Hebrew-English Text
I. Summary
The psalmist praises God and urges the congregation to behave properly.

II. Photo
The psalmist welcomes God: “O gates, lift up your heads! Up high, you everlasting doors, so the King of glory may come in!” (v. 7)

III. Select Verses    
1b-2: The earth is the LORD’s and all that it holds, the world and its inhabitants. For He founded it upon the ocean, set it on the nether-streams.
3-5:  Who may ascend the mountain of the LORD? Who may stand in His holy place? — He who has clean hands and a pure heart, who has not taken a false oath by My life or sworn deceitfully. He shall carry away a blessing from the LORD, a just reward from God, his deliverer.
7-10: O gates, lift up your heads! Up high, you everlasting doors, so the King of glory may come in! Who is the King of glory? — the LORD, mighty and valiant, the LORD, valiant in battle. O gates, lift up your heads! Lift them up, you everlasting doors, so the King of glory may come in! Who is the King of glory? — the LORD of hosts, He is the King of glory! Selah.

IV. Outline
1a. Superscription
1b. Proclamation of God’s dominion
2. Rationale
3-6. Pedagogic description of the righteous
7-10. Gate entrance liturgy

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://farm3.static.flickr.com/2242/2037314783_e4e6c13563_z.jpg

Hebrew-English Text
I. Summary
The psalmist relates his trust in God.

II. Photo
The psalmist trusts in God: “The Lord is my shepherd – I lack nothing. He makes me lie down in green pastures, leads me to water in places of repose.” (vv. 1b-2)

III. Select Verses    
(The entire psalm.)
1b-3:  The LORD is my shepherd; I lack nothing. He makes me lie down in green pastures; He leads me to water in places of repose; He renews my life; He guides me in right paths as befits His name.
4-5: Though I walk through a valley of deepest darkness, I fear no harm, for You are with me; Your rod and Your staff — they comfort me.  You spread a table for me in full view of my enemies; You anoint my head with oil; my drink is abundant.
6: Only goodness and steadfast love shall pursue me all the days of my life, and I shall dwell in the house of the LORD for many long years.

IV. Outline
1a. Superscription
1b-3. Account of confidence
4-5. Affirmation of confidence
6. Expression of hope (personal blessing?)

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://images.writeitsideways.com/wp-content/uploads/2009/09/Lying_on_grass.jpg

Hebrew-English Text
I. Summary
The psalmist begs God to save him from his enemies and leads the community to praise God.

II. Photo
The psalmist laments: “My heart is like wax, melting within me.” (v. 15b)

III. Select Verses    
2: My God, my God, why have You abandoned me; why so far from delivering me and from my anguished roaring?
7-8: But I am a worm, less than human; scorned by men, despised by people. All who see me mock me; they curl their lips, they shake their heads.
12-17: Do not be far from me, for trouble is near, and there is none to help. Many bulls surround me, mighty ones of Bashan encircle me.  They open their mouths at me like tearing, roaring lions. My life ebbs away: all my bones are disjointed; my heart is like wax, melting within me; my vigor dries up like a shard; my tongue cleaves to my palate; You commit me to the dust of death. Dogs surround me; a pack of evil ones closes in on me, like lions [they] maul my hands and feet.
27: Let the lowly eat and be satisfied; let all who seek the LORD praise Him. Always be of good cheer!
28-29: Let all the ends of the earth pay heed and turn to the LORD, and the peoples of all nations prostrate themselves before You; for kingship is the LORD’s and He rules the nations.
30: All those in full vigor shall eat and prostrate themselves; all those at death’s door, whose spirits flag, shall bend the knee before Him.

