Structure
Some scholars view that this Psalm is divided into two
parts; a hymn to creation-vv 2–7 and torah vv 8-15. Some acknowledge this psalm
as creation and the revelation of Jehovah in the Law, that is, in His Word. [1]
However, Vernon McGee suggest this psalm can be devided into three
parts: creation of the cosmos, the commandments, and Christ. [2]
In this study, the writer
agree with theory that psalm 19 has two themes. It consists of two
witnesses proclaim God's glory they are His Works and Word. [3] A
detailed structure of the psalm is presented below:
A. Natural Revelation 1-6
Superscitption 1
The proclamation of
the heaven 2
Description of universality 3-4
Employing illustration 5-7
B. Special
Revelation 8–14
An Appreciation for the
Word 9–11
The
Application of the Word 12–14
Moreover In this translation and division shown above one can
find a perfect example of Hebrew poetic parallelism. In verses 7–9 there are
six parallel statements in these verses, and each contains three elements that
are likewise parallel. There are six terms for the written revelation, six
adjectives to describe it, and six statements of what the Bible does.
Poetic Devices
In this section, the study
would attempt to identify the poetic devices which the psalmist employs to
convey his purpose. Craigie states that the Psalms are lyric poems,
heart songs that touch us deeply and much of their power derives from a
distinctive form.[4]
Synonymous Parallelism
Hebrew poetry is based on “thought lines” and not
rhymes. If the second line repeats the first line in different words,you have synonymous
parallelism.[5] Instead
of rhyming words at the ends of successive lines, parallelism matches
corresponding thoughts in successive lines. Poetry that uses parallelism as its
main technique is, therefore, primarily a poetry of thoughts, rather than a
poetry of sounds.[6] The use of parallelism is often irregular.
Nevertheless, parallelism is the main poetic feature of every Hebrew poem.[7] Lowth
identified three general types of parallelism: synonymous, antithetic, and
synthetic. In reality, there are far more variations than can be subsumed under
these categories. [8]
If the second line repeats the
first line in different words,you have synonymous parallelism.[9] In synonymous
parallelism the second segment of the parallelism repeats the same thought
as the first portion in almost identical words.[10] In
synonymous parallelism a thought is repeated in different words:[11]
Table of Synonymous Parallelism in
Psalm 19
|
Verse
2
|
The
heaven declares the glory of God
And his
handiworks the firmament is showing
|
הַשָּׁמַ֗יִם
מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל
וּֽמַעֲשֵׂ֥ה
יָ֜דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃
|
|
Verse
3
|
Day by day it uttere speech
And night to night sheweth
knowledge.
|
יוֹם לְ֭יוֹם
יַבִּ֣יעַֽ אֹ֑מֶר
וְלַ֥יְלָה לְּ֜לַ֗יְלָה
יְחַוֶּה־דָּֽעַת׃
|
|
Verse
5
|
Through all the earth their
lines go out
And to the end of the world
their sayings
|
בְּכָל־הָאָ֙רֶץ׀
יָ֨צָ֤א קַוָּ֗ם
וּבִקְצֵ֣ה תֵ֭בֵל
מִלֵּיהֶ֑ם
|
|
Verse
7
|
From the end of its rising
And to the end of its circuit
|
מִקְצֵ֤ה
הַשָּׁמַ֙יִם׀ מֽוֹצָא֗וֹ וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם
|
Merism
Watson states that merismus is an abbreviated way of
expressing a totality. [12]
Merismus
“consist in detailing the individual members, or some of them– usually the
first and the last, or the more prominent – of a series, and thereby indicating
either the genus of which those members are species or the abstract quality
which characterizes the genus and which the species have in common.” In
merismus figure of speech, two opposite statements are used to signify the
whole. [13] The
psalmist uses this poetic device in verse 2 as shown below.
|
Verse
2
|
Day by day
And
night by night
|
יוֹם לְ֭יוֹם
וְלַ֥יְלָה לְּ֜לַ֗יְלָה
|
Personification
Personification is the figure of speech which
characterizes of living beings are ascribed to inanimate things.[14] In
verse 3, the writer of the poem describes that days utter speech and in verse
6, the psalmist use an illustration “sun” as if a bridegroom or a mighty man.
