular, both in terms of its meter, and its thematic structure. It has been characterized as a pastiche, or collage, of traditional Psalm and hymnic elements. Indeed, verses 1-3 are quite similar to the opening lines of Psalm 31 (vv. 2-4a), and may be an indication of an existing source poem that was incorporated into the present composition.

The length, irregularity, and composite character of this Psalm all suggest a relatively late date; many commentators (e.g., Hossfeld-Zenger, p. 194) would assign it to the (early) post-exilic period. There is no heading for this Psalm at all in the Masoretic text; however, the LXX contains a superscription indicating that it is a Davidic composition, written “for the sons of Yonadab and the first (one)s having been led away at spearpoint [i.e. taken captive]”. Apart from the anachronistic reference to David, this heading does, indeed, suggest an exilic (or post-exilic) setting.

I would divide Psalm 71 broadly into two parts: vv. 1-13 and 14-24. There is a certain parallelism to this structure, as each part begins with an expression of hope/trust in YHWH (vv. 1, 14), and concludes with an imprecatory prayer-wish that the Psalmist’s adversaries would end in humiliation and disgrace (vv. 13, 24). Other smaller structural units, such as may plausibly be discerned, will be discussed along the way.

Much of this Psalm survives, largely intact, in the Qumran manuscript 4QPsa, and contains several significant variant readings, which will be mentioned in the notes. Interestingly, in this manuscript Psalm 71 follows Ps 38, rather than Ps 70.

Part 1: Verses 1-13

Verses 1-2

“In you, YHWH, I have sought protection—
may I not come to shame into (the) distant (future)!
In your justice, rescue me and help me escape,
stretch out your ear to me and save me!”

The opening couplet (v. 1) is identical with the first two lines of Psalm 31:2 [1] (on which, cf. the earlier study), while the second couplet (v. 2) is very close to 31:3 [2] + the first three words of v. 4 [3]. Metrically, we have a 3+2 couplet followed by a longer 3-beat (3+3) couplet. This differs slightly from the meter and structure of Ps 31.

There is parallelism between the couplets, particularly in first and third lines:

    • In you, YHWH
      • I have sought protection
    • In your justice
      • …help me to escape

The verb hs*j* in line 1 denotes the act of seeking or finding shelter (from a rainstorm, etc), and occurs often in the Psalms. The context implies the presence of danger, and the Psalmist is turning to YHWH for protection. The root flp signifies, in a similar sense, escaping from danger, which one does by taking refuge in God; the Piel stem here indicates a causative aspect, i.e. causing, or helping, someone escape. The preceding verb, lx^n`, in the Hiphil stem, has much the same meaning (“snatch out [of danger]”). The noun hq*d*x= is usually translated “justice, righteousness”, but frequently connotes faithfulness or loyalty, especially when a covenant context is in view, as it frequently is in the Psalms. YHWH’s loyalty and fidelity to the covenant bond means that He will give protection to His faithful followers who call on Him in their time of need.

Dahood (II, p. 172; I, p. 187) would read the noun <l*ou in the second line as a divine title (“Ancient/Eternal [One]”) with the prefixed preposition as a vocative lamed (l=). This would result in a clearer parallel couplet in the first two lines:

“In you, YHWH, I have sought protection—
may I not come to shame, O Ancient (One)!”

I find the suggestion interesting, but not entirely convincing; I translate <lwul above in the more customary manner, as a qualitative temporal phrase: “(in)to (the) distant (future)” (i.e., for ever, eternally).

In Ps 31, the corresponding final line of v. 2 here is presented instead as a short 3+2 couplet:

“Stretch (out) your ear to me,
(and) rescue me quickly!”

It has the form yn]l@yX!h^ (“snatch me away,” i.e., “rescue me”), as in 71:2a (cf. above), instead of yn]u@yv!oh (“save me,” “keep me safe”). The Qumran MS 4QPsa of 71:2b follows Ps 31 in reading ynlyxh at this point. Also, in v. 2a, 4QPsa differs from the MT in that it has two imperatives, rather than an imperfect (with imperative force) + imperative.

Verse 3

“Be for me (my) Rock, a dwelling-place,
for coming (in) always,
as you ordered, to keep me safe,
for you (are) my rock-cliff and place (up) high.”

These lines correspond to Ps 31:4-5a (the first three lines of a pair of couplets):

“Be for me (my) Rock, a strong place,
a house place(d) up high, to rescue me!
For (indeed) you (are) my rock-cliff and place (up) high,
….”

The first line, in each Psalm, is essentially identical, differing only between the noun zoum* (Ps 32) and /oum* (Ps 71). The noun zoum* literally means “place of strength, strong place”, while /oum* refers to a dwelling-place (usu. for animals in the wild). However, Dahood (II, p. 172) would derive /wum here from a separate root /wu, cognate to Arabic ±¹na (“to aid, give help”). I am tempted to follow this suggestion, as it would very much fit the imagery in context, referring to YHWH as a place of safety and protection.

The MT of 71:3, as it stands, is awkward, both syntactically and rhythmically, and it is possible that the text is corrupt. It is an irregular 3+4+3 tricolon; however, in my translation above, I have chosen to parse it as a 3+2+2+3 quatrain. There is a clear parallelism to the framing lines (1 & 4):

“Be for me (my) Rock, a (safe) dwelling-place,
….
for you (are) my rock-cliff and place (up) high.”

The imagery involves the typical setting of a secure (fortified) site on an elevated and difficult to reach location. The summit of a rocky hill or promontory is envisioned as the ideal locale for a protected refuge. The image plays on the idea of YHWH as a Rock of strength and protection; indeed, the noun rWx is used frequently as a divine appellation or title, and it is possible that here the prefixed lamed (l=) has vocative force (cf. Dahood, p. 187). In any event, this couplet (3+3), with its vivid imagery, illustrates the protection which the Psalmist requests from YHWH (see above).

The idea that the text of v. 3 is corrupt may find confirmation in the Qumran MS 4QPsa. The framing lines are intact and match the MT; however, the middle line(s) are broken (with a gap in the text) and seemingly unintelligible.

Verse 4

“My Mighty (One), help me escape from (the) hand of (the) wicked,
from (the) palm of (the one) being crooked and violent.”

Here in verse 4, the Psalmist’s request for God’s protection relates specifically to the danger posed by wicked and violent people. The same verb fl^P* (“escape”) was used in v. 2 (cf. above); the sense of the Piel is “help/allow to escape”. The second line expands the meaning of the first, particularly with regard to the parallel expressions:

    • “(the) hand of the wicked“
    • “(the) palm of the crooked and violent“

The wicked (uv*r*) person is characterized as “being crooked” (vb lw~u*) and “being violent” (vb sm^j*).

Verse 5

“For you (are) my hope, my Lord,
YHWH, my protection from my youth.”

Again, the Psalmist refers to YHWH as a place of protection (jf*b=m!), following the thought and imagery from the previous verses. The root jfb occurs frequently in the Psalms; however, the noun jf*b=m! is relatively rare (40:5; 65:6). The claim that the Psalmist has trusted in YHWH from his youth implicitly characterizes him as righteous, with longstanding devotion and covenant-loyalty to God.

Verse 6

“Upon you I have leaned (even) from (the) belly,
from (the) cords of my mother you severed me—
with you (is) my praise continually!”

The idea that the Psalmist has trusted in YHWH since his youth is developed here, going back to the very time of his birth. He claims to have leaned upon God even from the moment he emerged from his mother’s belly; the Niphal of Em^s* (“lean [upon]”) should be understood in a reflexive sense—i.e., prop up oneself, support oneself.

