Property: Background Ideas
From Psalms: Layer by Layer
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<li>YHWH placing the crown upon the king’s head shows that he has divine approval and is YHWH's representative who has been installed to lead and protect his people (Craigie 2004:191; cf. Ryken 2000:185).</li>
<li>YHWH's presence (or face) is a source of joy to those in his favour (Ps 16:11). "The presence of God is the central promise of the Abrahamic covenant (Ge 17:7–8), of the Mosaic covenant (Ex 25:8; cf. Ge 9:27), and of the Davidic covenant (2 Sa 7:9, 14)" (VanGemeren 2008:231).</li>
<li>YHWH promised through covenant with David that his house and kingdom would be established with an enduring legacy (2 Sam 7:16; Ps 61:5–7).</li>
<li>The arm is a symbol of strength (Job 35:9, Ps 18:35, Is 52:10). The right side represents strength (Ps 20:6, 78:54), authority (Gen 48:14), and support (Lam 2:3). YHWH does wonderous things by his right arm (Ps 115:15; Ex 15:6), but also uses the hand of his servants to deliver his people (2 Sa 3:18b).</li>
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<ul><li> The continuation of the created order, seen most clearly in the continuous succession of days and nights (cf. Gen 8:22), is a testimony to God's honor and skill.</li><li> This rhythm of day and night is governed by the movements of the sun, moon, and stars, which God created and placed in the sky (Gen 1:16-18).</li><li> The sun is closely associated with righteousness and law (cf. Mal 3:20; IQ27 I:6–7; see Sarna 1965).</li><li> YHWH's instruction is like the sun.</li><li> Coming into contact with YHWH's glory and perfection leads a person to recognize their own sinfulness (cf. Isa 6).</li></ul> +
<ul><li>'''YHWH as righteous judge:''' YHWH punishes the wicked and vindicates the righteous (Ross, 306; Gen. 18:25; 1 Sam. 3:13; 24:16; Ps. 7:8; Ps. 9; Ps. 50:6; Ps. 67:4; Is 1:17). The HB repeatedly presents humankind as crying out to God for justice (to judge wickedness and reward righteousness), from the story of Cain (“The voice of your brother’s blood cries out to me” Genesis 4:10) to the cry of Sodom and the very different cry of Abraham in intercession for it (Genesis 18:20–21), to the cry of the Israelites in Egypt (Exodus 2:23-25; 3:7).</li>
<li> '''Integrity/Innocence:''' The HB and this passage reflect and linguistically portray the standard that the people of God are called to live in integrity and wholeness. (e.g. there are linguistic links between David walking in his integrity (בְּתֻמִּ֣י) and the stipulations of the Abrahamic covenant in Gen. 17:1 [to Abraham]: "walk before Me and be blameless (וֶהְיֵ֥ה תָמִֽים). I will establish My covenant between Me and you, and I will multiply you exceedingly").</li>
<li> '''Testing, trying and refining:''' This process "serves not only the purpose of testing, but also of refining and working the metal... The suppliant of Ps. 26... asks... for that testing (v. 2a) which simultaneously implies purification (v. 2b)... As a purified man, he can expect to find salvation in the sanctuary" (Keel, 183-4).</li>
<li> '''Covenant:''' David is in covenant with YHWH, and YHWH’s covenant loyalty framed David’s view of his life cf. 2 Samuel 7:8-16. The cry for mercy in verse 11 is related to the YHWH's merciful character (Exodus 34:6-7).</li></ul> +
<ul><li>2 Sam 11-12 recounts David's affair with Bathsheba (the wife of Uriah), who became pregnant with David's child. David then ordered Uriah's death and married Bathsheba to cover up the affair. The prophet Nathan confronted David for his sin and prophesied the death of his child with Bathsheba and continuous strife within his household. In response to Nathan's rebuke, David confessed his sin (2 Sam 12:13). David and Bathsheba's son became very ill, and David desperately pleaded for his son's life. Nevertheless, the child died as Nathan had prophesied, and David then went and worshipped in the house of YHWH.</li><li>In 2 Sam 7, YHWH made a covenant with David to raise up a son in his place and to ensure an everlasting Davidic dynasty. Though David was not permitted to build a temple to YHWH in Jerusalem, he was permitted to aid the preparations for the building task that would be completed by his son Solomon (1 Chr 22).</li><li>Since the king is the representative of the people and is responsible for their well-being, David's individual restoration can lead to collective restoration.</li></ul> +