Table of Personification in
Psalm 19
|
Verse
3
|
Day by day it utter speech
|
יוֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר
|
|
verse
6
|
It
is like a bridegroom going out from his covering,
It rejoices like a mighty one
to run the race
|
וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ יָשִׂ֥ישׂ
כְּ֜גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃
|
One can see the employed of personified manner, using day
and night as if they can speak. Robert G. Bratcher states
that in those cases these expressions may be recast to say something like “Day
after day people can see the glory of God, night after night they can see how
great God is.” [15]
Repetition
This figure of speech repeats the same word or words
in the passage. The purpose of repetition to intensify the emotion and focuses
the reader’s attention on the thoughts and feelings being expressed.[16]
Table of Repetitions in Psalm
19
|
verse
3
|
Day by day, it utters
speech
|
י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר
|
|
Verse
4
|
There is no speech and
there is no words
|
אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים
|
Inclusio
Inclusio is a rethorical
figure in which a literary unit begins and ends with the same (or similar)
word, phrase, or clause. This repetition serves as a framing device, iterating
the theme of the section. The psalmist uses this poetic device in verse 8 as shown
below.
Table of Inclusio in Psalm 19
|
verse
8
|
The law of the LORD is perfect,
refreshing the soul, The testimonies of the LORD are steadfast.
|
תּ֨וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה מְשִׁ֣יבַת נָ֑פֶשׁ
עֵד֥וּת יְהוָ֥ה
|
Simile
Simile is an explicit
comparison between two things of unlike nature that yet have the same something
in common. The peculiar function of simile is that it deliberately takes two
objects (or actions or situations), sets them side by side, and looks at them
separately. [17]
The most common particle to introduce simile in Hebrew is ke and its ballast variant kemo.
[18]
Table of Similes in Psalm 19
|
verse
6
|
And like the bridegroom
It rejoices like a mighty one
|
וְה֗וּא כְּ֭חָתָן
יָשִׂ֥ישׂ כְּ֜גִבּ֗וֹר
|
Chiasm
Chiasm is stylistic literary figure which consists of
a series of two or more elements followed by a presentation of corresponding
elements in reverse order. The Hebrew word order in line a is a-b-c, and in
line b the parallel equivalent words follow the order c-b-a.[19] A
biblical writer’s use of a chiastic arrangement often shows the major emphasis
of the inspired writer, since frequently this climactic emphasis is placed at
the midpoint or heart of the chiasm. [20]
Psalm 19:2 is a literary figure which employs chiasm
to exalt the glory of God and His handiworks. Bratcher and Reyburn
assert that the psalmist is here using this device as the opener of the psalm [21] and
the focus of chiasm structure is its center. Kraus states the word order of this powerful introit
is very effective. [22] The
form of chiasm of verse 2 is as follows:
|
A
|
The heavens
|
|
|
|
|
|
|
|
B
|
Declare
|
|
|
|
|
|
|
|
B
|
The
glory of God
|
|
|
|
|
|
C’
|
His
handiworks
|
|
|
|
B’
|
Shows
|
|
|
|
A’
|
Firmament
|
|
|
|
|
In addition the psalmist also
employs chiasm in verse 6, in which the psalmist depicts the sun rises from the
end of heaven up to its end. The form of chiasm in psalm 19:6 is as follows:
|
A
|
From
the end of heaven
|
|
|
|
|
|
B
|
Its
rising
|
|
|
|
B’
|
And
its circuit
|
|
A’
|
To
the end
|
|
|
Content of Psalm 19
As shown above, it is
clear that psalm 19 has two sections. First section is vv.1-6 and second
section vv. 7-14. Thus it is both a creation psalm and a Torah psalm.[23]
In general Psalm 19 teaches that God’s
existence and His power are known through creation and through His torah. [24]
Universal/Natural Revelation (1-6)
The poem begins with the poet gazing at the heavens
and wondering at the mystery of creation. [25] Bratcher
and Reyburn states that this section reveals the glory of God, that is,
his power, greatness, and majesty, which are manifest in the created universe (his
handiwork).[26]
Verse 1 is a superscription which describes
the authorship of the poem. In verses 2-3, it describes the way of
communication of God to all people. The “glory of God” is the unique
majesty of Yahweh’s being as it is revealed to man. The psalmist uses the skies
and heaven continuously reveal His glory. God employs is universal devices, because
the skies is visible everywhere, and it is unceasing.
