Introduction
Psalm 72 is a royal psalm, Psalmist explicitly
petition for king’s reign with characters of justice, righteousness (vv1-4), peace
(vv.5-7), power (vv.8-11), compassion (vv.12-15), and prosperity (16-17).
Concluding notes of praise, (a doxology and a colophon) close Book II of the
Psalter.)(Ps.41-72).The psalm appears the relational connection between Psalm
82:8 and Zechariah 9:10, which reinforces the eschatological kingship and affirms
the theme of this psalm is Messianic. This analysis paper intends to perceive the
Hebrew poetry features, literary forms, genre, linguistic and structured lines
in Psalm 72, and outlook the historical setting and geographic context to
discover each section’s central theme of this prayer psalm for king (either Solomon
or the reigns of his heirs “Davidic king”). The ultimate goal for this paper is
to affirm Psalm 72 is Messianic and claim the prophetic statement of the Messianic
kingship rule over all. Messiah, the Son
of David, His kingdom will be enlarged among the nations and remain forever.
I.
Outlook
the Authorship in Psalm 72
Authorship of Psalm 72 appears to be debatable. Some scholars’
view the prayers of David are ended in verse 20, so they assume it is most
likely the psalm was composed by David for Solomon. As Belcher states,
“This psalm begins with the title for Solomon, and ends with a doxology
that closes Book II of the Psalter; followed by the postscript the prayers of
David…are ended. It is likely this psalm was composed by David for Solomon,
which the father praying that the reign of his son would reflect the justice of
God and the blessings that flow forth from such a righteous reign.”[1]
However, some
scholars states, verse 20, “The prayers of David the son of Jesse are ended.” This
verse is omitted from the LXX Septuagint. “The title “of Solomon” can mean that
Solomon was the author. Just as “of David” which normally means that David
wrote the psalm. ”[2] NKJV study
Bible expresses the same thoughts that the title “of Solomon” probably
functions similarly to “of David” (Ps.127) it could mean “authored by”, “written
for or in the style of.” [3]
II.
Outlook Genre of the Psalm 72
To identify the genre of Psalm 72, we need to know “What
is genre?” David L., Allen states, “Genre means literary category.”[4] Belcher expresses, “the psalms are commonly
grouped into literary categories called genres according to their structure,
mood, and content.”[5]
Belcher believes that “Grouping psalms together that are similar in structure,
mood, and content can aid the understanding of individual psalms in that
particular group.”[6]
And there are seven types of genres: “hymn, the lament, thanksgiving psalms,
psalms of confidence, psalms of remembrance, wisdom psalms, and royal or
kingship”[7].
Most scholars agree that the genre of the Psalm 72 consider as royal psalm. And
it categorizes together with Psalm 2, 18, 20,21,45,89,101,110,132 and 144. The
common theme that keeps these psalms together is “the subject of kingship.”[8]
For it refers to the Davidic king, and “anointed (Hebrew mashiakh, or English
“messiah”).” [9]
III.
Outlook Poetry features, literary forms, and structure lines in Psalm 72
Many scholars affirm that in Old Testament, there are
one-third of content is written in Poetry. Poetry is a major feature of the
prophets. Lee M. Fields expresses that “Poetry is the type of literature which
uses concentration literary devices to embellish the author’s message in a way
that is memorable.” [10] And there are five major features of Hebrew
poetry: alliteration, paronomasia, acrostic structure, terseness and imagery. “Hebrew
poetry is not based on rhyme or meter, but on rhythm and parallelism. The
rhythm is not achieved by balanced numbers of accented and unaccented
syllables, but by tonal stress or accent on important words.”[11]According
to the Futato’s perspective, “Hebrew poets used structural patterns in
organizing their composition because patterns add beauty to the poems and
communicate meaning. Hebrew poets used patterns on all levels of their poetry
–lines, strophes, entire poems and there are three patterns: linear, parallel,
and symmetrical.”[12]
Parallelism is one of important feature in Hebrew
poetry. Lee M. Fields expresses, “Parallelism is the joining together of
related ideas to form a complete thought; repeated elements may be related
phonologically (sound), lexically (meaning), or syntactically (word order).”[13] Lasor, Hubbard and Bush also affirm,
“Parallelism is repetition of the same or related semantic content and /or
grammatical structure in consecutive line or verses.”[14]
And “lexical aspect focuses on the relationship between specific parallel
words; semantic aspect concerns the relationship between the meanings of entire
parallel lines. Phonological aspect touches on the use of words of similar
sounds for poetic effect.”[15]
i.
