Salmos 69
Bob Utley · You Can Understand the Bible
Salmos 69
CONTEXTUAL INSIGHTS This Psalm uses the two most common names for God. Elohim (i.e., a title that focuses on Deity as creator, sustainer, and provider of all life of this planet) ‒ Ps. 69:1,6,13,29,30,32,35 (also a variant form in Ps. 69:3, "God" [Eloah] and Ps. 69:6, "God" [Eloah] of Israel") YHWH (i.e., a title that focuses on Deity as savior, redeemer, covenant-making God) Lord of hosts, Ps. 69:6 YHWH, Ps. 69:13,16,31,33 SPECIAL TOPIC: NAMES FOR DEITY, C., D. SPECIAL TOPIC: Lord of Hosts The psalmist feels estranged from life, family, and friends (cf. Ps. 69:8) because of his trust in God (cf. Ps. 69:9). Jesus uses this Psalm to describe His own feelings of rejection by fellow Jews. The difference is, the psalmist wants revenge and judgment (cf. Ps. 69:22-28), but Jesus asks for His persecutors' forgiveness based on their ignorance (cf. Luke 23:34). The Jewish Study Bible, p. 1356, thinks the historical setting of this psalm is a prayer for the return of Abraham's seed to Canaan and the temple (cf. vv. 9-12; 33b). This Psalm has many prayers, some expressed as IMPERATIVES and some as IMPERFECTS used in a JUSSIVE sense (see note at Ps. 69:6).
Salmos 69:1-4
69:1-4 This strophe is a prayer for deliverance (BDB 446, KB 448, Hiphil IMPERATIVE) using several images for distress. the waters have come up to my soul (cf. Ps. 69:1b; Ps. 32:6) sink in deep mire (cf. Ps. 40:2) no foothold (BDB 765, only here in the OT, similar to imagery in Ps. 40:2) He repeats this prayer in Ps. 69:14-15. The ancient Israelites lived in semi-arid lands and were afraid of water. Even Solomon manned his fleet with Phoenicians, not Israelites. Palestine is notorious for its dangerous flash floods in the rainy season. 69:1 "Save me" This VERB (BDB 446, KB 448, Hiphil IMPERATIVE) means physical deliverance. SPECIAL TOPIC: SALVATION (OT) ▣ "life" This is literally nephesh (BDB 659). Here, it may denote "neck" (KB 712), but if so, this is rare (see possibly Jonah 2:5). SPECIAL TOPIC: NEPHESH 69:2-3 The fluidity of imagery can be seen in the contrast between too much water in Ps. 69:2 and a parched throat in Ps. 69:3 (BDB 359, the word is found only here in OT, cf. NIDOTTE, vol. 2, p. 295). Water is a powerful image. waters of creation flood necessary annual rain tears necessity for life and health SPECIAL TOPIC: WATERS 69:3-4 Psalm 69:3 is figurative language describing sadness and weeping over the situation the psalmist finds himself in (cf. Ps. 69:10-11). That situation is described in Ps. 69:4. many people (i.e., his people) hate him without cause (cf. John 15:25) they want to destroy/kill him they are powerful people (cf. Ps. 69:12) The psalmist asserts that their hatred and attacks are without cause (cf. Ps. 69:4c). He uses this as a way to denote his innocence in all areas related to the Mosaic covenant. He is not claiming sinlessness (cf. Ps. 69:5). SPECIAL TOPIC: BLAMELESS, INNOCENT, GUILTLESS, WITHOUT REPROACH
Salmos 69:5-12
69:5-12 This strophe describes the situation of all believers. We know we are sinful (Ps. 69:5; Rom. 3:10-18 is a series of OT texts), but we seek to live godly lives (cf. Ps. 69:9a). In light of this tension the psalmist has several requests. may those who wait (i.e., trust) in You not be ashamed because of me may those who seek You not be dishonored because of me This psalmist is boldly asserting that his problems are caused by his faith in YHWH (cf. Ps. 69:7,9). It is this aspect of the Psalm (Ps. 69:9) that made it a perfect allusion for Jesus (cf. John 2:17). Also note that Paul, in Rom. 15:3, adds the substitutionary aspect (cf. Isaiah 53; Mark 10:45; 2 Cor. 5:21) from Ps. 69:9b to Jesus. SPECIAL TOPIC: SHAME 69:5 "my wrongs are not hidden from You" See note at Ps. 44:21. 