Psalm 61

Ends of the earth (61:2). This expression may refer to the earth’s boundary with the underworld, a brush with death (v. 7), similar to the thought of Jonah 2:6 (see the sidebar “Death and the Underworld” at Ps. 30). In the Mesopotamian story of Gilgamesh, the hero travels to the horizon (the edge of the earth), where he encounters the mountain through which one descends to the underworld.299

Your wings (61:4). The reference to God’s “tent” brings to mind the winged cherubim of the tabernacle and temple (see comment on 99:1). However, this imagery points beyond to the metaphor of God’s protective embrace (see comment on 36:7).

Vows (61:5, 8). See comment on 56:12.

Psalm 62

Curse (62:4). Unlike modern western culture where a “curse” is nothing more than profanity, in the ancient world curses were taken seriously (Ex. 21:17). A curse invoked a god in order to bring catastrophe or death on another person. Even the Israelites believed in the reality of other supernatural beings (“gods”; see comments on 82:1), who were fully capable of affecting the well-being of humans when invoked by a curse. In Mesopotamia and Ugarit, prayers and rituals were written to ward off potential injury from enemies who cursed the worshiper, especially through the agency of a sorcerer.300

Breath (62:9). See comments on 49:7–11; 90:3.

Psalm 63

I have seen you (63:2). While only priests enjoyed the inside of the sanctuary, the outer court was beautifully adorned with images of cherubs, majestic pillars, and an ever-burning altar that represented God’s presence and consumed the sacrifices offered after God had answered prayer (see comments on 22:26; 56:12). In addition to the inspiring splendor of temple worship, the metaphor of “seeing God” means that the worshiper has experienced his favor (see comments on 4:6; 42:2), an experience in the past that gives the psalmist hope in present distress.

Shadow of your wings (63:7). See comment on 36:7.

Depths of the earth (63:9). See the sidebar “Death and the Underworld” at Psalm 30.

Jackals (63:10). Lack of a proper burial meant dismemberment by wild scavengers, which in the common thought of the ancient world left no peace for the disembodied spirit (see comments on 59:6; 141:7).

Psalm 64

Tongues (64:3). See comments on 52:2.

Snares (64:5). See comments on 124:7; 140:5.

Psalm 65

Vows (65:1). See comment on 56:12.

Courts (65:4). See comments on 84:1, 3; 100:4.

Seas … nations (65:7). See comments on 93:3–4; 144:7.

You care (65:9). Perhaps the blessing of fertility in the land is in this context a direct response to prayer for mercy (vv. 1–3), but as a general theme of praise, see comments on 104:27; 145:16; 147:8.

Psalm 66

The sea (66:6). See comments on 106:7.

Refined (66:10). For the practice of refining silver, see comment on 12:6.

Psalm 66:12, “You let men ride over our heads.” A common motif for warfare reliefs in the ancient Near East was that of chariots trampling the enemy as in this Neo-Hittite orthostat.

Lisa Jean Winbolt, courtesy of the Istanbul Archaeological Museum

Offerings … vows (66:13–15). See comments on 51:16–17; 56:12.

Psalm 67

Face shine upon us (67:1). This verse echoes the priestly blessing in Numbers 6:24–26. In a seventh- to sixth-century B.C. burial cave at Ketef Hinnom, Jerusalem, two silver scrolls were found bearing inscriptions that abbreviate the blessing of Numbers.301 This points to the popularity of this blessing, to which the form in Psalm 67:1–2 also attests. Rather than “peace” (Num. 6:26), verse 2 wishes for God’s salvation to extend to the nations of the earth.

The metaphor of the face shining in blessing is found in Ugaritic (see comments on 4:6) and Akkadian texts. An example of the latter is from a twelfth-century B.C. boundary marker invoking blessing on the Babylonian king Nebuchadrezzar I: “with his [the god Enlil] beautiful radiant face, with his shining countenance.”302 Another Babylonian king, Nabonidus (ca. 550 B.C.), wrote concerning the goddess of healing, Gula: “She turned her countenance toward me; with her shining face she faithfully looked at me.”303

Psalm 68

Wax melts … rides on the clouds (68:2, 4). Using imagery common in the ancient Near East, this psalm describes the warrior nature of God who fights for his people (see comments on 18:7–10; 97:2–5; 104:3).

Earth shook … Sinai (68:8). Yahweh manifested himself to Israel on Mount Sinai as a warrior (see comments on 18:7; 77:17–18; 104:32).

Zalmon … Bashan (68:14–15). There is a Mount Zalmon in the hill country near Shechem (Judg. 9:48); however, the reference here may name a mountain in Bashan, the plateau region east of the Jordan River. The word is related to the term for “dark” or “black,” and as such it appropriately describes the black basalts of the Bashan plateau. The mountains of the Hauran region located in Bashan have snow-capped peaks reaching over five thousand feet.304

Mountain where God chooses (68:16). See comments on 48:1–2; 132:13.

You led captives (68:18). Palace art in the ancient Near East was famously decorated with portraits of subdued people being led captive and bringing their gifts of tribute before the king (v. 29).305 See comments on 44:11; 107:3.

Tribute being paid to Shalmaneser III

British Museum; © Dr. James C. Martin

Blood of your foes (68:23). See comments on 18:38; 58:10; 137:9.

Your procession (68:24). This psalm preserves evidence of a procession celebrating God’s victory through the Israelite armies, but we know little about such events (Ex. 15:19–21; 1 Sam. 18:6–7; see comments on Ps. 99:1; see the sidebar “Worship and Dance” at Ps. 149).

Beast among the reeds (68:30). Powerful, wild animals are fitting metaphors for enemy nations; in view of the reference to Egypt and Cush (v. 31), the crocodile may be alluded to here.

Psalm 69

Waters (69:1). Deep water was symbolic for any catastrophe of life (vv. 14–15; see comments on 93:3–4).

Stranger to my brothers (69:8). Scorn from close relatives and friends is a stereotypical theme in individual laments to express the depth of anguish (see comment on 31:11).

Blotted out of the book of life (69:28). The metaphor of divine scribal activity is known in Mesopotamia, usually in expressions of hope that the deity will inscribe one’s name for long life in a heavenly tablet.306 Here the psalmist wishes the opposite for his enemies (see the sidebar “Imprecations” at Ps. 109).

Thanksgiving … poor will see (69:30–32). The thanksgiving offering is a type of peace offering, sacrificed in response to God’s act of deliverance and shared with all worshipers at the temple, including the poor (see comments on 22:26; 51:16–17; 56:12).

Psalm 70

This psalm parallels 40:13–17 (see the sidebar “Repeated Psalms” at Ps. 108).