Lessons Learned the Hard Way

Psalm 60:1-12 English Standard Version

Psalm 60:superscription

1. To the choirmaster:

a. The superscription of Ps 60 (MT 60:1–2), the longest in the Psalter[1]

2. according to Shushan Eduth.

a. Perhaps “The Lily of Testimony”[2]

b. Psalm 45:superscription To the choirmaster: according to Lilies. A Maskil of the Sons of Korah; a love song.

c. Psalm 69:superscription To the choirmaster: according to Lilies. Of David.

d. Psalm 80:superscription To the choirmaster: according to Lilies. A Testimony. Of Asaph, a Psalm.

i. It is interesting to note that the term “lilies” also occurs in the superscription of Ps 45, as does the term rendered “beloved ones” in 60:5 (MT 60:7). Both these terms, “lilies” and “beloved ones,” occur in the Song of Songs as well. Psalm 60 uses phrases familiar from Ps 44:10 in 60:1 and 10 (MT 60:3, 12), and in Ps 61 David prays for the future king in 61:6–7 (MT 61:7–8). This creates a matching progression from Psalms 44–45 in Psalms 60–61:

1. Psalms 44; 60, The people in distress

2. Psalms 45; 61, The future king

ii. This progression indicates that the Psalter repeatedly presents the promised king as the ultimate resolution to the difficulties experienced by the people of God. This progression might explain Ps 60’s placement as the last of the “Miktams” (Pss 57; 58; 59, and 60). At this point the psalms of David numbered 51–72 seem to take a turn from difficulty to triumph and growing confidence.[3]

3. A Miktam of David;

a. Psalm 56-60 superscriptions

b. Miktam (soft murmur?)[4]

4. for instruction;

a. The psalm is “For teaching,” indicating that God’s people are to learn from the crisis, the prayer, and the outcome reflected in this psalm.[5]

b. לָמַד(lā·mǎḏ): v.; ≡Str 3925; TWOT 1116—1. LN 27.1–27.26 (qal) learn, train, i.e., gain information (or signals and cues) and respond properly to it with regular action, implying acceptance of, or submission to the information (Dt 4:10); (qal pass.) be trained, taught (1Ch 5:18); (pual) be trained, taught (1Ch 25:7; SS 3:8; Isa 29:13; Jer 31:18; Hos 10:11+); 2.LN 33.224–33.250 (piel) teach, instruct, train, i.e., impart information in a formal or informal setting, with a focus that the information will be responded to, so be a training of the object (Dt 4:1)[6]

5. when he strove with Aram-naharaim and with Aram-zobah, and when Joab on his return struck down twelve thousand of Edom in the Valley of Salt.

a. The superscription of Ps 60 sets the historical context for the psalm, and it seems to allude to the events narrated in 2 Sam 8–10 and 1 Chr 18–19. [7]

b. Aram-Naharaim may be translated into English as “Aram of the rivers” or more dynamically, “Aram, the land between two rivers.” A region between the Euphrates and Tigris rivers. In some English translations, it is rendered “Mesopotamia,”

c. Aram-Zobah - A nation or group of city-states north of Israel.

i. Aram-Naharaim is a name for Mesopotamia and may allude to 2 Sam 8:3, which seems to refer to David marching to the Euphrates to establish his power and possibly to the hiring of Mesopotamian chariots and horsemen by the Ammonites to fight against him in 1 Chr 19:6. Aram-Zobah refers to a major Aramean state during the time of David, located on the eastern slopes of the Anti-Lebanon mountain range in the Biqa˓ Valley.[8]

ii. Whilst, now, the arms of David were making such triumphant progress in the north, the Edomites in the south had invaded the land which was denuded of troops, and here a new war, which jeopardized all the results that had been gained in the north, awaited the victorious army. Ps. 60 refers more especially to this Edomitish war.[9]

iii. 2 Samuel 8:13 And David made a name for himself when he returned from striking down 18,000 Edomites in the Valley of Salt.

