I have loved the Psalms for years but not all of them. Some sections I have found nonsensical, bizarre, anti-Christian or shameful. Then I studied them during my theology degree in 2016 and discovered a ‘window’ through which I could examine them in a new way. That led to the discovery of three more windows that have also proved to be immensely helpful. Using these windows I have studied about 30 psalms and for each one I have found fresh understanding and new insights. I think I am onto something that is spiritually enriching and helpful in understanding the Bible better so I now wish to share this with others.
Some conditions apply:
- Each psalm is a work in progress. I am not sure that any are complete. Alterations may be needed because of typos, unclear explanations and misunderstandings.
- Please make allowances for some inconsistencies in the layout of the material as I am continuing to adapt and learn from each psalm I study.
- Feedback is expected! Please read them critically and write to me with your corrections, comments and insights.
Thanks.
The windows
Window 1 – Hebrew poetic structure.
The psalms are poetry so, as with all poetry, they do not necessarily present a reasoned logical discussion. They often express the poet’s emotional and spiritual involvement in the featured topic. Furthermore, they were created in Hebrew that has its own poetic structure that is different to English poetic structure. Instead of focussing on rhyming and rhythm the focus is on the idea expressed in each poetic unit. A poetic unit is commonly a single line but the idea may be continued into the next few lines (up to four, I have found so far). Such a poetic unit is called a strophe. The idea expressed in each strophe is part of the theme of the psalm, though in longer psalms there may be an intermediate division into stanzas. Stanzas will have their own theme that is related to the overall theme of the psalm. For example, Psalm 27 has two stanzas while Psalm 107 has eight.
Parallelism is the other key aspect of the poetic structure of a psalm. The idea expressed in a poetic unit, a line or strophe, is matched by another line or strophe that either repeats the idea, contrasts with it or develops it. This may be arranged in a patterns such as:
A B A1 B1 (Psalm 100)
A B C C1 B1 A1 (Psalm 8)
A B X B1 A1 (Psalm 5)
If there is a line X, at the centre, this is the main or ‘punch line’ of the psalm.
Other layout patterns are used as well and this is revealed when the ideas and parallels are discovered. The pattern is an integral part of the psalm and acts as a window through which fresh insights into the meaning of the psalm can be gained. Psalm 12, for example, illustrates how an appreciation of the Hebrew poetic structure radically changes the understanding of the psalm’s message from how it is understood in the English format.
It is possible to study the poetic structure without knowing Hebrew as the idea and theme translate into other languages. This is, I believe, an aspect of the inspiration of Scripture. From my studies so far it is looking to me as if God planned this so the Hebrew poetic structure can be easily understood in other languages. The only requirement is that the translation needs to be laid out in the Hebrew line structure as it is in NIV and NRSV and some other translations. This is explored further in ‘Introduction to Hebrew Poetry.’
Hypothesis 1, therefore, is that psalms need to be understood in the light of this authorial poetic structure as it is an integral part of the psalm so helps to explain the message of the Psalm.
Window 2 – Hebrew culture
The psalms were primarily written during the period from about 1,000 BC, the time of David, to about 400 BC, after the Jews’ return from captivity in Babylon. As would be expected, therefore, they reflect the life and culture of that era, and that is very different to life in UK in the 2020s. Some psalms are related to the political situation that is described in the narrative sections of the Old Testament especially 1 Samuel to 2 Chronicles. Psalm 11 is an example. However, other psalms seem to relate more clearly to the personal lives of individuals. Psalm 91 illustrates this. Without an appreciation of the lifestyle and culture of the psalmist it can be hard to understand and easy to misunderstand.
Hypothesis 2, therefore, is that before we apply Scripture to our own circumstances we should first learn as best we can about the author’s understanding of what he was writing and the circumstances in which it was originally set and its teaching applied.