There is a textual issue in the second line, even though the basic meaning is clear enough: coming from his mother’s intestines (plur. of hu#m@) is parallel to coming from her belly (/f#B#). However, the verbal noun yz]oG (“cutting [off]”) in the MT is problematic, for two reasons: (1) the Qumran MS 4QPsa has the similar sounding yZ]Wu (“my strength”), and (2) Ps 22:10 [9], in a similar context, has yj!oG (“bringing forth”). It almost seems like yz]oG is a conflation of the two readings. Yet, either yjoG or yz]oG is plausible enough in context; God either “brought forth” the Psalmist from his mother’s insides, or He “severed” him from those ‘cords’ (i.e., cutting the umbilical cord, etc).

Verse 7

“As a target I have been for many (people),
but you (remain) my shelter of strength.”

The focus here shifts again to the danger posed by the Psalmist’s wicked adversaries (“many [people]”). The noun tp@om refers to something that stands out or is conspicuous; my translation “target” is based on Job 17:6, where the word tp#T) occurs, in a context suggesting that a person is the target of mocking and the ‘butt’ of jokes. There is good reason to think that the two words are byforms, and essentially synonymous (cf. Dahood, II, p. 173). The Psalmist is the target of accusations and slanderous attacks by his enemies.

The noun hs#j&m^ essentially has the same meaning as jf*b=m! in v. 5: both mean “place of shelter/protection. The roots hs*j* and jf^B* both occur frequently in the Psalms, related to the important theme of YHWH as a source of protection for the righteous.

Verse 8

“My mouth is filled (with) praising you,
(and) adorning you all the day (long).”

The couplet builds upon the theme of praise introduced in the third line of v. 6 (cf. above), and expresses much the same idea: “with you (is) my praise continually”. Here the Psalmist states that his mouth is filled with praise of God, and that he glorifies Him “all the day (long)”. The parallel forms ;t#L*h!T= and ;T#r=a^p=T! are suffixed nouns, but in my translation I have focused on the verbal aspect of the roots llh and rap. The verb ra^P*, in the Piel stem, means “beautify, adorn” —that is, in a religious context, of adorning (exalting and glorifying) God with praise.

The sudden shifts to a praise motif—here and in v. 6—are good examples of how the traditional Psalm elements are blended together in this composition. Typically, the lament, prayer/petition, and praise portions of Psalms are emphasized in specific and distinct sections. This is not so much the case here in Ps 71.

It is possible to delineate vv. 1-3 and 4-8 as units within the first part of the Psalm (vv. 1-13). Treating vv. 1-3 as a distinct unit is supported by the parallel version of these lines in Ps 31 (cf. the discussion above). As for vv. 4-8, they may be seen as parallel with the following vv. 9-13, reflecting two periods of the Psalmist’s life, in terms of his devotion to YHWH:

    • He has trusted in YHWH from his youth (to the present)—vv. 4-8
    • and now asks that God not abandon him in his old age—vv. 9-13

Verses 9-13 will be discussed in the next study.

References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).
Those marked “Hossfeld-Zenger” are to Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: A Commentary on Psalms 51-100, translated from the German by Linda M. Maloney, Hermeneia Commentary series (Fortress Press: 2005).

Sunday Psalm Studies: Psalm 65

Psalm 65

Dead Sea MSS: No surviving manuscripts.

This Psalm is typically characterized as a hymn to YHWH, emphasizing His role as Creator and providential Overseer of the created order. It is one of a number of Psalms specifically designated as a “song” (ryv!). In a sense, virtually every Psalm could be so designated, being a musical  composition (romz+m!) with lyrics. It may be that the term ryv! is meant to indicate that the Psalm was intended to be sung in a cultic worship setting, in which case, its designation as a religious hymn would be appropriate. The term occurs in the heading of a few dozen other Psalms, including the next three in the canonical collection (66, 67, 68).

I generally follow the division of the Psalm used by Hossfeld-Zenger (p. 137), inasmuch as I agree with that three-stanza approach. The first stanza (vv. 2-5) focuses on the relationship between the faithful worshiper and YHWH—beginning with the Psalmist, and widening to encompass all of the righteous ones among God’s people. From a ritual setting of worship (including confession of sin and sacrifice), the scene shifts to the heavenly realm, anticipating a dwelling for the righteous with God in the blessed afterlife.

In the second stanza (vv. 6-9), the Psalmist (representing the righteous) calls on YHWH to answer his/their prayer, displaying the same awesome power by which He created (and now governs) the universe. The third stanza (vv. 10-14) specifically focuses on the fruitfulness that YHWH brings to the earth, through the rain that He provides from heaven. Some commentators would interpret this stanza specifically as a prayer for rain.

Metrically, Psalm 65 is irregular, though, at least through the first two stanzas, a 3+2 couplet format is more common than not. In the final verses (12-14) of the third stanza, a 3-beat (3+3) meter is used.

VERSES 2-7a [1-6a]

Verse 2-3a [1-2a]

“To you one <fashions> praise,
O Mightiest, in ‚iyyôn,
to you shall be fulfilled (the) vow,
(the One) hearing prayer.”

The MT of the first line is problematic, involving the the vocalized word hY`m!d% (“silence”); as it has come down to us, the MT here makes very little sense: “to you silence (is) praise…(?)” The LXX apparently reads a form of the verb hm*D* (I), “be like, resemble,” which can be used in the specific sense of “think, imagine, devise”. This would require a Piel verb form, which matches the verb in the third line. The idea of ‘devising’ praise to YHWH would, of course, be most appropriate for the Psalmist, and provides a fitting parallel to the third line, of fulfilling (vb <l^v*) one’s vow (rd#n#) to God. Both are actions of a faithful and devoted worshiper. More to the point, in prior Psalms, praise and the fulfilling of a vow are closely connected—cf. 22:26[25]; 50:14; 56:13[12], etc. Here the Psalm itself could be understood as the fulfillment of a vow to YHWH.

According to my interpretation, verses 2 and 3a combined form a pair of 3+2 couplets. For God to “hear” (vb um^v*) prayer, of course, means to answer it. The Psalmist made a vow to God contingent upon his prayer being answered; this song (psalm) is a fulfillment of the vow he made.

Verses 3b-4 [2b-3]

“Unto you all flesh shall come (bringing)
words of crooked (deed)s (too) great to count,
our breaking (faith), you shall wipe them (away)!”

As it stands, if the MT is essentially correct, I would regard vv. 3b-4 as an irregular tricolon. The theme of worship in vv. 2-3a expands to include the theme of repentance and confession of sin, in a sacrificial or ritual setting. Here “all flesh”, presumably, refers to the community of the righteous, in a collective and comprehensive sense. Whether one parses the suffixed verb waby as a Hiphil or Qal form, the principal idea is of the people bringing their sins before God, perhaps tied specifically to bringing forward a sacrificial offering. The noun rb*D* (here in a plural construct form), literally means “word”, but can also be understood in the more general sense of “thing, matter, affair”; the rendering “words of crooked (deed)s” preserves the idea of confession of sin. These “crooked deeds” specifically entail acts of breaking the covenant bond with YHWH—this is the fundamental meaning of the root uvp, though the noun (uv^P#) is often translated “rebellion,” or more generally as “transgression”.

Note: I tentatively follow Dahood (II, p. 110) in reading ynm as a poetic infinitive form of the verb hnm (“count”); also possible is the related noun yn]m= (“number”), i.e., “…great (in) number”. Both are to be preferred over the MT yN]m# (“from/for me”).

Upon coming forward in repentance, confessing one’s sins to God, and fulfilling the necessary sacrificial ritual, the sin is forgiven and “wiped (over/out)” (vb rp^K*, Piel).

Verse 5 [4]

“(How) happy (is the one) you choose and bring near,
(that) he should dwell (in) your courts!
May we be satisfied by (the) good(ness) of your house,
(there in) your holy palace.”

