Tag: Prayer for Deliverance

Sunday Psalm Studies: Psalm 71 (Part 3)

Psalm 71, continued

Part 2: Verses 14-24 (cont.)

Here is a reminder of the thematic outline of Part 2:

    • Vv. 14-16: Announcement of the Psalmist’s praise of YHWH
    • Vv. 17-21: Description of YHWH’s faithfulness to the Psalmist, with an expression of trust that God will deliver him
    • Vv. 22-24: Concluding declaration of praise to YHWH

For a discussion of verses 14-16, see the previous study.

Verse 17

“Mightiest, you have taught me from my youth,
and until now I have presented your wondrous (deed)s.”

In verses 14-16 (the opening lines of the second division), the Psalmist announces his praise of YHWH, in expectation that God will answer his plea for help. As in vv. 5-9ff, the protagonist affirms his lifelong devotion to YHWH, from his earliest youth (vv. 5-8) until his old age in the present (vv. 9ff). Here in verse 17, the focus is on his youth; the Psalmist’s faithfulness is shown both by the way that he has received God’s instruction (“you have taught [vb dm^l*] me”), and has extended this instruction to others. The latter aspect is described in terms of the Psalmist presenting to people (lit. putting in front of them [vb dg~n`]) an account of the “wonderful (deed)s” performed by YHWH. This verbal noun (al*P* Niphal participle) emphasizes action—i.e., wonderful things done by God. Such things include saving the righteous from their hostile adversaries. For the Psalmist, a presentation of YHWH’s wonders naturally takes the form of a poetic and musical composition.

Verse 18

“And (so) even until (my) old age and white (hair),
may you not abandon me, Mightiest,
until I should present your arm to (the) circle,
(and) your might to every (one who) shall come.”

As in vv. 9ff (cf. above), the focus turns to the Psalmist’s old age, which includes both the present and the years to come. The noun hn`q=z] indicates old age more generally, while hb*yc@ expresses the same through the vivid allusion to a person’s gray (or white) hair. It is in a person’s old age that one might naturally feel that God has abandoned him/her, as one is more prone to physical ailments and suffering, as well as being vulnerable to exploitation and attack from the wicked.

The second couplet follows the second line of v. 17, emphasizing how the Psalmist intends to continue putting an account of YHWH’s mighty deeds in front of people (again the verb dg~n` is used). God’s deeds are described here through a pair of singular nouns—u^orz+ (“arm”) and h*rWbG+ (“strength, might”)—i.e., things done by YHWH’s strong (and outstretched) arm (cf. Exod 15:16 for this ancient poetic idiom).

The noun roD is typically translated “generation”, but has the more fundamental meaning of “a circle”, i.e., a circle of people present in a particular time and place. Dahood (II, p. 175) would explain roD here as a specific reference to the public assembly (of the righteous), the congregation in which the Psalmist declares his praise of YHWH. However, the final line would seem to allude to the idea of a group of people alive at a particular time (i.e., ‘generation’).

Verse 19

“And your righteousness, Mightiest, (is) unto (the) height(s),
(the) great (thing)s which you have done,
(O) Mightiest—who is like you?”

The great deeds of YHWH also reflect His hq*d*x=. This noun has the basic meaning of “rightness”, usually translated “righteousness”; however, in the context of the covenant, it also can connote faithfulness and loyalty, much like the noun ds#j# (“goodness, kindness”). YHWH’s righteousness (and loyalty) extends to the “high place(s)” (<orm*), which is another way of referring to it specifically as a Divine (and eternal) characteristic. Throughout the Psalms, YHWH’s covenantal protection of the righteous is regularly expressed through the image of secure location situated on a high place.

Verse 20

“Though you made us see (time)s of distress,
(thing)s great and evil (for us),
you return (and) restore our life;
and (so,) from (the) depths of the earth,
you shall return (and) bring me up!”

I treat verse 20 as consisting of a pair of 3+2 couplets, with an additional line in the first couplet (for dramatic effect) producing a 3+2+2 tricolon. The written MT (kethib) has first person plural suffixes on the verbs in the tricolon (i.e., “made us see…”) , but are marked as to be read (qere) as first person singular (i.e., “made me see…”). The singular suffix is probably to be preferred, as being more consistent with the context of v. 20 as a whole; however, the plural is arguably the more difficult reading, and should perhaps be preferred on that basis. The communal worship setting, alluded to in this part of the Psalm, may have influenced a scribal/redactional modification to the plural. On the other hand, the “mighty deeds” of YHWH, declared by the Psalmist, certainly would have included the many things done for Israel throughout the people’s history, thus making a communal reference appropriate in context.

Just as YHWH has rescued His people (the righteous/faithful ones) in times past, so He will also do for the Psalmist now in the present. This is the expectation of the protagonist—viz., that God will answer his prayer and deliver him from his adversaries. The reference to the “depths of the earth” alludes to a life-threatening situation—i.e., that the Psalmist faces the danger of death—though this language could also be used to describe the suffering and danger faced by a person more generally.

Verse 21

“You shall increase my greatness,
you shall surround and comfort me.”

Verse 21 is a rather curious (and short) 2-beat couplet. The idea of God increasing the Psalmist’s “greatness” may relate to the idea that his opponents’ attacks are of an accusatory and slanderous nature (cf. vv. 7, 10-11, 13)—that is, an attack on the protagonist’s reputation. In any case, it is not simply a matter of YHWH rescuing the Psalmist from danger, but of truly restoring him (and his reputation) in a public manner. Once restored, the protagonist will be further surrounded (vb bb^s*) by YHWH’s protection. The root <jn has the basic meaning of “breathing deep(ly)”, often in the sense of a sympathetic reaction to a person’s situation; here it probably has the more general meaning of coming close to a person, watching carefully over his/her condition, so as to bring help, comfort, or encouragement. For poetic concision (in a short 2-beat line), I have translated the verb <j^n` conventionally as “(give) comfort”. The imperfect verb tenses, as a continuation of the Psalmist’s plea/prayer to YHWH, have jussive force.

Dahood (II, p. 177) would vocalize ytldg as yt!l*d*G+, identifying it with Ugaritic gdlt, referring to a (female) head of large cattle. The expectation then is that YHWH will increase the Psalmist’s herd(s), specifically to allow for an increase in the sacrificial offerings that he will be able to present to God. The communal worship context, in this instance, assumes a Temple setting (v. 16).

Verse 22

“(Then) indeed I will throw you (praise) with string-instrument(s),
(praise for) your firmness, My Mightiest,
I will sing to you with (the) plucking (of the) harp,
(O) Holy (One) of Yisrael.”

In the concluding verses 22-24, the Psalmist again declares his intention to praise YHWH with music and song. Loosely, verse 22 consists of a pair of 3+2 couplets, though the poetic syntax is a bit awkward and uneven, and difficult to render literally into English. Overall, however, the meaning is clear and straightforward, as also is the parallelism of the couplets. In the first line of each, the Psalmist says that he will sing praise to God on a stringed-instrument—first, quite literally, on a “instrument of skin [i.e., gut/string]”, and second on a ‘harp’ the strings of which one “plucks”.

God is praised specifically for his “firmness” (tm#a#), meaning, principally, His faithfulness (and truthfulness/trustworthiness) to the binding agreement (covenant) with His people. The covenant also informs the use of the Divine title “Holy One [vodq*] of Israel”.

Verse 23

“My lips shall ring out, indeed, (when) I sing to you,
and (also) my soul, which you redeemed.”

The Psalmist will give full-voiced praise to YHWH; indeed, his lips will “ring out” (vb /n~r*), i.e., with a resounding cry. Such praise will come forth from deep within his soul, from the life which God has (or will have) ransomed (vb hd*P*) out of death and danger. Perhaps also the more concrete meaning of vp#n#, as “throat” (rather than “soul”), is intended here; this would make a fitting parallel with “lips” and would add to the idea of giving full-voiced (i.e., full-throated) praise to God.

Verse 24a

“Indeed, my tongue all the day (long)
shall utter (word of) your righteousness.”

This short couplet continues (and concludes) the Psalmist’s declaration of praise to YHWH. From the specific idea of (full-voiced) singing, in public, the sense shifts to a quieter scene of the protagonist muttering/murmuring (vb hg`h*) praise of God’s righteousness (hq*d*x=, cf. above) all throughout the day, even when by himself in private moments. For the righteous ones, such as the Psalmist, praise of God is a continuous and ongoing activity that is not limited to public times of communal worship.

Verse 24b

“(Oh,) that they may be put to shame,
that they may be humiliated,
(those) seeking evil for me!”

As in the First Part of the Psalm (cf. verse 13), the Second Part concludes with an imprecatory (curse) wish by the Psalmist for his wicked adversaries. He asks (God) that they be put to shame (vb voB) and humiliated (vb rp@j*), very much the same sentiments expressed in v. 13. Both parts end with the same words, referring to the Psalmist’s enemies by the expression “(those) seeking my evil [i.e. evil/harm for me]” (yt!u*r* yv@q=b^m!).

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).

Sunday Psalm Studies: Psalm 71 (Part 2)

Psalm 71, continued

Part 1: Verses 1-13 (cont.)

For a discussion of verses 1-8, see the previous study.

Verses 9

“Do not cast me (away) in (the) time of (my) old age;
at (the) ending of my strength, do not leave me!”

In vv. 5-8, the Psalmist refers to how he has been faithful to YHWH since the time of his youth; now he calls on God to remain faithful to him in his old age (hn`q=z]). The three-beat couplet has a chiastic structure:

    • Do not cast me away [vb El^v*]
      • in the time of (my) old age
      • at the ending of my strength
    • do not leave/forsake me [vb bz~u*]
Verses 10-11

“For (those) hostile to me say (things) about me,
and (those) watching my soul, they plan as one,
saying:
‘(The) Mightiest has left him,
let us pursue and seize him,
for there is no (one) rescuing him!'”

