The Structure of the Book

The Structure of the Book

PSALMS

BOOK 2

Lesson Five

THE STRUCTURE OF THE BOOK

A-2Psalms 42-72THE EXODUS BOOK:CONCERNING ISRAEL.

B-1Psalms 42-49CONCERNING ISRAEL’S RUIN

B-2Psalms 50-60CONCERNING ISRAEL’S REDEEMER

B-3Psalms 61-72CONCERNING ISRAEL’S REDEMPTION

B-1Psalms 42-49ISRAEL’S RUIN

C. Psalms 42,43 The ruin and oppression realized (Ps. 42:9; 43:2). No help from man. It opens with crying and tears as Exodus does (Compare Exodus 9:23; 3:7-9; 6:9)

D. Psalms 44 The cry for help to the deliverer and redeemer (vv. 23-26)

E. Psalms 45 The deliverer praisedAnswer to the cry

D. Psalms 46 The help of the deliverer (Compare Psalms 48:8)

E. Psalms 47,48 The deliverer praised (Compare Psalms 48:8 with Psalms 44:1).

C. Psalms 49 The ruin and need of redemption realized. No help from man (v. 7), only from

God. (15)

B-2Psalms 50-60ISREAL’S REDEEMER

F. Psalms 50 God speaks to His people. He breaks the silence as in Exodus 3:4. (CP Hebrews 12:25,

26)

G. Psalms 51 Transgression Confessed and forgiven

G. Psalms 52-55 Transgressors Un-confessed and destroyed

F. Psalms 56-60 God’s people speak to Him of Israel’s redeemer and His work: Telling of death and

Resurrection (Michtam Psalm)

B-3Psalms 61-72 ISRAEL’S REDEMPTION

H. Psalms 61-64 Israel waits for deliverance “From the Ends oftheEarth,” which is the work

Of God Alone (Psalms 64:9)

I. Psalms 65 Zion waits for her blessing

J. Psalms 66,67 Praise promised. The trouble remembered (Psalms 66:10-12)

K. Psalms 68 The answer to vv. 61-67. God arises. “Blessed be God” (v. 35)

H. Psalms 69 The king waits for deliverance (v. 14) from sufferings, shame, and sorrow

(The Trespass Offering)

I. Psalms 70 The king waits for his deliverance “Make haste”

J. Psalms 71 Praise promised (vv. 22-24). The trouble remembered (v. 20)

K. Psalms 72The answer. The king reigns. “Blessed be the Lord God” (v. 18). This was all His Desire (2 Samuel 23:5) The redeemed nation

Blessed Desireand a blessing to all nations.

BOOK TWO SECTION FIVE

(a)The Hebrew title for Exodus is (ve’elleh Shemoth), “And These Are The Names.” The Book is thus called because it begins with the names of those who came into the place whence they were redeemed and delivered from their ruin and oppression.

(b)It is indeed the book of “The Names;” for not only does the Lord speak so pointedly of knowing Moses “by name” (Exodus 33:12,17), but Moses asks by what Name he is to speak of the God of their fathers to the Israelites (Exodus 3:13),

(c)And the Lord reveals His Name (Exodus 3:14,15); while in 6:3; 33:19; and 34:5-7, He further proclaims it.So, again, of the “Angel” that was sent before the People (Exodus 23:20), Jehovah said, “My Name is in Him” (23:21).

(d)Moses speaks to Pharaoh in the Name of Jehovah (5:23); and Pharaoh is raised up “that My Name may be declared throughout all the earth” (9:16).It is in this book that we first have the third Commandment concerning the Name of the Lord (20:7).

(e)Bezaleel is said to have been “called” by name (31:2), whereas a different phrase is used of Aholiab (31:6) both here and in 35:30 and 34.It is in Exodus also that we have the particular instructions as to the engraving of the names on the shoulder-stones of the ephod (28:9-12),

(f)And on the breastplate stones (15-21), which were strictly carried out (39:6,7 and 8-14). Thus “the names of the sons of Israel” were borne before the Lord with the Redeeming Blood in the Holy of Holies.

(g)Moreover, these names appear at the beginning of Exodus, in connection with the Ruin; and at the end in connection with the Redemption “before God in the Sanctuary;” while we have the Name of the Redeemer proclaimed and celebrated throughout, “The Lord is His name” (Exodus 15:3).

