Salmos 80
Bob Utley · You Can Understand the Bible
Salmos 80
CONTEXTUAL INSIGHTS Notice the different names/titles of Israel's Deity. Shepherd of Israel, Ps. 80:1 (see note at Ps. 23:1) O God (Elohim), Ps. 80:3 Lord (YHWH), Ps. 80:4,19; see SPECIAL TOPIC: Lord of Hosts God of hosts, Ps. 80:4,7,14,19 See the SPECIAL TOPIC: NAMES FOR DEITY, C., D. There is a chorus phrase that concludes several strophes: Ps. 80:1-3, 4-7, 14-19. It has two IMPERATIVES and one COHORTATIVE. It is a prayer for mercy, forgiveness, and restoration. There may be a "Messianic" reference related to "shoot" (BDB 488), which may have theological connections to "Branch" (BDB 666, cf. Isa. 4:2; 11:1; 53:2; Jer. 23:5) and for "sprout" (BDB 855, cf. Jer. 33:15; Zech. 3:8; 6:12; see SPECIAL TOPIC: JESUS THE NAZARENE) "the man of Your right hand"; see SPECIAL TOPIC: HAND "the son of man whom You made strong for Yourself"; see SPECIAL TOPIC: SON OF MAN and even possibly "Shepherd of Israel," which would bring connotations of a Davidic seed The other option is that all the imagery relates to national Israel or Judah. Because of the placement of this Psalm (i.e., in the Psalms of Asaph, a Levitical singer) and Ps. 80:12-13 pointing toward an invasion of Judah, the date is possibly 586 B.C. (Like Psalm 79)
Salmos 80:1-3
80:1-3 This strophe is made up of a series of IMPERATIVES OF REQUEST. give ear, Ps. 80:1 ‒ BDB 24, KB 27, Hiphil IMPERATIVE shine forth, Ps. 80:1 ‒ BDB 422, KB 424, Hiphil IMPERATIVE stir up, Ps. 80:2 ‒ BDB 734, KB 802, Polel IMPERATIVE come to save, Ps. 80:2 ‒ BDB 229, KB 246, Qal IMPERATIVE restore us, Ps. 80:3 ‒ BDB 996, KB 1427, Hiphil IMPERATIVE cause to shine, Ps. 80:3 ‒ BDB 21, KB 24, Hiphil IMPERATIVE (this may reflect the Aaronic blessing of Num. 6:25, also note Ps. 31:16) we will be saved, Ps. 80:3 ‒ BDB 446, 448, NiphalCOHORTATIVE 80:1 "ear" See SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD ▣ "Shepherd of Israel" This phrase denotes God's presence and tender care (cf. Gen. 49:24; Ps. 23:1-3) and also links to David, who was called by God from tending the sheep (cf. Ps. 78:65-72). This makes the Messianic allusion in Ps. 80:15-17 more probable (see Contextual Insights, C). Notice how God is characterized. Who led Joseph like a flock (Joseph is also mentioned in Ps. 77:15; 78:67) Who is enthroned above the cherubim. This is an allusion to Exod. 25:22. YHWH symbolically dwelt above the mercy seat of the ark of the covenant between the two cherubim (cf. 1 Sam. 4:4; 2 Sam. 6:2; Ps. 99:1). This was where heaven and earth met in the place of mercy and revelation! SPECIAL TOPIC: CHERUBIM SPECIAL TOPIC: MERCY SEAT SPECIAL TOPIC: ARK OF THE COVENANT 80:1c "shine forth" This emphasis on God's involvement in the earthly, daily affairs of Israel is described as a light coming from above the ark (cf. Ps. 50:2; 94:1). Notice the refrain in this Psalm (cf. Ps. 80:3,7,19) has another IMPERATIVE VERB (BDB 21, KB 24) denoting light. Light in the ANE was a symbol of revelation, health, goodness. In the OT it often relates to the brightness of a theophany (physical appearance of God). Note Ps. 50:2; 94:1, as well as the Shekinah cloud of glory during the exodus and wilderness wandering period (i.e., Exod. 13:21-22; 33:9; Deut. 33:2). God is light ‒ Ps. 27:1; Isa. 60:20; Mic. 7:8; James 1:17; 1 John 1:5 Jesus is light ‒ Isa. 9:2; John 1:4; 8:12; 12:35,46 believers are light ‒ Matt. 5:14-16; John 8:12b SPECIAL TOPIC: SHEKINAH 80:2 There is some question why only these tribes are mentioned. From Num. 2:18-24 we know they camped together on the west side of the tabernacle as they traveled through the wilderness. Ephraim and Manasseh were the children of Joseph. Joseph and Benjamin were the sons of Jacob's favorite wife, Rachel. Joseph's children were fully adopted by Jacob (i.e., thirteen tribes) and became the largest tribe when the united monarchy (i.e., Saul, David, Solomon) split in 922 B.C. They became the leaders of the northern coalition known as Israel, Samaria, or Ephraim. The first leader/king was an Ephraimitic labor leader, Jeroboam I. Benjamin became part of the southern coalition of Judah along with most of the Levites. Simeon had earlier been incorporated into Judah, therefore, it may be a way of referring to all the covenant people. 