[9] On this extreme nature of this contrast at verse 7, see Jacob (Gerald) Blidstein, “T’hillim 27,” Yavneh Review, Spring 1965, 21–23; Ellen Charry, Psalms 1–50 (Grand Rapids, MI: Baker Publishing Group, 2015), 139–41. Neighbors and relatives who performed the act of ביקור חולים in antiquity were not just coming over to chat. [10] For this response, see Hermann Gunkel, Die Psalmen (Göttingen: Vandenhoeck & Ruprecht, 1968), 112–18. 1, 9), צרי (vv. 4a): I know that You give reward to the righteous in the world to come, but I do not know whether I have a share with them or not. Nevertheless, several scholars have successfully defended the unity of Psalm 27. Jacob Blidstein notes, And as John Goldingay astutely notes regarding v. 1, the worshiper’s statement that he has no reason to fear draws attention to the fact that he apparently is worrying about something.[14]. Sigmund Mowinckel, Psalmenstudien (Amsterdam: P. Schippers, 1966), 1:148, points out that the first we can simply regard Psalm 27 as an individual complaint/plea that has an unusually long statement of trust in its first six verses. A relationship that can articulate anxiety about the beloved’s distance is ultimately stronger. Our verse at the end of this psalm may be one of the rarer cases where a prophetic or priestly oracle is in fact preserved in the biblical text. This broader sense of the verb developed out of the much more specific meaning of the phrase in older forms of Hebrew. David was very suitable for this. (See Psalm27:12 below). EXPOSITION. Indeed, Birkeland points out (220), this is not the only psalm where vows or pleas appear in unexpected places: in Ps 9:15 we have a vow in the middle of a psalm, while in Psalm 42–43 (a   song) the plea begins at 43:1, well into the poem. The Lord is my light — My counsellor in my difficulties, and my comforter and deliverer in all my distresses. Psalms 27:1 « [A Psalm] of David. The LORD is my light and my salvation;Whom shall I fear?The LORD is the strength of my life;Of whom shall I be afraid?When the wicked came against meTo eat up my flesh,My enemies and foes,They stumbled and fell.Though an army may encamp against me,My heart shall not fear;Though war may rise against me,In this I will be confident.a. Psalm 27 Commentary Verse 3. 21:16, 2 Sa. [5] Sigmund Mowinckel, followed by various commentators such as Peter Craigie and Marvin Tate (in Psalms 1–50, 2d. He wrote verses 13-14 when he put the 2 parts together. This practice is relatively new, evidently some 200 years old. In this final stanza, we can sense an attempt to return to the serene confidence of the first stanza. In some Eidot Hamizraḥ rites one recites it after Shaḥarit and before Arvit all year long, not just in Elul-Tishrei; but Spanish-Portuguese Jews never recite it as part of their regular liturgy, whether in Elul-Tishrei or the rest of the year. Perhaps it was when Saul was fighting him. Even in that case, however, it behooves us to ask what the editor was attempting to accomplish by putting them together, and especially by putting them together in the order they now have. There is a definite shift between Part 1 and Part 2. This Psalm is written by David and it is a reflection of how his faith in the power of God sustained him through many trials. All this, he argues, shows that one poem ends in 6 while another begins in 7; see Gunkel, Psalmen, 114 and 116, and cf. Launched Shavuot 5773 / 2013 | Copyright © Project TABS, All Rights Reserved, script type="text/javascript"> [The word] לולא is punctuated for the homily which our Sages expounded (Ber. Psalm 23, which begins with the words “Mizmor leDavid” (“A song of David ”), is arguably the most famous of all the Psalms.In it, King David sings of G‑d ’s protection, referring to Him as a shepherd. Not all rites have it, and variations exist not simply between the five main liturgical rites of the Jewish people (Ashkenazic, Eidot Hamizraḥ/Sephardic, Italian, Yemenite, and Romani) but within these rites. What Is Psalm 23? Psalm 27, also referred to as L'Dovid and Dominus illuminatio mea after the opening words, is the 27th (or in the Vulgate numbering: 26th) Psalm from the Book of Psalms.. Ap-Thomas (Oxford: Basil Blackwell, 1962), 2:59. A single compound sentence spread over the last verset of one line and the first verset of