According
to Geoffrey Psalms
19:1-4 is the controlling idea that the skies, both day and night, communicate
the knowledge of God, his glory and his creative activity, either universally
or voicelessly. [27] In
addition Hnery states this description shows the power of God to all people
including the atheist. He concludes as follows:
“From the things that
are seen every day by the entire world the psalmist, in these verses, leads us
to the consideration of the invisible things of God, whose being appears
incontestably evident and whose glory shines transcendently bright in the
visible heavens, the structure and beauty of them, and the order and influence
of the heavenly bodies. This instance of the divine power serves not only to
show the folly of atheists, who see there is a heaven and yet say, "There
is no God,’’ who see the effect and yet say, "There is no cause,’’ but to
show the folly of idolaters also, and the vanity of their imagination, who,
though the heavens declare the glory of God, yet gave that glory to the lights
of heaven which those very lights directed them to give to God only, the Father
of lights.” [28]
Special Revelation (7-14)
Psalm 19: 8-14 describes God’s testimony for the
truth, His special revelation. In verse 8 we read that “the law of the Lord is
perfect, converting the soul.” In verse 9 the psalmist asserts: “The statutes of the Lord are right, rejoicing the heart.” The
“statutes” are the
“commandments or precepts” of the Lord. The laws of God are just and righteous.
In verse 10 the psalmist reflects that “the
fear of the Lord is clean,
enduring forever” and verse 11 summarizes the value of God’s words. The
psalmist portrays that it is more than gold.
The psalmist finds that God’s law helps him to stay
pure, gives him a clear conscience and alerts him to moral danger. It is more
valuable than gold, more delicious than honey and endlessly rewarding. It keeps
him in step with God’s will. Just as there is nothing hidden from the sun, so
there is nothing hidden from the law. [29] In addition Edward Tesh states that this
section was filled with the contemplation of the glory of God and his
wonder power. [30] The NKJV Study Bible describes the purpose
of the passage as follows:
“This passage
presents six words for the law of God—law,
testimony, statutes, commandment, fear, and judgments; six evaluations of the law—perfect, sure, right, pure, clean, and true; and six results—converting
the soul, making wise the simple, rejoicing the heart, enlightening the eyes,
enduring forever, and righteous
altogether. The value of the Scripture cannot be compared with any other
desirable thing—even gold. It
provides the key to wisdom, joy, and most importantly, eternal life.” [31]
In addition SDA bible commentary proposes some
exclusive thoughts in vv.8-11 as shown in the table below:
Table of Inclusive Thought in 7–10:
[32]
|
Name for the law
|
Its nature
|
Its effects
|
|
Law
|
Perfect
|
Converting
|
|
Testimony
|
Sure
|
making wise
|
|
Statutes
|
Right
|
Rejoicing
|
|
Commandment
|
Pure
|
Enlightening
|
|
Fear
|
Clean
|
[enduring]
|
|
Judgments
|
True
|
[righteous]
|
Furthermore,
in conveying the revelation of God, Elwell asserts:
“For the poet, the
moral law, equally awesome, is God’s revealed will, made known in written law,
instruction, precepts, commandments, inward fear, and outward decrees. Under
whatever form, it is a source of life, wisdom, joy, illumination, purity, and
righteousness; it is precious, sweet, and rewarding. But nothing is hid from
this sun. Unwittingly or willfully, man sins, unless divine forgiveness and
help keep him blameless. So the poet prays that his word, conduct, and thought
might be acceptable in the sight of God who strengthens and redeems.”[33]
[1]J.
Vernon McGee, vol. 17, Thru the Bible Commentary: Poetry (Psalms 1-41),
Based on the Thru the Bible Radio Program., electronic ed., Thru the Bible
commentary (Nashville: Thomas Nelson, 1991), 105.
[2]J.
Vernon McGee, vol. 17, Thru the Bible Commentary: Poetry (Psalms 1-41),
Based on the Thru the Bible Radio Program., electronic ed., Thru the Bible
commentary (Nashville: Thomas Nelson, 1991), 105.
[3]Henry
Law, Psalms (Joseph Kreifels).
[4]Lawrence
O. Richards, The Bible Readers Companion, electronic ed. (Wheaton:
Victor Books, 1991; Published in electronic form by Logos Research Systems,
1996), 346.
[5]Warren
W. Wiersbe, Be Worshipful, 1st ed. (Colorado Springs, Colo.: Cook
Communications Ministries, 2004), 8.
[6]John
F. Brug, Psalms : Psalms 1-72, 2nd ed., The People's Bible (Milwaukee,
Wis.: Northwestern Pub. House, 2002), 24.
[7]John
F. Brug, Psalms : Psalms 1-72, 2nd ed., The People's Bible (Milwaukee,
Wis.: Northwestern Pub. House, 2002), 26.
[8]S.
Edward Tesh and Walter D. Zorn, Psalms, The College Press NIV commentary.
(Joplin, Mo.: College Press, 1999), 15.
