INTERMISSION 🙞 break down of the book of Psalms part 1
INTERMISSION
Breakdown of the book of Psalms
PART 1
As you may know, if you've been following my blog, I am in the process of exegeting the 'psalms of ascent', psalms 120-134. But I can't help myself and find myself needing a refresher from this arduous task. I had no idea where that study would lead me when I begin. My intention had been to so very simply and quickly run through the psalms identifying the figura at play. But in doing so, the study opened wide and has been showing me the coolest things. I'm loving it. And I'm loving the repercussions it is having on all my bible study in general. And I'm loving how it is training me to really back up my findings and present my work clearly.
I have an old blog post that lays out tips for biblical exegesis, that is not my intention here. But I will briefly layout basics of my process here. In these intermission posts, I will be moving through the psalms 5 at a time. In part this is due to my need to see and prove if chiasmus is at work in the whole book.
Whenever I do an initial exegesis, I focus on putting down: figura, vocab & grammar, connections & references, simple summaries of themes, subjects and meanings. This is like, my bare bones of an exegesis.
My initial exegeses always consist of what comes up naturally and instantly. I don't find everything. I don't explain everything. I haven't gone back to prove if what I am saying is correct or there. All of that is what I do in my second step. I just take an hour or two, depending on the length of the psalm & how much is there to find, going verse by verse. It is meant to be a fast run through.
I look at the original Hebrew using a credible source. @dailydoseofhebrew youtube channel is what I have been using.
I look at different translations as well as vocab and grammar with: biblehub. I also use this to look up connected verses that come to mind. I sometimes look at other commentaries but not initially. These tend to be more conjecture than anything else and not useful or credible.
I look at Free Bible Commentary to run through a credible bare bones exegesis.
And I look through my copy of Bullinger's Figures of speech used in the Bible (here is a version you can look at online). The best resource for specifically identifying figures of speech in the bible.
Here is an extra link in which you can look up figura - literary devices.
So below are my fast and hard first notes and thoughts concerning psalms 1-5. At the end is a summary of each of the psalms with thoughts on their interconnections, themes and subjects, as well as a rough layout of structure by chiasmus. All the figura will be in bold letters, just as they are in my 'psalms of ascent' blog posts.
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PSALM 1:1-6
1. Anabasis or gradation ascent: 1.walk, stand, sit. 2.Counsel, way, seat. 3.Ungodly, sinners, scornful.
Parallelism, antiptosis, heterosis, enantiosis or contraries, benedicto or blessing.
Metonymy - 'walk in counsel' , 'stand in path' , 'sit in seat' . These things - 'stand', 'sit' 'walk' are not literal but referring to morality of actions, judgments, positions, etc.
2. heterosis.
Vocab: Law for torah.
3. simile, like a tree put in a garden. A tree firmly planted refers to one thus in a garden, not wild. Firmly planted is not referring to roots going deep but rather placement - in God's garden. This aligns with well taken care of, even protected or brought under the Lord's household care.
Vocab: palgei mayim for streams of water. Mayim for water, and Palgei means division of, or channels. This refers to specific aggregated channels. These little channels were filled by the gardener.
This is what gives clear indication that this tree is planted in a garden because this vocab is referring to irrigation channels. Not just a stream of water or natural river.
ellipsis – The gardener/caretaker is left out by ellipsis, but a stream next to these rivers means then, it is tended to on a daily basis and given water. This type of garden is planned and has caretakers to look over them. In this simile, what is left out by omission (because it is assumed through the vocab palgei mayim) is that this tree is looked after daily and watered daily. It has been planted in a well taken care of garden of a household.
What this figure is saying then, is that the righteous man is brought into the house of the Lord and taken care of/ nurtured and nourished.
4. simile, the wicked are like chaff.
Vocab: ruach is put for wind. Ruach is also the word for the holy Spirit.
5. Parallelism? - wicked will not stand in the judgment, nor sinners in the assembly.
→Connected to psalm 5:5 "the boastful shall not stand before your eyes".
Ellipsis - Bullinger suggests the word omitted is 'Nor sinners stand in the assembly'. I suggest the word omitted is 'Nor sinners sit in the assembly'. This is in line with verse 1. Which would then mean that these phrases are not under parallelism.