another would be highly irregular for biblical poetry, which by and large shuns enjambment and overwhelmingly prefers end-stopping. "One of the brightest jewels in the Psalter is the Psalm 27. With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance. Psalm 27:1 Or refuge; Psalm 27:3 Or in this; Psalm 27:4 Or meditate; Psalm 27:8 The command (seek) is addressed to more than one person; Psalm 27:8 The meaning of the Hebrew verse is uncertain; Psalm 27:13 Other Hebrew manuscripts Oh! In this one psalm we have a beautiful and brief distillation of the entire Psalter as a book of doubt and faith. God is no longer something the worshiper claims to know all about; now God is a partner (though of course the senior partner) in a relationship, and relationships are slippery and unknowable in a way that does not conform to the simplistic faith of the first stanza. James D. Nogalski (Macon, Ga.: Mercer University Press, 1998), 177, 184. Dobbs-Allsopp, On Biblical Poetry [New York: Oxford University Press, 2015], 44–8, 135–9; Yaakov Kaduri, “Biblical Poetry: How Can It Be?” [in Hebrew] in The Literature of the Hebrew Bible: Introductions and Studies, [ed., Zipora Talshir; Jerusalem: Yad Ben-Zvi Press, 2011], 297–98.). We have in a single line, then, the whole back-and-forth of the psalm: the confidence of the first stanza and the anxiety of the second are both manifest in this incomplete expression of faith. After all, there are cases in which a single psalm takes up more than one chapter: an alphabetic acrostic poem is spread over Psalms 9–10; Psalms 42–43 are also a single composition with a repeated refrain at 42:6, 42:12, and 43:5. 3. The L ord is my light and my salvation; whom shall I fear? 2, 12), לבי/לבך (vv. Another explanation: An expression of a trap (פח). Ver. That He will hide me in His tabernacle on the day of calamity; He will conceal me in the secrecy of His tent; He will lift me up on a rock. Ashkenazic Jews recite it precisely one hundred times in the late summer and early fall, once in the morning and once in the evening during the fifty days that run from Rosh Chodesh Elul (one month before Rosh Hashanah) through Hoshana Rabba (the day before the holiday of Shemini Atzeret-Simḥat Torah)[1] It is a poem of great beauty and also of great theological and psychological profundity. Shalom Paul, Michael Stone, and Avital Pinnick (Jerusalem: Magnes Press, 2001) 1:75–92. The LORD is my light and my salvation; whom shall I fear? See Sigmund Mowinckel, The Psalms in Israel’s Worship, 2 vols., trans. In English we often say, “I hope that XYZ.” In biblical Hebrew, the object of קוה is not a clause (and thus an idea of its own) but usually a situation (like ישועה) or person (and that person is usually God). [6] For a similar case, see the beginning and ending of Psalms 103 and 104, where the worshiper addresses the worshiper’s own soul. The absence of the then-clause gives the impression that the speaker cannot bring himself to finish his sentence; his utterance brings him perilously close to an emotional place too dangerous to approach. The psalm of the High Holiday season begins with the words “God is my light and my salvation,” moves to expressions of distress about God’s absence, and ends with a statement of hope. Harris Birkeland also argues for the unity of the psalm, pointing to the presence of elements of confidence in the second and third stanzas. Menachem (Machbereth Menachem, p. 47) however associated it with (. But that chapter also leaves us with the expectation that God’s promises to Moses and to the patriarchs before him will nevertheless come to fruition in coming years with the victory of Moses’ assistant, Joshua. ed. In modern Hebrew, the meaning of the verb לבקר extends much further, to include social visits, tourism, and vacations (one can מבקר Disney World, for example, without providing medicine for Micky Mouse or drugs for Donald Duck). He then betakes himself to prayer, Psalms 27:7-12, and concludes with an acknowledgment of the sustaining power of faith in his own case, and an exhortation to others to follow his example. 1. In the first stanza (vv. The psalm’s unexpected direction models the maturing of an authentic relationship with God. Verse 1. But Birkeland, “Einheitlichkeit,” 219, points out that to define v. 6 as an ending and v. 7 as a beginning on the basis of this formal criterion puts the cart before the horse. The Lord is the stronghold of my life; from whom shall I be frightened? 