iv. ‘David became famous’, says 2 Samuel, for his simultaneous victories on both fronts. He sent his commander-in-chief Joab hotfoot to cope with the deadly threat to Israel’s heartland, and it seems that Joab’s brother Abishai played a leading part in the battle of the Valley of Salt, where Edom was soundly defeated.[10]

v. The psalm itself identifies the enemy as Edom (vv. 9–12), although the title identifies Joab and not David as the war leader who killed 12,000 Edomites at the Valley of Salt. The title associates David with battles against Aram Naharaim (see 2 Sam. 10:16–19) and Aram Zobah (2 Sam. 8:3–6; 10:6–15). While 2 Samuel 8:13 attributes to David a victory over Edomites in the Valley of Salt (killing 18,000 of them), 1 Kings 11:15–16 does say that Joab ‘destroyed all the men in Edom’. To complicate matters further, 1 Chronicles 18:12 attributes the victory to Abishai. That said, all three (David, Joab and Abishai) are commanders in the army and could be credited with the victory.[11]

1. 1 Chronicles 18:12 And Abishai, the son of Zeruiah, killed 18,000 Edomites in the Valley of Salt.

Lesson One: In hard times, we rely on the Lord in ways we don’t in good times (Psalm 60:1-4).

Psalm 60:1

1. O God,

2. you have rejected us,

3. broken our defenses;

4. you have been angry;

5. oh, restore us.

Psalm 60:2

1. You have made the land to quake;

2. you have torn it open;

3. repair its breaches,

4. for it totters.

Psalm 60:3

1. You have made your people see hard things;

a. hardship n. — something that causes or entails suffering.

2. you have given us wine to drink that made us stagger.

a. The reference to the wine that makes us stagger is an allusion to the cup of God’s wrath. God, in his judgment, forces them to drink wine that disorients those who consume it; they will ultimately collapse, indicating their defeat. The cup of God’s wrath is a common theme in the prophets (Isa. 19:14; 51:17; Jer. 25:15–38; Nah. 1:10; 3:11; see also Ps. 75:8).[12]

b. Isaiah 51:17 Wake yourself, wake yourself, stand up, O Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath, who have drunk to the dregs the bowl, the cup of staggering.

Psalm 60:4

1. You have set up a banner for those who fear you,

a. banner n. — an ornamental piece of cloth that typically relates identification to those in the vicinity of the banner.

b. reverencing one ⇔fearing one n. — a person who reverences something, conceived of as a person who fears something.

2. that they may flee to it from the bow.

a. How one understands this latest act of God depends on how the verb lehitnoses (niv“unfurled”) is interpreted. It may be from nws(“flee, escape”), in which case the rallying banner does not provide safety but exposes Israel to the firepower of the enemy archers.9 In such an interpretation, verse 4 continues the negative actions of God toward his people begun in 60:1–3 and assumes the Hebrew noun qošeṭ(“truth”) that appears in the text is a mistake for one of the similar sounding nouns qošet (“bowman”) or qešet (“bow”).[13]

i. The lxxand other versions (including the Syriac) understand qošet as “the bow,” indicating they were reading the text as qešet.[14]

b. 7999 קֹשְׁטְ (qōšṭ): n.masc.; ≡ Str 7189; TWOT 2088, 2089a—LN 33.224–33.250 just words, truth, i.e., communicable words or thoughts that are just and right according to a standard, and so a sound teaching (Pr 22:21+)

c. 8000 קֹשֶׁט (qō·šěṭ): n.[fem.] [BDB: M.?]; ≡ Str 7189; TWOT 2088—LN 6.29–6.40 bow, i.e., weapon used to deliver arrows (Ps 60:6[EB 4]+), see also 8008[15]

d. As v 6 is interpreted here, it refers to a signal banner which had been raised (most probably thought of as on the walls of Jerusalem) to warn the inhabitants of the outlying areas to flee to the relative safety of the walls of a fortified town. The situation in mind is like that envisioned in Jer 4:6:[16]

i. Jeremiah 4:6 Raise a standard toward Zion, flee for safety, stay not, for I bring disaster from the north, and great destruction.