Here again we have a pair of 3+2 couplets, as in vv. 2-3a (cf. above). The wish expressed by the Psalmist is for something more than forgiveness and blessedness in this life; indeed, it is the blessedness of the heavenly afterlife that he has in mind. This raises the possibility that the expression “all flesh” in verse 3b could allude to an afterlife (or eschatological) judgment scene. On such a judgment setting as providing the ancient religious background to the beatitude form, cf. my earlier discussion (as part of a series on the Beatitudes of Jesus). See also, the study on Psalm 1, where the same expression yr@v=a^ begins the opening line (of verse 1). Literally, it means something like “(O the) happiness of…”; for poetic concision above, I have translated “(how) happy (is…)”.

In vv. 3b-4, the faithful worshiper comes near to God, in repentance and with words of confession; now, in turn, God brings righteous one near (vb br^q*) to Him. This act of bringing near (into the blessed heavenly realm) also involves a choice (vb rj^B*) made by YHWH. The righteous person is specially chosen to be admitted to the heavenly palace of YHWH, to dwell in its courts (lit. enclosures). The blessedness of this life is indicated by the traditional motif of feasting on the “good” (bWf) found in the heavenly palace, at the royal table, until one is completely filled and “satisfied” (vb ub^c*).

Verses 6-9 [5-8]

Verse 6 [5]

“(With) fearful (thing)s may you answer us,
O Mighty (One) of our salvation—
(the One) making secure all (the) ends of (the) earth,
and (the) sea(s that are) far off”

In this stanza, the focus of the Psalm has shifted to a communal prayer offered to YHWH, presumably in the context of a prayer for deliverance (from adversity, enemies, etc), of the kind that we find frequently in the Psalms. The request is that YHWH will answer (vb hn`u*) the people’s prayer with great and wondrous (lit. “fearful”) deeds, implying the sort of miraculous actions by God recorded throughout Israelite and Old Testament tradition.

I follow Dahood (II, p. 112) in reading jfbm as a causative participle, setting the pattern for the participial clauses that follow in verses 7-8. The root jfb denotes being safe and secure—that is, under the protection that YHWH provides for those who are faithful/loyal to Him. This is a theme that occurs frequently in the Psalms, and the verb jf^B* is used often (46 times). Here, however, the specific idea of YHWH’s sovereign power and control over all creation is being emphasized.

Again, metrically we have in this verse a pair of 3+2 couplets.

Verses 7-8 [6-7]

“(the One) establishing the mountains by His strength,
being girded by (His) might;
(the One) calming (the) crashing of the seas,
(the) crashing of their waves,
and (the) cry of the peoples”

The 3+2 couplet pattern continues, except for the addition of a 2-beat line, for dramatic effect, in the second couplet. YHWH, as Creator, has control over the entire universe, governing it and setting it in order. The imagery here relates principally to His original act of creation, establishing the world’s order; it applies also, naturally enough, to His continuing maintenance and governance of creation. On the ancient Near Eastern cosmological tradition of God subduing the primeval waters, cf. my article “Conflict with the Sea in Ancient Near Eastern Myth”. The motif of the raging sea as a symbol for the violent raging of the nations is also traditional (Isa 17:12; 57:20; Jer 6:23; Ezek 26:3; Zech 10:11; Rev 13:1ff, etc), and the parallel allows for humankind to be included as part of the created order over which YHWH has sovereign control.

Verse 9 [8]

“And they shall fear, (those) dwelling (at the) ends, from your signs;
(the) going forth of dawn and dusk you make cry out!”

The stanza concludes with a dramatic (4-beat) couplet, that essentially matches the thought expressed in the opening line (v. 6a, cf. above). The “signs” (totoa) to be shown by YHWH, reflecting His miraculous power over creation, are parallel to the “fearful things” mentioned in the opening line. People of the nations will rightly be in fear of what God will do, in answer to the prayer of His righteous ones. Here, “ends” is shorthand for “ends of the earth,” as in v. 6b.

This reaction of fear and awe will be all-encompassing, occurring all day long, from the break of dawn until the setting of the sun. This is another way of expressing God’s control over the entirely of creation.

Verses 10-14 [9-13]

Verse 10abc [9abc]

“You oversee the earth and give it abundance,
(with) much (rain) you enrich it—
(the) stream of (the) Mightiest (is) full of water!”

Following the theme of YHWH’s control over creation in the second stanza, the focus narrows here to the specific idea of God making fruitful (for humankind) the surface of the earth. For an agricultural and herding society, this fundamentally entails God bringing down rain from the heavens. In ancient Near Eastern cosmological tradition (cf. above), the ability to bring rain stems from the Deity’s control over the waters that surround the cosmos (heaven-earth); this was achieved during the Creation when God subdued the primeval waters. Those waters, in a dark and chaotic state, preceded the ordered universe that God established, and had to be tamed. It is possible to treat the perfect verb forms in this stanza as precative perfects, and the stanza itself as a prayer for rain (cf. Dahood, II, p. 109).

The roots qwv (cp. qqv) and bbr (I) both denote being/having much, i.e., an abundance. Indeed, the plural noun <ybybr= (in v. 11, cf. below) is used to refer to an abundance of rain(drops), and almost certainly the adjective br^ here has a comparable point of reference (i.e., “much [rain]”). The rain also produces much fruitfulness for the land, indicated here by the verb rv^u* (Hiphil, “enrich”).

Verses 10d-11 [9d-10]

“You prepare (her) grain, for thus you have established her—
saturating her furrows,
(soak)ing down her folds,
with many (shower)s you melt her,
(and) her sprouting you bless.”

Assuming that the MT text is essentially correct, I understand verse 10d and 11 together as a poetic unit—containing an initial four-beat line, followed by a 2-beat (2+2+2+2) quatrain. The terse lines of v. 11 produce a staccato effect, giving a series of ‘shapshots’ describing the rains and their effect on the earth. The feminine suffixes refer back to the noun Jr#a# (“earth, land”) in 10a.

The initial line is a bit awkward, with its double-use of the verb /WK (and triple-use of the root /wk). The verb has a relatively wide semantic range, and doubtless two or more nuances are intended. For the first occurrence of the verb, I read it in the sense of “prepare, make ready”; for the second, the idea of “found, establish”. YHWH prepares the grain by bringing down the rains, because this is how he has established things for the earth/land in the order of creation (cf. above). On the form <ngd, I read the final mem (<-) as an enclitic element (cf. Dahood, II, p. 115; Hossfeld-Zenger, p. 138); this stylistic device is relatively common in Hebrew poetry, and probably occurs more often than most commentators recognize; it can easily be mistaken for the marker of a plural noun (or a plural suffix).

The first two lines of v. 11 are synonymous, very close in meaning. The verb forms can be read either as infinitives or imperatives, depending on how one treats the stanza as a whole—either as a description of God’s creative work (in bringing the fructifying rain), or as a prayer for rain. I have opted for the former approach, which seems more in keeping with the overall tenor of the Psalm. The noun dWdG+ literally means “cut”, i.e., an inroad, something cut through, being here virtually synonymous with <l#T# (“furrow”); I have rendered the former as “fold” (i.e., a fold, implying a trench and ridge, in the surface of the earth).

Once the copious rains (pl. noun <yb!yb!r=, cf. above) have “melted” (vb gWm) the earth’s surface, watering it down, the ground can then sprout forth its plant-growth, the grain and fruit, etc.

Verse 12 [11]

“You crown the (mountain) peak (with) your goodness,
and your tracks drip (down) fatness (below);”

Each of verses 12-14 focuses on a specific area of the earth’s surface that is made fruitful by the rains YHWH sends. Verse 12 begins with the mountain heights, indicated both by the verb rf^u* (in the specific sense of “crown”) and the noun tnv. I follow Dahood (II, p. 116) in explaining the latter on the basis of the cognate Ugaritic word šnt; cp. also Arabic saniya, “be(come) high, exalted”.