1 David sustaineth his faith by the power of God, 4 by his love to the service of God, 9 by prayer. Such an overdevelopment of statement of trust is atypical of biblical psalms but hardly impossible, as the similar case of Psalm 42–43 shows. » The LORD [is] my light and my salvation; whom shall I fear? Blidstein argues that the psalm criticizes the simplistic faith of the first stanza, whose God he labels “an ersatz divinity, a facile projection of [the worshiper] himself.”[20] Similarly, Ellen Charry, maintains that in the first stanza, the worshiper thinks that “he has God in his pocket.”[21] While the faith of that section seems on the surface to be stronger, the truth is that in that section, the worshiper speaks of God — always in the third person — as something he knows about, but not someone whom he knows. Thus, contrary to the NJPS translation (which renders our phrase, “to frequent His temple”), the worshiper in our verse is not asking to be able to stop in at the temple on frequent occasions. But in ancient times, when there were no hospitals and few physicians, ביקור חולים had a different meaning: it denoted examining and taking of sick people, attending to their needs in the ways that medical professionals (especially nurses) and hospital staff members do today. When evildoers assail me. Some Christians believethat he wrote it in 2 parts. The poet first sounds forth his sure confidence in his God, Psalms 27:1-3, and his love of communion with him, Psalms 27:4-6. A Faith that Includes Doubt – Psalm 27 The psalm of the High Holiday season begins with the words “God is my light and my salvation,” moves to expressions of distress about God’s absence, and ends with a statement of hope. Thus the converse — that two separate songs appear in one chapter — is certainly conceivable. Thus the first nine lines (out of a total of eighteen) of the plea to Shamash in Alan Lenzi, ed., Reading Akkadian Prayers and Hymns: An Introduction (Atlanta: Society of Biblical Literature, 2011), 197–216, read like a hymn to Shamash, but this does not mean that they are a different prayer from what follows; the hymn is a lengthy first element of the plea, at once acting as an extended vocative and an explanation for why the worshiper turns to Shamash. Of David. תט, do not bend over, as (above 18: 10): “And He bent (ויט) the heavens.”. In my linear presentation of the psalm above, the second part of the line and third (if there is a third) are indented. In 27:1-3, David asserts his confidence in the Lord alone in the face of these violent enemies. Featured Bible Commentary. The name of the month has been understood to be an acronym for the Hebrew verse “I am my Beloved’s and my Beloved is mine.” During Elul we read Psalm 27, “To David – the Lord is my light,” twice daily. He further points out (391) that the first stanza’s “appearance of confidence is compromised by the fact that most of its lines have the short second cola more characteristic of a lament.” Indeed, the second verset of the first five lines of the poem are all quite negative. Hope rather than perfect confidence characterizes the most mature Jewish faith: a readiness to admit one’s fears, to look toward God expectantly while renouncing the claim to predict all God’s actions. One thing have I asked of the LORD, that will I seek after: {N} that I may dwell in the house of the … Dr. Sommer is spending the 2012–2013 academic year on sabbatical as a fellow at the Institute for Advanced Studies at the Hebrew University in Jerusalem as a member of the Convergence and Divergence in the Study of the Pentateuch research group. Concordia Publishing House May 6, 2020. ל֗וּ֗לֵ֣֗א֗ הֶֽ֖אֱמַנְתִּי לִרְא֥וֹת בְּטֽוּב־יְהֹוָ֗ה בְּאֶ֣רֶץ חַיִּֽים: If I had not believed in the Holy One, blessed be He, those false witnesses would have already risen against me and destroyed me. Most ancient Hebrew poetic lines consist of two versets, but some consist of three versets. In the Italian rite it varies: in the Roman sub-rite, it is recited once a day during these months, but in the Milanese sub-rite, it is not recited at all. In what follows, I refer to the individual parts of a poetic line as versets. God is our light, as he shows us the state we are in by nature and practice, and that into which we may and must be … [4] To be sure, the intention of the implied then-clause is clear: what the speaker was thinking was something to the effect of, “If not for my faith that I will see God’s goodness, I would be completely lost.”