(h)Exodus is therefore the Book of Redemption: and Redemption is individual and by name. It is the book in, which the Redemption of the People is first mentioned: “Thou in Thy mercy hast led forth the People,whichThou hast Redeemed: Thou hast guided them in Thy strength unto Thy holy habitation.” (Exodus 15:13)

(i)The Title “Exodus” also occurs in Luke 9:31 (rendered “decease” in A.V. and R. V.), where it is the subject of, which Messiah spake with Moses and Elijah on “the holy mount.”(Matthew 17:2). This subject was His Redemption work, viz. the “exodus,

(j)Which He should accomplish at Jerusalem,” which was the great Antitype of that accomplished by Moses.The types of Exodus are also types of Redemption. The Divine title Jah, which is the concentrated form of Jehovah, occurs for the first time in the Book of Exodus (15:3); and it occurs also for the first time in the Psalms in this second or Exodus Book (Psalms 68:4).

In this second Book of the Psalms we find the subject matter corresponding with that of the book of Exodus. Like the other books, its teaching is dispensational in nature:

  1. In the Genesis Book, Man is the central thought;
  2. In this Exodus Book, it is the Nation of Israel around, which the counsels and purposes of God are centered.

It opens with the “cry” from the depth of the Ruin and Oppression, as Exodus does; and it ends with the King reigning over the redeemed Nation (Psalms 72), brought “again the second time” from the four corners of the earth (ref. Isaiah 11:11); as it was brought the first time from Egypt; and, at length, made a blessing to all the families of the earth.

Of the Divine names and titles: Elohim occurs 262 times (two of them with Jehovah), El14 times, and Jehovah only 37 times. Note the references to Sinai, Miriam, and other events found in Exodus, in this second Book.

BOOK TWO SECTION FIVE

Psalms 42 and 43 are linked together by a recurring question and answer.

As Psalms 32 is the Sin Offering and Psalms 40 the Burnt Offering, so Psalms 69 is the Trespass Offering.

PSALM 42:1-12

42:1 For leader - A maskil of the Korahites.

2. Like a hind crying for water (Lit. “Watercourses.”),my soul cries for You, O God;3. My soul thirsts for God, the living God;O when will I come to appear before God!4. My tears have been my food day and night;I am ever taunted with, “Where is your God?”5. When I think of this, I pour out my soul:how I [walked with the crowd, moved with them, Meaning ofHebrew is uncertain]. The festive throng, to the House of GodWith joyous shouts of praise.6. Why so downcast, my soul,why disquieted within me?Have hope in God;I will yet praise Him [for His saving presence. Several ancient versions and Heb. MSS connect the first word found in v. 7 with the end of v.6, reading yeshu’ot panai we’Elohai, “my ever-present help, my God,” as in vv. 12 and Ps. 43:5].

7. O my God, my soul is downcast; therefore I think of Youin this land of Jordan and Hermon.In Mount Mizar,8.Where deep calls to deepin the roar of [Your cataracts;Meaning of Hebrew is uncertain].All Your breakers and billows have swept over me.9. By day may the Lord vouchsafe His faithful care,so that at night a song to Him may be with me,a prayer to the God of my life.10. I say to God, my rock,“Why have You forgotten me,why must I walk in gloom.Oppressed by my enemy?”11. [Crushing my bones, Meaning of Hebrew is uncertain].My foes revile me, taunting me always with, “Where is your God?”12. Why so downcast within me?Why disquieted within me?Have hope in God;I will yet praise Him,My ever-present help, my God.

What I have just typed out for you is found in the Tanakh the Holy Scriptures (The Jewish Bible). You can find this at The Jewish Publication Society Philadelphia – Jerusalem.

This is the newest translation of the Old Testament from the Hebrew Text.

Psalms 42:1-11

42:1 Yearning for God in the Midst of Distresses -To the Chief Musician - A Contemplation of the sons of Korah.