The tone of lament from the opening verses returns here; the Psalmist laments his current suffering, and calls upon YHWH to rescue him from his hostile adversaries. These wicked people are characterized here by two substantive verbal nouns:

    • by~a*— “(the one)s being hostile to me” [yb~!y+oa]
    • rm^v*— “(the one)s watching my soul” [yv!p=n~ yr@m=v)], that is, with evil/hostile intent

Dahood (II, p. 174) explains the verb rm^a* in line 1 as preserving the archaic meaning “see, watch” (as attested in Ugaritic), rather that the common meaning “say”. While this is possible, it would distort the close synonymous parallelism of the couplet:

    • “the ones hostile to me | speak…”
    • “those watching my soul | plan…(saying)”

Verse 10 is an irregular 4-beat couplet; verse 11 is a 3+2+2 tricolon, though it is perhaps better to separate out the initial word (as I have done above [some commentators would omit it]), and to read the verse as a 2-beat (2+2+2) tricolon. The terseness of this rhythm reflects the harshness and directness of the opponents’ plotting. They seek to take advantage of the fact that the protagonist, in his old age and suffering, would seem to have lost God’s protection. They can pursue (vb [d^r*) and seize (vb cp^T*) him, because there is no one (else) around to “snatch” (vb lx^n`) him (i.e., rescue him) out of their grasp; the latter verb is used frequently in the Psalms to express the protection and deliverance YHWH provides to those who are (and remain) faithful to him. The opponents think that the Psalmist is no longer under this covenantal protection, but he makes his plea to YHWH on just this basis—that he has remained loyal to God throughout his whole life.

Verse 12

“Mightiest, do not be far away from me!
My Mighty (One), hurry to (give) me help!”

The Psalmist’s plea is expressed here, with a double-address to YHWH; probably the initial <yh!l)a$ should be seen as a substitution for the divine name YHWH (hwhy), such as occurs throughout the ‘Elohist’ Psalms. The negative “do not be far (away) [vb qj^r*]” is parallel with the positive “hurry [vb vWj]”, i.e., come near to give help. In the translation above, I treat yt!r*z+u#l= as a verbal noun (“to [give] me help”), but it might be more accurately rendered as “to (be) my help” —i.e., YHWH Himself is the Psalmist’s help.

Verse 13

“They shall be ashamed, finished,
(the one)s accusing my soul,
shall be wrapped (in) shame and disgrace,
(those) seeking my evil [i.e. harm]”

As it stands, v. 13 is a 2-beat couplet followed by a 3+2 couplet; however, one suspects that a word may be missing from the first line, and that originally there was a pair of 3+2 couplets. In any case, the thought of the verse is clear enough, as is the parallelism of the couplets. Again the wicked are characterized by a pair of substantive verbal nouns:

    • /f^c*— “(the one)s accusing my soul” [yv!p=n~ yn@f=c)]
    • vq^B*— “(the one)s seeking my evil [i.e. harm]” [yt!u*r* yv@q=b^m=]

The imperfect verb forms in lines 1 and 3 (“they shall be…”) have jussive force, and could be translated as an imprecation: “let them be…!” Imprecatory (curse) wishes are frequent in the Psalms, however uncomfortable they may be for us (as Christians) reading them today.

Part 2: Verses 14-24

Verse 14

“But I, continually I will wait, (for you),
and will add (further) upon your praise!”

The Psalmist’s expression of trust here mirrors that in the opening of Part 1 (cf. on verse 1 in the previous study). In spite of his suffering, and the hostile attacks of his opponents, the protagonist continues to trust in YHWH. The verb used here is lj^y`, meaning “wait (for someone/something),” often with a connotation of hopeful expectation. The aspect of continuity is expressed in the first line with the adverb dym!T* (denoting extension); in the second line, the verb ps^y` (“add [to]”) can similarly have the adverbial meaning “continue to do (something)”. The focus of praise is, of course, appropriate as an expression of trust for a musician-composer like the Psalmist.

Verse 15

“My mouth shall recount your righteousness,
all the day (long), your saving (deeds),
though I cannot know (the) count (of them).”

Verse 15 builds upon the thought in v. 14, with a slightly irregular 3-beat tricolon. The final two lines expound the first, while the framing (first and third) lines involve a bit of wordplay on the meaning of the root rps (“count, number”). In line 1, the verb rp^s* (in the Piel) means “give account of” or “recount”, in the sense of declaring something, telling of it (e.g., in poem and song). However, the plural noun torp)s= in line 3 refers more concretely to the count or number of something—best understood in terms of the saving deeds performed by YHWH, represented in line 2 by the [collective] singular noun hu*WvT= (“salvation”). I follow Dahood (II, p. 174) in understanding the yK! particle in line 3 as having concessive force (i.e., “even though…”). The ironic sense of the wordplay is: the Psalmist will recount the saving deeds of YHWH, even though he is not able to count the sheer number of them.

Verse 16

“I shall come with (your) mighty (deed)s, my Lord [YHWH],
I shall cause your righteousness to be remembered, yours alone.”

The exposition of the Psalmist’s praise continues here, with the declaration “I shall come” (vb aoB). The following prepositional expression, torb%g=B!, is somewhat ambiguous. If, as I propose, the singular noun hu*WvT= (“salvation”) in v. 15 (cf. above) refers collectively to the “saving deeds” performed by YHWH, then the plural torB%g+ would simply mean the “mighty (deed)s” of YHWH. The Psalmist comes “with” (B=) tales in hand (in poem and song) of these mighty deeds. Plausibly, the scenario is of the protagonist entering the sacred place of assembly (Temple precincts, etc) with praise of these deeds, ready to declare them publicly. Dahood (II, p. 175) would understand the noun hr*WbG+ as referring to the “mighty (house)” (i.e., the Temple) of God, noting the Semitic (Canaanite) tendency of using plural forms for the names of buildings.

There is a certain chiastic structure to verses 15-16, taken together:

    • “I shall recount your righteousness
      • (I shall announce) all day your saving (deeds)
        …..
      • I shall come with (praise of your) mighty deeds
    • I shall make (people) remember your righteousness

*    *    *    *    *    *

It is possible to view verse 17 as marking the start of a distinct unit within Part 2 of the Psalm. The reference to the youth and old age of the Psalmist (vv. 17-18) certainly parallels the theme of units vv. 5-8 and 9-13 of Part 1 (cf. above). Thematically, I would divide Part 2 as follows:

    • Vv. 14-16: Announcement of the Psalmist’s praise of YHWH
    • Vv. 17-21: Description of YHWH’s faithfulness to the Psalmist, with an expression of trust that God will deliver him
    • Vv. 22-24: Concluding declaration of praise to YHWH

Verses 17-24 will be discussed in next week’s 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).

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 70

Psalm 70

Dead Sea MSS: No surviving manuscripts.

This Psalm is essentially identical with Psalm 40:14-18 [13-17], discussed in an earlier study. The points of difference are noted below. The existence of Psalm 70 provides confirmation for scholars who hold that vv. 14-18 of Ps 40 originally constituted a separate Psalm. We are apparently dealing with two versions of the same basic poem. On its own, this poem is a lament, containing a plea/prayer to YHWH for deliverance. The meter is irregular.

The superscription simply marks this as another composition “belonging to David”. The precise meaning of the additional direction ryK!z+h^l= is unclear. If parsed as a Hiphil infinitive (of the verb rk^z`), it would mean “to cause to remember, to bring to remembrance”, but whether this relates to the performing tradition, or to the content (and purpose) of the poem, is uncertain. The same expression occurs in the superscription of Ps 38; and note the use of the verb rk^z` in the opening lines of Pss 132 and 137.

Verse 2 [1]

“(Rush, O) Mightiest, to snatch me (away)!
(O) YHWH, may you hurry to help me!”

The Psalmist’s plea for help begins with this single couplet. It is nearly identical with Ps 40:14[13], the two differences being: (1) use of <yh!l)a$ in place of the Divine name hwhy (YHWH) in the first line, and (2) the initial verb (hxr) is missing. The parallel with Ps 40, along with the irregular meter (2+3) of the couplet as it currently stands, strongly suggests that a comparable verb (imperative) has dropped out. In discussing 40:14 (cf. the earlier study), I mentioned that I had followed Dahood (I, p. 247) in vocalizing the initial verb form (hxr) as hx*r% (from the root JWr, “run, rush”), rather than MT hx@r= (from hx*r*, “be pleased [to act]”). The verb JWr makes a more obvious (and fitting) parallel with vwj (“hurry”) in the second line.

If the MT of verse 2 is correct, then it must be regarded as a rhythmically irregular couplet (though with identical numbers of syllables in each line [8+8]); it could be translated as follows:

“(O) Mightiest, to snatch me (away),
YHWH, may you hurry to help me!”

Dahood (II, p. 168) would parse yn]l@yX!hl= as a Hiphil imperative form with an emphatic –l; the first line would then read: “(O) Mightiest, snatch me (away)!”. The use of the general title <yh!l)a$ (°E_lœhîm, “Mightiest,” i.e., ‘God’) in place of the Divine name (hwhy) is typical of the ‘Elohist’ Psalms we have been studying.

Verse 3 [2]

“May they feel shame and humiliation,
(those) seeking (after) my soul!
May they be sent backward and be ashamed,
(the one)s (who) delight in my evil!”

Again, this verse is very close to that of Psalm 40 (v. 15 [14]), cf. the earlier study; the second couplet is identical, while there is an extra word at the end of each in the first couplet of Ps 40 (yielding a 3+3 rather than 2+2 couplet):

“May they feel shame and humiliation as one [dj^y~],
(those) seeking my soul to sweep it (away) [Ht*oPs=l!]!”

Here we have familiar motif of wicked assailants who attack the righteous protagonist, seeking to do him harm (and even to kill him)—in this sense, of course, “my evil” means “evil done (or intended) against me”. This is a dramatic paradigm we have encountered in dozens of Psalms. It is a general way of referring to the wicked (in contrast to the righteous), and does not require the presence of specific enemies. However, the poetic idiom could certainly be applied to any number of historical situations or practical circumstances.

The desire that such wicked assailants would be “put to shame”, and have their evil plans thwarted (“turned back”), is also a common prayer-wish in these lament-Psalms. This is expressed through three different verbs which share a similar range of meaning: vWB, rp@j*, and <l^K*. These are used repeatedly throughout the Psalms, and often with similar formulations (35:4 is quite close here).

Verse 4 [3]

“May they be devastated upon (the) heel of their shame,
(the one)s saying (to me), ‘Aha, aha!'”