Window 3 – Metaphors
Figures of speech are commonly used in the psalms to enhance the meaning of what is said. Similes are straightforward as a comparison is made and that is usually introduced with the word ‘like.’ For example, in Psalm 58:4, you will read, ‘Their venom is like the venom of a snake.’ Other figures of speech such as hyperbole (exaggeration that is not meant to be taken literally – see Psalm 58, note 16) and synecdoche (a part represent the whole – see Psalm 13, note 38) are used too but the commonest seems to be metaphor. In a metaphor a word or phrase is applied to an object or action to which it is not literally applicable. They work by creating an image in the readers mind which adds an extra layer of meaning to what may be a single word or a simple phrase. The phrase, ‘the police stormed into the house,’ creates an image of doors being broken, loud shouts and rushing uniformed people but when an athlete, ‘storms into the lead,’ it brings to mind an athlete performing exceptionally well in comparison to his competitors. Pedantically, we might wonder what a thunder or rain storm has to do with police action or an athlete’s performance but normally we understand what is meant with little or no reflection. It can be somewhat different when the metaphor relates to customs and lifestyles that are far removed from our own. We can probably cope with something like ‘The Lord is my Shepherd’ and know what it is intended to mean even without realising it is a metaphor! On other occasions we may not even recognise that the psalmist is using metaphors. This came home to me when studying Psalm 91 as I gradually realised it was chockful of metaphors – about 30 altogether. Metaphors are common in Jewish literature, in both the Old and New Testaments. Jesus used a multitude of metaphors – the parables are metaphorical narratives, a type of metaphor. My impression at present is that many psalms each contain about 10 metaphors. I think Psalm 91 might be unique in having 30 and the huge number is one of the reasons some count it as a difficult psalm to understand. I am working to produce two versions: ‘Psalm 91 – Dwelling in Yahweh – introduction’ and the much fuller version, ‘Psalm 91 – Dwelling in Yahweh – the Continuing Experience of Salvation.’
Hypothesis 3, therefore, is that to understand a psalm it is essential to identify the words and phrases that are being used metaphorically, or in other types of figures of speech, and to investigate their meaning in the light of the culture and lifestyle to which they relate.
Window 4 – The experience of trauma and trauma healing
Trauma refers to the psychological and spiritual damage that occurs when catastrophic crises overwhelm the sufferer’s ability to cope. If severe, even when the crisis has resolved, it may leave a continuing effect on the sufferers’ emotional well-being (for example – depression, anxiety, anger or fearfulness) and behaviour (for example – aggressiveness or alcohol abuse). It may also affect their relationship with God (for example – a sense of guilt, doubt about his goodness or even his existence and/or a sense that God had let them down). Lament psalms describe such experiences so Psalm 13 is frequently used in trauma healing ministry as an illustration of the healing benefit there is in honestly expressing to Yahweh personal hurts, anger and disappointment, especially when part of the trauma is a sense that Yahweh has failed to live up to expectations. Seventy out of the 150 psalms are lament psalms. The ones I have studied such as Psalms 5, 11, 13, 88 and 137, and even non-lament psalms such as Psalm 91 demonstrate that trauma is not a new twentieth century experience. It was a major life-experience of many of the people recorded in Scripture. This is not only about those referred to in Psalms but others too, throughout both the Old and New Testaments. The Bible has profound insights into how trauma affects sufferers. It also demonstrates repeatedly, that trauma healing is a work of God, an aspect of God’s plan of salvation! For a brief overview of trauma healing read Healing the brokenhearted. This topic is explored further in ‘Theology of Trauma Healing.’
Hypothesis 4, therefore, is that when a psalm refers to bad experiences or distressing emotions consider if the insights obtained from trauma healing ministry throw light on how the psalm should be understood.
These are the four windows I have used to help explore the structure of each psalm and what it might mean to us today. In using these windows I have largely ignored the traditional ‘windows’ of reading psalms from the theological perspective of the New Testament or a messianic perspective. I have studied about 30 psalms so far and will add them to this programme once I am satisfied they are ready to share. This is a slow process. It may take more than a year of intermittent study before a psalm study is complete – and even then I often find that changes may still be necessary.
For further information about the principles of Hebrew poetry and the next stage in exploring these hypotheses please go to ‘Introduction to Hebrew Poetry.’
Note added 7 December 2023:
During these psalm studies I have come across passages of Scripture outside the psalms that I realise may be better understood when seen as being about trauma. Information about these will appear in due course in the Biblical Insights page.
Written: 1 December 2021
Published: 25 January 2023
Updated: 7 December 2023