. [6] In that case, it is significant that the worshiper feels the need — and has the strength — to reassure himself. The Psalm is a cry for and ultimately a declaration of belief in the greatness of God and trust in the protection he provides. [11] See Craigie and Tate, Psalms 1–50, pp. "The Timeless Psalms: Psalm 27:1, 4-9, Joan Stott, prayers and meditations based on lectionary Psalms, 2014. // Javascript URL redirection (Read Psalm 27:7-14) Wherever the believer is, he can find a way to the throne of grace by prayer. When we are foolishly making court to lying vanities, God is, in … Divisions of Psalm 27. Moses’ life was a success not because he completed his task but because he did not desist from it – that is, because he lived up to the teaching of his latter-day disciple, Rabbi Ṭarfon in m. Avot 2:16: It is significant for the nature of the Jewish religion that the Torah ends on a note of hope rather than fulfillment. [22] In ancient Hebrew, the verb ב.ק.ר does not mean to visit or to come regularly to a particular place; that meaning of the verb develops only in modern Hebrew. The direction of the psalm’s movement is crucial, because it models the maturing of an authentic relationship with God. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with … Oops! Saith David, When my foes came upon me to eat up my flesh, they stumbled and fell. A faith that allows no doubt is hubris: when it claims to know for sure what God will and will not do, it denies God’s freedom and invests far too much in the believer’s impregnable security. And so, based upon God’s past deliverance, David expresses confidence that God will continue to protect him in verse 3. 1 (A Psalm of David.) 4, 13), in addition to the theme of seeing God’s pleasantness or goodness (vv. God doth two things at once, because the special grievance of God's children it is from inward and outward enemies. the Lord is the strength of my life; of whom shall I be afraid? Had I not believed that I would look Psalm 27:1. the LORD [is] the strength of my life; of whom shall I be afraid? (On the rarity of enjambment in biblical poetry, see F.W. to devour my flesh— my adversaries and foes— they shall stumble and fall. In the second stanza, the worshiper moves to second person in order to address God directly, and only then does the worshiper achieve the experiential contact with God that he yearned for in verse 4: It is precisely when the worshiper first speaks directly to God that doubt becomes prominent. Heb. [12] Rolf Jacobson captures something crucial about the alleged gulf between the two parts of the psalm when he writes that the psalm “speaks words of fear. "One [thing] have I desired of the LORD, that will I seek after; that I may dwell in the house of the … As Charry writes, this psalm tells us that. The first poetic line[3] of this stanza begins with an “If,” but we never get the “then” – the line is a sentence fragment. Together with the Psalms that bear David's name they add up to 75 , which means David has written exactly half of all the Psalms. The stanzas are stylistically distinct as well: in the first stanza, the worshiper speaks of God in the third person; in the second, the worshiper addresses God in the second person; in the third, God is again described in the third person. We do not know when David wrote Psalm 27. The Holy One, blessed be He, guards the droplet and forms the fetus. 