[9]Warren
W. Wiersbe, Be Worshipful, 1st ed. (Colorado Springs, Colo.: Cook
Communications Ministries, 2004), 8.
[10]John
F. Brug, Psalms : Psalms 1-72, 2nd ed., The People's Bible (Milwaukee,
Wis.: Northwestern Pub. House, 2002), 24.
[11]Lawrence
O. Richards, The Bible Readers Companion, electronic ed. (Wheaton:
Victor Books, 1991; Published in electronic form by Logos Research Systems,
1996), 346.
[12]
Wilfred G.E. Watson, Classical Hebrew
Poetry: A Guide to Its Techniques (New York: T & T Clark International,
2001), 321.
[13]
Honeyman, A.M., “Merismus in Biblical
Hebrew”, JBL 71 (1952), 13-14.
[14]John
F. Brug, Psalms : Psalms 1-72, 2nd ed., The People's Bible (Milwaukee,
Wis.: Northwestern Pub. House, 2002), 29.
[15]Robert
G. Bratcher and William David Reyburn, A Translator's Handbook on the Book
of Psalms, Helps for translators (New York: United Bible Societies, 1991),
189.
[16]John
F. Brug, Psalms : Psalms 1-72, 2nd ed., The People's Bible (Milwaukee,
Wis.: Northwestern Pub. House, 2002), 24.
[17] D.F.
Payne, A Perspective on the Use of Simile
in the Old Testament (Semitics 1, 1970), 111-125.
[18] Abraham Mariaselvam, The Song os Songs and Ancient Tamil Love Poems (Roma: Editrice
Pontificio Istituto, 1998), 71
[19]Robert
G. Bratcher and William David Reyburn, A Translator's Handbook on the Book
of Psalms, Helps for translators (New York: United Bible Societies, 1991),
188.
[20]Raoul
Dederen, vol. 12, Handbook of Seventh-Day Adventist Theology, electronic
ed., Logos Library System; Commentary Reference Series (Hagerstown, MD: Review
and Herald Publishing Association, 2001, c2000), 77.
[21]Robert
G. Bratcher and William David Reyburn, A Translator's Handbook on the Book
of Psalms, Helps for translators (New York: United Bible Societies, 1991),
188.
[22]
Hans-Joachim Kraus, A commentary on Psalm 1-59. (Minneapolis: Ausburg Fortress, 1989).
[23] Earl D.
Radmacher, Ronald Barclay Allen and H. Wayne House, Nelson's New Illustrated
Bible Commentary (Nashville: T. Nelson Publishers, 1999), Ps 19.
[24]Lawrence
O. Richards, The Bible Readers Companion, electronic ed. (Wheaton:
Victor Books, 1991; Published in electronic form by Logos Research Systems,
1996), 354.
[25]George
Angus Fulton Knight, Psalms : Volume 1, The Daily study Bible series
(Louisville: Westminster John Knox Press, 2001, c1982), 93.
[26]Robert
G. Bratcher and William David Reyburn, A Translator's Handbook on the Book
of Psalms, Helps for translators (New York: United Bible Societies, 1991),
188.
[27]Geoffrey
W. Wagon, Psalms (Grand Rapids, MI: William B. Eerdmans Publishing Company,
2008), 68.
[28]Matthew
Henry, Matthew Henry's Commentary on the Whole Bible : Complete and
Unabridged in One Volume (Peabody: Hendrickson, 1996, c1991), Ps 19:7.
[29]Andrew
Knowles, The Bible Guide, Includes Index., 1st Augsburg books ed.
(Minneapolis, MN: Augsburg, 2001), 236.
[30]S.
Edward Tesh and Walter D. Zorn, Psalms, The College Press NIV commentary.
(Joplin, Mo.: College Press, 1999), 192.
[31]The
NKJV Study Bible (Nashville, TN: Thomas Nelson, 2007), Ps 19:7-10.
[32]Francis
D. Nichol, The Seventh-day Adventist Bible Commentary, Volume 3 (Review
and Herald Publishing Association, 1978; 2002), 677.
[33]Walter
A. Elwell, vol. 3, Evangelical Commentary on the Bible, Baker reference
library (Grand Rapids, Mich.: Baker Book House, 1996, c1989), Ps 19:1.
[34]Robert
Davidson, M.A., The Vitality of Worship : A Commentary on the Book of Psalms
(Grand Rapids, Mich.; Edinburgh: W.B. Eerdmans; Handsel Press, 1998), 73.
[35]Ibid,
2.
No comments:
Post a Comment