The second line of Ps 40:16[15] contains an additional word (yl!, “to me”, indicated in parentheses above), but is otherwise identical. The shorter second line of v. 4 here results in a tighter couplet, with a more precise 3-beat rhythm, though metrically there is not much difference between the two versions.

The wish of v. 3 [2] is restated here, but even more intensely, as the Psalmist asks that his adversaries be “devastated” (vb <m@v*) on account of their shame. The expression “upon (the) heel of” (bq#u@ lu^) is a Hebrew idiom that can be rendered blandly in English as “on account of”. The sense of their wickedness is captured here through their accusatory taunting of the righteous (cp. 35:21). For a slightly different explanation of bqu (with a different vocalization), cf. Dahood, II, p. 168.

Verse 5 [4]

“May they rejoice and be joyful in you,
all (those) seeking (after) you,
(who) say continually,
‘Great is YHWH!’
(the one)s loving your salvation.”

Ps 40:17[16] is identical, accept for the final noun, which in Ps 40 is hu*WvT= rather than the related hu*Wvy+, the two words essentially being byforms with identical meaning.

Just as the Psalmist prays for the wicked to feel shame and humiliation, so he also wishes (conversely) for the righteous to experience joy. The verb pair cWc and jm^c* expresses this joyfulness, even as the pair vWB and rp@j* in v. 3 [2] expresses the shame/humiliation of the wicked. The contrastive parallel (between the righteous and wicked) is quite precise here. The wicked are the ones “seeking [vb vq^B*]” the soul of the righteous, to do it harm; by contrast, the righteous are the ones “seeking” (same verb) after YHWH, to do His will. The wicked utter accusatory taunts (“Aha, aha!”) against the righteous, while the righteous utter praise in honor of YHWH (“Great is YHWH!”).

Structurally, this verse is best understood as a tricolon that has been expanded with two additional short lines. The tricolon is comprised of lines 1-2 and 5 above, producing a fine characterization of the righteous:

“May they rejoice and be joyful in you,
all (those) seeking (after) you,
(the one)s loving your salvation.”

Within this poetic structure, the additional descriptive element has been added:

“(who) say continually,
‘Great is YHWH!'”

To their heart and intention, a confessional aspect is included, whereby the righteous demonstrate their devotion to YHWH through what they say publicly. It implies a worship setting, but even more importantly, it marks the Psalmist as belonging to the gathering of (all the) the righteous.

Verse 6 [5]

“And (yet) I (am) oppressed and needy,
(O) Mightiest, (come) hurry to me!
You (are) my help and my escaping—
(O) YHWH, do not stay behind!”

Compared with the parallel in Ps 40:18[17], there is a more consistent parallelism in the couplets here, taking the form of an urgent plea to YHWH (matching that of v. 2 at the opening of the Psalm). The points of difference are indicated in italics above, as well as, correspondingly, here for Ps 40:

“And (though) I (am) oppressed and needy,
my Lord has regard for me.
You (are) my help and my escaping—
my Mighty (One), do not stay behind!”

The righteous are frequently characterized as poor/needy (/oyb=a#) and oppressed (yn]a*), and this pairing occurs numerous times in the Psalms—35:10; 37:14; 72:4, 12; 74:21; 86:1; 109:16, 22; 140:13; and cf. also on 69:33-34 (in the previous study). The wicked, by contrast, are rich and powerful (at least by worldly standards), and oppress the righteous. This is expressed from the standpoint of social justice, but as an idiom also carries a deeper religious and theological resonance. The righteous, by their very nature, cannot share the success and strength of the wicked in the world; instead, they must trust in YHWH for sustenance and protection.

The protection provided by YHWH is again the subject of the final two lines, as the Psalmist closes his poem with the plea: “O YHWH, do not stay behind!”. The verb rj^a* literally means “stay behind, keep back”, and expresses a situation that is the opposite of what the Psalmist needs. He needs YHWH to come forward to rescue him, to stand in front of him and give the necessary protection. YHWH is both the help and the “way out”, the escape (vb fl^P*) from all that threatens him.

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).

Sunday Psalm Studies: Psalm 69 (Part 3)

Psalm 69, continued

Part 2: Verses 14-30 [13-29]

(Verses 14-19 [13-18] were discussed in the previous study)

Verses 20-21 [19-20]

“You, (indeed) you know my scorn—
my shame and disgrace are before you—
(the) scorn (from) all my oppressors,
it has broken my heart  and I am sick.
I looked for but a nod, and there was none,
and for (those) sighing, but I did not find (one).”

In verses 14-19, the Psalmist makes his prayer, his petition, to YHWH for deliverance from his adversaries. Here, the tone of lament from the first part of the Psalm (cf. the prior study) is repeated. The protagonist details his suffering to God, defined primarily in terms of the verbal abuse and taunting from those oppressing him (vb rr^x* II). The primary word here is hP*r=j#, “scorn, reproach,” capturing the sense of verbal abuse, and often connoting the casting of blame upon someone. This abuse leads to the protagonist experiencing shame and disgrace—the nouns tv#B) and hM*l!K= being quite similar in meaning.

The standard verse division (between vv. 20 and 21) is problematic, both metrically and syntactically. Hossfeld-Zenger (p. 172) proposes transferring the words yt!M*l!k=W yT!v=b*W (“[and] my shame and my disgrace”) from line 2 in v. 20 down into v. 21. In my view, the simplest solution is to include the first word of v. 21 (hP*r=j#, “scorn”) as part of the final line of v. 22. This allows (more or less) the three-beat rhythm of the lines to be maintained throughout vv. 21-22. It also heightens the thematic emphasis on abuse/scorn in v. 21, making it clear that this abuse comes from the Psalmist’s adversaries.

YHWH is aware of all this, as the Psalmist points out in his petition— “my shame and my disgrace are in front of [dg#n#] you,” i.e., are right before God’s eyes. It is also known to God what the effect of this abuse has been: it has “broken” (vb rb^v*) the Psalmist’s heart and made him sick (vb vWn), a most vivid way of referring to suffering—both emotional and physical. Beyond this, he has no one to help or give comfort to him in his time of distress. The verb dWn denotes waving/shaking or nodding one’s head, here as a sign of sympathy for the psalmist’s suffering; similarly the verb <j^n` means “breathe (deep),” i.e., “sigh” on behalf of someone.

Verse 22 [21]

“They gave in my food (the bitter) head,
and for my thirst they made me drink sour (wine).”

It is possible that the initial –w conjunction is meant to contrast with the people (the Psalmist’s friends and neighbors) who should have been sympathetic toward him in his time of suffering. In this case, the translation would be: “Instead, they gave…poison…”. On the other hand, these lines may simply be amplifying the description of the abuse given by the Psalmist’s adversaries.

The noun var) literally means “head,” and presumably refers to the ‘head’ of a (particular) plant which is bitter and/or poisonous to the taste. The Psalmist’s adversaries (or would-be friends) further mock and abuse him by putting something harsh and bitter tasting (possibly even poisonous) in his food. The parallel is of giving him sour wine (Jm#j)) to drink. Probably this imagery is meant to be figurative, indicating the cruelty and treachery of the Psalmist’s opponents (or false friends).

Early Christians, quite naturally, came to interpret verse 22 (especially the second line) in terms of the events of Jesus’ Passion—of the sour wine given to him (to drink) while he was dying on the cross (Matt 27:34, 48 par).

Verse 23 [22]

“May their table be before them as a trap,
even for (those) of (their) bond, as a snare!”

The Psalmist’s lamenting plea suddenly turns into an imprecatory outburst, calling on God to visit the opponents’ own wicked intentions back upon them (in judgment). They will be caught in the very sort of treacherous trap they seek to lay for the righteous. The nouns jP^ and vq#om are parallel in meaning—the first word refers to a metal trap, and the second to a noose or snare made of rope/cord.

The plural noun <ym!olv= here is difficult to translate. My interpretation follows the use of <wlv in Psalm 41:11 [10] (cf. the earlier study), with the assumption that it refers to people in covenant-bond with one another, who have close/intimate fellowship at table. In such an environment, one should be able to trust in those at the table, but, based on the Psalmist’s curse-request, even a meeting of supposed friends sharing a common bond will turn into a “trap” for the wicked.

Verse 24 [23]

“Let their eyes be (made) dark from seeing,
and their thighs continually may (they) shake!”

The lex talionis imprecation continues from v. 23. Just as the Psalmist was made sick (to the point of suffering physically) by the opponents’ abuse, so they will be made to suffer in a similar way. Their eyes (i.e. sight) will become dark (vb Ev^j*); the expression “from seeing” (toarm@) is privative—i.e., their eyes will grow dark (i.e. blind) so that they are unable to see.

Verse 25 [24]

“May you pour out upon them your anger,
and may (the) burning of your nostril(s) take them!”

The imprecation by the Psalmist here turns into a direct call on YHWH to bring destructive judgment upon his adversaries. This is expressed in traditional terms, referring the burning anger of God. The noun <u^z~ refers to this anger simply, while, in the second line, the more colorful idiom of God’s burning nostrils (lit. “burning of your nostril[s]”) is used, presumably drawing upon the idea of an angry bull, etc, snorting out a hot wind. The idiom was so common that the noun [a^ came to signify “anger” generally, derived from the more concrete image of burning/flaring nostrils (or the burning anger visible in one’s face).

Verse 26 [25]

“Let their row (of dwellings) be (made) desolate,
(and) in their tents let there not be (anyone) sitting!”

Because of God’s judgment on the wicked, there will literally be no one “sitting” (i.e., dwelling) in the tents; the entire encampment (lit. row [of tents]) will be made desolate (vb <m@v*).

Verse 27 [26]

“For the one whom you struck they have pursued,
and tell about (the) anguish of (he) whom you wounded.”

