Hebrew-English Text
I. Summary
The psalmist proclaims God’s dominion over man and man’s dominion over the world.

II. Photo
The psalmist is in awe: “When I behold Your heavens, the work of Your fingers, the moon and stars that You set in place, what is man that You have been mindful of him, mortal man that You have taken note of him?” (vv. 4-5)

III. Select Verses    
4-9: When I behold Your heavens, the work of Your fingers, the moon and stars that You set in place, what is man that You have been mindful of him, mortal man that You have taken note of him, that You have made him little less than divine, and adorned him with glory and majesty; You have made him master over Your handiwork, laying the world at his feet, sheep and oxen, all of them, and wild beasts, too; the birds of the heavens, the fish of the sea, whatever travels the paths of the seas.

IV. Outline
1. Superscription
2a. Invocation
2b. Hymnic praise: God’s name abounds
3. Hymnic imprecation
4-5. Proclamation of hierarchy: God is above man
6-9. Proclamation of hierarchy: Man rules God’s world
10. Hymnic praise: God’s name abounds

V. Comment
Psalm 8 has many elements of the hymn genre. As Craigie writes, the hymn proper (vv. 4-9) has the following message: “Though the universe is vast and imparts to mankind a sense of smallness and insignificance (vv 4–5), nevertheless God has given to mankind a position of extraordinary strength within the universe (vv 6–9).”

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.darkskyscotland.org.uk/schools/star-gazing.jpg

Hebrew-English Text
I. Summary
The psalmist proclaims his innocence, condemns his enemies, and asks God to judge accordingly.

II. Photo
The psalmist petitions God: “Deliver me from all my pursuers and save me, lest they tear me apart like a lion” (vv. 2b-3a)

III. Select Verses    
1: Shiggaion of David, which he sang to the LORD, concerning Cush, a Benjaminite.
2-6: O LORD, my God, in You I seek refuge; deliver me from all my pursuers and save me, lest, like a lion, they tear me apart, rending in pieces, and no one save me. O LORD, my God, if I have done such things, if my hands bear the guilt of wrongdoing, if I have dealt evil to my ally, — I who rescued my foe without reward — then let the enemy pursue and overtake me; let him trample my life to the ground, and lay my body in the dust. Selah.
9-10: The LORD judges the peoples; vindicate me, O LORD, for the righteousness and blamelessness that are mine. Let the evil of the wicked come to an end, but establish the righteous; he who probes the mind and conscience is God the righteous.
16-17: He has dug a pit and deepened it, and will fall into the trap he made. His mischief will recoil upon his own head; his lawlessness will come down upon his skull.

IV. Outline
1. Historical superscription
2-3. Invocation, petition, rationale
4-6. Proclamation of innocence
7-10. Petition for all people to be judged fairly
11. Statement of trust
12-17. God judges and attacks the wicked
18. Vow

V. Comment
Psalm 7 has most of the elements of the Complaint/Petition genre: invocation (v. 2a), complaint (description of enemies in vv. 2-3, 10-17), assertion of innocence (vv. 4-6, 9, 11), affirmation of confidence (v. 11), petition (vv. 2-3, 7-10), imprecation (vv. 7, 10), vow (v. 18), and hymnic elements (10b-12a). However, not all complaints/petitions are the same. As Gerstenberger notes, “We should distinguish between prayers to be recited by people without blemish and those to be spoken by admitted culprits in offices of complaint and petition. The professional liturgist probably had to decide which kind could be used in a particular prayer ceremony. Psalm 7 definitely was designed for persons whose guiltlessness was beyond doubt; we may therefore call it a Protestation of Innocence.” (65)

Verse 1 begins with a historical connection: “Shiggaion of David, which he sang to the Lord, concerning Cush, a Benjaminite.” Who was Cush the Benjaminite? The historical books of the Bible do not mention him, and it is possible that his story was recorded in the books described in 1 Chron 29:28-29: “The acts of King David, early and late, are recorded in the history of Samuel the seer, the history of Nathan the prophet, and the history of Gad the seer, together with all the mighty deeds of his kingship and the events that befell him and Israel and all the kingdoms of the earth.” Also, while the book of Samuel records David’s conflicts with the tribe of Benjamin, it is possible that Cush is the Cushite messenger from 2 Sam 18:31-32: “Just then the Cushite came up; and the Cushite said, “Let my lord the king be informed that the LORD has vindicated you today against all who rebelled against you!” The king asked the Cushite, “Is my boy Absalom safe?” And the Cushite replied, “May the enemies of my lord the king and all who rose against you to do you harm fare like that young man!”” Whatever the case, it should be noted that v. 1 is not the only historical superscription; Psalm 3 is attributed to David when he fled from Absalom, and Psalm 34 is attributed to David when he feigned madness in front of Abimelech.

