- of an invitation (1-2), a king-poet-musician-beloved named David (whose psalms dominate Book 1 - 3 to 32, 34 to 41 and who has at least 1 psalm in every book),
- a people who are in exile but who continue in hope (42-72),
- a people whose monarchy failed (73-89),
- a people who pray in the spirit and tradition of Moses and whose Ruler is Yhwh (90-106),
- a people who have learned mercy and can administer it under the instruction of their covenant with this God (107-150).
בַּיהוָה חָסִיתִי | 11:1 | In יהוה I take refuge |
הוֹשִׁיעָה יְהוָה כִּי גָמַר חָסִיד | 12:2 | Save יהוה for obliterated is the merciful one |
עַד אָנָה יְהוָה תִּשְׁכָּחֵנִי | 13:2 | How long please יהוה will you forget me? |
אָמַר נָבָל בְּלִבּוֹ | 14:1 | Senseless said in its heart |
יְהוָה מִי יָגוּר בְּאָהֳלֶךָ | 15:1 | יהוה who will guest in your tent? |
שָׁמְרֵנִי אֵל כִּי חָסִיתִי בָךְ | 16:1 | Keep me O God for I take refuge in you. |
שִׁמְעָה יְהוָה צֶדֶק | 17:1 | Hear יהוה righteousness |
אֶרְחָמְךָ יְהוָה חִזְקִי | 18:2 | I am passionate about you יהוה my courage |
הַשָּׁמַיִם מְסַפְּרִים כְּבוֹד אֵל | 19:2 | The heavens recount the glory of God |
יַעַנְךָ יְהוָה בְּיוֹם צָרָה | 20:2 | יהוה answer you in the day of trouble |
יְהוָה בְּעָזְּךָ יִשְׂמַח מֶלֶךְ | 21:2 | יהוה in your strength a king is glad |
אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי | 22:2 | My God, My God, why have you forsaken me? |
יְהוָה רֹעִי | 23:1 | יהוה is my shepherd |
לַיהוָה הָאָרֶץ | 24:1 | The earth is יהוה's |
לְדָוִד אֵלֶיךָ יְהוָה נַפְשִׁי אֶשָּׂא אֱלֹהַי | 25:1 | א I will lift up my self to you יהוה my God |
Which of these psalms reflect something of the first 10? See the first post. Notice how
- 11 and 16 recall the refuge of Psalm 7. Refuge, a desirable outcome (see the closing verses of Psalms 2 and 5), is a learned experience that we will see at the beginning of several Psalms.
- 12 is a plea for salvation for even the elect is obliterated. The inner frame is the children of humanity, recalling Psalm 8.
- 13 asks how long please?
- 14 describes the senseless - for whom God is of no account.
- 15 recalls Psalm 1 as if the sequence is responding to that invitation.
- 16 notes God's role in the act of refuge.
- 17 reveals much of the poet's desire, the poet defines righteousness. The central verse again concerns refuge.
- 18 has a unique passion.
- 19 is about creation (and Torah).
- 20 is a prayer for the king.
- 21 is the response.
- 22 is trouble but ends in worship.
- 23 is respite.
- 24 records who owns the land and a triumphant entry commanding the gates to lift up their heads.
- 25 is the celebratory acrostic. Notice the immediate reference to lift up in Psalm 24 and the closing reference to refuge.
A question arises - why are these poems in this order? The whole sequence is framed by refuge. In addition, Psalms 18 to 24 introduce passion, teaching, prayer, response, trouble, respite, and triumph. A central component for consideration is the section from Psalm 18, verses 20 to 25. You will find it here as part of my presentation on the structure of the Psalter.
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