This is a difficult couplet, in terms of its syntax. The basic sense, however, seems clear enough. The Psalmist’s adversaries are deserving of punishment because they persecuted and mocked (or slandered) a righteous individual who was suffering. Here, the suffering is best understood as a physical illness, brought about by God. The Psalmist acknowledges that it was YHWH who “struck” him with this suffering, ‘piercing’ him (figuratively speaking). This suggests that the reproach (“scorn,” hP*r=j#) by the adversaries (cf. above) may have involved casting blame upon the Psalmist, to the effect that he was deserving of suffering because he committed certain kinds of sins or crimes. Such a focus on the wicked slandering the righteous would be in keeping with descriptions we have seen in earlier Psalms. In this regard, the verb rp^s* (“give account, recount”) here should probably be understood in the negative/pejorative sense of “telling tales” about someone.

I tentatively follow Dahood (II, p. 163) in vocalizing hta as ht)a) (direct object marker with 3ms suffix) instead of MT hTa^ (2ms pronoun); the combination rv#a& hta thus means “he who” or “the one who”. The parallelism of the lines would require that ;yl#l*j& involve a similar expression; this is achieved (again following Dahood) by reading a genitive form with an instrumental suffix (i.e., “by you”), viz. “(he) of your piercing”, i.e. “he whom you pierced”.

Verse 28 [27]

“Give crookedness upon their crookedness,
and (so) may they not come in(to) your righteousness.”

Here the Psalmist’s imprecation (beginning in v. 23, cf. above) reaches its harshest point. The first line is a bit difficult to translate. The noun /ou* literally means “crookedness,” indicating a state of being crooked, twisted, perverse, often specifically in an ethical-religious sense. The Psalmist asks God to put (lit. give) further “crookedness” upon the wicked who are already “crooked”. The second line makes clear that this is to be understood in the literal sense of taking a twisted path. The wicked already walk in a twisted/crooked way, but the Psalmist, by his request, wants to ensure that they are unable to find their way into God’s “righteousness”. By this, probably, is meant the way into His righteous dwelling-place (i.e., His blessed abode in Heaven). If verse 26 implies the death of the wicked, here we seem to have the idea of a more permanent perishing, with the wicked unable to have any life after death. This is confirmed by what follows in verse 29.

Verse 29 [28]

“May they be rubbed (out) from (the) account of (the) living,
and with (the) righteous let them not be written!”

The idiom of a “(written) account” (i.e. book or scroll) of the “living” is traditional, referring to an account that God keeps, specifically recording those who are righteous, and thus have a deserving place in the blessed afterlife (cf. Exod 32:32-33; Psalm 56:8; 139:16; Dan 12:1; Phil 4:3; Rev 3:5, etc). The Psalmist asks that his wicked adversaries be “rubbed (out)” (vb hj*m*) from this book. Christians today doubtless will find this sort of imprecatory language and thinking disturbing, but it is very much a part of the ancient Near Eastern worldview.

Possibly there is a bit of wordplay here between the noun rp#s@ (“account”) and the related verb rp^s* in v. 27 (cf. above). By ‘telling tales” and giving slanderous accounts of the Psalmist’s suffering, the wicked will end up being blotted out of the account (i.e. book) of life.

Verse 30 [29]

“But I (am) oppressed and in anguish—
may your salvation, Mightiest, set me (up) high!”

The imprecation reached its climax in verse 29, and now the Psalmist returns to the main line of his prayer and petition, again lamenting his current condition. He is apparently experiencing genuine physical and emotional suffering, which has been exacerbated by the abuse of his opponents. The pronoun yn]a& (“I”) with the prefixed conjunction is emphatic and could be translated “But as for me, (I am)…”

Two terms are used to describe the protagonist’s condition. The first is the adjective yn]u* (“oppressed”), an adjective that occurs frequently in the Psalms (29 times, out of 73 OT occurrences). It characterizes the righteous—as people who tend to be poor and oppressed (spec. by the wicked). The second term is a verbal noun (participle), ba@oK, denoting a state of “being in anguish”; the use of a participle suggests that it refers to a present and continuing condition.

In the final line, the Psalmist closes his prayer with an expression of trust in YHWH, using the traditional motif, frequent in the Psalms, of God as a place of safety and protection for the righteous. This is the fundamental significance of the word hu*Wvy+ (“salvation”) here. The protagonist expects that God will answer his prayer, and will deliver him from his suffering, and, at the same time, will rescue him from the threats and abuse of his wicked adversaries. It is expected that YHWH will take him to a safe and protected place “up high” —that is the basic meaning of bg~c*, a relatively rare verb which occurs with some frequency in the Psalms (7 out of 20 OT occurrences).

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 69 (Part 2)

Psalm 69, continued

In the previous study, I mentioned a number of variant reading in the Qumran manuscript 4QPsa. Typically, what survives of a particular Psalm in the Qumran MSS is too fragmentary to allow for any substantial textual comparison. The situation is rather different in the case of Psalm 69, where much of the first half of the Psalm (vv. 1-19) has been preserved in 4QPsa (frag. 19 col ii–frag. 20 col. iii). This includes more that a dozen points in the surviving text where the Qumran reading differs from the Masoretic Text [MT]. I thought it worth surveying these, before continuing on with an exegesis of the remainder of the Psalm. Many of the readings occur in vv. 2-13—that is, in the first part of the Psalm, discussed in the previous study. I did not address these in the prior exegesis.

Comparison of MT with 4QPsa

Verse 3 [2]

“I have sunk in mire of (the) deep (sea),
and there is no place to stand;
I have come in(to the) depths of (the) waters,
and (the) swirling (flood) engulfs me!”

The MT as I have translated it is presented above; the words in italics represent the points where the text differs from 4QPsa. The main difference is that, in line 1, the Qumran MS reads /yb (apparently the preposition /yB@, “between”), rather than /wyb, which the MT vocalizes as /w@yB!—the noun /y@y` (“mire”) with the prefixed preposition B= (“in”). At the beginning of the 2nd and 4th lines, the prefixed –w conjunction is not present in 4QPsa. Translating the Qumran text of this verse yields:

“I have sunk between (the) deep (sea),
there is no place to stand;
I have come in(to the) depths of (the) waters,
(the) swirling (flood) engulfs me!”

The MT is to be preferred, particularly with regard to the 4QPsa reading of /yb, which is most likely either a scribal error, or a ‘correction’ of a somewhat difficult construct expression (“in [the] mire of [the] deep [sea]”).

Verse 4 [3]

“I am exhausted by my crying,
my throat is (all) parched,
(and) my eyes are finished,
from waiting for my Mighty (One).”

In the third line, 4QPsa reads ynv (“my teeth”), rather than MT ynyu (“my eyes”). In the fourth line, instead of ljym (“from waiting”), the Qumran MS has lyjb (“in writhing,” i.e., in anguish). Also, 4QPsa apparently includes the word [lar]cy (“Israel”), the portion in square brackets representing a suggested restoration of the fragmentary text. If that Qumran reading is correct, then a word has dropped out of the MT, and yhlal would be vocalized as part of a construct expression— “for (the) Mighty (One) [i.e. God] of Israel” —rather than the noun with a possessive suffix (“my Mighty [One]”). The Qumran version of the verse would be translated:

“I am exhausted by my crying,
my throat is (all) parched,
(and) my teeth are finished
in writhing for (the) Mighty (One) of Yisrael.”

Verse 5 [4]

“Many (more) than (the) hairs of my head…”

Here the difference is one of gender. In the first line of v. 5, 4QPsa has a masculine plural construct form (yrucm), rather than the MT feminine form (twrucm). Both the masculine noun ru*c@ and the feminine hr*u&c^ are attested in Hebrew; both mean “hair”, though the feminine noun (in the plural) would specifically refer to the individual hairs (cf. GKC §122t), and thus would be more appropriate to the context of counting hairs.

Verse 6 [5]

“Mightiest, you (indeed) know of my foolishness,
and my faults, from you they are not concealed.”

Instead of the MT reading ytlWal, which essentially means “(belonging) to my foolishness,” i.e., what I have done in my foolishness, 4QPsa has ytywl awl, which appears to be a nonsense reading (“not my wreath[?]”), and is presumably reflects a scribal error.

Verse 7 [6]

“May they not be ashamed by me,
(those) looking to you, my Lord,
O YHWH of (the heavenly) armies!
May they not be disgraced by me,
(those) seeking you, Mighty (One)
of Yisrael!”

In the parallel lines 1 and 4, the Qumran MS omits the suffixed preposition yb (“by me”).

Verse 9 [8]

“A stranger I have become to my brothers,
and (one) foreign to (the) sons of my mother.”

At the beginning of the first line, 4QPsa has rz ym instead of MT rzwm. In the MT, the expression is “I have become (one who is) estranged [rz*Wm]”; the Qumran reading (if it is not a nonsense reading from scribal error) presumably would mean something like “Who [ym!] made me to be a stranger [rz]…?”

As in v. 3 (cf. above), the Qumran MS omits the initial –w conjunction.

Verse 11 [10]

“When I poured out my soul with fasting,
it even came to be as scorn toward me.”

In the MT, the initial word of the first line is hkbaw, which I vocalize as hk*B)a#w`, from the verb Eb^n` (= Ep^n`), meaning “pour (forth)”. By contrast, 4QPsa has iaw, apparently reading the verb hk*n` (“strike”),  rather than Eb^n`—i.e., “when I struck my soul with fasting…”

Verse 12 [11]

“And I gave rough cloth for my garment,
and I became for them as a byword.”

In 4QPsa, the first word of the second line is yhtw (“and it [fem.] became”), rather than MT yhaw (“and I became”). If the feminine form is original, or was intended (as such) by the scribe of 4QPsa, then presumably the subject is still “my soul” from v. 11; more likely, it reflects a scribal error influenced by the second line of v. 11.

Verse 13 [12]

“About me they rehearse, (those) sitting (at the) gate,
even songs strummed (by those) feasting on drink.”

The text of the first line in 4QPsa is the same, but with a different word order. In the second line, the verb /g~n` (“strum,” i.e. play on stringed instrument) is used (wngny, “and they strummed”), rather than the related noun hn*yg]n+ in the MT, which refers to the song/music that is strummed.

Part 2: Verses 14-30 [13-29]

Verse 14 [13]

“And (as for) me, my prayer (is) to you, YHWH.
Now (may you show) favor, Mightiest,
in your abundant goodness, answer me,
in (the) firmness of your salvation!”