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.thekansan.com/archive/x1145626382/g2e22e20000000000008e1bdfedd6b170369314b3fd3f50e8e044004149.jpg

Hebrew-English Text
I. Summary
The people praise God and hope for his blessings.

II. Photo
The psalmist makes a wish: “May the earth yield its produce; may God, our God, bless us!” (v. 7)

III. Select Verses
2-3: May God be gracious to us and bless us; may He show us favor, Selah, that Your way be known on earth, Your deliverance among all nations.
4-5: Peoples will praise You, O God; all peoples will praise You.  Nations will exult and shout for joy, for You rule the peoples with equity, You guide the nations of the earth. Selah.
7-8: May the earth yield its produce; may God, our God, bless us. May God bless us, and be revered to the ends of the earth.

IV. Outline
1. Superscription
2-3. Wish/blessing and Rationale
4-6. Anticipated praise from the nations
7-8. Wish/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://www.greglatza.com/blog/images/harvest.jpg

Hebrew-English Text
I. Summary
The people praise God and give him thanks.

II. Photo
The psalmist recalls God’s kindness: “He turned the sea into dry land; They crossed the river on foot; We therefore rejoice in him!” (v. 6)

III. Select Verses
1-4: Raise a shout for God, all the earth; sing the glory of His name, make glorious His praise. Say to God, “How awesome are Your deeds, Your enemies cower before Your great strength; all the earth bows to You, and sings hymns to You; all sing hymns to Your name.” Selah.
6: He turned the sea into dry land; they crossed the river on foot; we therefore rejoice in Him.
10-12: You have tried us, O God, refining us, as one refines silver. You have caught us in a net, caught us in trammels. You have let men ride over us; we have endured fire and water, and You have brought us through to prosperity.
13-15: I enter Your house with burnt offerings, I pay my vows to You, vows that my lips pronounced, that my mouth uttered in my distress. I offer up fatlings to You, with the odor of burning rams; I sacrifice bulls and he-goats. Selah.
18-19: Had I an evil thought in my mind, the LORD would not have listened. But God did listen; He paid heed to my prayer.

IV. Outline

1a. Superscription
1b-4. Call to worship
5-7. Communal Hymn
    5. Introduction to hymn
    6-7. Hymnic praise
8-12. Communal thanksgiving
    8-9. Exhortation for foreigners to praise God
    10-12. Account of trouble and salvation (communal)
13-19. Thanksgiving of an individual
    13-15. Account of vow and sacrifice (personal)
    16-19. Account of trouble and salvation (personal)
20. Blessing of God

V. Comment
Psalm 66 contains many of the elements of the communal thanksgiving genre, i.e., a call to worship, accounts of trouble and salvation, a description of sacrifice, and a blessing. In terms of structure, the word סלה appears in verses 4, 7, and 15. Also, while the psalm begins with a plural voice, verses 13-19 have the voice of an individual. This contrast has led some scholars to suggest that the psalm was originally two individual units.

Verses 1-2 contain a call to worship with the Hebrew root רוע “to shout”: “Raise a shout for God, all the earth; sing the glory of His name, make glorious His praise!” This phraseology appears at the beginning of other psalms as well:

• All you peoples, clap your hands, raise a joyous shout for God. (47:2)
• Sing joyously to God, our strength; raise a shout for the God of Jacob.  (81:2)
• Come, let us sing joyously to the LORD, raise a shout for our rock and deliverer; let us come into His presence with praise; let us raise a shout for Him in song! (95:1-2)

Verse 6 appears to link our psalm to the Pentateuch: “He turned the sea into dry land; they crossed the river on foot; we therefore rejoice in Him.” While it isn’t clear if this verse is referencing Joshua’s crossing of the Jordan (Josh 3-4) or Moses’ crossing of the Red Sea (Ex 14-15), it is interesting to note that the words ים “sea,” יבשה “dry land,” and עבר “to cross” appear in Ex 14:16,22,29;15:16,19. Yet, it is also important to note that some scholars suggest that the Joshua and Moses stories were derived from our verse, not the other way around.