As the deer pants for the water brooks, so pants my soul for You, O God. 2 My soul thirsts for God, for the living God. When shall I come and appear before God? 3 My tears have been my food day and night, while they continually say to me, "Where is your God?" 4 When I remember these things, I pour out my soul within me for I used to go with the multitude; I went with them to the house of God, with the voice of joy and praise, with a multitude that kept a pilgrim feast. 5 Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him for the help of His countenance. 6 O my God, my soul is cast down within me; therefore I will remember You from the land of the Jordan, And from the heights of Hermon, From the Hill Mizar. 7 Deep calls unto deep at the noise of Your waterfalls All Your waves and billows have gone over me. 8 The LORD will command His loving kindness in the daytime, and in the night His song shall be with me --A prayer to the God of my life. 9 I will say to God my Rock, "Why have You forgotten me? Why do I go mourning because of the oppression of the enemy?" 10 As with a breaking of my bones, my enemies reproach me, while they say to me all day long, "Where is your God?" 11 Why are you cast down, O my soul? And why are you disquieted within me? Hope in God, for I shall yet praise Him, The help of my countenance and my God.NKJV

BOOK TWO SECTION FIVE

PSALM 42,43THE RUIN REALIZED

A-1Psalms 42:1-3 Cry from afar

B-1Psalms 42:4 Hope“I remember.”

C-1Psalms 42:5 Appeal “Why cast down?” Praise

A-2Psalms 42:6,7 Cry from afar

B-2Psalms 42:8-10 Hope“Jehovah will command”

C-2Psalms 42:11 Appeal “Why cast down?” Praise

A-3Psalms 43:1,2 Cry from afar

B-3Psalms 43:3,4 Hope“I will go”

C-3Psalms 43:5 Appeal “Why cast down?” Praise

Psalms 42 and 43 are linked together, because (1) Ps. 43have no title; (2) the Structure shows the correspondence of the repeated appeal.

Title. Maschil= Instruction. The second of thirteen so named.

‘The sons of Korah.’ The first of the eleven Psalms so distinguished (42,44,45,46,47,48,49, 84,85,87,88).

Korah died by Divine judgment (Numbers 16:31-35), but his sons were spared in grace (Numbers 26:11). The men of Numbers 16:32 did not include the “sons.”

‘Brooks = channels: water in gorges or pipes, difficult of approach. The Hebrew word is aphikim.

Psalms 42:1-11

BOOK II. Psalms 42-72

The second book in the fivefold division of the Psalms appears to be a part of a larger collection, i.e., Psalms 42-83, which uses the name ('Elohim) instead of Yahweh for the most part. The former is used 164 times and the latter only 30 times in Book II.

Within the larger collection, several smaller collections are observable

  1. One connected with the Levitical family called the Sons of Korah;
  2. One associated with David;
  3. And one is referring to Asaph.
  4. Besides these collections Book II also includes one anonymous psalm
  5. And one ascribed to Solomon.

(The Wycliffe Bible Commentary)

Psalms 42: Psalms 42-43 are a single psalm, as indicated by their shared refrain (42:6, 12; 43:5), and common theme of the desire to come to the Temple despite enemy persecution (42:3; 43:3-4; cf. Psalms 9-10, also thought to have been one psalm).

Psalms 42 begins a collection called the Elohistic Psalter. Comprised of Psalms 42-83, this section much prefers the Hebrew “elohim,” “God” (sometimes translated “god”) to Lord (Hebrew “YHVH”) in sharp contrast to the rest of the Psalter. Phrases like (Psalms 43:4) “O God, my God” are awkward in Hebrew, and may reflect a revision of the more common and expected, “O Lord, my God” (e.g. Jonah 2:7).

BOOK TWO SECTION FIVE

Psalms 42

Likewise, the use of “God” throughout Psalms 82 is confusing, and is likely secondary (see 82:1). Scholars suggest that most of the references to God in this grouping are secondary, and were originally Lord (“YHVH”); an editor who preferred to call the deity “Elohim,” God, changed these.

A parallel phenomenon is the use of “elohim” in the (E sourceElohist or Elohistic) in the Torah. Psalms 42 also introduces the collection of Korahite psalms. These are found in Psalms 42 (-43); 44-49; 84-85; 87-88, in other words in two collections, one in the Elohistic Psalter (42-49) one outside it (84-88).

The separation of this collection in two sections of Psalms is one of many indications of the complexity of the editing of the Psalter.As indicated by 2 Chronicles 20:19, “Levites of the sons of Kohath and of the sons of Korah got up to extol the Lord God of Israel at the top of their voices,”

The Korahites had a special role in Temple singing. (Contrast the negative depiction of the Korahites in Numbers chapter 16). There are some common phrases in the collection (e. g. Psalms 42:3 and 84:8, “appear[ing] before God”), but attempts at finding strong thematic similarities between them are not compelling. Similarly unconvincing are attempts to read the Korahite collection as a whole, especially as stages of a ritual. Jewish Study Bible

42:1: On maskil, see 32:1, a disproportionate number of psalms with this word appear in the Elohistic [using the nameelohim] Psalter.