Structure lines in Psalm 72
Based on the symmetry that reveals in the Hebrew
poetic lines, the structure lines in Psalm 72 can be categorized into three
sections (vv.1-3, 4-11, 12-17). “The entire psalm is 21 lines. The first
section is 3 lines, the second and third is 9 lines each. Verses 18-20 are not
a constituent part of the psalm but a doxology and a colophon closing Book II
of the Psalter.”[16]
Broyles and Belcher both view a chiastic structure in the Psalm 72. Chiastic
Structure (Chiasm) is another feature of Hebrew poetry, “the word comes
from the Greek word chiazein, meaning to place crosswise or in the shape
of the Greek letter chi(χ)” [17]
Bullock says, “ if one drew a Greek chi(χ) along the
letters of this outline, the middle terms would come where the two lines of the
chi cross. This is a half chi with two points, and it is the author’s
way of drawing attention to certain leading ideas.”[18] The command pattern of Chiasm is that “The
elements of line b appear in reverse order from those of line a.”[19] Psalm 72 Chiasm pattern appears as below,
“A first request (vv.1b-c) God give the
king justice
B
Reason of request (vv.2-4) Justice for the poor/prosperity for the
people C
Consequence (vv5-7)
fear of Yahweh/prosperity for the righteous D Second request (v.8) God give the king international rule C1 Consequence (vv9-11) kings and nations serve the
king B1 reason (vv.12-14) deliverance of the poor
from oppression A1 third request (vv.15-17) God give the king long life; summary of
the main ideas of the psalm”[20]
ii.
The patterns of parallelism in Psalm 72
First, Parallel
pattern “communicates meaning as it invites the reader to compare,
contrast, reiterate, emphasize, explain, and illustrate.”[21]
The pattern appears to be “the elements of line b are in the same order as the
elements of line a.”[22] The
line would be represented as A B C /A’B’C’ and the Psalm 72:3 appears to be
such pattern.
v.3 1a The mountains will bring prosperity to the people
A B C
2b The
hills the fruit
of righteousness
A’ B’ C’
Second, Synonymous parallelism appears to be
line b says the same thing as line a, but in different words and express a
single thought and “each poetic line (stich or colon) that expresses the same
thought in equivalent language.”[23] The
pattern as follows,
v.17 1a His name shall endure forever:
A B C
1b His name shall be continued as long as the sun;
A’ B’ C’
2a And men shall be blessed in him:
A B
2b all nations shall call him blessed.
A’ B’
v.1 1a Endow the king with your justice,
A B
2b The royal Son with
your righteousness
A’ B’
Third, Incomplete parallelism appears to be “in
longer sticks, an ellipsis may occur when the second line omits an element from
the first but is lengthened to compensate for the loss.”[24]
In Psalm 72:13 appears to be such pattern.
v.13 He
will defend the
afflicted among the people
a b c d
and save the
children of the needy
B’
C’
D’
He will take pity on the weak and needy
a b c d
and
save the needy from
death
B’ C’ D’
Forth, Metaphor and Simile both commonly use in
the poetry. “Metaphors make the analogy between items by direct statement
without the use of “like” or “as”[25], “with
metaphor the comparison is implicit; with simile it is made explicit with words
such as “like” or “as”. Whether implicit in metaphor or explicit in simile, the
comparison is usually made between things that are different.”[26] In
Psalm 72: 5, 16, 17 appear to be such pattern.
v.5 He
will endure as
long as the sun;
a b c
as long
as the moon, through all generations.