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://www.zamaanonline.com/images/drought.jpg

Hebrew-English Text
I. Summary
The psalmist praises God for listening to man’s prayers, forgiving him, and providing him with grain and pasture.

II. Photo
God is praised: “He fixed the mountains firmly with his power, he is girded with might!” (v. 7)

III. Select Verses
2-4: Praise befits You in Zion, O God; vows are paid to You; all mankind comes to You, You who hear prayer. When all manner of sins overwhelm me, it is You who forgive our iniquities.
10-14: You take care of the earth and irrigate it; You enrich it greatly, with the channel of God full of water; You provide grain for men; for so do You prepare it.  Saturating its furrows, leveling its ridges, You soften it with showers, You bless its growth. You crown the year with Your bounty; fatness is distilled in Your paths; the pasturelands distill it; the hills are girded with joy. The meadows are clothed with flocks, the valleys mantled with grain; they raise a shout, they break into song.

IV. Outline

1. Superscription
2-5. Praise/adoration
    2-3. Praise: God listens to man
    4. Confession/praise: God forgives man
    5. Beatitude/religious request
6a. Petition
6b-14. Hymnic praise
    6b-8. God rules nature
    9. Anticipated praise from distant lands
    10-14. God blesses the land to support man and cattle

V. Comment
Psalm 65 contains two hymnic sections that surround a short petition in v. 6a. The first hymnic section praises God’s attentiveness and forgiving nature, and the second section praises God for providing grain and pastures for the cattle. While hymnic praises are abundant in the Psalter, the second section of our psalm has very few parallels, e.g., Ps. 104:10-18:

• You make springs gush forth in torrents; they make their way between the hills, giving drink to all the wild beasts; the wild asses slake their thirst. The birds of the sky dwell beside them and sing among the foliage. You water the mountains from Your lofts; the earth is sated from the fruit of Your work. You make the grass grow for the cattle, and herbage for man’s labor that he may get food out of the earth — wine that cheers the hearts of men oil that makes the face shine, and bread that sustains man’s life. The trees of the LORD drink their fill, the cedars of Lebanon, His own planting, where birds make their nests; the stork has her home in the junipers. The high mountains are for wild goats; the crags are a refuge for rock-badgers.

While most psalms contain positive and negative aspects, Gerstenberger notes that “No animosity transpires in the poetic lines. All human beings seem to be in the same predicament: either they keep on wholesome terms with their deity and prosper, or they do not pay attention to the Lord of nature, in which case they wither. But this possibility is not considered in our psalm.”

Who would have recited this psalm? While one can never be sure, perhaps it was recited by/for farmers and shepherds in the temple. This is because (1) there is a reference to Zion in v. 2 and (2) vv. 10-14 mention grain and cattle. It is interesting to note that this hymn begins with the word shir, like other hymns such as Psalm 30, 45, 67, 68, and 149

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://www.usernetsite.com/society/himalayas—home-of-the-snows/great-himalayas-.jpg

Hebrew-English Text
I. Summary
The psalmist asks God to save him from his enemies.

II. Photo
The psalmist curses his foes: “Their tongue shall be their downfall; all who see them shall recoil in horror!” (v. 9)

III. Select Verses
2-7: Hear my voice, O God, when I plead; guard my life from the enemy’s terror. Hide me from a band of evil men, from a crowd of evildoers, who whet their tongues like swords; they aim their arrows — cruel words —  to shoot from hiding at the blameless man; they shoot him suddenly and without fear.  They arm themselves with an evil word; when they speak, it is to conceal traps; they think, “Who will see them?” Let the wrongdoings they have concealed, each one inside him, his secret thoughts, be wholly exposed.
9-10: Their tongue shall be their downfall; all who see them shall recoil in horror; all men shall stand in awe; they shall proclaim the work of God and His deed which they perceived.