The “goodness” (bof) that comes to the mountain peaks, refers both to the fructifying rain and the effect of it—i.e., the fruitfulness of the land. This is parallel with the “fatness” (/v#D#, i.e., richness, fruitfulness). The “tracks” are the pathways and channels by which the rain (and subsequent fruitfulness) “drips” down from the mountaintops to the areas below. It also alludes to the ‘tracks’ made by herd animals (cattle, etc) going to find pasture.

Verse 13 [12]

“the habitations of (the) outback drip,
and (the) hills surround (themselves with) joy;

As was alluded to in verse 12, here the pasture lands—lit. habitations, homes, dwellings—for the herds (and those tending them) are specifically referenced. They, in turn, “drip” with fruitfulness, just as the mountains do in v. 12. As a result, the surrounding hills twirl/spin with joy (lyg), and, in so doing, “surround” (vb rg~j*) themselves with joy. The joyfulness of the entire earth is implied.

Verse 14 [13]

“(the) rounds are clothed (with) flock(s),
and (the) valleys covered (with) field(s)—
they shout (for joy), indeed, and sing!”

The scene here shifts slightly, though still referring generally, in the first line, to the rich pasture-land. The noun rK* essentially means something round, almost certainly continuing the conceptual word-play from v. 13, involving the roots lyg (“turn/twirl/spin”) and rgj (“surround”). Here, the “rounds” refer to areas of pasture-land, probably also to be understood as valleys (cf. Dahood, II, p. 117) that are covered (lit. “clothed”) with an abundance of herd animals. Other “valleys” are used for farmland, and are similarly “covered” (vb [f^u*) with fields (collective noun rB*) of grain.

The subject “they” of the concluding line encompasses all of the areas of the earth covered in vv. 12-14, but also can be seen as referring to the entirety of creation (including humankind). They all shout for joy (vb u^Wr) and sing praise to God. The latter verb (ryv!, “sing”) is, of course, related to the noun (ryv!, “song”) in the heading of the Psalm.

References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).
Those marked “Hossfeld-Zenger” are to Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: A Commentary on Psalms 51-100, translated from the German by Linda M. Maloney, Hermeneia Commentary series (Fortress Press: 2005).

Sunday Psalm Studies: Psalm 64

Psalm 64

Dead Sea MSS: No surviving manuscripts.

It is appropriate that Psalm 64 follows 63 in the canonical collection, since it effectively serves as an exposition of the final line (v. 12 [11]) of Ps 63 (cf. the previous study). The characteristic tone of lament, with an emphasis on a prayer for deliverance from the Psalmist’s enemies, is common to many of the Psalms we have studied. The imprecatory elements, calling for a curse/judgment upon the wicked, are also familiar, however uncomfortable they may make us, as Christian readers, today.

Thematically, this Psalm can be divided into two portions, in a manner that is typical of the Psalms we have been studying. The first portion (vv. 2-7a [1-6a]) begins with the lamenting plea, and includes a description of the behavior of the Psalmist’s adversaries (i.e., the wicked). In the second portion (vv. 7b-11 [6b-10]), the emphasis shifts to a call for judgment upon the wicked, with an expectation that YHWH will answer the Psalmist’s prayer.

 The superscription simply marks this as another musical composition (romz+m!) “belonging to David”.

VERSES 2-7a [1-6a]

Verse 2 [1]

“Hear, O Mightiest,
my voice in my complaint:
from dread of (the) hostile (ones),
may you guard my life.”

As noted above, this opening verse establishes the tone of lament for the Psalm, at least in its first portion. It can be read either as a 4-beat (4+4) couplet or a 2-beat (2+2+2+2) quatrain; for a cleaner poetic presentation, and because it seems to fit the syntax somewhat better, I have opted for the latter. The noun j^yc! is a bit difficult to translate with precision; the basic denotation is of a speech (or set of words/thoughts) that a person goes over (repeating/rehearsing). In the context of a prayer-setting, such as this, we should probably understand j^yc! in the sense of a petition, which would also fit the quasi-legal aspect of calling on YHWH (as Judge) to render judgment. For poetic concision, and to add to the dramatic moment, I have translated the word above as “complaint”.

The expression “dread [dj^P^] of (the one) being hostile”, presumably should be understood in terms of the enemy’s fearfulness, and of the danger that the wicked one presents. However, Dahood (I, p. 81f; II, p. 104), both here and in 14:5, would render dj^P^ instead as “pack” (e.g., of wolves), in light of cognate p—d in Ugaritic and Palmyrene paµda. It is an intriguing suggestion, mainly because it provides a far more vivid and specific image of the danger posed by the wicked, requiring protection (vb rx^n`, “guard”) from God.

Verse 3 [2]

“Hide me from (the) council of (those) causing evil,
from (the) conspiring of (those) making trouble”

This couplet establishes the theme of the protection that YHWH provides, and for which the Psalmist prays. The idea of protection is expressed here in terms being “hidden” (vb rt^s*), either in the sense of God covering him (like a shield), or of his being taken away to a safe and secluded location.

There is synonymous parallelism in this couplet, particularly in the two expressions:

    • “council of | (those) causing evil”
    • “conspiring of | (those) making | trouble”.

The nouns dos and hv*g+r! are roughly synonymous, both referring to a gathering of the wicked for an evil purpose. With dos, the emphasis is on plotting in secret, while the root vgr suggests a large or prominent (perhaps even violent) throng of conspirators.

Verse 4 [3]

“they who sharpen as a sword their tongue,
(and) tread (for) their arrows (of) bitter word(s)”

This couplet continues the thought of v. 3, and could have been included with it above.

Here the Psalmist cleverly blends together two aspects of the wicked that are found throughout the Psalms: (1) the threat of physical violence, utilizing military imagery, and (2) harsh and slanderous attacks by speech (with the “tongue”). The tongue, both in its physical shape and the pointedness of one’s speech, rather naturally resembles a sword which the wicked “sharpens” (/n~v*), giving it a pointed edge like a sharp tooth. The second image is a bit more complex, as it involves preparing the bow (by stepping/treading on it, vb Er^D*) for the arrows that one shoots—the ‘arrows’ obviously referring to harsh and wicked words. I have translated the adjective rm* literally as “bitter,” but there is no doubt that the allusion is the bitterness of poison (cf. Gen 49:23; Job 20:14; cp. Job 6:4)—i.e., the words of the wicked are poisoned arrows.

Metrically, after the 3-beat (3+3) couplet of v. 3, here there is essentially a return to the 4-beat meter of v. 2 (cf. above).

Verse 5 [4]

“to shoot in their secret (place) at (the) pure,
suddenly they shoot at him, and do not fear.”

The thought from vv. 3-4 continues here, with this slightly irregular couplet (loosely 3+4). Having prepared their poisoned arrows, the wicked shoot (vb hr*y`) them at the righteous; the adjective <T* literally means “complete” (as a characteristic of the righteous), but for poetic concision I have translated it above as “pure”, which also suggests the idea of “innocence”. There is likely a bit of word play assonance here, between <T* (t¹m) and <a)t=P! (pi¾°œm) in the next line. There is also some conceptual word play involving the root rts (“hide, be hidden”), which was also used in v. 2 (cf. above); in the earlier reference, God is asked to hide the Psalmist (meaning to protect him), but here the wicked are attacking the righteous from their hidden place (rT*s=m!) of ambush.

Verse 6-7a [5-6a]

“They seized for themselves an evil word,
and gave account to hide (deadly) snares,
(and) they say: ‘Who shall see them?’
They search out crooked (thing)s (to) complete.”