'will not stand in the judgement' is synecdoche for 'will not be acquitted, or will be judged guilty'. This is a consensus or a judgment arrived at.
By synecdoche as well 'sit in the seat' or 'sit in the assembly' means something. Sitting in the assembly, could be like having a voice, like having a seat in parliament, being a part of a council or group. The assembly are to be understood as the servants of the Lord and in His courts (house). This could simply mean 'have a place in the house of the Lord' or having a role or job. Must look at more to get more clarity about meaning.
If this is true - then this is not parallelism but rather it is gradation or addition, and we would have another use of Anabasis and some repetitio.
These things - 'stand', 'sit' 'walk' are not literal but referring to judgements, positions or placements, moral actions etc. connected with verse 1.
side note - extra thoughts: western idioms - 'I will not stand for this' - tolerate. 'What will you stand for' - a standard of moral principles. 'It cannot stand up' - last, hold firm or even measure up, or match.
side note - extra thoughts: western idioms - 'sitting on the fence' - to remain neutral. 'To sit on something' - to delay action or retain/hide information. 'To sit at someone's feet' - pay homage, respect, honor or worship them. 'To sit with someone' - to take their side, to be on their side; support or agreement.
6. ellipsis – the Lord knows the way of the ungodly. Metonymy – knoweth is put for approveth. Therefore the Lord approves of the way of the righteous but does not approve of the way of the wicked.
overview thoughts:
*Psalm 1:1-3 – the righteous man = psalm 1:3-5 the rebellious man – Antithesis or eantiosis. Together - Psalm1:6 the righteous man and the wicked man contrasted live/perish – reverse parallelism.
**psalm 1 ends with perishing 'of the way' and psalm 2 ends with the perishing of 'those who refuse to walk the way'.
***the righteous man = psalm 2 the rebellious man – Antithesis or eantiosis between these 2 psalms???
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PSALM 2:1-12
1.Erotesis in indignation (pathos). Turning a statement into a question to create emphasis.
Nation = heathens or gentiles. The peoples = tribes of Israel. Then we have kings and rulers – anabasis, gradual ascent?
2. the word 'saying' is omitted by ellipsis.
'the kings of the earth take their stand' - idioma by synecdoche. Put for set themselves against the Lord. Additional, not parallelism with 'the rulers take counsel together'. This expression is straight forward, underlying meaning 'scheming and plotting together'.
Kings and rulers may be hendiadys - two for one.
Vocab: Anointed one - word is messiah. So two things: 1. In retrospect (us reading this centuries later) we can say this is a forshadowing then.
We are not to think that the poet is claiming to be the prophesized messiah. If the poet is David. If the poet is not David, we are not to think he is calling David the messiah. This reference clearly is speaking to the line of David. This is the anointed bloodline. Which is why I can suggest either David wrote this or the poet is talking about David. Which would make this a us of metonymy.
2. By saying this, our poet makes clear a specific way in which the nations rebel/ set themselves against the Lord - by coming against the anointed bloodline. The anointed could also just be referring to Israel, the nation the Lord choose (as he is talking about the nations who are coming against Israel). But, because the Lord says specifically 'My king' it is safe to assume we are talking about David first and foremost and Israel the nation passively.
3. metonymy – tear their fetters or break the bonds/chains. And also metonymy - cast away their cords. Are these two different things or the same and under parallelism? What do they mean? They do have a deep meaning, too tired to expand on it right now. A ton of related verses in scripture - look up later. Flush these expressions out more later.
At least we can say, this is connected to verse 6. The Lord has set David or Israel as authority of Jerusalem. So this expression is telling us they(the wicked) want to take that power away (either enslave Israel or rule over this part of the land). Something like this is being gotten at.
Remember, this is what the wicked are saying.
4. The Lord laughing and Heaven as his dwelling place. Bullinger says the Lord 'sitting' and also 'laughs' is a use of anthropopatheia. I don't agree, mainly because I have issues with the figure as a figure itself.
synonymia - repetition of words similar in sense but not in sound or origin.
laugh and scoff/mock
Also pathos – chleuasmos or mocking.