80:3 This refrain (cf. Ps. 80:7,19) shows that this Psalm was written during a time of national difficulty. If Psalms 77-80 by Asaph come from the same historical period, then this is possibly related to the invasion of Judah by Neo-Babylon under Nebuchadnezzar II. He invaded several times (i.e., 605, 597, 586, 582 B.C.), but it is possible to see this Psalm as relating to the fall of Israel in 722 B.C., when Samaria fell after a three year siege by Assyria. The Jewish Study Bible (p. 1372) suggests that it was originally written for the fall of Samaria but was reworked to refer to the fall of Jerusalem because of the proximity and phrasing connections to Psalm 79, which is obviously 586 B.C. Because Ps. 80:14 uses the same IMPERATIVE (BDB 996, KB 1427), some scholars see it as an additional refrain, thereby having each strophe close the same. However, Ps. 80:14 is not the same, even the same VERB. The VERB is a Qal not Hiphil. SPECIAL TOPIC: KINGS OF NEO-BABYLON SPECIAL TOPIC: KINGS OF ASSYRIA ▣ "to shine upon us" This links back to v. 1c, "shine forth." The words are different, but the concept the same. shine forth ‒ v. 1c, BDB 422 "to shine" ‒ BDB 21; also note Num. 6:25 See full note at v. 1c.
Salmos 80:4-7
80:4-7 This strophe is a plea for God to intervene on behalf of His people. how long will You be angry - the question of God's action or inaction is recurrent (cf. Ps. 74:10; 90:13; 94:3; Prov. 1:22) You have fed them with the bread of tears (powerful imagery, cf. Ps. 42:3; 102:9) You have made them to drink tears in large measure (lit. "third part," BDB 1026 I, only here and Isa. 40:12) You make us an object of contention to our neighbors (cf. Ps. 44:13; 79:4; Ezek. 5:14; 22:4; Dan. 9:16) You have made it so our enemies laugh among themselves (at us). The TEV and NJB follow the LXX, "our enemies mock us." These consequences of Israel/Judah's covenant disobedience and idolatry are exactly the opposite of what God wanted them to do in relation to their Gentile neighbors of the ANE. They were meant to be a light (cf. Ezek. 36:22-23) but became a joke (cf. Ps. 79:10; 115:2). SPECIAL TOPIC: CONSEQUENCES OF IDOLATRY SPECIAL TOPIC: COVENANT REQUIREMENTS OF ISRAEL SPECIAL TOPIC: COVENANT SPECIAL TOPIC: KEEP SPECIAL TOPIC: YHWH'S ETERNAL REDEMPTIVE PLAN 80:4 "Lord God of hosts" This combines three titles for Israel's Deity. YHWH Elohim of Hosts (cf. v. 7) SPECIAL TOPIC: NAMES FOR DEITY, C., D. SPECIAL TOPIC: Lord of Hosts ▣ "angry" See SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD ▣ "Your face to shine" See full note at v. 1c.
Salmos 80:8-13
80:8-13 This strophe uses the vineyard as imagery for the covenant people. YHWH brought them out of Egypt (as He promised in Gen. 15:12-21; Ezekiel 17) YHWH defeated the Canaanite tribes (i.e., Joshua's conquest) YHWH planted them in the good soil of the Promised Land (cf. Gen. 12:1-3) Even with all these divine blessings they were unfaithful (cf. Nehemiah 9; Psalm 78). So the curses of Leviticus 26 and Deuteronomy 27-30 came into effect. His protection (i.e., the wall of the vineyard) was removed (cf. Isa. 5:5) He allowed invaders to take Canaan (Ps. 80:12-13). As the Israelites drove out the sinful Canaanites (i.e., Gen. 15:12-21) so now the sinful covenant people are removed. 80:8 "vine" This could refer to all of the covenant people (cf. Isa. 5:1-7; Jer. 2:21; Hosea 10:1) or be a specific reference to the northern kingdom (cf. Gen. 49:22), which goes by several names. collective term for Israel largest tribe, Ephraim capital city, Samaria 80:9 "planted it" For similar imagery related to "the Two Ways," see Psalm 1. ▣ "shadow" Shadow is biblical imagery for YHWH's presence and protection. SPECIAL TOPIC: SHADOW AS A METAPHOR FOR PROTECTION AND CARE ▣ NASB, LXX, Peshitta, NJB "of God" NKJV, JPSOA, NRSV, REB "Mighty" The descriptive term describing "the cedars" is El, the general name for deity in the ANE. It is thought to be from an Akkadian root, "to be strong." SPECIAL TOPIC: NAMES FOR DEITY, A. 80:11 "sea. . .the River" This refers to the Mediterranean to the west and the head waters of the Euphrates River to the northeast (cf. Exod. 23:31). 80:13 "eats it away" "uproots it" REB. JPSOA "gnaws it" NRSV, LXX "ravages it" "trample it down" "devours it" This VERB (BDB 493, KB 499, Piel IMPERFECT) occurs only here. It is obviously agricultural imagery for a boar's destruction of a wine to describe the nation's demise. ▣ NASB, NRSV "whatever moves in the field" NKJV, LXX, Peshitta, NJB "wild beasts" "creatures of the field" "wild animals" "wild ceatures of the countryside" "the insects of the field" This term (BDB 265, KB 268) is found only here and Ps. 50:11. It seems to mean "moving things." Here, it refers to divinely sent enemies of the covenant people destryoing the Promised Land.