C’
D’
v.16 Let
its fruit flourish like Lebanon;
A B C
Let it thrive like the grass of the field.
A’ B’ C’
Fifth, Poetry
Imagery plays one of important role in the translation. “The poetry of the
Bible has universal appeal, Poetry imagery compares the unseen to something
readers have already seen, helping them to know God better.”[27] In
Psalm 72:3 mentions about “mountains/hills” and “prosperity/fruit” reveals the
God’s sovereignty rules over the earth. And in verse 6 states “rain” and
“showers” as figurative imagery to describe the effective king who reigns over
his people with abundantly grace, peace, compassion and prosperity. “Rain
symbolizes blessing (68:9) and is used here to request that the king’s reign be
blessed with peace (Hb shalom).”[28]
v.6 He will
be like rain falling on the mown field,
a b c
like showers watering the earth.
B’ C’
IV.
Outlook Psalm 72 in its Old Testament Historical Setting
Solomon’s
admission in the Old Testament shows that his kingship effectively influence in
the foreign region and import external source,(1 Sam8:5) which consistent the
military threats of Ammon and Philistia. Solomon prayed for discernment in
administering justice.(1 King 3:11-12) God answered his prayer beyond his
petition as 1 King 4:21 says, “Solomon ruled over all the kingdoms from the River
to the land of the Philistines, as far as the border of Egypt.” Solomon was not only ruled over the extended
boundaries of the Promised Land, also to the people of all nations and the
kings of the earth. Even the queen of Sheba brought gifts to Solomon
(1King10:1-13).And “the whole world sought audience with Solomon to hear the
wisdom God had put in his heart.”(1King10:24). It seems like the prayers of
Psalm 72 for king Solomon was answered by God. Solomon reigned in Jerusalem
over all Israel forty years. As 72:10-11, 15, and 17 states,
“The kings of Tarshish and of distant shores will
bring tribute to him, the kings of Sheba and
Sheba will present him gifts, all kings will bow down to him and all nations
will serve him…Long may he live! May gold from Sheba be given him, may people
ever pray for him and bless him all day long…May his name endures forever, May
it continues as long as the sun, all nations will be blessed through him, and
they will call him blessed.”(vv.10-11,15,17).
These passages direct prophecy of Messianic Kingship rule
that Son of David will reign over the nations forever. “The king of Israel was to function as
Yahweh’s royal representative and co-regent over His kingdom, when the king and
the people were obedient. Yahweh would bring peace (Hb shalom) and
prosperity to the land (v.16).”[29] Although God had promised Solomon that his
days world be lengthened (1King3:14; Ps.72:15) if Solomon would be obedient
after walk in God’s way. Based on the historical context in 1 King 11:1-13
indicates that Solomon later in his life turned away from the Lord, this is the
reason why, the great kingdom was divided after his death. And this psalm “used
on behalf of the pre-exilic Davidic kings of Israel and Judah.”[30]
Broyles provides another historical
view in light of historical context in Leviticus25:24-25; 47-49 that the king
in Psalm 72 is to be redeemer for his people. For he sees this psalm “intends
to call for the chief political figure of the land to exercise the duties of
redeemer. In its original use, “to redeem” was primarily as economic term
meaning “to buy back”. As Leviticus25:24-25; 47-49 indicates, “If a
person falls into poverty and must sell his property, the kinsman - redeemer
was to redeem him for debt. If a person falls into poverty and must sell
himself to a foreigner, the kinsman –redeemer was to redeem him from his debt.
For those who either have no family or no family with means, God himself
becomes their redeemer (Prov.23:10-11; Jer.50:33-34).”[31]
It is true that Suffering Servant Messiah (Jesus) died on the cross as
ransom to redeem the sinners, such King acted as redeemer to save his people
and became God’s provision to those are poor and in needy.
V.
