Discovery BoxPsalms 82:1
ContextA psalm of Asaph.
82:1 God stands in 2 the assembly of El; 3
in the midst of the gods 4 he renders judgment. 5
Psalms 19:1-14
ContextFor the music director; a psalm of David.
19:1 The heavens declare the glory of God; 7
the sky displays his handiwork. 8
19:2 Day after day it speaks out; 9
night after night it reveals his greatness. 10
19:3 There is no actual speech or word,
nor is its 11 voice literally heard.
19:4 Yet its voice 12 echoes 13 throughout the earth;
its 14 words carry 15 to the distant horizon. 16
In the sky 17 he has pitched a tent for the sun. 18
19:5 Like a bridegroom it emerges 19 from its chamber; 20
like a strong man it enjoys 21 running its course. 22
19:6 It emerges from the distant horizon, 23
and goes from one end of the sky to the other; 24
nothing can escape 25 its heat.
19:7 The law of the Lord is perfect
and preserves one’s life. 26
The rules set down by the Lord 27 are reliable 28
and impart wisdom to the inexperienced. 29
19:8 The Lord’s precepts are fair 30
and make one joyful. 31
The Lord’s commands 32 are pure 33
and give insight for life. 34
19:9 The commands to fear the Lord are right 35
and endure forever. 36
The judgments given by the Lord are trustworthy
and absolutely just. 37
19:10 They are of greater value 38 than gold,
than even a great amount of pure gold;
they bring greater delight 39 than honey,
than even the sweetest honey from a honeycomb.
19:11 Yes, your servant finds moral guidance there; 40
those who obey them receive a rich reward. 41
19:12 Who can know all his errors? 42
Please do not punish me for sins I am unaware of. 43
19:13 Moreover, keep me from committing flagrant 44 sins;
do not allow such sins to control me. 45
Then I will be blameless,
and innocent of blatant 46 rebellion.
19:14 May my words and my thoughts
be acceptable in your sight, 47
[82:1] 1 sn Psalm 82. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.
[82:1] 2 tn Or “presides over.”
[82:1] 3 tn The phrase עֲדַת אֵל (’adat ’el, “assembly of El”) appears only here in the OT. (1) Some understand “El” to refer to God himself. In this case he is pictured presiding over his own heavenly assembly. (2) Others take אֵל as a superlative here (“God stands in the great assembly”), as in Pss 36:6 and 80:10. (3) The present translation assumes this is a reference to the Canaanite high god El, who presided over the Canaanite divine assembly. (See Isa 14:13, where El’s assembly is called “the stars of El.”) In the Ugaritic myths the phrase ’dt ’ilm refers to the “assembly of the gods,” who congregate in King Kirtu’s house, where Baal asks El to bless Kirtu’s house (see G. R. Driver, Canaanite Myths and Legends, 91). If the Canaanite divine assembly is referred to here in Ps 82:1, then the psalm must be understood as a bold polemic against Canaanite religion. Israel’s God invades El’s assembly, denounces its gods as failing to uphold justice, and announces their coming demise. For an interpretation of the psalm along these lines, see W. VanGemeren, “Psalms,” EBC 5:533-36.
[82:1] 4 sn The present translation assumes that the Hebrew term אֱלֹהִים (’elohim, “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers (אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9; Ps 45:6) or as angelic beings (אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5; Ps 8:5).
[82:1] 5 sn The picture of God rendering judgment among the gods clearly depicts his sovereign authority as universal king (see v. 8, where the psalmist boldly affirms this truth).
[19:1] 6 sn Psalm 19. The psalmist praises God for his self-revelation in the heavens and in the Mosaic law. The psalmist concludes with a prayer, asking the Lord to keep him from sinning and to approve of his thoughts and words.
[19:1] 7 sn God’s glory refers here to his royal majesty and power.
[19:1] 8 tn Heb “and the work of his hands the sky declares.” The participles emphasize the ongoing testimony of the heavens/sky.
[19:2] 11 tn Heb “it gushes forth a word.” The “sky” (see v. 1b) is the subject of the verb. Though not literally speaking (see v. 3), it clearly reveals God’s royal majesty. The sun’s splendor and its movement across the sky is in view (see vv. 4-6).