69:6 "May. . ." This is the first in a series of IMPERFECTS used in a JUSSIVE sense. This Psalm has many of these. may. . .not be ashamed, Ps. 69:6 – BDB 101, KB 116, Qal IMPERFECT may. . .not be dishonored, Ps. 69:6 – BDB 483, KB 480, Niphal IMPERFECT may. . .not overflow me, Ps. 69:15 – BDB 1009, KB 1474, Qal IMPERFECT may. . .not swallow me up, Ps. 69:15 – BDB 118, KB 134, Qal IMPERFECT may. . .not shut its mouth on me, Ps. 69:15 – BDB 32, KB 37, Qal IMPERFECT may. . .their table. . .become a snare, Ps. 69:22a – BDB 224, KB 243, Qal JUSSIVE may it become a trap, Ps. 69:22b – assumed from #6 may their eyes grow dim so that they cannot see, Ps. 69:23 – BDB 364, KB 361, Qal IMPERFECT may Your burning anger overtake them, Ps. 69:24 – BDB 673, KB 727, Hiphil IMPERFECT may their camp be desolate, Ps. 69:25 – BDB 224, KB 243, Qal JUSSIVE may none dwell in their tents, Ps. 69:25, – same as #10 may they not come into Your righteousness, Ps. 69:27 – BDB 97, KB 112, Qal IMPERFECT; see SPECIAL TOPIC: RIGHTEOUSNESS may they be blotted out of the book of life, Ps. 69:28 – BDB 562, KB567, Niphal IMPERFECT; see SPECIAL TOPIC: THE TWO BOOKS OF GOD may they not be recorded with the righteous, Ps. 69:28 – BDB 507, KB 503, Niphal IMPERFECT may Your salvation set me securely on high, Ps. 69:29 – BDB 960, KB 1305, Piel IMPERFECT (used in a positive sense); see SPECIAL TOPIC: SALVATION (OT) let heaven and earth praise Him, Ps. 69:34 – BDB 237, KB 248, Piel IMPERFECT (used in a positive sense) All of these (except #15 and 16) express the psalmist's prayers for God to act against his enemies. This is the element of the Psalm that is absent from Jesus' use of this Psalm from the cross. 69:9b This line of poetry is applied to the reaction of the Jewish leaders, especially the Sadducees when Jesus cleansed the temple in John's gospel (cf. John 2:17). 69:10-11 The psalmist's very acts of prayer and humility became "a reproach" (BDB 357), "a byword" (BDB 605) to his powerful friends (i.e., "those who sit in the gate," Ps. 69:12a), as well as the drunkards (Ps. 69:12b). ▣ "fasting. . .sackcloth" See SPECIAL TOPIC: GRIEVING RITES and SPECIAL TOPIC: FASTING. Notice the contrast between the people of verses 5-12. the pious writer who serves God in prayer, fasting, and service the impious at the gate (i.e., place of leadership) who belittle his devotion and make up drunken songs 69:12 "Those who sit in the gate" This is a standard idiom for the leaders of a city (cf. Gen. 19:1; Ruth 4:1). The gate was a place of fellowship purchasing judgment (i.e., city council) This verse describes the abuse the psalmist experienced from two diverse groups. leaders at the gate drunkards in the streets
Salmos 69:13-15
69:13-15 The psalmist continues his prayers. They are expressed to YHWH at an acceptable time Notice the psalmist's trust in YHWH even amidst his troubled times and knowledge that at the appropriate time He will answer and save (cf. Ps. 32:6; Isa. 49:8; 2 Cor. 6:2). There is an appropriate time (cf. Eccl. 3:1-8). The psalmist trusts in YHWH's lovingkindness (see SPECIAL TOPIC: LOVINGKINDNESS [hesed]), Ps. 69:13b faithfulness (see SPECIAL TOPIC: BELIEVE, TRUST, FAITH AND FAITHFULNESS IN THE OT), Ps. 69:13c Notice the two IMPERATIVES. answer me – BDB 722, KB 851, Qal IMPERATIVES, Ps. 69:13c deliver me – BDB 664, KB 717, Hiphil IMPERATIVE, Ps. 69:14a Psalm 69:14-15 describes what the psalmist seeks to be delivered from. do not let me sink (cf. Ps. 69:1-2). There is a different parsing in Analytical Key to the OT, by John Owens, where it is identified as a Qal IMPERATIVE (p. 374) OT Parsing Guide, by Beall, Banks and Smith, identifies it as a Qal COHORTATIVE (p. 439) may I be delivered from. . . There is a different parsing in Analytical Key – Niphal IMPERFECT (p. 374) Parsing Guide – Niphal COHORTATIVE (p. 439) The psalmist describes his adversaries as "his foes" and "deep places of water" (Ps. 69:14b). Psalm 69:14 and 15 use the same imagery as Ps. 69:1-2 (cf. Ps. 124:4-5; Isa. 43:2). 69:15c "the pit" This is imagery for Sheol, the holding place of the dead, which is often parallel to "the pit" (cf. Num. 16:33; Ps. 28:1; 88:3-4; Prov. 1:12). It could refer to the grave (cf. Ps. 141:7). SPECIAL TOPIC: WHERE ARE THE DEAD?, I. B.