These lines are somewhat problematic, and it would be nice if there were surviving portions among the Dead Sea manuscripts to compare with the MT. I treat vv. 6-7a as a unit, a pair of 3-beat couplets. They complete the description of the wicked in the first half of the Psalms.

After the motif of shooting poisoned arrows at the righteous, the wicked here are depicted as laying deadly traps and snares (<yv!q=om). Again there is a play on the idea of something being hidden, only here a different verb (/m^f*) is used. In this instance, the words of the wicked do not represent the weapons they use, but rather it seems to reflect the process by which they work together to lay the traps. They grab firm hold (vb qz~j*) of an “evil word” (the expression ur* rb*D* being parallel with rm* rb*D*, “bitter [i.e. poisonous] word” in v. 4). Then they “count” (i.e., give an account of, or recount) how they have (or intend to) secretly lay these traps, so that no one, least of all the unsuspecting righteous victims, will see them.

In the final line, I read a pair of third person plural verb forms, indicating how the wicked complete (vb <m^T*) what they have planned. The verb <m^T* is related to the adjective <T* (“complete”) used as a characteristic of the righteous in v. 5, the same sort of antithetical (ironic) wordplay the Psalmist employed with the root rts (cf. above).

Verses 7b-11 [6b-10]

Verse 7bc [6bc]

“(The One) searching (all) searches
(the) inner(most part) of man,
and (the) heart (in its) depth.”

I generally follow Dahood (II, pp. 103, 105-6) in treating the remainder of verse 7 as a distinct unit, marking the beginning of the second half of the Psalm. It seems to me fitting, and typical of the conceptual wordplay and irony employed throughout by the Psalmist, that the “searching out” (vb vp^j*) by the wicked would be contrasted by the searching (same verb) of all humankind by YHWH. In this light, I am also inclined to follow Dahood in reading an active (piel) participle (referring to YHWH as the one who searches all things), rather than the passive (pual) participle of the Masoretic pointing.

Metrically, I treat this verse as a 2-beat (2+2+2) tricolon, which generally matches the 2-beat quatrain that opens the first half (v. 2).

Verse 8 [7]

“And (the) Mightiest shall shoot at them (His) arrow,
(and) suddenly they will be struck!”

The irony continues in this next couplet, as YHWH parallels the action of the wicked, shooting His deadly arrow at them, just as they sought to shoot the righteous with poisoned arrows. The parallelism extends to the use of the adverb <oat=P! (“suddenly”), as in v. 5.

It is possible to read the perfect form of the verb in the second line as a precative perfect, expressing the Psalmist’s wish: “may they be struck suddenly!” This certainly would fit the imprecatory character of vv. 7-11 (cf. below), and I have found numerous instances in previous Psalms where I have read a precative perfect.

Verse 9 [8]

“May He cause them to fall over their own tongue!
Every one seeing them shall fly away”

The MT of the first line would seem to be corrupt, or at least the text was misunderstood, particularly with regard to the initial verb form. One possible solution is offered by Dahood (II, p. 106), reading Wlyv!k=y~ as a third person singular form, with an archaic W– suffix retained, the following Wh– suffix being an example of dativus commodi. Also attractive is the proposal by Michael J. Barré (1996, cf. Hossfeld-Zenger, p. 130), that an instance of the Divine name (hwhy, YHWH), originally present, was partially lost, resulting in a corrupted text. The beginning of the line would have read hwhy lyvkyw, (“YHWH caused [them] to fall”). This is almost certainly the proper meaning.

Again, there is a parallelistic irony, as the wicked trip over their tongues, just as (with their speech) they sought to lay traps for the righteous. Their downfall will be so damaging and ignoble that every one seeing it will “fly (away)” (vb dd^n`). This should probably be understood in relation to the boast of the wicked that “no one shall see” the traps they lay.

Verse 10 [9]

“And all men shall be afraid,
and shall set forth (the) deed(s) of (the) Mightiest
and His work(s) they shall consider.”

As it stands, this is a metrically irregular 2+3+2 tricolon. The first line continues the thought from the last line of v. 9. In their fear (and reverence), they will make known the great things YHWH has done; the verb dg~n` properly denotes putting something “in front” (of someone). They will proceed then to consider the deeds/works of YHWH, paying attention to them (vb lk^c*), implying that human beings, for the most part, had not done this previously.

Verse 11 [10]

“And (the) righteous will be glad in YHWH,
and shall find protection in Him—
let all (the) straight of heart give a shout!”

The Psalm ends with a traditional wisdom-contrast between the (contrasting) fates of the wicked and the righteous. While the wicked will come to an ignoble end, falling to their death/destruction, the righteous will find blessing and security under the protection of YHWH. The verb hs*j*, which occurs frequently in the Psalms (26 times, out of 37 OT occurrences), carries the basic idea of taking refuge, of seeking (and finding) protection. Here, the Psalmist’s expectation is that YHWH will answer his prayer, and so the emphasis should be on the righteous finding protection.

In this light, we should take the prepositional expression hw`hyB^ (“in YHWH”) more or less at face value—that is, the righteous find their safety and protection in God Himself, He is their/our protective shelter and shield. Under God’s protection, the righteous are able to rejoice and give up a shout of praise.

The irregular meter of this verse—loosely, a 3+2+3 tricolon, provides a balance to the 2+3+2 rhythm of verse 10. In this case, however, we may also find a certain theological significance to the chiasm of the verse:

    • the righteous are able to rejoice (line 1)
      • having found protection in YHWH (line 2)
    • the upright of are can give a shout (line 3)

The centrality of the Divine protection, and the importance of placing our trust in God Himself, is clear enough.

References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).
Those marked “Hossfeld-Zenger” are to Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: A Commentary on Psalms 51-100, translated from the German by Linda M. Maloney, Hermeneia Commentary series (Fortress Press: 2005).

Sunday Psalm Studies: Psalm 63 (Part 2)

Psalm 63, continued

I am following a three-part division of this Psalm, working from the repeated mention of “my soul” (yv!p=n~) in vv. 2, 6, and 9. Based on this dividing principle, there would be three stanzas of unequal length (vv. 2-5, 6-8, 9-12), each of which begins with a reference to the Psalmist’s soul desiring/longing for YHWH. There are two main stanzas, juxtaposing the emphasis on prayer for blessing (vv. 2-5, discussed in the previous study) and the call for a curse on the wicked (vv. 9-12). The shorter central stanza (vv. 6-8) is transitional, developing the main theme of the Psalmist’s devotion to YHWH.

Stanza 2: VV. 6-8 [5-7]

Verse 6 [5]

“As with fat and richness (of the land)
may my soul be satisfied,
(and with) my lips ringing out
my mouth shall praise you.”

The meter and syntax of this verse is a bit difficult; taking the MT at face value, I render it as a 3+2+2+2 quatrain, with each building on the one prior. The “fat and richness” of the land is in stark contrast to the dry and waterless land of verse 2 [1] (cf. the previous study). The Psalmist hopes for (and expects) that YHWH will fulfill his longing and satisfy (ub^c*) his soul. The nouns bl#j# and /v#D# each fundamentally denote “fat(ness),” specifically the rich and fatty portion of an animal (covering the meat and intestines, etc). However, the latter, in particular, can be used more figuratively to indicate “richness, prosperity,” etc. Dahood (II, p. 99) would vocalize blj as bl*j* (“milk”); this is possible, but unnecessary for the sense of the verse.

Once the Psalmist’s prayer is answered, and he receives the richness of God’s blessing (and His presence), so as to satisfy his soul, then he announces that he will worship YHWH with a ringing cry (/nr) of praise (vb ll^h* II). The plural of the noun hn`n`r= is rare, occurring only here in the Old Testament; Dahood (II, p. 99) would vocalize it as a verbal noun (feminine plural participle, tn)n+r)) of the root /nr.