41:2-3: The imagery is very striking (see also 63:2). God is the basic nourishment for the psalmist.

41:3: On the living God, see 18:47. Some ancient biblical translations render to appear before God as “to see God;” the consonantal Hebrew text allows an idea that God could actually be seen at a temple, manifest through an image (see 11:7). Zion plays a disproportionately significant role in the Korah psalms; (see especially Psalms 48).

41:4: Instead of divine nourishment, the psalmist’s food and drink is his tears. The taunt of the enemies is that his God is powerless to relieve his current predicament. Jewish Study Bible

Note: as you go through the Jewish interpretation of Scripture you will find these words:

  1. Deuiteronomic or Deuteronomistic source of the Torah [five books of Moses] [Deuteronomy]
  2. Elohist or Elohistic source of the Torah [Elohim]
  3. Jahwist or Yahwist source of the Torah [Jehovah]
  4. Priestly source of the Torah [Priestly understanding]
  5. Tanhuma or midrashic text on the Torah [From the Midrash text]

These are references that they use sometimes without any explanation of the meaning. Paul the Learner

Psalms 42:1-5

Here are two poems so closely connected in content and style as to defy separation. The occurrence of the same refrain in Psalms 42:5,11; and 43:5, the fact that Psalms 43 is without a title, and the internal form of the two psalms all point to one original composition.

BOOK TWO SECTION FIVE

42:1-5

The division probably was made after the Elohistic collection, 42-83, began to be circulated. The psalmist is despondent because he cannot make his usual pilgrimages to the Temple. He seems to live in the northern section of Palestine, where enemies who do not share his longings for God constantly taunt him. The entire poem is one of great poetic beauty, constantly mingling longing and hope.

The Nature of His Longing

My soul thirsted for God. Even as the hind (not hart) cannot disguise her thirst, neither can the psalmist hide his passion for the living God. His heathen enemies taunt him with remarks about the indifference of his God. The hardest thing for him to endure is the remembrance of the days when he was able to lead pilgrimages to the great festivals. The refrain in verse 5 is the beautiful formula of trust with, which he allays his despondency.

42:1panted = crieth, or longed. Compare Joel 1:20. The cry of Israel in Egypt

42:5 ‘Why.’ The figure of speech is called Cycloides, the question repeated in v. 11 and 43:5.

42:5-6: This psalm is remarkable for the inner dialogues it relates. Soul reflects the inner being; the Bible does not partake in the (Greek) notion of a bipartite being, comprised of body and soul.

42:6: A refrain (see also verse 12 and 43:6). God’s saving presence refers back to seeing God in verse 3 (the word “face” [Hebrew “panim”] is used in both verses).

42:7: The northern geographical locations (Mount Mizar is probably near Hermon) mentioned suggest that the psalmist is distant from Jerusalem; some have suggested that this psalm, and perhaps all of the Korahite psalms, is northern in origin. Jewish Study Bible

Psalms 42:6-11

The Depths of His Despair

Deep calleth unto deep. Again the psalmist becomes downcast and voices despair, which is more plaintive than before. Although he attempts to pray and recall how measureless is God's loving-kindness, he still feels forsaken. Mixed with his longing for the Temple is his remembrance of the constant barbs of his enemies. He gains renewed strength by repeating his formula for inner peace.

42:6 ‘the Hermonites = the Hermons. Refers to the two peaks.

42:8 ‘His loving kindness…His song. The figure of speech here is called Ellipsis (Complex), by which each is to be repeated in the other = “His loving kindness [and His song] in the daytime; and in the night His song [and loving kindness] shall be with me.”

The second Psalm of each book has for its subject the enemy.

42:8: A mythological reference, perhaps also alluding to the sources of the Jordan River in northern Israel.

42:9: The God of my life refers back to verse 3; this psalm has an unusual number of refrains and cross-references.

42:10-11: Foes are finally revealed to be the main topic of the petition. Taunting me always with, “Where is your God?” Serves as a refrain with (verse 4).

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