Salmos 69:16-19
69:16-19 This strophe is characterized by IMPERATIVES OF ENTREATY. answer me, Ps. 69:16 – BDB 772 I, KB 851, Qal IMPERATIVE turn to me, Ps. 69:16 – BDB 815, KB 937, Qal IMPERATIVE (cf. Ps. 27:9; 102:2; 143:7) quickly (lit. hasten), Ps. 69:17 – BDB 554, KB 553, Piel IMPERATIVE answer me, Ps. 69:17 – same as #1 draw near to me, Ps. 69:18 – BDB 897, KB 1132, Qal IMPERATIVE redeem me, Ps. 69:18 – BDB 145 I, KB 165, Qal IMPERATIVE ransom me, Ps. 69:18 – BDB 804, KB 911, Qal IMPERATIVE (see SPECIAL TOPIC: RANSOM/REDEEM) Notice the basis for these prayer requests is: YHWH's lovingkindness (BDB 338) is good, Ps. 69:16 YHWH's great compassion (lit. "mercies," BDB 933), Ps. 69:16 YHWH knows the psalmist's situation, Ps. 69:19 the psalmist's heart the adversaries' hearts SPECIAL TOPIC: LOVINGKINDNESS (hesed) 69:17 "do not hide your face" This anthropomorphic phrase is imagery for YHWH's personal notice and attention based on Aaronic blessing of Num. 6:24-26 Sin causes a break in the fellowship with YHWH. The psalmist has admitted his sin, v. 5. The psalmist is trusting in YHWH's unchanging character of mercy and covenant loyalty. SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD SPECIAL TOPIC: CHARACTERISTICS OF ISRAEL'S GOD (OT) ▣ "Your servant" This could mean a special leader, like Moses, Joshua a reference to David or his royal descendants (i.e., ultimately the Messiah) the special Servant of the Messianic poems of Isaiah 40-55 just a title for a covenant believer (cf. Ps. 69:36) SPECIAL TOPIC: MY SERVANT 69:18 "redeem" See SPECIAL TOPIC: RANSOM/REDEEM 69:19 Most English translations see Ps. 69:19 as going with Ps. 69:20-21. Notice the eastern view of life that emphasizes one's reputation. reproach – BDB 357, cf. Ps. 69:20 shame – BDB 102 dishonor – BDB 484
Salmos 69:20-21
69:20 NASB, NKJV, JPSOA, LXX, Peshitta "Reproach" NRSV, NJB, REB, TEV "insults" This Hebrew FEMININE NOUN (BDB 357, KB 356) is used of taunting by enemies, cf. Ps. 22:7. This same root is used in Ps. 71:13; 89:51; 119:22; Prov. 18:3. ▣ "heart" See SPECIAL TOPIC: HEART ▣ "I am so sick" This VERB (BDB 633, KB 683) is found only here in the OT. The BDB suggests "sick" (BDB 60) KB suggests "incurable" NJB has "passed cure" Possibly it means "in despair" (cf. NRSV, TEV, JPSOA) If "sick," then Ps. 69:29 is a parallel. ▣ "for comforters" This PARTICIPLE (BDB 636, KB 688, Piel ACTIVE) is used of Job's "comforters" in Job 16:2; 21:34, 69:21 The Hebrew word for "gall" (Ps. 69:21) is "poison" (BDB 912 II), but can refer to bad wine (cf. Deut. 32:32). It is the LXX that changed it to "gall" or "bile" (green – cholē). In context this "poison" and "vinegar" refer to the insults of the psalmist's antagonists (i.e., covenant partners, close friends, and family, cf. Ps. 69:8). This strophe is quoted in Matt. 27:34 as being fulfilled in Jesus' crucifixion. Psalm 69:21b is alluded to in Mark 15:23; Luke 23:36; John 19:28-30. This Psalm and Psalm 22 are the two OT allusions and quotes that the NT uses of Jesus' crucifixion experience. These Psalms are not predictive but typological. See notes at Psalm 22. Psalm 69:22-28 does not fit Jesus' attitudes or words from the cross. SPECIAL TOPIC: TYPOLOGY 69:21 "vinegar" This term (BDB 330) refers to a cheap wine (cf. Num. 6:3). See SPECIAL TOPIC: ALCOHOL AND ALCOHOLISM.