Outlook Geographic Context in Psalm 72
When we outlook the geographic feature in Psalm72:10, it speaks the king’s blessing goes beyond the borders of Israel. “Tarshish represents Phoenicia and Sheba represents Arabia. Seba could be somewhere in Africa; Josephus identified it with Ethiopia.”[32] “From sea to sea is as far as the land extends (Amos8:12) the River is the Euphrates. Desert trubes Sheba and Seba refer to inhabitants of the Araban peninsula and the Hom of Africa.”[33] NIV Study Bible provides more perspective of borderlands from West Spain to Sudan, South of Egypt, South Arabia, to Eastern African cast. It states,
The kings whose lands border the Mediterranean Sea to the West acknowledge him as overlord, as well as those who rule in South Arabia and along the eastern African coast. Tarshish. A distant Mediterranean Sea port, perhaps as far west as modern Spain. Sheba(Ge10:28; 1Ki10:1;Joel3:8)Seba elsewhere in OT associated with Cush (Gen.10:9; Isa43:3) it may refer to a region in modern Sudan, South of Egypt.”[34]
These geographic context speaks the king’s blessing is to go beyond the borders of Israel, for
these places represent all kings and all nations and on the dominion of Israel over all nations.
VI.
Summery Central Theme and Hebrew Lexicon interpretation of Psalm 72
The Psalm 72 central subject is kingship, for it
refers to the Davidic king, and “anointed (Hebrew mashiakh, or English
“messiah”).” [35]
In the first section (vv.1-3) the prayer central theme
for king is “judgment” and “righteousness. Three verses mention about “מִשְׁפָּט” -Judgment used of the act of judging. As Den.1:17 says,
“For the judgment is God’s” and Isa.28:6 “he who sitteth in judgment.” Another
Hebrew word appears in first section is “צְדָקָה” according to Hebrew lexicon
interpretation, means justice or
righteousness (government) of 1) judge, ruler, and king; 2) of law; 3)
of Davidic king Messiah. Therefore, it is appropriate to view these passages as
“the king’s role of dispensing God’s justice. The king of Israel was to
function as Yahweh’s royal representative and co-regent over His kingdom, when
the king and the people were obedient. Yahweh would bring peace (Hb shalom) and
prosperity to the land (v.16).”[36]
“The prayer begins with a prayer for the character and rule of the Davidic
kings, knowing that the people depend upon God to give him righteousness and
justice by which to rule (judge).”[37]
In the second section vv.4- 8 Central theme of petition for king is “peace” and people “fear” the King and His reign. “The verse 8 identical to the second part of Zech: 9:10, which is messianic. The heir of David serves as God’s representative to the people, and is to be feared (i.e., honored and obeyed, of course this should help David’s heirs to love being honorable the king of person who is an unmitigated blessing and refreshment to God’s people.”[38] In the third section (vv.9-11) central theme of petition is “power” that all the kings and nations of the Earth serve him. “The blessing is to go beyond the borders of Israel: by submitting to the Davidic king, the Gentile kings bring themselves and their peoples under God’s own rule. From sea to sea is as far as the land extends (Amos8:12) The River is the Euphrates. Desert trubes Sheba and Seba refer to inhabitants of the Araban peninsula and the Hom of Africa.”[39] Thus, in verse 11 unveil the blessing that “these places represent all kings and all nations.”[40] In the fourth section (vv12-14) the central theme is “compassion” that the king brings justice, save and redeem to the poor and needy. For verse 13 indicates “חוּס”, which means “to pity, to have compassion, spare, look upon with compassion” and “יָשַׁע ” means to save, be saved, be delivered”[41] . This passenger states repeatedly as psalm 72:2-4, emphasis on the needy, the poor, and the weak. “These people most easily subjected to oppression and violence on the part of powerful nobles or regional lords redeems. Precious is their blood in his sight. A compassionate king will not allow the powerful to shed that blood.”[42] King’s redemption and rescue will enable them to live faithfully for God.