IV. Outline

1. Superscription
2-3. Invocation, initial complaint
4-6. Hymnic rationale: God has answered the forebears
7-8. Complaint 
9. Pedagogic imperative
10-11. Hymnic rationale: God helped at childbirth
12-19. Complaint (with many metaphors)
20-22. Petition
23. Rationale: vow for future praise
24-28. Hymn
    24. Call to praise
    25. Rationale: God has not rejected the poor
    26. Vow/description of praise 
    27. Blessing
    28-32. Hymnic prediction

V. Comment
It has been suggested that Psalm 22, which begins with a complaint/petition and ends with a hymn, was once two individual units. Craigie writes: “The initial problem in determining the form of Ps 22 lies in the fact that the psalm contains at least three different kinds of material: (a) lament (vv 2–22), within which there are elements of (b) prayer (vv 12, 20–22), and finally (c) praise and thanksgiving (vv 23–32). The sharp distinction between the two main sections (vv 2–22 and 23–32) has prompted some scholars to suggest that originally there were two separate psalms which were fused into one; while this view is a possibility with respect to the pre-history of the psalm, it fails to take into account the evident unity of the psalm as it now exists. The mixture of forms and types of language suggests strongly that the text of Ps 22 is the basis of a liturgy, in which the worshiper moves from lament to prayer, and finally to praise and thanksgiving. The psalm should probably be interpreted primarily as an individual psalm, though the liturgy sets the problem of the individual in the context of the community as a whole; thus, the liturgy was clearly a communal affair.” (197-198) Similarly, Gerstenberger concludes that the hymn in vv. 24-28 “is therefore not an independent thanksgiving but an anticipatory psalm that belongs to the preceding complaint and apparently was recited together with it in the hour of petition.” (112)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://x46.xanga.com/b71f472ac4230265007408/z210887041.jpg

Hebrew-English Text
I. Summary
The psalmist describes God’s support for the king and praises his great might.

II. Photo
God takes care of the king: “You have proffered him blessings of good things, have set upon his head a crown of fine gold.” (v. 4)

III. Select Verses    
2: O LORD, the king rejoices in Your strength; how greatly he exults in Your victory!
5: He asked You for life; You granted it; a long life, everlasting.
6-7: Great is his glory through Your victory; You have endowed him with splendor and majesty. You have made him blessed forever, gladdened him with the joy of Your presence.
8: For the king trusts in the LORD; Through the faithfulness of the Most High he will not be shaken.
9-11: Your hand is equal to all Your enemies; Your right hand overpowers Your foes. You set them ablaze like a furnace when You show Your presence. The LORD in anger destroys them; fire consumes them. You wipe their offspring from the earth, their issue from among men.

IV. Outline
1. Superscription
2-7. Praise: God has helped the king
8. Blessing for the king
9-14a. Hymnic praise: God is mightier than his enemies
14b. Vow to sing God’s praises

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://upload.wikimedia.org/wikipedia/commons/1/12/Golden_leaf_crown_of_ancient_macedonian_origin,_Thessaloniki,_Greece.jpg

Hebrew-English Text
I. Summary
The psalmist guarantees divine protection and the people put their trust in God.

II. Photo
The psalmist delivers his blessing: “May [God] grant you your desire, and fulfill your every plan.” (v. 5)

III. Select Verses    
2-5: May the LORD answer you in time of trouble, the name of Jacob’s God keep you safe. May He send you help from the sanctuary, and sustain you from Zion. May He receive the tokens of all your meal offerings, and approve your burnt offerings. Selah. May He grant you your desire, and fulfill your every plan.
6a: May we shout for joy in your victory, arrayed by standards in the name of our God.
8-9: They [call] on chariots, they [call] on horses, but we call on the name of the LORD our God. They collapse and lie fallen, but we rally and gather strength.

IV. Outline
1. Superscription
2-5. Blessing/guarantee of divine protection
6a. Call to praise
6b. Blessing/guarantee
7. Declaration of divine protection
8-9. Proclamation of confidence
10. Petition

V. Comment
Psalm 20 begins with a blessing of divine protection. It has many military features: a “day of distress” (v. 2), standards (v. 7), enemies (vv. 8-9), and a king (v. 10; probably the “annointed one” in v. 7). In light of these occurrences, Craigie writes: “The precise occasion on which this liturgical psalm would have been used remains uncertain. While some scholars propose a setting in an annual festival or anniversary of the kingship, or even a New Year festival, it is more probable that the liturgy was used in a special service prior to the departure of the king and his army for a battle or military campaign… The title verse (v 1), and the indication that this psalm was incorporated in the musical director’s collection, may imply that at a later date, the psalm passed into general liturgical usage and lost its particular associations with the royal ritual preceding a military campaign.” (185)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from  http://2.bp.blogspot.com/_kLztsMITnwE/TU31GlyI8YI/AAAAAAAAApM/-wO02gSK7Tw/s1600/full+of+happiness+and+joy.jpg

Hebrew-English Text
I. Summary
The psalmist praises God’s heavens and Torah and begs to be kept from sin.