[19:2] 12 tn Heb “it [i.e., the sky] declares knowledge,” i.e., knowledge about God’s royal majesty and power (see v. 1). This apparently refers to the splendor and movements of the stars. The imperfect verbal forms in v. 2, like the participles in the preceding verse, combine with the temporal phrases (“day after day” and “night after night”) to emphasize the ongoing testimony of the sky.
[19:3] 16 tn Heb “their.” The antecedent of the plural pronoun is “heavens” (v. 1).
[19:4] 21 tc The MT reads, “their measuring line” (קוּם, qum). The noun קַו (qav, “measuring line”) makes no sense in this context. The reading קוֹלָם (qolam, “their voice”) which is supported by the LXX, is preferable.
[19:4] 22 tn Heb “goes out,” or “proceeds forth.”
[19:4] 23 tn Heb “their” (see the note on the word “its” in v. 3).
[19:4] 24 tn The verb is supplied in the translation. The Hebrew text has no verb; יָצָא (yatsa’, “goes out”) is understood by ellipsis.
[19:4] 25 tn Heb “to the end of the world.”
[19:4] 26 tn Heb “in them” (i.e., the heavens).
[19:4] 27 sn He has pitched a tent for the sun. The personified sun emerges from this “tent” in order to make its daytime journey across the sky. So the “tent” must refer metaphorically to the place where the sun goes to rest during the night.
[19:5] 26 tn The participle expresses the repeated or regular nature of the action.
[19:5] 27 tn The Hebrew noun חֻפָּה (khufah, “chamber”) occurs elsewhere only in Isa 4:5 and Joel 2:16 (where it refers to the bedroom of a bride and groom).
[19:5] 28 tn The imperfect verbal form draws attention to the regularity of the action.
[19:5] 29 tn Heb “[on] a path.”
[19:6] 31 tn Heb “from the end of the heavens [is] its going forth.”
[19:6] 32 tn Heb “and its circuit [is] to their ends.”
[19:6] 33 tn Heb “is hidden from.”
[19:7] 36 tn Heb “[it] restores life.” Elsewhere the Hiphil of שׁוּב (shuv, “return”) when used with נֶפֶשׁ (nefesh, “life”) as object, means to “rescue or preserve one’s life” (Job 33:30; Ps 35:17) or to “revive one’s strength” (emotionally or physically; cf. Ruth 4:15; Lam 1:11, 16, 19). Here the point seems to be that the law preserves the life of the one who studies it by making known God’s will. Those who know God’s will know how to please him and can avoid offending him. See v. 11a.
[19:7] 37 tn Traditionally, “the testimony of the
[19:7] 38 tn God’s covenant contains a clear, reliable witness to his moral character and demands.
[19:7] 39 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly.
[19:8] 41 tn Or “just.” Perhaps the idea is that they impart a knowledge of what is just and right.
[19:8] 42 tn Heb “[they] make happy [the] heart.” Perhaps the point is that they bring a sense of joyful satisfaction to the one who knows and keeps them, for those who obey God’s law are richly rewarded. See v. 11b.
[19:8] 43 tn Heb “command.” The singular here refers to the law as a whole.
[19:8] 44 tn Because they reflect God’s character, his commands provide a code of moral and ethical purity.
[19:8] 45 tn Heb [they] enlighten [the] eyes.
[19:9] 46 tn Heb “the fear of the
[19:9] 47 tn Heb “[it] stands permanently.”
[19:9] 48 sn Trustworthy and absolutely just. The Lord’s commands accurately reflect God’s moral will for his people and are an expression of his just character.
[19:10] 51 tn Heb “more desirable.”
[19:10] 52 tn Heb “are sweeter.” God’s law is “sweet’ in the sense that, when obeyed, it brings a great reward (see v. 11b).
[19:11] 56 tn Heb “moreover your servant is warned by them.”
[19:11] 57 tn Heb “in the keeping of them [there is] a great reward.”
[19:12] 61 tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.
[19:12] 62 tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.
[19:13] 66 tn Or “presumptuous.”
[19:13] 67 tn Heb “let them not rule over me.”
[19:14] 71 tn Heb “may the words of my mouth and the thought of my heart be acceptable before you.” The prefixed verbal form at the beginning of the verse is understood as a jussive of prayer. Another option is to translate the form as an imperfect continuing the thought of v. 14b: “[Then] the words of my mouth and the thought of my heart will be acceptable before you.”
[19:14] 72 tn Heb “my rocky cliff,” which is a metaphor for protection; thus the translation “sheltering rock.”
[19:14] 73 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis.