This verse marks the beginning of a new section of the Psalm, as the author moves from lamentation to delivering a prayer/petition (hL*p!T=) to YHWH, as stated clearly here in the first line. Dahood (II, p. 159) proposes that tu@ be read as hT*u^ (“now”), and, as it happens, that is the reading in 4QPsa, which I adopt here. The precise meaning of the syntax is uncertain, however; it could mean “now (there is) favor (from you)”, but I prefer to see an implicit imperative at work, i.e., “now (may you show) favor…”. Dahood would emend the text to read an imperative here: yn]x@r=, “show favor to me”.

For poetic concision, I have translated the third line “in your abundant goodness,” whereas the more literal rendering would be “in (the) abundance of your goodness”, which parallels the syntax of the fourth line. As I have pointed out numerous times, the noun ds#j# (“kindness, goodness”) often connotes faithfulness and loyalty, i.e., in a covenantal context, which is typically present in the Psalms.

Metrically, and syntactically, the verse is best understood as comprised of an initial 3-beat line, followed by a 3+2+2 tricolon.

Verse 15 [14]

“Snatch me out from (the) mud,
and do not let me sink (down);
let me be snatched from (those) hating me,
and from (the) depths of (the) waters!”

This verse echoes the thought and imagery from the opening (vv. 2-3) of the first part of the Psalm (cf. above, and in the previous study). The deep waters, and the mud/mire existing in them, threaten to engulf and pull down the Psalmist. As in the first part (cf. verses 5ff), the waters symbolize the danger posed by the Psalmist’s enemies, those wicked persons who threaten and attack the righteous. Here, as is frequently the case, the enemies are specifically designated by the verbal noun (participle) “(those) hating me”. The idea of YHWH rescuing the Psalmist is expressed by the verb lx^n`, which fundamentally means “snatch/tear away,” i.e., out of danger; it is used here emphatically, twice, in lines 1 and 3.

The Qumran MS 4QPsa contains an additional line that is absent from the MT, yielding a tricolon rather than a couplet:

“Snatch me out from (the) mud,
and do not let me sink (down),
(nor) let (the one) seizing me take me“

The watery mire functions like a person seizing the helpless Psalmist, blending together the two motifs. There are two other small variants in 4QPsa: (1) instead of the passive verb form (“let me be snatched”) in line 3 of the MT, the same Hiphil active form (from line 1) is repeated; and (2) the –w suffix at the beginning of the final line in the MT is absent (cf. above for similar examples of this).

Verse 16 [15]

“Do not let (the) swirl of waters engulf me,
and do not let (the) deep swallow me,
and do not let close over me
(the) pit—her mouth!”

Metrically, I parse this verse as a 3-beat couplet followed by a short 2-beat couplet; the latter, however, could also be read syntactically as a long 4-beat line: “and do not let (the) pit close her mouth over me!” The imagery from v. 15 continues here, most vividly. The initial line essentially echoes the final line of v. 3 (cf. above), with its use of the noun tl#B)v! (denoting a swirling/whirling flood) and the verb [f^v* (“flow/rush over, engulf”).

The specific image in line 2, of a “deep place” swallowing (vb ul^B*) the Psalmist, draws upon ancient mythological tradition, depicting death (and the realm of the dead) as a being with a ravenous appetite—and possessing a giant mouth with which it devours all people. The deep waters frequently symbolize both death (and the danger of death) and the realm of the dead. For more on this line of tradition, cf. my earlier note on the Sheol motif. Here, specifically, the “Pit” (ra@B=) threatens to close up “her mouth” over the Psalmist. The Qumran MS (4QPsa) here reads “my mouth” (yp), which makes no sense whatsoever, and is certainly a copyist’s mistake.

Verse 17 [16]

“May you answer me, O YHWH,
for good (is) your faithful kindness;
according to (the) abundance of your love,
turn (your face) unto me!”

This verse is comprised a pair of short 2-beat couplets, which is difficult to capture in translation; the rhythm is better preserved by a looser rendering:

“Answer me, O YHWH,
for good (is) your kindness;
in your abundant love,
turn (your face) to me!”

If verses 14-16 comprise the substance of the Psalmist’s plea, he now calls on YHWH to answer (vb hn`u*) his prayer, and thus to rescue him out of the danger he faces from his enemies. Conceptually, lines 1 and 4 are parallel, as God “turning” (vb hn`P*) His face to the Psalmist means the same as answering the prayer. On the noun ds#j# connoting covenantal faithfulness and loyalty, cf. above. In this regard, the noun <j^r^ is comparable in meaning, essentially referring to a deep feeling of love and compassion toward another person. The suffixed plural form here may be rendered as “(depth)s of your love,” which would fit well with the earlier motif of the deep waters that threaten the Psalmist (cf. above).

Verse 18 [17]

“And do not hide your face from your servant,
for (there is) distress (now) for me—
(please) be quick and answer me!”

The opposite of God turning his face toward the Psalmist would be for Him to hide (vb rt^s*) His face, or to turn it away. Dahood (II, p. 160; cf. also I, p. 64) would parse rT@s=T^ as a form of the verb rWs (“turn [away]”); whether the verb is rt^s* or rWs, the basic sense of the line would be much the same. The Psalmist designates himself as a faithful “servant” of YHWH, meaning that he is loyal to the covenant bond.

Metrically, this verse is a 3+2+2 tricolon; the terse 2-beat lines capture the sense of the Psalmist’s desperation: “there is distress for me [i.e. I am in distress] / be quick [vb rh@m*] and answer me!”

Verse 19 [18]

“Come near to my soul (and) redeem it;
from (the) lair of my enemies, ransom me!”

By turning to the Psalmist, in response to his prayer, God acts to rescue him out of danger from his enemies. This is expressed here, poignantly and powerfully, with the idea of YHWH “coming near” (vb br^q*) to the soul of the Psalmist. God enters right into the midst of the danger, into the deep ‘waters’, coming right up next to the faithful/righteous one and so to snatch him out of the grasp of death. The verbs la^G` and hd*P* each refer, in different ways, to the idea of freeing someone from bondage by making payment on their behalf. In particular, la^G` typically signifies payment that is made by a near-relative or kinsman. Both terms, however, can also be used more generally, in the sense of freeing someone from danger, etc.

I tentatively follow Dahood (II, p. 161) in vocalizing /uml as /u)m=l!—that is, the noun /oum* (“dwelling-place”) with the prefixed preposition –l—rather than MT /u^m^=, with its general meaning “in response to, on account of, because of”. The noun /oum* can specifically refer to the lair/den of predatory animals, which would certainly fit the setting here—viz., of YHWH freeing the Psalmist from the power of his enemies, and from the domain of wickedness and death.

(The remainder of this Psalm will be examined 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).

Sunday Psalm Studies: Psalm 66 (Part 2)

Psalm 66, continued

The first part of this Psalm (vv. 1-12, discussed in the previous study) is a hymn to YHWH, in three stanzas, in which the Psalmist calls upon all people to worship and give praise to God. The emphasis is on the mighty deeds of YHWH, done on behalf of His people—particularly the Exodus event at the Reed Sea (specifically alluded to in stanzas 2 and 3).

The second part (vv. 13-20) is very different. It is divided into two sections, or stanzas; here, again, the Selah [hl*s#] pause-marker is an indicator of the poetic structure. The focus is now on a individual worshiper (note the shift to 1st person singular at v. 13). The first section describes a ritual scene, in which a devout worshiper presents a sacrificial offering (in the Temple) in order to fulfill a vow made to YHWH. The association between praise and fulfilling a vow is found with some frequency in the Psalms, and the ritual fulfillment can be expressed through the very sort of praise which the Psalmist has composed. This featured prominently at the beginning of Psalm 65 (cf. the earlier study).

The ritual setting fades from view in the second section, and the focus is, instead, on offering praise to God. The two aspects—sacrifice and praise—both relate to the idea that YHWH has answered the Psalmist’s prayer—a theme that occurs frequently in the Psalms, which often are framed within the context of prayer to God for deliverance, etc.

As in the first part of the Psalm, the meter tends to follow a 3-beat (3+3) couplet format, which is to be assumed (unless otherwise noted) in the analysis below.

Part 2: VERSES 13-20

Stanza 1: Verses 13-15
Verse 13

“I will go in(to) your house with (offering)s brought up,
(indeed,) I will fulfill to you (all) my vows—”

The setting is clear enough, as outlined above. A devout worshiper declares his/her intention to present sacrificial offerings to YHWH in the Temple (the house of God, “your house”). The noun hl*u), which literally signifies something (or someone) “going up”, usually refers to a (whole) burnt offering. The etymology may relate to the idea of making the offering “go up” (with smoke) to God as it is burnt in the altar-fire, or, possibly, to the more general concept of “bringing up” the offering to the altar (traditionally located at a high/elevated place). Regardless of the word’s etymology, the latter concept seems to be in view here—viz., focusing on the worshiper bringing the offering to God.

The offerings clearly are meant to fulfill (vb <l^v*) a vow (rd#n#) to YHWH. The idea is that a vow was made to God, to the effect that, if He answered the prayer, bringing deliverance in time of trouble, then the person would do such and such. As noted above, the theme of fulfilling a vow is relatively frequent in the Psalms (cf. the prior study on Ps 65, v. 2 [1]); often the vow is fulfilled through giving praise to God and proclaiming his greatness publicly to others (as in the second section, vv. 16-20, cf. below).

The plurals are intensive, as well as iterative; they describe the regular behavior of the righteous (who fulfill their vows), and also emphasize the generosity and lavish worship that the devout and faithful ones offer to God.

Verse 14

“that which my lips opened,
and my mouth spoke,
in the (time of) distress for me.”

Verse 14 follows conceptually (and, to some extent, syntactically) verse 13, continuing the line of thought; it could have been included with the prior verse. The six beats could certainly be treated as a 3-beat (3+3) couplet; however, I feel the poetic rhythm of a 2-beat (2+2+2) tricolon is more proper here. In the time of the Psalmist’s “distress” (rx^), he made a vow to God, that, if YHWH answered his prayer, and delivered him from his trouble, he would bring offerings to the Temple. The vow (rd#n#) designates, quite literally, a “consecrated” action. The Torah regulations regarding vow-offerings are found in Lev 7:16ff; 22:18-22; Num 15:3ff; 29:39; an entire tractate of the Mishnah (Nedarim) was devoted to the subject of vows.