IV. Outline
1. Superscription
2-7. Petition/Complaint about enemies
8-9. Imprecation
10. Anticipated praise
11. Beatitude

V. Comment
Psalm 64 fits well into the Complaint/Petition genre because the Psalmist begs to be saved from his enemies. Who were his enemies? Gerstenberger writes: “The suppliant requests protection from enemies, pictured as ‘terrible foes,’ ‘gang of evildoers,’ and ‘calamity-mongers.’ The exact designations are not frequent in Hebrew Scripture, but they belong to the large field of enemy imagery. The sheer number and horrible creativeness of naming enemies (Keel lists 99 expressions for the Psalter) suggest their importance, reflecting contemporary social reality as well as mythical/magical beliefs… In spite of martial metaphors the emphasis is not on physical violence. No, the foes harass their (innocent?) victim with slander, evil words. Mowinckel was certainly correct in thinking inclusively of malice wrought by black magic. By word of mouth they cause sudden destruction; they act in secret, and even boast of their hidden art (v. 6). They keep their practice clandestine (v. 7 is somewhat corrupt and hard to understand). All in all, well known schemes of conspiracy against others, mobbing and discrimination, marginalization and arbitrary incrimination (key words: ‘tongue’ = evil speech; ‘bitter words’ = poisoning rumors; ‘bad words’ = damaging discourse, in vv. 3, 5) are denounced, giving us information about the negative side of ancient Israelite society.” (17-18)

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 2, and Lamentations” Forms of Old Testament Literature (Michigan: Eerdmans, 2001).
Photo taken from http://www.pollsb.com/photos/o/26650-tatto_tongue.jpg

Hebrew-English Text
I. Summary
The psalmist trusts in God and curses his enemies.

II. Photo
The psalmist has an intense feeling: “God, You are my God; I search for you, my soul thirsts for you, my body yearns for you, as a parched and thirsty land that has no water!” (v. 2)

III. Select Verses
1: A psalm of David, when he was in the Wilderness of Judah.
2: God, You are my God; I search for You, my soul thirsts for You, my body yearns for You, as a parched and thirsty land that has no water.
4-5: Truly Your faithfulness is better than life; my lips declare Your praise. I bless You all my life; I lift up my hands, invoking Your name.
6-7: I am sated as with a rich feast, I sing praises with joyful lips when I call You to mind upon my bed, when I think of You in the watches of the night;
10-11: May those who seek to destroy my life enter the depths of the earth. May they be gutted by the sword; may they be prey to jackals.

IV. Outline
1. Superscription (Historical)
2. Declaration of longing
3-9. Declaration of trust; Blessing
10-11. Imprecation
12. Statement about the king

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://www.treklens.com/gallery/Middle_East/Israel/photo122605.htm

Hebrew-English Text
I. Summary
The psalmist addresses his enemies and tells his audience to shun evil and trust in God.

II. Photo
The psalmist addresses his enemies: “How long will all of you attack a man, to crush him, as though he were a leaning wall, a tottering fence?” (v. 4)

III. Select Verses
2-3 (cf. 6-7): Truly my soul waits quietly for God; my deliverance comes from Him. Truly He is my rock and deliverance, my haven; I shall never be shaken.
10: Men are mere breath; mortals, illusion; placed on a scale all together, they weigh even less than a breath.
11: Do not trust in violence, or put false hopes in robbery; if force bears fruit pay it no mind.
12-13: One thing God has spoken; two things have I heard: that might belongs to God, and faithfulness is Yours, O Lord, to reward each man according to his deeds.

IV. Outline
1. Superscription
2-3. Declaration of trust
4-5. Complaint about enemies
6-8. Declaration of trust
9. Exhortation to trust in God
10-13. Wisdom lecture: shun evil, God rewards/punishes man

V. Comment
The literary theme of Psalm 61 is the word ach “surely” which begins six of the twelve verses. As Gerstenberger points out, the psalm is difficult to classify: “Strangely enough, there is no invocation to start out with, nor do we find clear-cut elements of complaint, thanksgiving, or hymn.” Indeed, the psalm appears to be a homily in which the reciter addresses his enemies and tells his audience to shun evil and trust in God. While some suggest that Psalm 61 is a prayer (see v. 13), it is probably one of the Psalter’s only homiletic speeches.

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://us.123rf.com/400wm/400/400/sumners/sumners0904/sumners090400041/4760620-very-old-background-image-of-a-brick-wall-that-is-falling-apart.jpg

Hebrew-English Text
I. Summary
The psalmist praises God, affirms his confidence, and prays on behalf of the king.