II. Photo
The psalmist praises God’s works: “He placed in [the heavens] a tent for the sun, who is like a groom coming forth from the chamber, like a hero, eager to run his course.” (vv. 5b-6)

III. Select Verses    
2-5a: The heavens declare the glory of God, the sky proclaims His handiwork. Day to day makes utterance, night to night speaks out. There is no utterance, there are no words, whose sound goes unheard. Their voice carries throughout the earth, their words to the end of the world.
5b-7: He placed in them a tent for the sun, who is like a groom coming forth from the chamber, like a hero, eager to run his course. His rising-place is at one end of heaven, and his circuit reaches the other; nothing escapes his heat.
8-11: The teaching of the LORD is perfect, renewing life; the decrees of the LORD are enduring, making the simple wise; The precepts of the LORD are just, rejoicing the heart; the instruction of the LORD is lucid, making the eyes light up. The fear of the LORD is pure, abiding forever; the judgments of the LORD are true, righteous altogether, more desirable than gold, than much fine gold; sweeter than honey, than drippings of the comb.
13-14: Who can be aware of errors? Clear me of unperceived guilt, and from willful sins keep Your servant; let them not dominate me; then shall I be blameless and clear of grave offense.

IV. Outline
1. Superscription
2-7. Hymnic praise: the heavens proclaim God’s glory
8-11. Hymnic praise for God’s precepts
12. Proclamation of innocence
13-14. Prayer (petition?) to be free of sin
15. Wish to be heard

V. Comment
Psalm 19 contains two hymns; the first is about God’s heavens and the second is about God’s precepts, i.e., Torah. Some authors believe that the first hymn, which climaxes with a description of the sun (vv. 5b-7), was originally used for sun-worship (see Gerstenberger, 101). Although there is no direct evidence to support this claim,  it is interesting to note that sun-worship did exist in biblical Israel. See the following verses:

• He rebuilt the shrines that his father Hezekiah had destroyed; he erected altars for Baal and made a sacred post, as King Ahab of Israel had done. He bowed down to all the host of heaven and worshiped them, and he built altars for them in the House of the LORD, of which the LORD had said, “I will establish My name in Jerusalem.” He built altars for all the hosts of heaven in the two courts of the House of the LORD. He consigned his son to the fire; he practiced soothsaying and divination, and consulted ghosts and familiar spirits; he did much that was displeasing to the LORD, to vex Him.  (2 Kgs 21:3-6)
• He suppressed the idolatrous priests whom the kings of Judah had appointed to make offerings at the shrines in the towns of Judah and in the environs of Jerusalem, and those who made offerings to Baal, to the sun and moon and constellations — all the host of heaven. (2 Kgs 23:5)
• He did away with the horses that the kings of Judah had dedicated to the sun, at the entrance of the House of the LORD, near the chamber of the eunuch Nathan-melech, which was in the precincts. He burned the chariots of the sun. (2 Kgs 23:11)
• At that time — declares the LORD — the bones of the kings of Judah, of its officers, of the priests, of the prophets, and of the inhabitants of Jerusalem shall be taken out of their gravesand exposed to the sun, the moon, and all the host of heaven which they loved and served and followed, to which they turned and bowed down. They shall not be gathered for reburial; they shall become dung upon the face of the earth. (Jer 8:1-2)
• Then He brought me into the inner court of the House of the LORD, and there, at the entrance to the Temple of the LORD, between the portico and the altar, were about twenty-five men, their backs to the Temple of the LORD and their faces to the east; they were bowing low to the sun in the east. (Ezek 8:16)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo copied from http://www.solarpowerninja.com/wp-content/uploads/2009/01/holding-the-sun.jpg

Hebrew-English Text
I. Summary
The psalmist thanks God for defeating his enemies and for bringing him to a position of greatness.