Verse 7 [6]

“When I remember you (while laying) on my bed,
in (my night) watches I shall murmur to you.”

The idea here is that even on his bed (lit. the place where he “spreads/lays out”, u^Wxy`) at night, the Psalmist will give praise to YHWH, murmuring (vb hg`h*) to Him. The concluding phrase could also be translated “I shall meditate on you,” (cf. Psalm 1:2; 143:5) but “murmur” is closer to the fundamental meaning of the verb, entailing the uttering of a sound with the mouth (cp. 35:28; 37:30; 71:24; 77:13[12]; 115:7).

Verse 8 [7]

“(Oh,) that you might be (the) help for me,
and in (the) shade of your wings I shall cry out!”

It is not entirely clear whether the perfect tense of the verb rz`u* (“[give] help”) should be understood as a normal past tense form (anticipating an action as something that will have occurred), as a gnomic perfect (reflecting what YHWH regularly/always does), or as a precative perfect (expressing the Psalmist’s wish/hope as something that has already occurred). I have opted for the latter. This gives to the entire stanza a poignant tension that is well expressed by the Psalmist’s fervent night-time praying in v. 7. On the one hand, he fully expects that YHWH will answer his prayer and will bless him (v. 6); but, at the same time, he still is in desperate need of God’s protection. He hopes for this Divine protection—a frequent motif in the Psalms—utilizing the popular image of the “shade/shadow” (lx@) of a bird’s protective wings (cf. Psalm 17:8; 36:8; 57:2; and on the protective shade of God more generally, 91:1; 121:5).

Stanza 3: vv. 9-12 [8-11]

Verse 9 [8]

“My soul sticks close (following) after you,
(while) on me your right hand grabs hold.”

After the fervent scene of prayer in vv. 6-8, the Psalmist responds with confidence in the final stanza, fully expecting the YHWH will answer his prayer. Here in the initial couplet, he expresses his devotion to God, in terms of following after (rja) Him, his soul “sticking (close)” (vb qb^D*). The Psalmist’s faithfulness to the covenant bond with YHWH means that God will respond to that loyalty, with help and blessing. The image of God “grabbing hold” (vb Em^T*) of the Psalmist with His strong right hand, expresses both the promise of protection and an affirmation of the covenant bond that is upheld.

Verse 10 [9]

“But those (who) for destruction seek my soul,
may they go (down) in(to the) depths of the earth!”

Verses 9 and 10, taken together, represent the traditional wisdom theme (so common in the Psalms) of the contrast between the righteous and wicked. The righteous will be protected and blessed by YHWH, but the wicked will be condemned to death. Here the Psalmist calls down a curse upon the wicked, those who are his hostile adversaries. Such imprecatory verses are relatively common in the Psalms, as we have seen, however uncomfortable we may be with such language as Christians today.

The devotion of the Psalmist’s soul to God (v. 9) is here contrasted with the idea of his wicked enemies seeking (vb vq^B*) his soul (for the purpose of destroying it). The expression of their evil purpose is ha*ovl=, “for destruction”. The noun ha*ov basically means something like “devastation, desolation, ruin,” but with a clear sense of violence implied (cf. Dahood, II, p. 100).

Given the imprecatory character of this verse, the imperfect verb form in the second line should be understood as having jussive (volitive/precative) force.

Verse 11 [10]

“May they be hurled down by (the) hand of (the) sword—
(as) a portion for (the) jackals they shall be!”

The verb form at the beginning of the first line is problematic. The vocalized MT, read as a jussive (continuing the imprecation/curse), would be “may they pour/hurl down him” (vb rg~n`). Almost certainly, this should be understood as a passive verb form, while the context suggests that the 3rd person singular suffix (Wh-) expresses a dative of agency; on both points, cf. Dahood, II, p. 100f (for a different explanation, see Hossfeld-Zenger, p. 120). Literally, then, the line would read: “May they be hurled down by him upon (the) hand [i.e., by the edge] of the sword.” For poetic concision, I have abridged this in my translation above. Presumably, YHWH would be the agent acting—it is He who will hurl the wicked down into Sheol (the realm of the dead in the “depths of the earth”).

Verse 12 [11]

“But the king shall rejoice in (the) Mightiest—
he shall shout, every one binding himself by Him,
(while the) mouth of (those) speaking lies shall be shut.”

Some commentators would read the initial line of verse 12 as a secondary addition to the original couplet. To be sure, lines 2 and 3, taking by themselves, would be sufficient for emphasizing again, at the close of the Psalm, the contrast between the righteous and the wicked. The one trusting in YHWH, being faithful and loyal to Him, will be able to shout boldly (vb ll^h*, the idea of a “boast” may be intended), while the mouth of the wicked (those “speaking a lie”) will be “shut up” (vb rv^s*).

The loyalty of the righteous is expressed here by the technical use of the verb ub^v* (which apparently denotes doing something “seven times” or “seven-fold”). This technical usage clearly refers to swearing an oath, and may carry the basic meaning of binding oneself [passive/reflexive] sevenfold by an oath. For poetic concision, I have rendered uB*v=N]h^-lK* above simply as “every one binding himself”. However, the contrastive parallel with “speaking lies” probably means that the idea of speaking the (truthful) words of an oath is specifically being emphasized; if so, then it might be better to translate as “every one swearing (an oath)”. The oath, of course, is made by YHWH (“by Him”)—that is, trusting in YHWH as God and Protector of the covenant.

The brings us back to the reference to “the king” in line 1. As I have mentioned repeatedly, many of the Psalms evince a royal background, retaining certain traditional elements—language, imagery, etc—that may reflect both historical traditions and ancient royal theology. This is quite valid, even if one does not accept the attribution of these Psalms to David, etc, in the headings. The Psalmist here may be said to represent both the righteous Israelite and the king (as representative of the people as a whole). The covenant bond is between YHWH and the king (as His vassal), just as it is between God and His people. The Divine blessing and protection has a special place in relation to the king; this is very much part of the Israelite/Judean royal theology, and it is reflected throughout the Psalms at a number of points.

For these reasons, I tend to regard the first line of verse 12 as an integral part of the original Psalm. For further discussion, see Dahood, II, pp. 96, 101 and Hossfeld-Zenger, pp. 120-2.

References marked “Dahood, I” and “Dahood, II” above are to, respectively, Mitchell Dahood, S.J., Psalms I: 1-50, Anchor Bible [AB] vol. 16 (1965), and Psalms II: 51-100, vol. 17 (1968).
Those marked “Hossfeld-Zenger” are to Frank-Lothar Hossfeld and Erich Zenger, Psalms 2: A Commentary on Psalms 51-100, translated from the German by Linda M. Maloney, Hermeneia Commentary series (Fortress Press: 2005).

January 1: Isaiah 8:11-22

Isaiah 8:11-22

There are three pieces to this section, which bring the oracles of chapters 7-8 to a close. They seem to be only loosely connected, though thematically they all relate, we may assume, to the 8th century Assyrian crisis. The pieces may be outlined as follows:

    • Vv. 11-15—A message of warning from YHWH to the prophet, emphasizing the need to trust in Him alone
    • Vv. 16-18—A biographical notice, referring to the sealing of Isaiah’s oracle(s)
    • Vv. 19-22—A message of warning to people (Isaiah’s audience) against relying on other religious means (rather than trusting solely in YHWH’s word) in time of crisis.
Verses 11-15

The first unit begins with an introductory notice of a powerful inspired (prophetic) state that grips Isaiah:

“For thus said YHWH to me, as (with) a firm grasp (of the) hand, and disciplined me (away) from walking in (the) way of this people, saying…” (v. 11)

The central verb in the MT is rs^y` (“discipline, correct, rebuke”), yn]r@S=y]w+ (“and He disciplined me”), which fits the forceful image of God taking firm hold (qzj) of Isaiah with the hand. The idea would be of a parent forcefully disciplining a child. However, the Qumran Isaiah Scroll (1QIsaa) has yn]r@ys!y+ (“He turned me [aside]”), a Hiphil form of rWs (“turn [aside]”). This would fit the motif that follows, of walking on a certain path (or avoiding it). Thus, both verbs would fit the context, and it is difficult to decide between them; unfortunately, the other Qumran fragments do not contain this portion of v. 11, so there is no additional help to be found there (cf. Roberts, p. 136). I think that the context slightly favors rsy, with the overriding sense that YHWH is giving a stern warning to Isaiah.