II. Photo
The psalmist addresses God: “From the end of the earth I call to you.” (v. 3a)

III. Select Verses
3: From the end of the earth I call to You; when my heart is faint, You lead me to a rock that is high above me.
4: For You have been my refuge, a tower of strength against the enemy.
5: O that I might dwell in Your tent forever, take refuge under Your protecting wings. Selah.
7-8: Add days to the days of the king; may his years extend through generations; may he dwell in God’s presence forever; appoint steadfast love to guard him.

IV. Outline
1. Superscription
2-3a. Invocation/Initial plea
3b. Petition
4. Affirmation of confidence/Recollection of salvation
5. Wish to dwell with god
6. Rationale
7-8. Blessing for the king
9. Vow

V. Comment
Although Psalm 60 is short, it has many of the elements of the Complaint/Petition and the Thanksgiving genres. While the date and setting of the psalm remains enigmatic, the statement “From the end of the earth I call to You” (v. 3) might suggest an exilic setting.

Who is the “king” mentioned in verses 7-8: “Add days to the days of the king; may his years extend through generations; may he dwell in God’s presence forever; appoint steadfast love to guard him”? Gerstenberger suggests that the “king” was one to come. He writes: “Worship in Israel while the monarchies lasted was probably neatly divided into familial, local, regional, and central cultic performances. The move toward centralization of cultic affairs was successful only after the fall of the Judean kingdom… From a number of sources within the Old Testament we may glean the fact that Davidic kingship was still considered a living reality in the cultic realm even in exilic/postexilic times (cf. Deut 17:14-20; 2 Samuel 7; Ezekiel 34; Hag 2:23; Zech 4:1-1)… There is no reason, therefore, to deny the possibility of an exilic accretion of a ‘royalistic’ text in Psalm 61, along a nostalgic vein.” (5) Gerstenberger also notes that “The suggestion that in Persian times there also has been, as a ‘natural’ obligation for all subjugated people, continues intercession on behalf of the Great King of the empire, has to be considered seriously too.” (6)
It should be noted that a number of prayers for the king’s life appear in the Hebrew Bible:

• Bathsheba bowed low in homage to the king with her face to the ground, and she said, “May my lord King David live forever!” (1 Kings 1:31)
• But I answered the king, “May the king live forever! How should I not look bad when the city of the graveyard of my ancestors lies in ruins, and its gates have been consumed by fire?” (Neh 2:3)
• And Samuel said to the people, “Do you see the one whom the LORD has chosen? There is none like him among all the people.” And all the people acclaimed him, shouting, “Long live the king!” (1 Sam 10:24)
• So Bathsheba went to the king in his chamber. — The king was very old, and Abishag the Shunammite was waiting on the king. (1 Kings 1:15)
• Let the priest Zadok and the prophet Nathan anoint him there king over Israel, whereupon you shall sound the horn and shout, ‘Long live King Solomon!’ (1 Kings 1:34)
• The priest Zadok took the horn of oil from the Tent and anointed Solomon. They sounded the horn and all the people shouted, “Long live King Solomon!” (1 Kings 1:39)
• When Athaliah, the mother of Ahaziah, learned that her son was dead, she promptly killed off all who were of royal stock. (2 Kings 11:1)
• Then they brought out the king’s son, and placed upon him the crown and the insignia. They proclaimed him king, and Jehoiada and his sons anointed him and shouted, “Long live the king!”  (2 Chron 23:11)

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/7/7d/Horizon.jpg

Hebrew-English Text
I. Summary
The psalmist confesses his sins and asks God to heal him.

II. Photo
Man’s days are numbered: “No man is more than a breath.” (v. 12b)

III. Select Verses
2-4a:  I resolved I would watch my step lest I offend by my speech; I would keep my mouth muzzled while the wicked man was in my presence. I was dumb, silent; I was very still while my pain was intense. My mind was in a rage, my thoughts were all aflame!
8: What, then, can I count on, O Lord? In You my hope lies.
9: Deliver me from all my transgressions; make me not the butt of the benighted.
11: Take away Your plague from me; I perish from Your blows.
12: You chastise a man in punishment for his sin, consuming like a moth what he treasures. No man is more than a breath. Selah.

IV. Outline
1. Superscription
2-4. Account of the events that lead to the prayer
5-7. Admission about futility of man
8. Affirmation of trust
9-11. Petition
12. Affirmation of God’s justice
13-14. Final petition

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://www.slrphotographyguide.com/blog/images/smoke10.jpg