Salmos 80:14-19
80:14-19 This strophe is a concluding prayer (3 Qal IMPERATIVES OF REQUEST in Ps. 80:14) for YHWH to have mercy on the descendants of Abraham. The real question of interpretation is how they view this divine action to occur. restore a strong nation (i.e., the shoot [BDB 488, only here in the OT] or vine of Ps. 80:8,14) send a special Davidic seed (Ps. 80:15,17; 79:65-72) the son whom You have strengthened or secured (BDB 54) Your hand be upon the man of Your right hand, the son of man whom You have made strong (BDB 54, parallel to Ps. 80:15) for Yourself (cf. Ps. 110:1) It is obvious this imagery could refer to national Israel/Judah a Davidic king/Messiah (cf. 2 Samuel 7; 1 Chronicles 17, as in the Aramaic Targums) SPECIAL TOPIC: MESSIAH SPECIAL TOPIC: OT TITLES FOR THE SPECIAL COMING ONE 80:14 "heaven" See SPECIAL TOPIC: HEAVEN and SPECIAL TOPIC: THE HEAVENS AND THE THIRD HEAVEN 80:15 "the shoot" NKJV, Peshitta "the vineyard" "this grapevine" NRSV, REB, JPSOA "the stock" "the root" The term (BDB 488) is found only here in the OT. Its basic meaning is "the supporting roots of a tree." for another suggestion, see KB 483 (i.e., "shoot"). See note at Contextual Insights, C. #1. ▣ "Your right hand" See SPECIAL TOPIC: HAND 80:16 Notice that Israel/Judah's difficulties are a direct result of God's actions, not the power of the invader. God used pagan nations to judge His people (cf. Habakkuk). This was shocking to Jewish people. He had fought on their side (cf. Ps. 76:6) but now He was on the side of the invaders (i.e., a reversal of "holy war" imagery). ▣ "fire" Note the same imagery of destructive judgment in Ps. 74:5-7. SPECIAL TOPIC: FIRE 80:17 "Your hand" See SPECIAL TOPIC: ANTHROPOMORPHIC LANGUAGE TO DESCRIBE GOD ▣ "the son of man" This phrase is recurrent in Ezekiel. See my commentary notes below from Ezekiel 2:1. Ezek. 2:1 "Son of man" This is literally "ben-Adam" (BDB 119 CONSTRUCT, BDB 9). This is used often in Ezekiel as a way of referring to Ezekiel as a human being (93 times, cf. Ps. 8:4). In Ezekiel it is the way God addresses Ezekiel. This same phrase is found in Job and Psalms. In Dan. 7:13 this term takes on divine characteristics as one likened to "a son of man" coming before the Ancient of Days (i.e., deity) riding on the clouds of heaven. Daniel 7:13 is the background for Jesus' use of this term for himself, which combines humanity and deity (i.e., 1 John 4:1-3). The phrase had no nationalistic or militaristic rabbinical overtones. SPECIAL TOPIC: SON OF MAN 80:18 This verse lists several promises spoken by the psalmist but on behalf of the covenant people. then (i.e., after God turns again to them, cf. Ps. 80:14) we shall not turn back (i.e., backslide, BDB 690, KB 744, Qal IMPERFECT) from You give us life/revive us (BDB 310, KB 309, Piel IMPERFECT) if God acts on their behalf they will call upon (BDB 894, KB 1128, Qal IMPERFECT) His name in the temple Notice this use of IMPERFECTS, which denotes an ongoing action. SPECIAL TOPIC: "THE NAME" OF YHWH 80:19 See notes at Ps. 80:1c and v. 3.