He is to avoid “the way of this people”, where the expression “this people” should be understood in light of the earlier occurrence in v. 6 (cf. the discussion in the prior note). Assuming that we are still dealing with the historical context of the Syro-Ephraimite crisis, Isaiah was caught in the middle of this situation. Some of “the people” supported the anti-Assyrian coalition, while others would have preferred to ally themselves with Assyria. There is some indication that king Ahaz of Judah vacillated between these two positions. The prophetic message of Isaiah ran contrary to both of these practical political/military approaches, and here YHWH is warning him against falling into such worldly ways of thinking.

A key word in this message is the noun rv#q#, from the root rvq, which fundamentally means “bind [together]”. In the context, it refers to a political (and/or military) alliance, such as the anti-Assyrian coalition, formed by Aram-Damascus and Israel, which sought to force Judah (through military pressure) to join it. The prophet is directed not to think or speak in such terms, and he is also exhorted not to be afraid, nor to fear the kinds of things people fear during such times of crisis (v. 12). Rather than turning to political solutions, Isaiah and his supporters are to place their trust in YHWH alone (vv. 13ff).

The root vdq, denoting holiness and separation/ consecration, provides a contrast with rvq, and there is even a kind of alliterative wordplay between the two. It connotes the covenant bond between YHWH and His people, along with the protection that He provides for those who are faithful and trust in Him. For the faithful ones, God serves as a holy place of protection (vD*q=m!), but for others, He is a stone that trips them up and causes them to fall.

One is reminded of the use of vv. 14-15 (along with Psalm 118:22) as applied to the person of Jesus in the Gospel tradition (Luke 20:18 par; cf. also the declaration in 2:34 of the Infancy narrative). Here the  warning of judgment is equally comprehensive, addressed to the kingdoms of Israel and Judah alike—and, indeed, both would experience considerable destruction and suffering at the hands of Assyria. None of their political machinations would help them to avoid this fate, and only a remnant—including the city of Jerusalem (where YHWH’s holy sanctuary [vD*q=m!] resides)—would survive.

Verses 16-18

The inclusion of this biographical notice is curious, and originally it was probably part of the tradition in vv. 1-4 (cf. the prior note). There is certainly a continuation of the themes from that earlier passage, namely: (1) a notarized written record of Isaiah’s prophecy, and (2) the association of the oracle with Isaiah’s child. In this particular scene, there is a further juxtaposition between the presence of Isaiah’s disciples (<yd!WMl!, v. 16) and his children (<yd!l*y+, v. 18)—presumably the two children, with the symbolic names, connected with the oracles in 7:3-9 and 8:1-4. The disciples are associated with the binding (vb rWx, i.e., securing) and sealing (vb <t^j*) of the prophecy—i.e., a written record of one or more of Isaiah’s oracles, which doubtless served as a primary source for the document of 6:1-9:6 as a whole.

The children, by contrast, are associated with the message of the oracle(s), as the symbolic names and connected signs indicate. This is specified in verse 18, referring to the children as those “…whom YHWH gave to me for signs [tota)] and for portents [<yt!p=om] in Yisrael”. The oracles, and the accompanying child-signs, relate specifically to the judgment coming upon the kingdom of Israel (along with Aram-Damascus), which was fulfilled by the Assyrian conquests of 734-732 B.C.

The central statement of the episode (in v. 17), emphasizes the prophet’s trust in YHWH, contrasted with the general faithlessness of the Israelite kingdom:

“I will wait [vb hk*j*] for YHWH, the (One) hiding His face from (the) house of Ya’aqob; indeed I will wait [vb hw`q*] for Him.”

The prophet’s two declarations that he will wait for YHWH, using two different verbs, bracket the statement alluding to God’s judgment against Israel (“…hiding His face from the house of Jacob”). The ‘hiding’ (turning away) of God’s face essentially refers to the removal of His covenant-protection from the people, thus allowing for their conquest by the Assyrians.

Verses 19-22

In the first unit, the focus is on how people respond (out of fear) in a time of crisis, turning to political/military alliances as their source of hope and protection. Another way of responding is to seek out (vb vr^D*) other religious sources, apart from simply trusting in the prophetic word of God. That is the focus here in the third unit, which matches the first as a message of warning against following in the path of the people at large. The first message was addressed to Isaiah himself; the second, here, is presented as an oracle, by Isaiah, to an audience: “And (it is) that they will/may say to you…”.

The implied “they”, as the subject of the verb, are the people at large (and their leaders). In time of crisis, people will often seek out various superstitious practices to gain answers and find a sense of hope and security. Among these can be included various forms of divination—most of which are specifically prohibited in the Torah. The one mentioned here in vv. 19-22 is necromancy—attempts to obtain information and guidance from the spirits of the dead. Such things were outlawed by the Torah (e.g., Lev 19:31; 20:6, 27; Deut 18:11), but they continued to be practiced throughout Israel’s history (cf. 19:3; 26:13-19; 28:14-22; 29:4; Blenkinsopp, p. 245). The most famous Old Testament example is the episode at En-Dor in 1 Samuel 28.

The message of warning concludes on a dark and chilling note (v. 22), promising that those who resort to necromancy, looking down into the darkness of the underworld, will themselves be thrust down into deep darkness.

References above marked “Roberts” are to J. J. M. Roberts, First Isaiah, Hermeneia (Fortress Press: 2015).
Those marked “Blenkinsopp” are to Joseph Blenkinsopp, Isaiah 1-39, Anchor Bible [AB] vol. 19 (Yale University Press: 2000).

December 31: Isaiah 8:5-10, continued

Isaiah 8:9-10

“Know (this), O peoples, and be shattered,
and give ear, all distant (part)s of (the) earth:
Gird yourselves and be shattered!
Gird yourselves and be shattered!
Devise a plan, and it shall be split (apart),
Speak a word, and it shall not stand—
for (the) Mighty (One is) with us!”

Isaiah 8:5-10 concludes with a poem (vv. 9-10) that is likely considerably later than the oracle of vv. 5-8. It is an example of the way that the Isaian oracles inspired subsequent prophetic authors and poets, expanding and developing those traditions, giving to them new meaning and theological depths. Some of this development certainly could have taken place in Isaiah’s own oeuvre, during the prophet’s own lifetime; however, the scope and setting of many of the poems in chapters 2-39 (to say nothing of the Deutero-/Trito-Isaian poems in chaps. 40-66), strongly suggests a broader scale of development, over at least several generations.

The opening word of the poem is problematic. The MT (supported by 1QIsaa and 4QIsae-f) reads Wur), which the versions seem to understand as deriving from hu*r* II (“associate with”). However, this makes relatively little sense in the context of the poem. Much to be preferred is the Hebrew (WuD=) that presumably underlies the LXX gnw=te (“know”), scribal confusion between resh (r) and daleth (d) being relatively common. The command to “know!” offers a suitable parallel to “give ear” (i.e., “hear!”) in the second line.