In the fifth section (vv15-17) the central theme is “prosperity” all nations will bless king. In verse 17 states, “His name shall endure forever…all nations shall call him blessed.” In this passage talks about “His name”, according to Hebrew lexicon’s interpretation, “ שֵׁם means “the Name (as designation of God) memorial, monument.(Isa.48:9; 1King8:41 Ps.79:9, Eze.20:44) “Above all thy name” above all that can be predicated of thee. Jehovah, as being called on and praised by men”[43] Hence, His name can interpret as “Jehovah” or “Messiah”(Gen22:15-18 ESV). In the final section (vv.18-20) concluding notes of praise, a doxology and a colophon close Book II of the Psalter.(Ps.41-72). In Hebrew lexicon, ““כָּבוֹד” means glory, honour, glorious, abundance and it always used figuratively. Honour, gory of men or majesty, the king of majesty, of glory, used of God, (Ps.24:7,8, 9). The logy, surrounded with which Jehovah appears; also, God as surrounded with this glory, Exod.24:16; 40:34; 1Ki.8:11; Isa.6:3; Eze.1:28; Lk2:9.”[44] “This prayer is that the whole earth be such a sanctuary (Isa.6:3). “The prayers of David are ended. This could refer to the psalm itself, but more likely refers to a stage in the collection of the Psalter (Since these are Davidic psalms yet to come in Books3-5).”[45]
VII.
Outlook eschatological kingship and work of Christ in
Psalms 72
In Philippians 2:9 indicates, “God exalted
him to the highest place and gave him the “NAME”
that is above every name that at the name of “JESUS” every knee
should bow, in heaven and on earth and under the earth, and every
tongue confess that Jesus Christ is Lord, to the glory of God the Father.”
This passages has fulfilled the prophetic statement in Psalm 72:17, “May
his NAME endure forever; may it continue as long as the sun.” and
“All kings will bow down before him…”(v.9), “He will rule from sea to
sea and the River to the ends of the earth.” (v.8). “He will endure as
long as the Sun, as long as the moon, through all generations.”(v.5). these
passages clearly state the fulfillment of Messiah and speak the connection to
the eschatological kingship. Many scholars affirm that Psalm 72 has significant
relational connection between eschatological and Messianic, because Psalm 72:8
reinforces the vision in Zechariah 9:10, it says, “He will rule from sea to
sea and from the River to the ends of the earth”, which
indicates the Messianic. Ryrie, Charles C. believes “this will not be fulfilled
until the millennial reign of Christ.”[46]
Some scholars view Psalm 72 is concerning the prosperity of the Kingdom of the
Messiah, because verse 5 mentions about “He will endure as long as the sun”.
Belcher believes “Christ is the fulfillment of the hopes and prayers in Psalm
72 and it must be understood in light of the first and second coming of Christ.
Christ does possess the justice and righteousness of God (Matt.27:19; Jn5:30). ”[47]
Indeed, the suffering Servant Messiah came to save poor and needy, and set the
captivity free, the Gospel of Messiah (Christ) is a massage for the poor, and
as God’s provision to feed needy (John6:3). In His second coming (Rev.19:11),
the King will wipe every tear from their eyes, there will be no more death or
mourning or crying or pain (Rev.21:4-5). There will be a new heaven and a new
earth as New Jerusalem (Rev.22:1-5), all the nations and kings will bow before
him, honor and serve Him (Rev.21:24-25).
VIII.
Outlook Theological Principles and Application in Psalm 72
Psalm 72 is a prayer for the
king’s reign, the theological principles from the psalm appears to be 1) the
desire of the nation that the king’s reign will under God’s provision and “characterized
by justice and righteousness.”[48] 2) Throughout the
generation to generation, Messiah’s righteous rules the nations, earthly human kings
must walk and serve the Lord in obedience with fearful heart. 3) All the
nations under the blessing of promises to Abraham, through the royal Son of
David, ultimately Messiah (anointing one) who is King of kings and Lord of
lords rule over the nations.
The passages in
Psalms 72 apply to believers today is that Christians need to realize that “Christ”
does possess the justice and righteousness of God (Matt.27:19; Jn5:30). When
there is circumstance, petition Messiah King to bring the justice, rather than
trust in the human king. All the human kings on the earth are subject to
authority of Heavenly King-Messiah. The earthly king’s reign and the glorious
effects of his reign is not based on the military power, but by a fearful heart
to walk with Lord, and practice of severing justice, deliver and redeem the poor
and needy. This is Messiah King, the suffering Servant’s mission, who came to
save the poor and needy, redeemed the weakness, and set the captivity free. Gospel
of Christ is good news to the poor, for he delivers the poor from oppression.