Salmos 69:22-28
69:22-28 This strophe discusses what the psalmist requests that YHWH will do to his enemies. See notes at Ps. 69:6 (IMPERFECTS used as JUSSIVES). There are three JUSSIVES five IMPERFECTS used in a JUSSIVE sense two IMPERATIVES make their loins shake continually – BDB 588, KB 609, Hiphil IMPERATIVE (this is the poetic opposite of Ps. 69:29b) pour out Your indignation on them – BDB 1049, KB 1629, Qal IMPERATIVE This strophe is alluded to or quoted several times in the NT. Psalm 69:22 is quoted in Rom. 11:9-10, which deals with unbelieving Israel. Psalm 69:25 is quoted in Acts 1:20 about the "Field of Blood" purchased by the priests with Judas' betrayal money. Psalm 69:27a may be alluded to in Rom. 1:28, which deals with the sinfulness of all humanity (cf. Rom. 3:9-18, 23). 69:22b "when they are in peace" "their well-being" "sacred feasts" "their abundance" "when they feel secure" "a snare for their allies" "that which should have been for their reward, let it be a trap" "a retribution and a stumbling block" The MT has "security" (BDB 1022) but the Aramaic Targums have "sacrificial feasts" (cf. NRSV, TEV). The NRSV changes it to "a snare for their allies" (cf. JPSOA) using an idiom from Ps. 55:20 (i.e., close friends). The problem is the root, שׁלם. It can mean be complete, sound ‒ BDB 1022, VERB welfare, peace ‒ שׁלום, BDB 1022, NOUN sacrifice for allies, peace offering ‒ BDB 1023, NOUN (RSV) be in covenant of peace ‒ BDB 1023, VERB safe; at peace ‒ BDB 1023, ADJECTIVE physical location ‒ BDB 1024, cf. Gen. 14:18; Ps. 76:2 (i.e., city of Salem) a proper name ‒ BDB 1024, in the tribal, Gen. 46:24; Num. 26:49 recompense ‒ BDB 1024, NOUN, cf. Deut. 32:35 The UBS Text Project, p. 301, gives a "C" rating to "and for the secure ones." 69:25 This is imagery from the Wilderness Wandering Period; a common idiom from Israel's past. 69:26 This verse seems to reflect Isa. 53:4 and 10 (cf. 2 Cor. 5:21). The VERB form (BDB 319) of the NOUN translated "wounded" appears in Isa. 53:5 (BDB 319, KB 320, Poal PARTICIPLE). The VERB "smitten" (BDB 645, KB 697, Hophal PARTICIPLE) also occurs in Isa. 53:4. Psalm 69:21 and 26 surely would have caused the Gospel writers to see a connection! 69:28 In the ANE names of citizens of a city were recorded on a roll. The Bible uses this imagery to reflect God's knowledge. SPECIAL TOPIC: THE TWO BOOKS OF GOD
Salmos 69:29-33
69:29-33 This strophe describes what the delivered psalmist will do because YHWH's salvation has set him securely on high. I will praise the name of God with song I will magnify Him with thanksgiving This implies a tabernacle/temple setting, as does Ps. 69:31 (a sacrifice). Psalm 69:9 is also an allusion to the tabernacle/temple (i.e., "Your house" and "consumed as a sacrificial fire"). YHWH's deliverance of the falsely accused and abused psalmist causes others to rejoice and trust in Him (cf. Ps. 69:32-33). 69:29 "afflicted" From this term (BDB 776) and the rare word in Ps. 69:20, "sick" or "in despair," many commentators have asserted that the psalmist is ill, but I think the context denotes persecution and psychological distress, not physical illness, though they are often connected (i.e., cause and effect). It is also possible that the imagery of illness is used as another way to affirm the psalmist's sense of sin (cf. Ps. 69:5). Healing is often an idiom for forgiveness (cf. Ps. 103:3; Isa. 1:5-6). 69:31 This verse is used theologically by post A.D. 70 Judaism for the substitution of "praise" for "sacrifice" (cf. Ps. 40:6; 50:13-14; 51:16-17; 141:2). Praise pleases God.
Salmos 69:34-36
69:34-36 As so often in the Psalm, there is a final small strophe which is used in corporate worship (i.e., Ps. 103:19-22). The God of creation is also the God of Israel, who dwells in Zion/Judah with His people. They are characterized as the seed of His servants those who love His name If this Psalm were of David's time, it would have "Israel," not "Judah," so either David did not write it (i.e., cannot trust titles of the Psalms; they are absent in the Dead Sea Scrolls and often do not fit the textual information in the Psalm) someone added the last strophe later, possibly after an exile 69:34 "heaven and earth. . .seas" These three NOUNS are used to denote all of creation (cf. Exod. 20:4,11; Deut. 5:8; Ps. 96:11; 135:6; 146:6; Hag. 2:6). earth's atmosphere earth's land earth's oceans and lakes