5. The Lord will speak and terrify. Thus what the Lord says in verse 6 below is intended to terrify.
6. Now, The Lord is speaking. reaffirming the king he choose (I am again suggesting this is David). Thus affirming, indeed the wicked are rebelling by coming against David (or the nation Israel). For the Lord to say 'this is what I have done' - tells us, this is something he planned and that is something that will not be overthrown.
We see this further clarified by ps. 12:6-7 "The words of the Lord are pure words...You oh Lord will keep them".
- Cross reference - Isaiah 55:10-11 - the words of the Lord go out and do not come back without accomplishing what He desires.
Since we have been told that this is said in wrath and fury - then pathos is here. So menace also known as cataplexis - a striking down by way of fear. Also, could be epitimesis were we see "an expression of feeling by way of a rebuffing, a reproach, censure, disapproval" (Bullinger, 930).
→This passage is linked to Hosea 8: 4They set up kings, but not by Me.
They make princes, but without My approval.
metonymy - Zion or holy mountain - is put Jerusalem.
Also, antimereia - an exchange of part of speech, is used.
'But as for Me' expresses a response not fully stated - you (the wicked) are doing this (which is in opposition and meant to undue - BUT AS FOR ME 'I did or have done this' (it is what I YHWH did - divine implication - it is set)
7. I have discrepancies against many translations with this verse. Need to get that cleared up before I can go further in exegeting this verse.
8. I have discrepancies against many translations with this verse. Need to get that cleared up before I can go further in exegeting this verse.
Inheritance. And 'the very ends of the earth' - idioma by synecdoche. Giving a meaning of anything and everything possible or imaginable - thus a great thing. So the Lord offers whatever can be asked of can be given – expressed through demonstration of a great thing.
9. I have discrepancies against many translations with this verse. Need to get that cleared up before I can go further in exegeting this verse.
metonymy – a rod, staff, scepter is put for power or authority. To break them with the rod – synecdoche. Parallelism and simile. Also 'rod of iron' is under genitive case for 'iron rod'. Thus rule them.
'shall shatter them like earthen ware' - ellipsis like 'earthen ware is shattered'. Talking to how it is easily broken and broken to pieces (cannot be put back together).
10. apostrophe – our poet turns aside and speaks to the kings and judges.
11. worship with reverence, rejoice with trembling
12. benedicto or blessing. Metonymy - Kiss the son is put for give fealty or be ruled by him, or give homage to him. It is 'kiss the ground' – to prostrate oneself. Thus submit. Homonym – son. Epiphonema or addition by exclamation. Ellipsis – word 'in' is not there. Instead this is an idiom – verse is 'you lose the way' put for perishing or 'you will be lost'.
overview thoughts:
* Main message of plasm is that no one can under what the Lord has set in place. That the ungodly can plot and scheme but the Lord sees it all and is not deterred by their doings.
**psalm 1 ends with perishing 'of the way' and psalm 2 ends with the perishing of 'those who refuse to walk the way'.
***Psalm 1 – the righteous man = psalm 2 the rebellious man – Antithesis or eantiosis between these 2 psalms.
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PSALM 3:1-8
1. Ecphonesis or exclamation. Anaphora with vs 2. PATHOS is first released. This is an outpouring before the Lord psalm.
2. parallelism with addition. Synecdoche – soul for me, myself.
The men are saying the poet waits in vain for the deliverance of the Lord (linked to verse 7&8 in which the poet says the Lord delivers). This is connected to verse 8, in which our poet declares, salvation belongs to the Lord. So we are to reflect on what the men say here, and what this implies and means. Later, to reflect on the truth and stand in the power of it.
SELAH. Isn't set apart, so it means 'reflect on this'. The verses 3-6 are a response to verse 2, how the men said it is vain to wait on him. So verse 3-6 are saying 'see, it is not in vain'. Verse 7-8 are about now flushing it fully out saying 'here he delivered'.
3.metaphor – the Lord is a shield to me. 'lifts my head' – metonymy for saves me. Or, brings me to glory. 'head' – synecdoche for me, myself.