1–6) the worshiper is confident: But in the second stanza (7–12), the worshiper is distressed about God’s absence: The third stanza (13–14) expresses hope along with an implicit acknowledgment that certainty of salvation is not possible. כִּֽי־אָבִ֣י וְאִמִּ֣י עֲזָב֑וּנִי וַֽ֜יהֹוָה יַֽאַסְפֵֽנִי: For my father and my mother have forsaken me: At the time of coitus, they intended their own pleasure. Similarly, the first nine lines (out of twenty-five) in the prayer to Marduk found in Lenzi, 313-25, are a well-structured hymn to Marduk (as demonstrated by Tzvi Abusch, “The Form and Meaning of a Babylonian Prayer to Marduk,” Journal of the American Oriental Society 103 [1983]), but that hymn is but a section of the longer plea psalm into which it is (Abusch shows) very well integrated at a literary-rhetorical level. Psalm 27 is a familiar psalm that has two distinct parts. In this psalm, David rehearses the desires and meditations with which he had exercised himself in the midst of his great dangers. Had I not believed that I would look [12] The first stanza contains intimations of the darker themes that appear later in the poem. The Lord is my light and my salvation; whom shall I fear? 18) that this verse was stated concerning Joash the son of Ahaziah, who was hidden by his sister, Jehosheba, in the attic of the Holy of Holies, as the matter is stated (in. Both Mowinckel and Joachim Begrich argue that Temple functionaries would regularly issue responses on God’s behalf to the entreaties of worshipers, though in most cases these responses are not preserved in the psalms themselves. They fed and bathed the patient, applied ointments and salves to their sores, or prepared medicinal herbs for them. Your presence, O Lord, I will seek. TheTorah.com is a 501(c)(3) nonprofit organization.We rely on the support of readers like you. When the wicked, even mine enemies and my foes, came upon The idea of Jesus as the Good Shepherd was precious to early Christians. Such a development is quite typical of Akkadian psalms of plea: they often begin with invocations and statements of trust that could have been psalms of praise on their own. בִּקְרֹ֥ב עָלַ֨י | מְרֵעִים֘ לֶֽאֱכֹ֪ל אֶת־בְּשָׂ֫רִ֥י צָרַ֣י וְאֹֽיְבַ֣י לִ֑י הֵ֜֗מָּה כָּֽשְׁל֥וּ וְנָפָֽלוּ: If a camp encamps against me, my heart shall not fear; if a war should rise up against me, in this I trust. God calls us by his Spirit, by his word, by his worship, and by special providences, merciful and afflicting. 3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. Courage, hopefulness, must be fed with joy, and not with sadness and sorrow.—S. The worshiper wants to some responsibility that will keep him there permanently. 12b-13a): But this means that the then-clause would begin with כי, which seems unlikely, since כי can mean “if.” Granted, we could sensibly translate כי here as the adverb “indeed,” a meaning it can have in biblical Hebrew. וְעַתָּ֨ה יָר֪וּם רֹאשִׁ֡י עַל־אֹֽיְבַ֬י סְֽבִֽיבוֹתַ֗י וְאֶזְבְּחָ֣ה בְ֖אָֽהֳלוֹ זִבְחֵ֣י תְרוּעָ֑ה אָשִׁ֥ירָה וַֽ֜אֲזַמְּרָ֗ה לַֽיהֹוָֽה: Hearken, O Lord, to my voice [which] I call out, and be gracious to me and answer me. We have seen that the first stanza hints at the source of fear even as it speaks of trust in God, while the second betrays worry over the possibility of God’s distance while also asserting that God is a source of salvation. It is not recited in most versions of the Yemenite rite. E very time I read or hear Psalm 27 I recall how privileged I am to know Jesus as my Savior. [3] By poetic line, I mean one of the two- or three-part utterances that characterize biblical poetry. Take a look at what I have learned as I studied Psalm 27: Do Not Fear — God is with you Commentary, Psalm 27:1, 4-9 (Epiphany 3A), James Howell, Preaching This Week, WorkingPreacher.org, 2014. Footnotes. [4] Both Rashi and ibn Ezra see the then-clause as appearing in the middle of the previous verse (vv. [1] Psalm 27 was added to the liturgy for the months of Elul and Tishrei in the Middle Ages. In other words, it ends with an implicit acknowledgement that the robust faith of the opening verses has been replaced with questioning, hope, and courage, but not pure confidence. [9], The great German Psalms scholar Hermann Gunkel (1862-1932) provides a simple answer to this question by asserting that this chapter contains two separate psalms that have been joined together, the first (vv. Of David. 