II. Photo
The psalmist puts his trust in God: “With You, I can rush a barrier, with my God, I can scale a wall.” (v. 30)

III. Select Verses    
2b-3: I adore you, O LORD, my strength, O LORD, my crag, my fortress, my rescuer, my God, my rock in whom I seek refuge, my shield, my mighty champion, my haven.
4-7: All praise! I called on the LORD and was delivered from my enemies. Ropes of Death encompassed me; torrents of Belial terrified me; ropes of Sheol encircled me; snares of Death confronted me.  In my distress I called on the LORD, cried out to my God; in His temple He heard my voice; my cry to Him reached His ears.
8-14: Then the earth rocked and quaked; the foundations of the mountains shook, rocked by His indignation; smoke went up from His nostrils, from His mouth came devouring fire; live coals blazed forth from Him. He bent the sky and came down, thick cloud beneath His feet. He mounted a cherub and flew, gliding on the wings of the wind. He made darkness His screen; dark thunderheads, dense clouds of the sky were His pavilion round about Him. Out of the brilliance before Him, hail and fiery coals pierced His clouds. Then the LORD thundered from heaven, the Most High gave forth His voice — hail and fiery coals.
40-41: You have girded me with strength for battle, brought my adversaries low before me, made my enemies turn tail before me; I wiped out my foes.
51: He accords great victories to His king, keeps faith with His anointed, with David and his offspring forever.

IV. Outline
1-2a. Historical superscription
2b-3. Invocation, proclamations of love and trust
4-6. Account of trouble
7. Account of prayer
8-16. Description of god’s appearance
17-20. Account of salvation
21-25. Assertion of innocence
26-28. Pedagogic lesson
29-30. Proclamation of confidence
31-46. Thanks, praise, and confidence.
47-49. Blessing, account of salvation
50. Vow
51. Wish

V. Comment
Psalm 18, which is the third longest psalm in the psalter, contains many elements of the Thanksgiving genre. A parallel text occurs in 2 Samuel 22 and Craigie writes: “In general terms, the texts are the same, though there are numerous minor divergencies between them. There can be no certainty as to which may be the oldest and most authentic of the two texts; it is clear that they represent two variant traditions (perhaps northern and southern?) in the history of the psalm’s transmission. In terms of certain forms and characteristics (e.g. orthographic forms), 2 Sam 22 appears to be the most archaic text, but that is partly to be expected. The text in the Psalter was clearly utilized in the context of Israel’s worship long after the time of its initial composition, and the modernizing of such matters as orthography would be expected, whereas the text in 2 Sam 22 would have a more static history from the time of its incorporation into one of the sources of the Books of Samuel. But it does not follow that the text of Samuel is always the best text, or the nearest to the original. It may not even be proper to talk of an “original” if the initial transmission/composition was oral and the psalm was itself composed orally, in which case a number of variants may represent oral alternatives going back to the earliest period of the text’s history.” (171-172)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://upload.wikimedia.org/wikipedia/commons/8/80/Parkour_fl2006.jpg

Hebrew-English Text

I. Summary
The psalmist declares his innocence and petitions god to protect him and to strike his enemies.

II. Photo
The psalmist petitions god: “Hide me in the shadow of your wings from the wicked who despoil me, my mortal enemies who encircle me!” (vv. 8b-9)

III. Select Verses    
2b-3: Your eyes will behold what is right. You have visited me at night, probed my mind, You have tested me and found nothing amiss; I determined that my mouth should not transgress.
7-9: Display Your faithfulness in wondrous deeds, You who deliver with Your right hand those who seek refuge from assailants. Guard me like the apple of Your eye; hide me in the shadow of Your wings from the wicked who despoil me, my mortal enemies who encircle me.
12: He is like a lion eager for prey, a king of beasts lying in wait.
13:  Rise, O LORD! Go forth to meet him. Bring him down; rescue me from the wicked with Your sword!

IV. Outline
1a. Superscription
1b-2a. Invocation, initial plea
2b-4. Affirmation of innocence
5-9. Petition to be guarded from the enemy
10-11. Description of the enemy
12. Description of god
13-14. Petition/imprecation
15. Wish

V. Comment
No comment today. Stay tuned.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://pixdaus.com/?sort=tag&tag=wings

Hebrew-English Text
I. Summary
The psalmist puts his trust in god.