4. Vocab - verb 'crying' is kahrah – which is to call on the name of or proclaim the name. Not shouting or shrieking (tsak) or calling out for help with tears (shavah). We went into detail about this in our blog post exegesis of pslam 120 part 1.
We see this interchange between verbs 'cried' – 'heard', some figura at play. Also, by metonymy – heard = answered.
Holy mountain - corresponds with ps 2:6. Refers to His dwelling place in this instance, thus is a use of metonymy.
SELAH. Isn't set apart, so it means 'reflect on this'.
5. heterosis. 'I lay down and slept' – metonymy for I was secure, I was at peace, I am safe.
There is a figure at play with the slept – awoke interchange. look into this.
'the Lord sustains me' – this has more implications. flush it out later.
Connected to ps 27:1 'the Lord is my light and my salvation, the Lord is the defense of my life'.
6.Because of verse 5, I'm not afraid of thousands of men set against me, or encircling me.
This is connected to psalm 27 "when my enemies rose up against me to devour my flesh, my adversaries stumbled and fell. Though a host encamp against me my heart shall not fear. Though war rise up against me, in spite of it I will still be confident”
...BECAUSE the Lord is my light and my salvation, the Lord is the defense of my life. Thus ps 27:1 is interchangeable with ps 3:5 as ps 27:2-3 is interchangeable with ps 3:6.
7. Vocab: Koomah Adonai – Rise up oh Lord. This is in the command tense or emphatic imperative. Rise up Oh Lord – Save me oh My God is under complete parallelism, not addition. This becomes a petition.
Idiom by Metonymy – 'you have stricken the enemy on the cheek'. Also, 'you have shattered the teeth'. The verb for shattered is 'to break'. Parallelism not addition. Vocab - Niginoth for smit or strike – as if on strings (instrument).
heterosis - The verb tense changes from 'present tense' do this for me. Into preterit tense 'you did this for me'. It is not a call to smit them on the cheek or shatter their teeth. Which would be - maledicto. Thus it is also not menace or cataplexis. It is not epitemisis or a rebuffing. It is not aganactesis, apodioxis or exouthenismos . It is not euche (920). It is not oeonismos or a wishing for because the verb tense tells us it happened.
I think it is Anamnesis or a recalling to mind. It could be paraeneticon or exhortation – praising the Lord in a way for what he did. Or paeanismos or exultation which calls others to rejoice.
8. Salvation is the same word as 'help' – the lord is my help. 'To the Lord is the salvation' literal translation. What comes up is that, this salvation, this is something owned by or possessed by the Lord. Thus, salvation is or belongs to the Lord alone.
SELAH. Isn't set apart, so it means 'reflect on this'. So this salvation is the Lords to distribute as He sees fit. So secondly when we see the Lord distribute this blessing, we should give praise to Him.
Benidicto or blessing.
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PSALM 4:1-8
1. 'Answer me' under qal imperative – this is a command. The verb is 'hear' , which becomes answer through metonymy.
God of my righteousness – is in the vocative, which makes it an address. Thus this is a epithet. This is also in the genitive of relation or object, so we get 'my righteous God'. Yet it is more than this, for it is God who justifies my righteousness and defends it. Something like what is happening in ps 3:8 is happening here. That righteousness is something that belongs to the Lord.
----2 characterizations of God – of my righteousness and reliever of my distress.
'in my distress' is actually literally 'in a narrow space'. And you 'have relieved me' is actually literally 'you made wide'. We have a play on contrasts - narrow⇄wide.
Another qal imperative command, which is actually a request – have mercy. AND a third qal immperative with 'hear my prayer'.
----3 qal imperative commands in one verse.
2. Aposiopesis. Eliipisis. Until when, 'what is the situation in which this will change?' my honor is being turned into shame, how long until this stops, or how long is this going to happen? This is an actual question. The second however is not.
Erotesis – 'how long will you aim at deception' is more literally 'how long will you seek lies'. Yet it is actually more of a statement – 'all you do is seek lies or pursue falsehoods'. So making this question right after saying 'until when' is actually a statement about what the real motive is behind the actions of 'turning his honour to shame'. And it's really like calling them out or to their senses, saying 'don't you know what you're doing/aiming at is worthless?' or, without the question mark 'All your doing is aiming at something worthless' is more accurate...