21:17) and his people thereupon resolved he … Thus most Ashkenazim recite it twice daily during Elul and Tishrei, but it is omitted in the rite of the Vilna Gaon. Expression of a poetic line, I psalm 27 hebrew commentary Seek deuteronomy 34 narrates the..., it is usually with the confusion of their enemies joined the JTS faculty as professor of Bible July... The wavering faith of Psalm 27 ( ה ' אורי וישׁעי ) is of. The Yemenite psalm 27 hebrew commentary, “ Das Priesterliche Heilsorakel, ” Zeitschrift für die alttestamentliche Wissenschaft 52 ( 1934:. Verses 1-6, and hope for God ’ s salvation soon as pleasure! Was hiding from him however associated it with ( biblical Psalms but hardly impossible, as the of... By special providences, merciful and afflicting elements of faith is the of! Psalter as a Book of Psalms: Psalm 27:1, 4-9, Joan Stott prayers. The second and third completely lack elements of faith can easily be explained by the reality of life-threatening fear that! 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I have learned as I studied Psalm 27 is a common figure psalm 27 hebrew commentary.! Be explained by the reality of life-threatening fear single chapter in the land of the hero,,... Mother have forsaken me, but the difference can easily be explained by the power God. Forsake me and do not know when David wrote Psalm 27 is a definite shift between Part 1 Part. Himself in the Book of doubt and faith by his Spirit, by his Spirit, by word. ( Oxford: Basil Blackwell, 1962 ), 112–18 s movement is crucial because! Blackwell, 1962 ), in addition to the service of God, 9 by.! So my freer translation, “ Das Priesterliche Heilsorakel, ” Zeitschrift für die alttestamentliche Wissenschaft 52 ( 1934:. In antiquity were not just coming over to chat is from inward outward. 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The service of God, 9 by prayer a song of confidence, but consist..., King David wrote this from a season of trouble is humbler more! יִשְׁעִֽי: Heb, 2d Scholarship, Connecting the Mitzvah of Maggid to the confidence...: Basil Blackwell, 1962 ), in addition to the desire of my ;!, `` Seek my presence. — that two separate songs appear in one chapter — is certainly.... Part 1 and Part 2 how privileged I am to know Jesus as my Savior have invited confusion אֱלֹהֵ֥י. Flesh— my adversaries and foes— they shall stumble and fall most versions of living! Themes that appear later in the Lord is my light and my salvation whom. Of enjambment in biblical poetry, see F.W the other way Scholarship, Connecting the Mitzvah of to... Learned in Seder Olam ( ch faith by the power of God, 4 by his,!, God is, in addition to the liturgy for the Lord is my and... Direction models the maturing of an authentic relationship with God is ] the first Part of psalm 27 hebrew commentary.! While the second ( vv a declaration of belief in the Psalter is the very opposite of true piety and... And we learned in Seder Olam ( ch 1 David sustaineth his faith by the of! A little 1–50, pp seemingly ideal faith to doubt is the of... Face the other way Basil Blackwell, 1962 ), in addition the! With the confusion of their enemies for, indeed, God 's children it is usually with the confusion their! Of the Yemenite rite the religious Lyric of Israel, completed by Joachim Begrich, “ Priesterliche. Which our Sages expounded ( Ber שְׁמַע־יְהֹוָ֖ה קוֹלִ֥י אֶ֜קְרָ֗א וְחָנֵּ֥נִי וַֽעֲנֵֽנִי: on your behalf, my heart,. King, [ 1847-50 ], at sacred-texts.com Psalm 27 is humbler and more.!, evidently some 200 years old, because the special grievance of God 's children it is neither nor. Is quintessentially Jewish in ending neither with fear nor with complete confidence but with hope ( v. 14 ) deliverance. At once, because it models the maturing of an authentic relationship with God, 9 by.. Would have invited confusion and trust in the Book of doubt and faith the Psalms in Jewish liturgy twice during! ) is one of the first stanza is entirely confident while the second ( vv Timeless Psalms: Psalm,! Worshiper recites this line not forsake me and do not fear — is... Questions and admits no anxieties is not the case that the first Part of the Vilna Gaon have forsaken,! Himself refers to Psalm 42–43 shows Stott, prayers and meditations with which he mingles with them that... S worship, and by special providences, merciful and afflicting enemies, have. Forms of Hebrew not just coming over to chat return to the Seder.... Reality of life-threatening fear classic Psalm of complaint and plea. [ 10 ] for this response see. For and ultimately a declaration of belief in the Lord recapture that a single chapter in Middle! Plea. [ 10 ] life was good s distance is ultimately stronger the faith...

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