With God’s provision, feeding five thousand people with bounty blessings. Christian’s
hope today, should look beyond the early king’s rule, rather, turn their eyes
to the Davidic King- Messiah, whose kingdom enlarges to the ends of the earth
(Ps.72:8). And His kingdom remains forever. (Re.11:15). When we set our heart
with hope to anticipate the vision of eschatological kingship rule
(Rev.21:4-5,24-25;22:1-5), it enables us to stand firm and live in victory as over-comer
to deal with all kinds of circumstances.
IX.
Conclusion
Psalm 72 is a royal
psalm, Psalmist explicitly petition for king’s reign with characters of
justice, righteousness (vv1-4), peace (vv.5-7), power (vv.8-11), compassion
(vv.12-15), and prosperity (16-17). Concluding notes of praise, a doxology and
a colophon close Book II of the Psalter.(Ps.41-72). The psalm explicitly and
implicitly indicates the prophetic statement of the Messianic kingship rule.
And appears the relational connection between 72:8 and Zechariah 9:10, which reinforce
the eschatological kingship and affirm the theme of this psalm is Messianic.
The title “of Solomon” can mean that Solomon
was the author (just as “of David”) means that David wrote the psalm. According
to the Hebrew poetic lines, the entire psalm is 21 lines. Psalm 72 categorizes
three sections (vv.1-3, 4-11,12-17). “Verses 18-20 are not a constituent part
of the psalm but a doxology and a colophon closing Book II of the Psalter.”[49] Psalm 72 appears to have a chiastic structure,
and Parallel Synonymous parallelism, incomplete parallelism, Poetry imagery,
Metaphor and Simile patterns in Psalm 72. The
central theme of this prayer psalm reveals that the king’s role must be
empowered by God’s justice and provision.“The king of Israel was to function as
Yahweh’s royal representative and co-regent over His kingdom, when the king and
the people were obedient. Yahweh would bring peace (Hb shalom) and
prosperity to the land (v.16).”[50] Through
the historical and geographic context, it speaks the king’s blessing is to go
beyond the borders of Israel, for these places represent all kings and all
nations. In Philippians 2:9 indicates that God… gave him the “NAME” that is above every name that at the name of “JESUS”
every knee should bow…” the passages clearly state the fulfillment of Messiah
and speak the connection to the eschatological kingship. Indeed, Psalm 72 explicitly
and implicitly states the prophetic announcement of the Messianic kingship rule
that Messiah, the Son of David, His kingdom will be enlarged among the nations
and His kingdom will remain forever.
X.
Bibliography,
Broyles, Craig C. Psalms:
New International Bible Commentary. Peabody, Massachusetts: Hendrickson
Publishers. 1999.
Belcher, Richard P. The Messiah and the Psalms: Preaching Christ from All of the Psalms.
Fearn, Scotland: Mentor Imprint. 2006.
Bullock,
C. Hassell. Encountering the Book of Psalms :A Literary and Theological
Introduction. Grand Rapids, Michigan: Baker Academic. 2004.
Charles C. Ryrie, The Ryrie study
Bible(NIV). Chicage:Zondervan.1984
Duvall,
J. Scott and J. Daniel Hays. Grasping God’s word 2nd ed. Grand Rapids, MI: Zondervan. 2005.
ESV study Bible, Wheaton, IL: Crossway, 2008, 1025-1026.
Futato, Mark D. Interpreting
the Psalms: An Exegetical Handbook. Grand Rapids, Michigan: Kregel
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Fields,
Lee M. Hebrew for the Rest of Us. Gran Rapids, MI:Zondervan, 2008.