We can see then with verse 4, that the poet wants to adjure them to turn away from their unrighteousness and instead do righteousness. Thus it is like a rebuffing. Therefore epitimesis - an expression of feeling by way of a rebuffing, a reproach, censure, disapproval.
LINKED with psalm 2:11 – were we have a warning to the unrighteous to turn back from their ways – use of words TREMBLE AND REVERENCE.
3. 'the Lord has caused excellency to the one who is loyal to Him'. clear distinction in contrast and setting clear lines of righteous and ungodly. First that he is saying he is godly. Passive thus they are not. So we have the poet connecting and contrasting his enemies acts against his own. So again, passively their acts are unrighteous. Antithesis.
Linked to vs 1 – hear me when I call – now, The Lord hears.
4. 4 qal imperative commands. Now our poet is telling us how we should act. This must be what is godly in contrast to the ungodly way these others are acting that he is asking for help from the Lord for. Thus it is passively inferred these are the things the unrighteous are not doing.
Vocab – 'tremble' should it be interpreted as anger, or fear(reverence)? This the command – be angry or fear the Lord. I think 'fear the Lord' is more correct than 'be angry' but 'be angry' is the most common translation.
Use of heterosis. Bullinger translates this 'tremble' as 'stand in awe' and 'sin not' (reverence). Thus it is implied, if you reverence the Lord or fear the Lord, you will not sin. That comes across different than it would be with anger.
Idiom by metonymy – 'speak on your heart' is put for meditate.
Metonymy – be still is put for the literal 'be silent' .
The SELAH is put to encourage one to meditate on what has been said.
5. two qal imperative commands linked with the 4 in vs 4. 'sacrifices of righteousness' – what are these?
6.so people are saying this 'who will show us any good thing?' = 'who will cause us to see good?' . As if to mean, the righteous are waiting on the Lord for him to show, and show them a good thing i.e. deliverance, provision, care, etc.
Then we have a request – for the Lord to do this: lift up 'the light of your face' – idioma by metonymy for grace and favour (Bullinger, 873). So this request is to 'show us a good thing'.
7. amplificato – periphrasis. If verse 6 was a response to verse 5, then this is a response to verse 6. Now our poet is praising the Lord for 'lifting up the light of His face' upon them. And the Lord 'lifting up the light of His face' upon them made them very happy. HAPPIER than when the harvest comes in. So we might be able to say there is a passive parallelism, or synonymous with, cross over that 'the light of His face' shinning upon someone is like a harvest.
8. Declaration how the righteous man dwells in safety (refers to provision, protection, judgment, etc.) because of the Lord.
this verse is connected through complete parallelism to ps. 3:5.
paronomasia – word play: lay down, sleep. These verbs are connected by the word together (becomes both).
Vocab: Word - alone. Thus only the Lord can give security, it only comes from him. This also can be a response to the previous psalms in which it indicates the unrighteous are saying 'you are not secure' (ps 1:1 seat of scoffers ,ps 2:2-3, ps3:2).
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PSALM 5:1-12
1. synonymia + parallelism – give ear, consider, heed my. Metonymy – 'cause ears' is put for listen.
2. parallelism. vs 1+2 is a petition – to deliver the righteous and judge the wicked. We also see another 3 imperatives immediately on top of each other. We are also given 3 titles of the Lord – Lord, God, King.
Vocab: The word pray – is better understood as make supplication. Meaning specifically to ask for judgment on an offender. This is to entreat the Lord to hear how the poet has been wronged and intercede on his behalf.
this 'for' is an emphatic - -could be translated as 'yes!' or 'indeed!'.
3. anaphora – 'in the morning' twice. with the second 'in the morning', 'I set out an offering for you' and 'I watch' is a better translation.
vs 1&2&3 are a stanza: focusing on saying 1 thing. A,A',B
4. this 'for' is an emphatic - -could be translated as 'yes!' or 'indeed!'.