The noun rx^ literally denotes something “tight” or “narrow”, as in the English idiom “in a tight spot,” or “to be in a bind”. Many Psalms are framed as a prayer to YHWH for deliverance from suffering or distress, danger and attacks from enemies, etc.

Verse 15

“(Offering)s of fatlings I will offer up to you,
with (the) rising smoke of rams—
I will offer up bull(s) with goats.”
Selah

Here the noun hl*u) (and the related verb hl^u*) seems to have in view the aspect of making the smoke (of the burnt offering) “go up” to God; the parallel noun tr#f)q= specifically denotes the rising of the fragrant smoke. The offerings of fat/plump animals (fatlings), of rams, bulls, and goats, taken collectively, are certainly lavish, and are here comprehensive in describing the kinds of offerings brought forward by the righteous. The generosity of the worshiper is also being described.

Metrically, this verse is an irregular 3+2+3 tricolon.

Stanza 2: Verses 16-20
Verse 16

“Come (and) hear, and I will recount,
(to) all you fearing (the) Mightiest,
that which He has done for my soul.”

The second section returns to the thematic setting of the earlier hymn (vv. 1-12), calling on people to hear of the great deeds of YHWH, and so to give Him the worship and praise that He deserves. In the hymn, the focus was upon what God has done for the Israelite people as whole; here, it is on the individual righteous one (the Psalmist)—that is, what God has done for him (“for my soul”). YHWH has answered the Psalmist’s prayer, delivering him in his time of distress. Every one who fears God, utilizing the adjective ar@y` (“fearing”) as a substantive adjective characterizing the righteous—i.e., “(the one)s fearing” God—will respond with praise to the Psalmist’s report (“I will recount [vb rp^s*]…”).

This initial verse is, taken loosely in its meter, a 3-beat tricolon.

Verse 17

“Unto Him (with) my mouth I called (out),
and sounds (of praise were) under my tongue.”

Here, the Psalmist describes his own praise that he gives to YHWH. This praise should be understood as parallel to the sacrificial offerings in section 1—both are offered up to God, as fulfillment of vow, following an answer to the Psalmist’s prayer. For a musician-composer, of course, an offering in music and song is particularly appropriate.

I follow Dahood (II, p. 124) in reading <mr as a plural form (= <ym!or), related to Ugaritic rm (“sound [of music]”). Probably, <mr here is meant as a parallel to the ritual offerings “brought/sent up” in section 1 (vv. 13-15); the root <wr has a comparable denotation “rise/raise (up)”, and can, in a context of religious worship, can refer to exalting/praising God.

Verse 18

“If I had looked (for) trouble with my heart,
my Lord would not have heard (me).”

The context makes clear that God has answered the Psalmist’s prayer. This is an indication of the faithfulness and loyalty of the Psalmist. There may be a dual-meaning to the language in line 1 (involving the verb ha*r* and the preposition B=):

    • “If I had seen trouble in my heart”
      i.e., if there were any wicked or mischievous tendency visible or present in his heart
    • “If I had looked (for) trouble with my heart”
      i.e., if he had carried a wicked intent, meaning that his apparent righteousness would have been a sham

The noun /w#a* fundamentally means “trouble”, often as a characteristic of the wicked—i.e., one who is out to cause/make trouble. There is no such wicked tendency or intent in the heart of the Psalmist, which is a sign that he is faithful/righteous, and so YHWH answers his prayer; if it were otherwise, God would not “hear” him when he prays.

Verse 19

“(But) surely (the) Mightiest has heard me,
He has been attentive to (the) voice of my prayer.”

This verse simply confirms what was implied in v. 18, and what was already confirmed by the context here in the Psalm—namely, the YHWH has heard (and answered) the Psalmist’s prayer. The noun hL*p!T= is a common Hebrew term denoting a prayer or petition made to God; it is relatively common in the Psalms, with nearly half of the Old Testament occurrences (32 of 77) found there.

Verse 20

“Blessed (be the) Mightiest,
who has not turned away my prayer,
nor His goodness (away) from me!”

The meter of this verse is irregular, as a 2+3+2 tricolon, to match the 3+2+3 tricolon in v. 15 at the end of the first sections; such irregular tricola more commonly occur at the close of a poem (or stanza). Because God has answered the Psalmist’s prayer, that means He has not “turned (away)” (vb rWs) from it. The noun ds#j# in the third line means “goodness” (or “kindness”); however, as I have mentioned repeatedly in these studies, it often connotes faithfulness and loyalty, in relation to a covenant bond, such as between YHWH and His people. When YHWH answers the prayer of His loyal servant, providing protection and deliverance, He is fulfilling His covenant obligation, and is thus demonstrating faithfulness/loyalty to the bond. By not turning away the Psalmist’s prayer, God has not turned away that covenant-loyalty; indeed, YHWH is ever faithful to the binding agreement, and so is worthy of blessing and praise.

Dahood (II, p. 125) offers a different reading of the final word ytam (MT yT!a!m@, “from me”), vocalizing it yT!a@m!, as a verbal form denominative of ha*m@ (“hundred”), and thus meaning “do (something) a hundred times”. The final line would then read something like: “and (so) I declare His goodness a hundred times!” Cp. Psalm 22:26 [25], where Dahood finds the same denominative verb, in a similar context.

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).

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 61

Psalm 61

Dead Sea MSS: No surviving manuscripts.

This short prayer-Psalm differs in many respects from those we have previously examined in the ‘Elohist’ Psalter. The strong lament emphasis of the earlier compositions is not present here. On the other hand, the royal background is more prominent—both in the use of the traditional military imagery, and in the specific reference to the king in vv. 7-8 (on which, cf. below).

Metrically, the Psalm generally follows a 3-beat (3+3) couplet format, though not consistently so. The Selah (hl*s#) pause-marker effectively serves to divide the short Psalm into two parts (vv. 2-5, 6-9). The division is typical of many Psalms: with the Psalmist’s prayer (his plea/petition) emphasized in the first part, and the expectation of an answer to his prayer in the second part.

The heading also shows that Psalm 61 marks the start of new sequence, moving away from the previous miktam (<T*k=m!) compositions, which appear to have been poems without music, set to existing melodies. This Psalm, on the other hand, is presumably a musical composition (the term romz+m! is not used, but perhaps implied), performed on a stringed instrument. In this regard, the singular hn`yg]n+ is used, rather than the more common plural (Ps 54:1, et al); many commentators would ‘correct’ this, vocalizing the construct tnygn as a plural form (tn)yg]n+). The superscription marks this as another Davidic composition (“belonging to David”).

VERSES 2-5 [1-4]

Verse 2 [1]

“Hear, O Mightiest, my ringing cry,
incline (your ear) to my prayer.”

The initial couplet has a shortened 3+2 meter, establishing the Psalmist’s prayer to YHWH. Two nouns are used for this, the first of which (hN`r!) refers to a ringing or piercing cry, like that of a bird; the second (hL`p!T=) is typically translated “prayer,” but should be understood within the legal/judicial context of a petition (i.e., made for a judge). God, as the Judge, is asked to listen (fairly and attentively) to the plea.

Verse 3a [2a]

“From the end of the earth,
to you do I call (out)
in (the) weakening of my heart.”

Both metrically and thematically, it is better to divide vv. 3-4 into two tricola—the first being a terse 2-beat (2+2+2) tricolon, and the second a ‘regular’ 3-beat (3+3+3) tricolon. The shorter meter of v. 3a reflects the Psalmist’s sense of desperation. The central line contains his plea (“to you I call out [vb ar^q*]”), while the surrounding first and third lines dramatically represent the condition in which he makes this plea. The first line sets a location for the plea—literally, “from the end [hx#q*] of the earth”. Often, in ancient Semitic poetry, the “earth” (Heb Jr#a#) specifically denotes (or connotes) the underworld, i.e., the region under the earth’s surface, being the region of Death (and the dead). It may well be that here the far extremity (end/edge/border) of the earth has a metaphysical meaning, indicating a threat to the Psalmist’s life. On this line of interpretation, cf. Dahood (II, p. 84) and Hossfeld-Zenger (pp. 104-6).

The third line emphasizes this threat to the Psalmist’s existence, by referencing a “weakening” (verbal noun [n)a&) of his heart. A bit of wordplay may be involved here, since the root [nu II means “cover over, envelop,” and so may allude to the danger that threatens to engulf and overwhelm the Psalmist.

Verse 3b-4 [2b-3]

“On a rock higher than I (could reach), lead me.
(O) that you would be a place of shelter for me,
a great place of strength from (the) hostile face.”

This tricolon provides a stark contrast with that of v. 3a, both in terms of meter and imagery. The sharp 2-beat staccato rhythm of v. 3a here gives way to a calmer ‘regular’ 3-beat meter. Similarly, the Psalmist’s distress and sense of despair is answered by the hope that YHWH will provide a place of protection for him. This is a frequent motif in the prayer-Psalms, in which the author/composer prays to God for deliverance. All the typical features of this imagery are present: an inaccessible location high up (line 1), YHWH Himself as a place of safety (line 2), and the idea of protection from hostile opponents (line 3).

In the first line, the motif is of a safe/secure location high upon a rock (rWx). The verb <Wr (“be [raised] high”) followed by the preposition /m! (“from”) is best understood as a comparative idiom (i.e., “higher than me”), in the sense of “higher than I (can reach)”. If the Psalmist himself could not reach such an inaccessibly high location, then neither can his enemies. For a different interpretation of the syntax, but following the same thematic explanation, cf. Dahood, II, p. 85.

In the next two lines (v. 4), this location is further described, using locative nouns (marked by a preformative –m). First, we have hs#j=m^, from the root hsj (“seek/find protection”), meaning “place of protection, place of shelter/refuge”; both the verb and noun occur frequently in the Psalms (cf. 14:6; 46:2, etc). The second noun is lD^g+m!, meaning “a great/tall place,” often referring specifically to a tower. It occurs here in the expression “great place of strength” (zu*-lD^g+m!), which, in context, should be understood as a fortified site with walls and towers. YHWH Himself is this place of protection for the Psalmist.