The “peoples” (<yM!u^) here provide a certain contrast with “this people [<u^]” in v. 6 (cf. the previous note). Only now the situation is rather reversed:

    • “the people” (Judah)
      • will be overwhelmed by the nations (Assyria)
    • “the peoples” (the Nations)
      • will be unable to overcome God’s people (Judah)

The command for the nations of the earth to be “shattered” anticipates the harsh directive in lines 3-4, which uses the same verb. This verb (tt^j*), literally meaning “break, shatter,” is sometimes used in the figurative sense of being dismayed, frightened, unable to respond, etc. The reflexive imperative of the verb rz`a* (“bind [around], gird”) suggests the action of men preparing themselves for battle. The prophetic Nation-oracles often depict the Judgment in military terms. The Assyrian invasion of Judah, though largely successful (and quite destructive), ultimately failed in the goal of capturing Jerusalem and so conquering the entire kingdom. The invasion was thwarted, through the miraculous action of YHWH, giving divine protection to His people (cf. Isa 37:33-37 par). This would serve as a type-pattern for the nations in the future—similar attempts to attack and destroy God’s people (when they are under His covenant protection) will only result in humiliation and defeat for the nations.

Even their plans—what they may intend to do against God’s people—are doomed to fail. There is cognate wordplay in lines 5-6 that is difficult to translate:

    • hx*u@ Wxu% (“Plan [out] a plan…”)
      rb*d* WrB=D^ (“Speak a spoken [word]…”)

Their plans will be “split apart” (vb rr^P*), and what they say they are going to do “will not stand [vb <Wq]”. The reason for this failure is because YHWH is with [<u!] His people. This preposition is at the root of the name la@-WnM*u!, which was introduced (famously) in 7:14 (cf. the earlier notes), and is repeated here, only in a way that essentially expounds the meaning of the name, applying it within the context of God’s covenant loyalty toward His people. The protection provided by YHWH is based on His presence, manifest supernatural power. In terms of the colorful narrative in Isa 37 par, the Divine presence/power is expressed by way of the theophanous manifestation of the “Messenger of YHWH” (hwhy Ea^l=m^) who struck the assembled camp of the Assyrian army (v. 36). At the historical level, this may refer to a plague that broke out in the camp, leading to widespread sickness and death. This would be entirely in keeping with the ancient Near Eastern (and Israelite) understanding of disease as a manifestation of Divine judgment.

December 30: Isaiah 8:5-10

Isaiah 8:5-10

“And YHWH proceeded to speak to me again, saying…” (v. 5)

Verse 5 begins a new oracle, though the references to Rezin and “the son of Remalyah” (i.e., Pekah) in v. 6 make clear that we are still dealing with the Syro-Ephraimite crisis (735-734 B.C.) which was the setting of the prior oracles. There are, indeed, a number of points of contact with the four previous oracles, including the river/canal imagery here, which may allude to the locale of the first oracle in 7:1-9, when Isaiah met Ahaz at the canal of the Siloam pool (v. 3).

“(In) response for (how) this people has refused (the) waters of the offshoot traveling softly, and having rejoiced with Rezin and (the) son of Remalyah, indeed for this (reason), see! My Lord is bringing up over them (the) waters of the (great) River, mighty and manifold—(the) king of Aššur {Assyria} and all his weight—and (they) shall come up over all its channels and travel over all its banks.” (vv. 6-7)

The basic contrast here is clear enough—between a soft/gently (fa^) moving stream and a powerful flood of water overflowing its banks. The noun j^l)v! literally means something like “offshoot”, or “branch”, but in context here certainly refers to a water-canal. It may be the name of a specific canal carrying water from the Gihon spring to the pool of Siloam (cf. the locale of the oracle in 7:3, mentioned above). This canal is contrasted with “the River” —that is, the Great River (Euphrates), with its mighty (<Wxu*) and many (br^) waters. Obviously, the Assyrian empire is being referenced, which would have been clear to the audience, even without the specific mention of the “king of Assyria”, which could conceivably be a secondary gloss.

Because “this people” refused (vb sa^m*, also in 7:15-16) the gentle-moving and beneficial waters of the canal, YHWH is bringing upon them instead the powerful and destructive waters of the Euphrates. This ‘refusal’ is defined in terms of “rejoicing” (vb cWc) with Rezin and Pekah, i.e., the kings of Aram-Damascus and Israel. There is some textual uncertainty regarding the form cwcm. The Masoretic Text (supported by the Qumran MSS 4QIsae-f) vocalizes it as a construct noun (vovm=), while the great Isaiah Scroll (1QIsaa) apparently reads a Hiphil participle (cyc!m*). In any case, a verbal noun (from the root cwc), would seem to be correct.

The idea of “rejoicing” with Rezin and Pekah surely means, in context, supporting the anti-Assyrian coalition of Aram-Damascus and Israel. Some commentators (e.g., Roberts, p. 133f) would identify “this people” as the people of the northern kingdom of Israel, but this does not seem to be correct. The overall context (of chaps. 7-8), in my view, overwhelmingly argues for the oracle addressing the people of the southern kingdom of Judah. There must have been a portion of the Judahite population (and its ruling class) that would have been in favor of joining the anti-Assyrian coalition, and, indeed, there is some evidence that Ahaz himself vacillated between the two positions. The thrust of the condemnation is that such people are relying upon the political/military forces of the coalition, rather than placing their trust on YHWH for protection.

“And it shall pass on in(to) Yehudah, shall wash (past) and (flood) over, (even) up to (the) neck it shall touch. And he shall be stretching out his wings, filling (the) breadth of your land, Mighty-with-Us!” (v. 8)

No specific mention is made of the judgment against Aram-Damascus and Israel. Rather, it is simply assumed that the floodwaters of the Assyrian army will (or has already) overrun the northern kingdoms, and will now reach all the way “into Judah”. The entire Judean kingdom will be flooded, using the image of a person standing in water up to his/her neck. The lone ‘head’ that is left above the waters certainly alludes to the city of Jerusalem and the ‘remnant’ of Judah that survives the Assyrian invasion (in 701 B.C.). Possibly, at the historical level, this oracle is to be dated to a time after the conquest of the northern kingdoms (at least after 733-732), and thus more clearly anticipating the coming invasion at the end of the 8th century. The survival of the Judean kingdom (and the city of Jerusalem) is alluded to by the mention of the name la@-WnM*u! (±Imm¹nû °E~l, “God [is] with us”); cf. the earlier notes on 7:14.

“Know (this), O peoples, and be shattered,
and give ear, all distant (part)s of (the) earth:
Gird yourselves and be shattered!
Gird yourselves and be shattered!
Devise a plan, and it shall be split (apart),
Speak a word, and it shall not stand—
for (the) Mighty (One is) with us!”

Commentators who view vv. 9-10 as a later poem, inspired by the Isaian oracles, are probably correct. It certainly fits the way the Isaian traditions (of the 8th and early 7th century) seem to have been utilized and developed, by the author/editor(s) of chapters 2-39 (not to mention the Deutero/Trito-Isaian poems of chaps. 40-66). The promise of divine protection for Judah/Jerusalem, in the context of the 8th century Assyrian invasions, is here expanded to encompass all the nations of the earth, anticipating the culmination of the Isaian nation-oracle traditions that we find in the so-called ‘Isaian Apocalypse’ of chapters 24-27. Attempts by the nations to attack or threaten God’s people are doomed to fail, because YHWH is with His people. Here, the sentence name la@-WnM*u! (±Imm¹nû °E~l) needs to be understood as a definitive statement, rather than a name: “The Mighty One [la@, i.e. God] is with us [WnM*u!]”.

These lines will be discussed in a bit more detail in the next daily note.

References above marked “Roberts” are to J. J. M. Roberts, First Isaiah, Hermeneia (Fortress Press: 2015).