Vocab: 'dwell' – this is sojourn. This brings light to the subject of ' the righteous being planted in the Lord's garden'. That is being made a part of the household and living there (with all that living entails, including relationship). Connected to psalm 1.
I think I had taken this to be 'evil does not dwell in you'. But it's not about evil not being in the a Lord. I should pay attention to this 'with'.
So this is stating that the Lord does not make house with evil. Therefore no wicked person can be in relationship with the Lord and reap the benefits of His household. The wicked, or evil cannot live or work in the same house, or cannot set up a tent in the Lord's camp/house. (thus are not like trees planted near streams of water ps. 1:3)
This reminds me of ps 84 'better is one day in your house than a thousand outside. I would rather stand at the threshold of your encampment than dwell in the tents of the wicked'. There are only two households or camps.
We see this also stated in these other ways here in ps 3:5 'I lay down and sleep, I awoke the Lord sustains me' and in ps 4:3 'the Lord sets apart the godly man for himself'.
Antonomasia or name change. El – the strong one. Hebrew for God in this verse.
NOT parallelism. It is ADDITIONAL. The Lord does not enjoy wicked. AND he does not let it live in His house. Thus, only things he enjoys live in His house.
5. boasting is seen as unrighteous.
'You hate all who do inequity'. Vocab: Hate – is abhor. So, in the previous verse we are being shown the Lord will not dwell with the ungodly. But here we are being told the ungodly will not stand before the Lord or 'before His eyes'.
So, what is this idiom by metonymy mean 'before His eyes'? flush that out more later. connected with psalm 1:5.
And then what does 'stand before' mean? The expression may be idiom by synecdoche. Does stand before mean, be allowed into His presence or court room? Or does this mean 'stand' for a judgement, thus if you shall not stand then you are judged guilty. So, if you 'can stand before the Lord' it means you have been acquitted. This is connected with verse 10. Also, here we have a repetition through parallelism with ps1:5. It is talking about what judgement will be received.
Many would say, to say of the Lord having an emotion, such as hate this is a use of anthropomorphism. Also, People write in their commentaries that the Lord 'hating' is shocking.
Neither hate nor jealousy nor anger are inherently evil, wicked or sinful, no emotion is. How does an emotion become a sin? Because they can be. Is it the actions or thoughts that you allow based off of the emotion that are the sin? David says 'should I not hate those who hate You oh Lord?' and he was not in sin (ps. 139). Further this does not contradict Jesus who later says, 'love your enemy and pray for those who persecute you' (Matthew 5:44).
But God hates. It says so right here and many other places. In fact, because of His hate - He destroys those who commit inequity. Because of His jealousy - He will visit the inequities of the father on the son. oh shit, that's harsh. And He has the right and everything He does will always be right. 1 Corinthians says, 'love is not jealous' and 1 John 4:7-12 says, 'God is love'. What then shall we understand about who God is from these things?
Does your version of 'a perfect God' not align with Him as one who hates (prov 6, Lev 20:23, Zech 8:17) or is jealous (Ex 20:5, Duet 4:24, Ex 34:14, SoS 8:6)?
Any flaw must be in one's construct of who they think He should be as 'GOD'. it is good to be quiet and meditate on these things. God nor the bible are contradictory.
Contradictions are faults, or rather they are inaptitude of the individual person. We must allow the Lord to break any false ideation of who He is. Then we may be able to see Him as He truly is by the grace of the Holy Spirit. He will be more than the false construct ever was. And the truth of these passages will be taught you.
vs 4&5&6&7 are a stanza: focusing on saying 1 thing. C,D,D',C'
6. parallelism with verse 5. 'you hate all who do iniquity' = ' you abhor the man of bloodshed and deceit'. It's possible then that the poet is equating the 'boastful' with the 'deceitful' if they are, then we see complete parallelism. Thus we would find versed 5 and 6 completely under parallelism.
Of course this makes me think of psalm 120. There is much to say on the deceitful or the wicked (those who do inequity). But I wrote that out in the blog post part 1 exegesis of psalm 120 and probably touched a lot on it in part 2.