As I have discussed on previous occasions, this relates to the ancient covenant concept; in terms of the religious covenant between YHWH and His people (as also with the king as His vassal), as long as God’s servants remain faithful, He is obligated to provide protection (from all enemies and dangers, etc). These enemies are referenced at the end of the third line, where it is expected that God will protect the Psalmist “from the face of (the one) hostile (to me)”. Poetic concision would require a translation “from the face of the enemy” (proper syntax), or, as an alternative that perhaps better captures the meaning, “from the hostile face”.

Verse 5 [4]

“I would come to dwell in your Tent of distant (time)s,
I would seek shelter in (the) hiding (place) of your wings.”
Selah

The conclusion of the Psalmist’s prayer builds upon the triad of protective imagery in vv. 3b-4. He expresses his wish that he might come to dwell in that place of shelter and protection that YHWH Himself provides. Following Dahood (II, p. 86) and other commentators, I read the imperfect verb forms here as subjunctive (“I would…”), similar to the perfect form in v. 4a (following the emphatic particle –yK!, i.e., “O that you would…”). It is also possible to read these in a cohortative/jussive sense (“Let me…!”).

The verb in the second line is hs*j* (“seek/find protection”), on which, cf. above regarding the related noun hs#j=m^. The first line uses the verb rWG, “turn aside,” usually in the specific context of coming to dwell (as a stranger) in a particular place. Like such a traveler, the Psalmist wishes to dwell in the “tent” of YHWH. This could refer to the Temple, but here it should be understood, more generally, in reference to the very presence of YHWH Himself (whether a heavenly or earthly location is in view). The expressions in the two lines have a formal parallelism:

    • “in your tent of distant (time)s” |
      “in (the) hiding (place) of your wings”

However, viewed thematically or conceptually, the lines form a chiasm:

    • “your tent”
      • “distant (times/places)”
      • “hiding (place)”
    • “your wings”

Clearly, the “tent” and “wings” of YHWH are conceptually parallel, both referring to the protection YHWH provides. The root <lu (from which the noun <l*ou derives) has the fundamental meaning of being distant; the noun is often used in a temporal sense—i.e., of a time either in the distant past or distant future. Both temporal aspects are applied, in a religious/theological sense, to YHWH, whose life and existence extends beyond the most distant time past, and into the most distant future; the English “eternal/eternity” provides a rough equivalent. There is a separate/cognate root <lu which denotes being hidden, which corresponds here with rts (noun rt#s#, “hiding [place]”).

Verses 6-9 [5-8]

Verse 6 [5]

“(O) that you, Mightiest, would listen to my vows,
(you who) give a possession (to those) fearing your name.”

The 3-beat meter of the first part shifts (in vv. 6 and 9) to a 4-beat (4+4) couplet format. This reflects a shift in emphasis, from the Psalmist’s prayer to an expectation that his prayer will be answered. This leads to a certain ambiguity regarding the perfect verb forms here in v. 6: are they ordinary (past-tense) perfects, or should they be read as precative perfects reflecting what the Psalmist wishes (and expects) will happen in the future? I follow Dahood (II, p. 86, cf. also I, pp. 20, 241) and other commentators in reading them as having precative force.

However, I also feel that the second line here is epexegetical, functioning almost as a relative clause, and that the verb /t^n` is meant to describe the conduct of YHWH, i.e., “(you who) give…”. In other words, since YHWH is the One who gives covenant-rewards to His faithful servants (those “fearing His name”), He surely will grant to the Psalmist blessing in response to what he has (faithfully) vowed. The hV`Wry+ (“possession”), in such a covenant-context, often refers to a piece of land given to someone as a hereditary property.

The “vows” (<yr!d*n+) here should be understood in a comprehensive sense, covering the Psalmist’s prayer in vv. 2-5 (cf. above), but also to his faithfulness in praising the name of YHWH on a regular basis (v. 9). That the Psalmist fulfills what He vows to YHWH, serves to demonstrate his faithfulness, and that, as a result, YHWH has a covenant-obligation to provide protection and blessing, etc.

Verses 7-8 [6-7]

“Days upon (the) days of (the) king may you add,
(and) his years for a cycle and (another) cycle;
may he sit (for) the distant (future) before (the) Mightiest,
goodness and firmness, measured (out), may they guard him!”

The 3-beat couplets of vv. 7-8 interrupt the 4-beat couplets of vv. 6 and 9; moreover, the introduction of a prayer-wish (to God) for the king seems abrupt and jarring to the overall context. Thus, many commentators would regard these lines as a secondary addition (interpolation) to the original composition; cf. the discussion by Hossfeld-Zenger, pp. 106-7. Dahood (II, pp. 83-4) is among those who argue for the originality of the lines, on the theory that the king is the speaker throughout the Psalm. He cites the example of a 5th century B.C. Phoenician inscription by Yeµawmilk of Byblos, which contain a similar shift from 1st-person to 3rd-person voice. I have previously noted how many of the Psalms envince a royal background, reflecting important themes and motifs (and language) from the kingdom-period, which often were preserved even as the compositions were further shaped by other forces (e.g., Wisdom traditions, an emphasis on communal worship, etc).

Verse 7 is a prayer for long life to the king. In line 1, extra “days” are to be added (vb [s^y`) to the days that would otherwise be alloted to his life-span. The same idea is expressed in the second line, of an extension of his “years” beyond that of a single generation (roD, “age, cycle, circle [of life]”). The expression rodw` roD occurs frequently in the Psalms (at least 16 times, 10:6; 33:11; 45:18; 49:12, etc), as an idiom for long life, sometimes being paired with the noun <l*ou (cf. below). The expression is often translated “(from) generation to generation,” but the sense of perpetual progression is perhaps better captured by the more literal idea of “(this) age and (the next) age”.

In verse 8, the wish is for a long and prosperous reign for the king, in which he will sit (vb bv^y`) on the throne, being safeguarded (vb rx^n`) by YHWH. As noted above, the noun <l*ou is parallel to the expression rodw` roD, with a similar connotation of long life. The specific denotation of <l*ou is for a period of time extending into the distant future. The protection YHWH provides, to the king as His faithful vassal, is here defined through the terms ds#j# (“goodness, kindness”) and tm#a# (“firmness”)—both are covenant-terms, connoting faithfulness and loyalty.

Verse 9 [8]

“So (then) will I sing your name until (the end),
for my completing of my vows day (by) day.”

The basic idea here, as we find often in the Psalms, is that once YHWH has answered the Psalmist’s prayer, he, in turn, will give praise to YHWH. A public worship setting is often assumed for this act of praise, and the very musical inspiration of the Psalmist (as a poet-composer) is tied to such praise. There is a presumed context, whereby the Psalmist’s petition to YHWH is connected with a religious vow (rd#n#). If God answers the Psalmist’s prayer, then he is obligated to fulfill the vow. Here, the verb <l^v* (“complete, fulfill”), often used in a covenant-context, relates to this obligation.

The expressions du^l* (“until [the end]”) and <oy <oy (“day [by] day”) are conceptually parallel (as time indicators) with <l*ou and rodw` roD in vv. 7-8 (cf. above). <oy <oy represents a microcosm of rodw` roD, but capturing the same sense of perpetuity, while du^l* has much the same meaning as <l*ou, as an indicator of a period of time lasting into the distant future.

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 60

Psalm 60

Dead Sea MSS: No surviving manuscripts.

This is yet another prayer-Psalm with lament characteristics. The characteristic shift, from a plea for deliverance to an expectation that YHWH will answer the Psalmist’s prayer, has occurred in a number of the ‘Elohist’ Psalms we have recently studied. The structure of the composition, in this instance, is peculiar, due primarily to the divine oracle present in vv. 8-10 [6-8]. Within both Judaism and early Christianity, the Psalms came to be regarded as prophetic (to be counted among the Prophets); however, this is one of the few Psalms which actually contains a prophetic oracle.

The meter follows a 3-beat (3+3) couplet format, with a notable shift to a 3-beat tricolon (3+3+3) format in vv. 8-10. This shift marks off the divine speech of vv. 8-10 in poetic terms.

For the structure of the Psalm, I feel it is best to divide it into parallel sections, separated by the oracle in vv. 8-10:

    • Part 1: Lament over the suffering experienced as a result of YHWH’s anger (vv. 3-5 [1-3])
    • [Oracle regarding the Kingdom] (vv. 8-11 [6-9])
    • Part 2: A second lament (v. 12 [10]) and prayer for deliverance (vv. 13-14 [11-12])

The heading designates this Psalm as another  <T*k=m! (miktam, on this term, cf. the study on Psalm 16). The previous miktams were apparently poems without music, to be sung to an existing melody. This also seems to be the case here, with the melody being /v*Wv (“lily,” or possibly “lotus”), resembling the name in Pss 45 and 69 (pl. <yN]v^ov, “lilies”). The poem is also designated as an tWdu@, usually translated “testimony,” but properly referring to words that are to be repeated. There is thus a didactic purpose to the poem, which is “to be taught” (dM@l^l=), much like the Song of Moses in Deuteronomy 32.

The superscription marks the poem as yet another Davidic composition (“belonging to David”), attributing it (in verse 2) in relation to the historical David-tradition recorded in 2 Samuel 8:1-14 (par 1 Chron 18:1-13). This tradition relates to the nations mentioned in vv. 8-11, in the context of the establishment of the kingdom of David and Solomon—which represented the territory of the Israelite kingdom at its greatest extent.

In this regard, there have been a good many theories regarding the specific dating of the poem, along with the critical question of how the oracle in vv. 8-10 fits within the overall composition. It is generally thought that the oracle represents a significantly older piece of traditional material, around which the remainder of the Psalm was composed. A common view is that the Psalm proper dates from the late kingdom-period, around the time of the Babylonian conquest, thus creating a stark juxtaposition with the territorial promises in the oracle. For a good survey of the question of dating, cf. Hossfeld-Zenger, pp. 95-8.

PART 1: VERSES 3-7 [1-5]

Verse 3 [1]

“O Mightiest, you rejected us, you scattered us;
you were angry—(but) may you turn back to us!”