3. Selah

Lesson Two: In hard times, remember that you are loved by God (Psalm 60:5).

Psalm 60:5

1. That your beloved ones may be delivered,

a. Romans 8:38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers,

b. Romans 8:39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord.

2. give salvation by your right hand and answer us!

a. The Qere (marginal reading) has “me,” while the Kethib (consonantal text) has “us.”[17]

b. The MT suggests an evolution, from an original singular, “Answer me,” to a later plural, “Answer us” (cf. Kethiband Qerê; v. 7b). In all probability, during postexilic times a royal psalm was sung as a community lament when the Psalter was used as the hymnal of the second temple.[18]

c. The Hebrew verb that the NIV renders as “help us” should, according to the marginal note in the Masoretic Text, be read, “Help (answer) me.” The difference is the pronoun. Perhaps the way the text is written (“us,” rather than the way the text should be read, “me”) suggests a use of the psalm by the congregation.[19]

Lesson Three: In hard times, remember God’s Word (Psalm 60:6-8).

Psalm 60:6-8

1. (v.6) God has spoken in his holiness:

a. After calling on God to save them, the psalmist then quotes what looks to be an earlier oracle.[20]

b. This speaking, then, is a speaking that occurred when Yhwh arrived at the land with the Israelites, according to the story as now told in Joshua. It constitutes a very solemn asseveration. In 150:1 bĕqodšômeans “in his sanctuary,” and Jerome and Tg take it thus here (LXX and Syr are ambiguous, like the Hebrew). But in connection with oaths it means “by his holiness” (Amos 4:2; cf. Ps. 89:35 [36]). If the statement that follows were one made in response to this prayer, “in his sanctuary” would be plausible, but if the statement is one Yhwh made long ago, its location seems less relevant than its seriousness. Yhwh made a solemn personal commitment to the declaration that follows. The statement is a kind of restatement of Yhwh’s promise to Abraham or of a principle that underlies that promise. Yhwh claims ownership of the land that is to be described, and therefore claims the right to allocate it to people. The implied setting of the statement is the moment when Israel has achieved its occupation of the land, which Joshua describes as coming to its completion at Shechem (Josh. 8:30–35; cf. Deut. 27:11–13), the implicit location of the distribution of the land in Josh. 13–22 (and cf. Josh. 24:1). Perhaps tradition preserved the poetic declaration by Yhwh about this allocation that follows, or perhaps it is a contemporary summary of what Deuteronomy and Joshua describe Yhwh as assuming back then.[21]

c. This constitutes, then, not a word God now utters, but a word the psalm recalls for the sake of the one who uttered it and of the people who need to be able to keep claiming it.[22]

d. Psalm 89:35 Once for all I have sworn by my holiness; I will not lie to David.

e. Amos 4:2 The Lord Godhas sworn by his holiness that, behold, the days are coming upon you, when they shall take you away with hooks, even the last of you with fishhooks.

f. When was this oracle first delivered? Was it Yahweh’s immediate answer to the preceding petition, “answer us,” or was this a citation of an earlier oracle? Two features imply the latter is correct. First, the scope of the oracle is much broader than the psalm’s immediate concern, which is Edom (v. 9). Second, if it were Yahweh’s immediate answer to the preceding petition, the subsequent lament and petition (vv. 9–11) make little sense, because Yahweh would have just made his position clear. Thus, God has spoken(or “God spoke,” Hb. perfect) from his sanctuary probably introduces a quotation of an earlier divine promise, which the psalm now uses as a reminder to God.[23]

2. “With exultation I will divide up Shechem and portion out the Vale of Succoth.

a. to exult (express joy) v. — to express exceeding joy.

b. “Shechem” is located to the west of the Jordan River while the “Valley of Succoth” lies almost directly east on the other side of the river. The parceling out of these two territories may recall the original division of the lands east and west of the Jordan among the twelve tribes.[24]

c. In triumph I will parcel out Shechem. Goldingay translates the verb “parcel out” as “allocate,” suggesting that this was the moment described in Joshua 8:30–35 when the conquest was completed and Joshua “allocated” the land.[25]

d. It is significant that both the psalm (v. 8) and the Davidic narrative (2 Sam 8:2) use the same verb, “to measure ground surface with an extra line.”[26]

e. 2 Samuel 8:2 And he defeated Moab and he measured them with a line, making them lie down on the ground. Two lines he measured to be put to death, and one full line to be spared. And the Moabites became servants to David and brought tribute.