Let's acknowledge how the poet equates the sins of the deceitful with the man of bloodshed. That both are equally wicked.
7. Reverse Parallelism with vs 4. Saying the same thing but from the opposite stand point now. The positive standpoint through an affirmation. This righteous man can enter the Lord's house. This word enter might mean more than just 'come in'. But could be a type of metonymy for 'live in'. The righteous give reverence, this is juxtaposed with 'has no pleasure in wicked'. So bowing in reverence gives the Lord pleasure.
Remember there is no temple in David's day. Thus temple is referring to Gods holy temple or tabernacle, that is in the spiritual realm. (this is also the holy mountain ps 3:4, ps 2:6)
8. Is this verse asking God to help the righteous man walk a 'righteous' path aka Gods path, meaning doing what is right before the Lord. Or is this verse about vindication and it really means to bring judgement and retribution to the wicked?
lead me/teach me that I walk your righteous path (deliverance through making right with God - being in relationship.
9. First we start off with a simple statement – what they say is unreliable. Referring back to vs 4-6 – these are our wicked, boastful, speak falsehood people.
Then, oh man, what a powerful expression - 'their inward part is destruction itself'. And 'their throat is an open grave'. These are both metaphor.
'destruction' is also translated as wickedness or an abyss. So we see a connection between 'abyss' and 'open grave' – similar images. This could also be paronomasia.
But further down we will see this phrase is different than the next two. Which are under parallelism. We would want to look at the word 'abyss' further to sus more what is being said. It makes me think of idioms talking about falling into a pit. But this pit is the inward part of the man. This 'inward' part is definitely referring to something more like the heart or soul or inner thoughts. These are those 'deep waters' of a man (prov 20:5).
Oh my gosh - 'their throat is an open grave'. An open grave is something that is prepared for a dead body. So throat as well, is a use of metonymy. It is put in place of the words that come from it. So in this sense, the words are meant to put you in the grave...like lead you to your death.
Then a simple use of metonymy with the word tongue. 'they flatter with their tongue' 'they make smooth their tongue'– tongue is put for what it says aka words. But the whole phrase is a idiom by synecdoche and not a metaphor.
So we have three statements by figura, are these under parallelism or addition? Certainly we can see how 'their throat is and open grave' and 'they make smooth their words' are very similar in meaning and intention.
But the first phrase 'their inward part is an abyss'. This might be speaking to the thoughts and plans. Where the other two phrases are speaking to the words. It certainly leads one to think more about the root of the actions. The words spoken are an action. But if they are coming from an evil place – this is what this first phrase is speaking to. Like, their words are going to be evil because they are coming from an evil place.
There is a link between 'mouth' and 'tongue' – reverse parallelism or Merismos – putting parts to show the whole.
The last thing is the sweet illusion, that they use to lure someone to their death (grave or abyss).
Definitely come back to this verse, and flush all of this out more.
10. connected with verse 5. repeating the same thing - Restatement. Repitio? But also parallelism. In verse 5, the poet used a euphemism, but now he says it directly. There is now a clear use of maledicto or imprication.
So we start out this psalm with a petition for deliverance and now we also have a request for recompensing the wicked.
To 'let them fall by their own devices' is to ask to fulfill the torah concerning an offense. also, can be stated this way - it is to ask for judgement. We see this in Deut 19:16-19.
Now verse 10 here is the reverse of verse 8. They are saying the same thing but by reverse parallelism:
E) vs 8 – Acquit me. lead me/teach me that I walk your righteous path
which leads to life. I follow you (not rebel). This is my righteousness.
(Deliverance through making right with God - being in relationship)
F) vs 9 - they are wicked, the path they walk is not righteous,
it leads to death, this is their sin
E') vs 10 -Judge them guilty. Hold them accountable to the Law which
has them to be punished by their own devices.
Reject them because they rebel against you - not follow You.
(thus are not in relationship with You)
vs 8&9&10 are a stanza: focusing on saying 1 thing. E,F,E'
11. Then we have the opposite of maledicto which is benedicto. 'shelter them' must be referring to protection in this sense, from against the wicked.
So, we understand 'taking refuge' to be asking the Lord to recompense the wicked instead of trying to do it oneself, in this instance.