Holman Study Bible, NKJV Nashville, TN: Holman Bible
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Lexicon: H3467 (KJV). Blue Letter Bible. http://www.blueletterbible.org/lang/
lexicon/lexicon.cfm?Strongs =H3467&t=KJV
(Accessed 24 Feb, 2014.)
Hebrew Lexicon : H8034 (KJV). Blue Letter Bible. http://www.blueletterbible.org/lang/
lexicon/lexicon.cfm?Strongs=H8034&t=KJV (Accessed 22 Feb, 2014.)
Sutton,
Jerry. A Primer On Biblical Preaching. Bloomington, IN:CrossBook, 2011.
Belcher,
Richard P. The Messiah and the Psalms:
Preaching Christ from All of the Psalms. Fearn, Scotland: Mentor Imprint
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Frederick W. Bush. Old Testament Survey The Message, Form and Background of
the Old Testament. 2nd ed. Grand Rapids, MI: Wm B. Eerdmans
Publishing Co., 1996.
[1] Richard
P. Belcher, The Messiah and the Psalms:
Preaching Christ from All of the Psalms. (Fearn, Scotland: Mentor
Imprint.2006),135.
[4] Jerry Sutton. A Primer On Biblical Preaching.
(Bloomington, IN:CrossBook,2011),97.
[5] Richard P. Belcher, The Messiah and the Psalms: Preaching Christ
from All of the Psalms. (Fearn, Scotland: Mentor Imprint 2006),43.
[6]
Ibid.,44.
[7]
Ibid.
[8] C.
Hassell Bullock. Encountering the Book of
Psalms: A Literary and Theological Introduction. (Grand Rapids, Michigan:
Baker Academic.2004),178.
[9] Ibid.
[10]
Fields., 259.
[11] Charles C. Ryrie, The Ryrie
study Bible(NIV). (Chicage:Zondervan.1984),723.
[12]
Futato.,49.
[13]
Fields.,260.
[14] William
S. LaSor , David A., and Frederick W. Bush. Old Testament Survey The Message,
Form and Background of the Old
Testament. 2nd ed. (Grand Rapids, MI: Wm B. Eerdmans Publishing Co.,
1996), 231-232.
[15] Ibid., 232.
[17] Bullock., 42.
[18] Ibid.
[19] Fields.,263.
[20] Belcher.,136.
[21] Futato,51.
[22] Fields.,262.
[23] LaSor, David, and Bush ., 232.
[24]
Ibid.,233.
[25] J. Scott Duvall and J. Daniel
Hays. Grasping God’s word 2nd ed. (Grand Rapids, MI: Zondervan,
2005), 354.
[26] Duvall and Hays. Grasping God’s
word 2nd ed. (Grand Rapids, MI: Zondervan, 2005), 257.
[27] LaSor, David, and Bush ., 242.
[28] Holman Study Bible(NKJV).,
940-941.
[30] Broyles., 295.
[31] Broyles., 297.
[32] Holman Study Bible (NKJV)., 940-941.
[33] ESV Study Bible.,1025-1026
[34] NIV Study Bible.,936.
[35] NIV Study Bible.,936
[38] Ibid.
[39] ESV Study Bible .,1025-1026
[40] Holman Study Bible(NKJV).,940-941.
[41] Hebrew Lexicon
: H3467 (KJV)." Blue Letter Bible. http://www.blueletterbible.org/lang/
lexicon/lexicon.cfm?Strongs =H3467&t=KJV (Accessed 24
Feb, 2014.)
[42] ESV Study Bible.,1025-1026
[43] Hebrew Lexicon : H8034 (KJV)." Blue Letter Bible. http://www.blueletterbible.org/lang/
lexicon/lexicon.cfm?Strongs=H8034&t=KJV (Accessed 22 Feb, 2014.)
[44] Hebrew Lexicon : H3519 (KJV)." Blue Letter Bible. http://www.blueletterbible.org/lang/lexicon/
lexicon.cfm?Strongs=H3519&t=KJV (Accessed 22 Feb, 2014.)
[46] Ryrie.,781.
[47] Belcher.,138.
[48] NIV Study Bible.,936.
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