3. (v.7) Gilead is mine;

4. Manasseh is mine;

5. Ephraim is my helmet;

a. “Helmet” is an interpretive translation of the Hebrew maʿoz roʾši (lit., “stronghold of my head”). Possibly this refers instead to “my chief [or foremost] stronghold.”[27]

b. Heb “the protection of my head.”[28]

c. Ephraim, named after one of Joseph’s sons, was one of two major tribes located west of the Jordan. By comparing Ephraim to a helmet, the Lord suggests that the Ephraimites played a primary role in the defense of his land.[29]

6. Judah is my scepter.

a. Judah, like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter, came from this tribe.[30]

b. Genesis 49:10 The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the peoples.

c. Numbers 24:17 I see him, but not now; I behold him, but not near: a star shall come out of Jacob, and a scepter shall rise out of Israel; it shall crush the forehead of Moab and break down all the sons of Sheth.

d. The east-west theme is continued with the reference to “Gilead” (a location east of the Jordan occupied by half of the tribe of Manasseh) and “Manasseh,” who also settled west of the river. Coupled with “Ephraim” (a northern tribe whose name came to be synonymous with the northern kingdom) and “Judah” (the southern tribe from which the Davidic dynasty came), the passage intends to include all Israel.[31]

7. (v.8) Moab is my washbasin;

a. The metaphor of the washbasin, used to rinse one’s hands and feet, suggests that Moab, in contrast to Israel’s elevated position (vv. 6–7), would be reduced to the status of a servant.[32]

8. upon Edom I cast my shoe;

a. Heb “over Edom I will throw my sandal.” The point of the metaphor is not entirely clear. Some interpret this as idiomatic for “taking possession of,” i.e., “I will take possession of Edom.” Others translate עַל (’al) as “to” and understand this as referring to a master throwing his dirty sandal to a servant so that the latter might dust it off.[33]

9. over Philistia I shout in triumph.”

a. Moab, Edom, Philistia—are all ancient enemies who surrounded Israel to the east (Moab, Edom) and the west (Philistia).[34]

b. Revocalization (compare Psalm 108:10); Masoretic Text over me, O Philistia, shout in triumph[35]

c. [RR Reason/Result Frames RR]: Fronting of subordinate reason or result clauses (typically כִּיor פֶּן־ clauses) or phrases (e.g., prepositional phrases using בִּלְתִּי or עֵקֶב) to create a specific frame of reference for the main clause that follows. They state the goal or rationale for the main proposition before the reader actually learns what the proposition is. Reason/result frames specify the rationale for the proposition that follows.[36]

d. The CSB, ESV, and NIV all understand the last line as a statement that God shouts in triumph over Philistia, but the Hebrew text as it stands in BHSseems to present a sarcastic challenge to the Philistines, with God daring them to shout in triumph. Taunting them to “bring it on,” the Lord says, “Over me, O Philistia, shout in triumph!”[37]

Lesson Four: In hard times look for God’s help (Psalm 60:9-12).

Psalm 60:9

1. Who will bring me to the fortified city?

a. Then in verse 9 the “I” of verses 6–8 transitions to the royal speaker. It seems obvious that the king is making plans for the next attack on the “fortified city,” probably Petra.[38]

2. Who will lead me to Edom?

a. Verses 9–12 now speak of the present crisis that is associated with Edom, a perennial enemy (Num. 20:14–21; 2 Sam. 8:14; Ps. 137:7–9; Jer. 49:7–22; Lam. 4:22; Ezek. 35:15; Obad. 12–14), even mentioned in the previous oracle (v. 8).[39]

Psalm 60:10

1. Have you not rejected us, O God?

2. You do not go forth, O God, with our armies.

Psalm 60:11

1. Oh, grant us help against the foe,

2. for vain is the salvation of man!

a. James 1:5 If any of you lacks wisdom, let him ask God, who gives generously to all without reproach, and it will be given him.