Connected to ps3:6-7 – showing them favor, making them glad. Also by ps3:8 – sheltering them – they can lay down in peace and safety.
12. then we have praise/reverence, saying something like 'this is the type of God you are'. Which is of course the best one and, in this verse, 'the most righteous one'. Or in the NAS – it is only you who can bless Lord.
→This is in line with ps 2:8 – salvation belongs to you only, ps 4:1 – God of righteousness, righteousness belongs to you only, and now ps 5:12 blessing belongs to you alone.
Then we have a phrase 'shield of Your favor'. Or, You surround him as with – this is a simile. Correct grammar, it is a simile. So that, the Lord's favor is around the righteous like a shield that protects.
Vocab: favor – delight, good pleasure, voluntary will of desires
linked with ps4:6 which has 'show us or bestow on us your favor'
other verse references:
ps 30:6 – in His favor there is mercy
Isaiah lx40:10 – in His favor there is preservation
ps lxxxvi:2 - in His favor there is security
ps lxi:11 – therefore the prayer of all the favored ones will ever be ps. cvi:4.
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Note all the ways the paslmist describes his enemies: (rememeber blog on pslam 120 in which we noted these connections as well).
wicked, Ps. 5:4, 2. boastful, Ps. 5:5, 3. doers of iniquity, Ps. 5:5, 4.speaker of falsehood, Ps. 5:6
men of bloodshed, Ps. 5:6
men of deceit, Ps. 5:6
foes (i.e., those who lie in wait), Ps. 5:8
those who speak nothing reliable, Ps. 5:9
attitude of destruction, Ps. 5:9
liar, Ps. 5:9
transgressor, Ps. 5:10
rebellious, Ps. 5:10
PSALM 1-5 THEME AND SUBJECT OVERVIEW – DO WE HAVE CHIASMUS?
»»The main theme is the righteous in contrast/comparison with the unrighteous. »»And the minor theme is blessing of the Lord (as a righteous man).
»»»»Main subject: The Lord will dwell with – bring into His house, and have relationship with – the righteous amn. The Lord will not dwell with the ungodly nor plant them in His garden(bring them into His house).
»»»»The inheritance of the righteous and the wicked. Or rather, the righteous will be able to stand before the Lord (is judged not guilty) – thus also delivered. But the ungodly will not stand before the Lord (is judged guilty) – thus receives recompense.
✝
PSALM 1 – how he walks, if he produces fruit, his standing or position in the house of the Lord – rather, being placed in the Lord's house or not (a righteous man is planted in the garden and taken care. Passive an unrighteous man is not planted in the Lord's garden and taken care of).
*A reminder, blessed is the righteous man. And judged is the unrighteous man.
PSALM 2 – The inheritance of the righteous verses the inheritance of the unrighteous.
***This is a warning to the unrighteous to turn back from their ways.
*A reminder, blessed is the righteous man. And judged is the unrighteous man.
PSALM 3 – The unrighteous do not trust in the Lord to deliver (they mock him and trust in their plans). The righteous trust in the Lord and are delivered and the Lord judges the unrighteous.
**The righteous man dwells in safety.
*A reminder, blessed is the righteous man. And judged is the unrighteous man.
PSALM 4 – This is full of the qal imperative, thus we see a petition to the Lord to help. And we also see an adjure to the unrighteous to turn back from their ways through advising them the right ways.
**The righteous man dwells in safety.
***This is a warning to the unrighteous to turn back from their ways.
PSLAM 5- More like a narrative with all characters + a petition. The Lord brings him into his house and makes his way straight. The petition is for recompense 'hold him guilty', 'thrust him out' - to the wicked (passive for deliverance of the righteous)
**The righteous man dwells in safety.
*A reminder, blessed is the righteous man. And judged is the unrighteous man.
APPLY CHIASMUS WITH STRUCTURE:
SIDE NOTE: Keep trying to sus whether chiasmus is here or not. I'm not sold on the notion that it is applied to the entire book.
It does seem clear that psalms 1-18 are a group. The main themes and subjects of these psalms are the same for all in this group.
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