II. Photo
The psalmist gives thanks: “Delightful country has fallen to my lot; lovely indeed is my estate.” (v. 6)

III. Select Verses    
2: I say to the LORD, “You are my Lord, my benefactor; there is none above You.”
7-8: I bless the LORD who has guided me; my conscience admonishes me at night. I am ever mindful of the LORD’s presence; He is at my right hand; I shall never be shaken.
9-10: So my heart rejoices, my whole being exults, and my body rests secure.  For You will not abandon me to Sheol, or let Your faithful one see the Pit.
11: You will teach me the path of life. In Your presence is perfect joy; delights are ever in Your right hand.

IV. Outline
1a. Superscription
1b. Invocation, initial plea
2. Affirmation of confidence
3-4. Denunciation (?) [Note: the text is difficult]
5-11. Affirmations of confidence, blessings, and rationale

V. Comment
Like the psalm before it, Psalm 16 is very difficult to understand. Craigie summarizes the situation as follows: “Psalm 16 may be classified in the most general terms as a psalm of confidence (cf Pss 4, 5, and 11), but beyond such a descriptive statement, it is difficult to be precise. The difficulty of precise analysis and interpretation follows from the problems in translating the psalm (especially vv 2–4a). There are numerous different interpretations as to its type and initial life setting, and the differences stem largely from the various alternative translations and interpretations of the opening verses. The data giving rise to the classification of the passage as a psalm of confidence are seen clearly in vv 5–11; what is not certain is whether the psalmist expresses confidence in the midst of crisis, or as a result of deliverance from a crisis.” (155-156)

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://blog.pearltrees.com/wp-content/2009/05/english-countryside.jpg

Hebrew-English Text
I. Summary
The psalmist describes the characteristics of the righteous individual.

II. Photo
The righteous individual is described: “He has never lent money at interest, or accepted a bribe against the innocent.” (v. 5a)

III. Select Verses    
(Due to its brevity, Psalm 15 will be presented in its entirety.)
vv. 1-5: A psalm of David. LORD, who may sojourn in Your tent, who may dwell on Your holy mountain? He who lives without blame, who does what is right, and in his heart acknowledges the truth; whose tongue is not given to evil; who has never done harm to his fellow, or borne reproach for [his acts toward] his neighbor; for whom a contemptible man is abhorrent, but who honors those who fear the LORD; who stands by his oath even to his hurt; who has never lent money at interest, or accepted a bribe against the innocent. The man who acts thus shall never be shaken.

IV. Outline
1a. Superscription
1b. Invocation
1c-5a. Description of the righteous individual
5b. Blessing

V. Comment
Psalm 15 is comprised of a question addressed to God (v. 1) and an answer provided by the Psalmist (vv. 2-5). The question and answer format seeks to define the characteristics of the righteous individual. As Craigie notes, “Gunkel, and many interpreters since his time, defined Ps 15 as an entrance liturgy. As such, it is characterized by a typical form: (i) the worshipers inquire of the priest as to the qualifications for admission to the holy place (15:1); (ii) the priest responds by specifying the requirements (15:2–5b), and (iii) concludes with a blessing (15:5c). The analysis is suggestive and may well be correct, in which case the psalm would be interpreted in the context of Israel’s formal worship; possibly, such a liturgy might have been utilized upon the arrival of pilgrims at the gates of the sanctuary for participation in one of Israel’s great festivals.” (150) Yet, it must be pointed out that there is no unequivocal evidence that necessitates this conclusion. Indeed, there are no texts in the Hebrew Bible that imply such an entrance procedure existed, and there is nothing in the Psalm that specifically relates to temple entrance. Therefore, the Psalm should be classified for what we know it to be, i.e., a lesson about the righteous individual. As for now, it appears that we will never know exactly how Psalm 15 was used in ancient Israel.

VI. Works Used
(see “Commentaries” page)
Collins, John J. “Introduction to the Hebrew Bible,” (Minneapolis: Fortress Press, 2004).
Craigie, Peter C. “Psalms 1-50” Word Biblical Commentary vol. 19 (Waco, Texas: Wordbooks, 1983).
Gerstenberger, Erhard S. “Psalms Part 1 with an Introduction to Cultic Poetry” Forms of Old Testament Literature (Michigan: Eerdmans, 1988).
Photo taken from http://upload.wikimedia.org/wikipedia/commons/f/f9/Money_Cash.jpg