Two points of interpretation are important for determining the thrust of this opening couplet. First, does the verb jn~z` mean “reject,” or “be angry” (corr. to Akkadian zenû, cf. Dahood, II, p. 77). Second, does the imperfect verb form bb@ovT= reflect an indicative or jussive? If a jussive (with imperatival force) is intended, the the verb bWv here would have the positive meaning “turn back, return”; but, if it is a past tense indicative, then it has a negative sense of “turn away, withdraw”. Dahood opts for the latter, along with reading jnz in the sense of “be angry”; this creates a parallel couplet of pure lament:

“O Mightiest, you were angry with us, you scattered us;
you snorted with anger, (and) you turned away from us!”

The force of the couplet might even be clearer if jnz has the typical meaning “reject”, creating a chiasm:

    • “you rejected us”
      • “you scattered us”
      • “you were angry” (i.e. snorting like an enraged bull)
    • “you turned away from us”

My translation above reads bb@ovT= as a jussive, adding a hopeful prayer-note to the lament.

Verse 4 [2]

“You made (the) earth shake, you split it (open);
may you heal its broken (piece)s, for it is slipping!”

The force of this couplet also hinges on a point of interpretation—regarding the word hpr. The MT vocalizes it hp*r=, usually understood as an alternate spelling of the imperative ap*r= (“heal!”). But the actual verb hp^r* means “(let) sink, drop,” which would fit the image here of a handful of broken pieces, potentially giving to the couplet a sense of unmitigated disaster, i.e., “(you) let drop its broken pieces”. Dahood (II, p. 78) would vocalize as the adjective hp*r* (“slack, drooping,” i.e. “weak”), which leads to a quite vivid couplet, that I would translate as:

“You made (the) earth shake, you split it (open),
(and) weak (from) its broken (part)s, how it is slipping!”

Verse 5 [3]

“You made your people see hardship,
you made us drink (the) wine of reeling.”

Instead of the rather bland Hiphil “you made see” (vb ha*r*), Dahood (II, p. 78) vocalizes htyarh as ht*ar@h), deriving it from the root ary II (“pour”), and also understands hv*q* in connection with the Ugaritic noun q¹š (“cup,” cp. Heb. hw`c=q^, “jug, jar”). This line of interpretation admittedly keeps the imagery more consistent, and also gives to the couplet a striking synthetic parallelism:

“You poured out (for) your people a cup,
you made us drink (the) wine of reeling!”

Verse 6-7 [4-5]

“(May) you give to (those) fearing you a (flag) to raise,
to be raised from (before the) face of the bow(men)!
Selah
To (the end) that your beloved should be pulled out,
keep (us) safe (with) your right hand, and answer us!”

The imperatives in vv. 3-4 (cf. above), if correct, would seem to require that the perfect form hT*t^n` (lit. “you gave”) be understood as a precative perfect—i.e., a wish (for the future) expressed in terms of something that has already happened. In English, this is almost impossible to translate in a way that works in poetry; we might say “(that) you (would have) given,” but it it is easier simply to render it like an imperative or jussive (“may you give…!”). The prayer thus takes the form of a clear petition, a plea to God for deliverance.

The noun sn@ in the first line is related to the verb ss^n` (II) in the second. Both are difficult to translate; the fundamental denotation seems to refer to something raised up high so that everyone can see it—e.g., in a military-political context, a flag or banner, around which people can rally. The reference to archers/bowmen (sing. “bow”, tv#q# in place of MT fv#q) [so most commentators]) certainly indicates a military context, with God’s deliverance (from enemies) in terms of a military victory.

Indeed, a military rescue is described in verse 7, using the verb Jl^j* (I), “pull out, withdraw”, in the sense of YHWH pulling His people (and their king) out of danger. The noun dyd!y`, related to dod (in the Song of Songs, etc), means “(my) love, loved one, beloved”; it could be used here of the people Israel (collectively), or of the king as their leader and representative. The Hiphil imperative of the verb uv^y` in the second line literally means “save (us)…!,” but here it is better understood in the sense of the protection YHWH provides (i.e., “keep [us] safe!”). Following the rescue in line 1, God’s protection (in a military sense) will ultimately lead to victory for His people, a victory which is the answer (vb hn`u*) to the Psalmist’s prayer.

The placement of a Selah (hl*s#) pause-marker between verses 6 and 7 is curious. It does not seem to relate to the structure of the Psalm, but may simply be used to alleviate the syntactical transition between the two verses.

Oracle:  Verses 8-11 [6-9]

There is a sudden shift in verse 8, both structurally and rhythmically. Verses 8-10 [6-8] constitute a prophetic oracle in which YHWH Himself speaks. In place of the 3-beat bicolon (couplet) format in vv. 3-7 (cf. above), there is a tricolon (triplet) format in vv. 8-10.

Verse 8 [6]

“(The) Mightiest has spoken in His Holy (Place):
‘I will exult (and) will make Šekem (my) portion,
and the valley of Sukkot I will measure out.'”

The 3-beat (3+3+3) tricolon format of the oracle is established here. As in verse 3 [1], the title <yh!l)a$ (“Mightiest [One],” Elohim, i.e., ‘God’) is used, presumably in place of, originally, the Divine Name hwhy (YHWH)—a substitution that occurs consistently throughout the ‘Elohist’ Psalms. YHWH speaks in His “Holy (Place),” —that is, the sanctuary of His Dwelling (Temple)—though the noun vd#q) could also mean “holiness” (i.e., “in His holiness”).

The geographical association between the city of Shechem and the “valley of Sukkot” here probably alludes to the tradition in Genesis 33:17-18. It may refer generally to the northern territory (and kingdom) of Israel; the northern extent of the kingdom is referenced by David’s conquests over Syria (Aram-Zobah and Aram-Damascus) in 2 Sam 8:3-8. The verb dd^m* means “stretch a line,” i.e., to measure something, and thus refers to measuring the extent of territory belonging to the king/kingdom. Here, the territory belongs specifically to YHWH Himself, as King, but by extension it also belongs to the kingdom of His people (Israel/Judah).

Verse 9 [7]

“To me (belongs) Gil’ad, and to me Menaššeh,
and Ephrayim (is) a protected place (for) my head,
(while) Yehudah (is) my engraved (staff).”

In this verse, the Davidic kingdom of Israel—the united kingdom—is summarized. As noted in the introduction above, if the Psalm proper is dated near the time of the Babylonian exile, then the lamentable situation of the kingdom at that time would be set in stark contrast to the original divine promises regarding the extent of territory (realized, albeit briefly, in the reigns of David and Solomon). The northern territories are represented by the half-tribes of Ephraim and Manasseh (along with the region of the Gilead), depicted in terms of the king’s head—that is, a helmet (lit. “place of protection,” or “protected place,” zoum*). Judah represents the southern territory, and, with its capital of Jerusalem, is the locus of the ruling power and authority of the king (his engraved [vb qq^j*] staff). Again, YHWH is the ultimate King, with the king of Israel/Judah ruling over the people as His representative or vassal.

Verse 10 [8]

“Mo’ab (is the) pot for my washing;
upon Edom I will throw down my sandal;
over Pelešet I will cry out (in triumph).”

Here the territories of Moab, Edom and the coastal cities of the Philistines are included as Israelite territory (belonging ultimately, of course, to YHWH as King). Moab and Edom, in particular, are belittled, described as a mere washpot for the king, or as a place to thrown down (or set down) his sandals. David’s victories over Moab and Edom are referenced in 2 Sam 8:2, 12-14, while his victories over the Philistines headline that passage (v. 1). Here YHWH simply declares that He will “cry out” (vb u^Wr) over Philistia—that is, a cry/shout of triumph over them. The text of the third line should be read in light of the doublet in Ps 108:10 [9].

Verse 11 [9]

“Who will carry me (to the) city (with) strong walls?
Who will guide me (to come) unto Edom?”

The meter now shifts back to the 3-beat couplet (bicolon) format of the Psalm; and, indeed, verse 11 is not part of the oracle, and it is no longer YHWH who is speaking. The verse is transitional, leading the way from the oracle into the concluding verses (a second lament-prayer).

The first line could be understood either as coming to the walled city for protection, or for conquest. In the context of the oracle, the latter seems more likely. The Psalmist envisions a situation when Israel will once again realize the promises of YHWH regarding the kingdom and its territory, and where the conquests by David may, in some sense, be repeated. The specific mention of Edom in the second line may reflect the heightened tensions (and hostility) between Judah and Edom in the late kingdom period (early-6th century, and thereafter). The envisioned conquests will begin with the near adversary Edom (along with Moab, we may assume, to follow).

Part 2: Verses 12-14 [10-12]

Verse 12 [10]

“Is it not you, (O) Mightiest, you (who) rejected us,
and did not go out, Mightiest, with our armies?”

This couplet answers the question (“Who…?”) in v. 11. Even though YHWH had rejected His people (for the verb jn~z`, cf. on v. 3 above), and, for a time, allowed Israel to be defeated and conquered, the hope (and prayer) is that now God will once again return to fight on His people’s behalf. The couplet here thus blends together lament with a hope (prayer) for deliverance, echoing the themes of the longer Part 1. For a different way of reading these lines, cf. Dahood (II, pp. 76, 82).

Verse 13 [11]

“Give to us help from [i.e. against] (our) adversary,
(for) indeed empty is (the) saving (help) of man!”

Only the power and strength of YHWH will allow His people to prevail against their enemies. The noun rx^ can be derived from three different roots, meaning (respectively): (1) “narrowness” (i.e., a “tight spot”), (2) “distress, oppression”, or (3) “adversary, enemy”. All three would be applicable, but the military context here suggests the third meaning is most likely in view. The very acknowledgement of YHWH’s saving power, contrasted with the “emptiness” (aw+v*) of human strength, can be taken as an implicit indication of the people’s current faithfulness (as represented by the Psalmist), and give them reason to believe that YHWH will, indeed, hear and answer their prayer.

Verse 14 [12]

“With the Mightiest, we shall act with strength,
and He (indeed) shall trample down our adversaries!”

The people will act together with (-B=) YHWH to defeat their enemies, just as Israel did (under David’s leadership) in times of old. They will act with strength (ly]j*), since the power of God Himself will be on their side. Indeed, it is YHWH who does the real fighting, trampling down the enemies of Israel (note the emphatic position of the pronoun aWh [“He”]).

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).