Psalm 60:12

1. With God we shall do valiantly;

2. it is he who will tread down our foes.

a. Psalm 60:superscription To the choirmaster: according to Shushan Eduth. A Miktam of David; for instruction; when he strove with Aram-naharaim and with Aram-zobah, and when Joab on his return struck down twelve thousand of Edom in the Valley of Salt.

b. “I can do all this through him who gives me strength.” This New Testament verse is a reminder of the faith of Psalm 60.[40]

c. Philippians 4:13 I can do all things through him who strengthens me.

MT Masoretic Text [1]James M. Hamilton Jr., Psalms, ed. T. Desmond Alexander, Thomas R. Schreiner, and Andreas J. Köstenberger, vol. 1, Evangelical Biblical Theology Commentary (Bellingham, WA: Lexham Academic, 2021), 554. [2]W. Hall Harris III et al., eds., The Lexham English Bible(Bellingham, WA: Lexham Press, 2012). MT Masoretic Text MT Masoretic Text MT Masoretic Text [3]James M. Hamilton Jr., Psalms, ed. T. Desmond Alexander, Thomas R. Schreiner, and Andreas J. Köstenberger, vol. 1, Evangelical Biblical Theology Commentary (Bellingham, WA: Lexham Academic, 2021), 554–555. [4]Samuel Terrien, The Psalms: Strophic Structure and Theological Commentary, The Eerdmans Critical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2003), 447. [5]James M. Hamilton Jr., Psalms, ed. T. Desmond Alexander, Thomas R. Schreiner, and Andreas J. Köstenberger, vol. 1, Evangelical Biblical Theology Commentary (Bellingham, WA: Lexham Academic, 2021), 555. v. verb Str Strong’s Lexicon TWOT Theological Wordbook of the Old Testament LN Louw-Nida Greek-English Lexicon qal Qal qal Qal pass. passive pual Puʾal + I have cited every reference in regard to this lexeme discussed under this definition. LN Louw-Nida Greek-English Lexicon piel Piʾel [6]James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament)(Oak Harbor: Logos Research Systems, Inc., 1997). [7]James M. Hamilton Jr., Psalms, ed. T. Desmond Alexander, Thomas R. Schreiner, and Andreas J. Köstenberger, vol. 1, Evangelical Biblical Theology Commentary (Bellingham, WA: Lexham Academic, 2021), 552. [8]Marvin E. Tate, Psalms 51–100, vol. 20, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 104–105. [9]Carl Friedrich Keil and Franz Delitzsch, Commentary on the Old Testament, vol. 5 (Peabody, MA: Hendrickson, 1996), 408. [10]Michael Wilcock, The Message of Psalms: Songs for the People of God, ed. J. A. Motyer, vol. 1, The Bible Speaks Today (Nottingham, England: Inter-Varsity Press, 2001), 215. [11]Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 239. [12]Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 240. niv New International Version 9 Cf. Tate’s translation (Psalms 51–100, 100): “You who put up a banner for those who fear you—only to let them flee before the bowmen!” [13]Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 861. lxxSeptuagint [14]Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002). n. noun, or nouns masc. masculine Str Strong’s Lexicon TWOT Theological Wordbook of the Old Testament LN Louw-Nida Greek-English Lexicon + I have cited every reference in regard to this lexeme discussed under this definition. n. noun, or nouns fem. feminine BDB Brown, Driver, Briggs, Hebrew and English Lexicon Str Strong’s Lexicon TWOT Theological Wordbook of the Old Testament LN Louw-Nida Greek-English Lexicon EB English Bible versification + I have cited every reference in regard to this lexeme discussed under this definition. [15]James Swanson, Dictionary of Biblical Languages with Semantic Domains : Hebrew (Old Testament)(Oak Harbor: Logos Research Systems, Inc., 1997). [16]Marvin E. Tate, Psalms 51–100, vol. 20, Word Biblical Commentary (Dallas: Word, Incorporated, 1998), 105–106. [17]Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005). MT Masoretic Text [18]Samuel Terrien, The Psalms: Strophic Structure and Theological Commentary, The Eerdmans Critical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2003), 449. NIV New International Version [19]C. Hassell Bullock, Psalms 1–72, ed. Mark L. Strauss and John H. Walton, vol. 1, Teach the Text Commentary Series (Grand Rapids, MI: Baker Books, 2015), 458–459. [20]Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 240. Jerome Jerome’s Latin translation of the Psalms as printed in Biblia sacra iuxta vulgatam versionem, 3rd ed. (Stuttgart: Deutsche Bibelgesellschaft, 1983) Tg The Targum to the Psalms, as printed in Miqrāʾôt Gĕdôlôt, vol. 10 (repr., New York: Pardes, 1951) LXX Septuagint translation of the Psalms, as printed in Alfred Rahlfs, ed., Psalmi cum Odis(repr., Göttingen: Vandenhoeck & Ruprecht, 1979) Syr Syriac translation of the Psalms, as printed in The Old Testament in Syriac according to the Peshiṭta Version, part 2.3 (Leiden: Brill, 1980) [21]John Goldingay, Baker Commentary on the Old Testament: Psalms 42–89, ed. Tremper Longman III, vol. 2 (Grand Rapids, MI: Baker Academic, 2006), 229–230. [22]John Goldingay, Baker Commentary on the Old Testament: Psalms 42–89, ed. Tremper Longman III, vol. 2 (Grand Rapids, MI: Baker Academic, 2006), 229. [23]Robert L. Jr. Hubbard and Robert K. Johnston, “Foreword,” in Psalms, ed. W. Ward Gasque, Robert L. Hubbard Jr., and Robert K. Johnston, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2012), 253–254. [24]Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 861–862. [25]C. Hassell Bullock, Psalms 1–72, ed. Mark L. Strauss and John H. Walton, vol. 1, Teach the Text Commentary Series (Grand Rapids, MI: Baker Books, 2015), 459. [26]Samuel Terrien, The Psalms: Strophic Structure and Theological Commentary, The Eerdmans Critical Commentary (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 2003), 448. [27]Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002). [28]Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005). [29]Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005). [30]Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005). [31]Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 862. [32]Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005). [33]Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005). [34]Gerald H. Wilson, Psalms, vol. 1, The NIV Application Commentary (Grand Rapids, MI: Zondervan, 2002), 862. [35] The Holy Bible: English Standard Version(Wheaton, IL: Crossway Bibles, 2016). [36]Steven Runge and Joshua Westbury, eds., The Lexham Discourse Hebrew Bible: Glossary, Lexham Discourse Hebrew Bible (Bellingham, WA: Lexham Press, 2012). CSB Christian Standard Bible ESV English Standard Version BHS Biblia Hebraica Stuttgartensia. Edited by Karl Elliger and Wilhelm Rudolph. Stuttgart: Deutsche Bibelgesellschaft, 1983. [37]James M. Hamilton Jr., Psalms, ed. T. Desmond Alexander, Thomas R. Schreiner, and Andreas J. Köstenberger, vol. 1, Evangelical Biblical Theology Commentary (Bellingham, WA: Lexham Academic, 2021), 557. [38]C. Hassell Bullock, Psalms 1–72, ed. Mark L. Strauss and John H. Walton, vol. 1, Teach the Text Commentary Series (Grand Rapids, MI: Baker Books, 2015), 460. [39]Tremper Longman III, Psalms: An Introduction and Commentary, ed. David G. Firth, vol. 15–16, Tyndale Old Testament Commentaries (Nottingham, England: Inter-Varsity Press, 2014), 241. [40]C. Hassell Bullock, Psalms 1–72, ed. Mark L. Strauss and John H. Walton, vol. 1, Teach the Text Commentary Series (Grand Rapids, MI: Baker Books, 2015), 463.