<ul><li>A '''fine, spiced oil''' was applied to the head (anointing) to mark special occasions, such as the ordination of a priest (Ex. 30:23–25, 30), or to welcome guests and refresh their skin in an arid climate (Pss 23:5; 92:10; 141:5). It was associated with joy and beauty.</li>
<li>'''Mount Hermon''' was the tallest mountain in the region, located in the far north, and was known for producing copious amounts of dew (Lexham Bible Dictionary)--an important water source for the arid land of the ANE.</li>
<li>'''Zion''', another name for Jerusalem, was where the Temple was located and was considered the meeting place between heaven and earth (cf. Psalm 2).</li></ul> +
<ul><li>A covenant is a relationship between two parties, solemnized by oaths and based on "loyalty" (חֶסֶד). When making a covenant, the two parties would invoke curses (קְלָלָוֹת) on themselves in the case of their failure to be loyal (see e.g., Deut 27-28).</li>
<li>Oftentimes, these curses included the extinction of one's family line, which is the worst possible thing that can happen to someone. (See e.g., an 8th century Aramaic treaty: COS 2.82; Hittite treaties: COS 2.17A; cf. COS 2.17B; COS 2.18; the Vassal Treaties of Esarhaddon, ANET 534-41.)</li>
<li>The making of a covenant and the invoking of covenant oaths/curses were often accompanied by rituals to solemnize the event and symbolize the nature of the curses (cf. Gen 15; Jer 32:18; COS 2.82). It appears that putting on clothes, drinking water or beer, and rubbing oil on oneself (see Ps 109:18) sometimes had a part in oath-taking ceremonies (cf. Vassal treaties of Esarhaddon, ANET, lines 560-562, 622-624; Hittite text, KUB 26.25, ca. 1200-1180, cited in Kitz 2007, 446-447; Num 5:21-22).</li>
<li>People who are falsely accused of something, including the violation of a covenant, can take their case to a judge (cf. Deut 25:1).</li>
<li>Because YHWH is "the judge of all of the earth" (Gen 18:25), those who are innocent yet falsely accused and/or falsely convicted can appeal to him for vindication (cf. Pss 5, 7, 17, 35, etc.).</li></ul> +
<ul><li>A trapped bird is an image for a besieged king (cf. ANET 288; Quine 2017).</li>
<li> Bows were a critical offensive weapon in a siege (see e.g., the 8th-7th century BC relief of the Assyrian siege of Lachish; cf. Eph'al 2013:87; Schwartz 2018:509).</li>
<li>Cities are protected by fortifications (e.g., walls and towers), which have foundations (e.g., Mic. 1:6), and a besieging army might attempt to destroy the foundations of these fortifications (cf. Josephus, The Wars of the Jews, 6.15ff; Yadin 1963:16-20).</li>
<li>Metals are subjected to intense heat ("tested" בחן) both for the purpose of examining their quality and for the purpose of refining them (cf. Keel 1997:184]).</li></ul> +
<ul><li>After Saul became angry with him (1 Sam 20:30-34), Saul decided to kill David. When David fled from Saul, he lied to Ahimelech to secure food and weapons (1 Sam 21:1-9). Next David was forced to act like a madman to prevent Achish of Gath from killing him. So, Achish ridiculed him (1 Sam 21:10-15). After David saved the city of Keilah, Saul tried to capture him there by putting the city under siege (1 Sam 23:7-8). David heard the rumor that Saul was trying to surround him (1 Sam 23:9). As a result, David asked God whether the people of Keilah would surrender him into Saul's hand (1 Sam 23:12). God tells David that the people will betray him (1 Sam 23:12). David and his men escape into the countryside and hide in the strongholds (1 Sam 23:14). Even though Saul continued to pursue him, YHWH did not allow him to capture David (1 Sam 23:14).</li>
<li>A person that is physically deformed is a social outcast (1 Sam 11:2; cf., Jezebel's corpse 2 Kgs 9:37).</li></ul> +
<ul><li>Cush was most likely a supporter of Saul.</li>
<li>Settling civil offenses required taking a 'purgatory oath of...innocence (...Exod 22:10f) (Waltke 2014, 82). Israelites often made alliances between each other ( Gen 14:13, 24; Josh 10:6ff; 1 Sam 20:5–16; 1 Sam 28:1; 29:8). The breaking of these alliances was unacceptable (2 Kings 20:42; 2 Chron 19:2). These alliances also required mutual defensive obligations, such that the enemy of your ally became your enemy (see Tigay 1970, 183–184)</li>
<li>The law forbids false accusations. Those who make false accusations must undergo the punishment that they intended to bring upon others (Deut. 19:16–20).</li></ul> +
<ul><li>David is a prophet (cf. 2 Sam. 23:1–7; Acts 2:29–30; David's Compositions; cf. Kugel "David the Prophet" 1990).</li>
<li> To sit at YHWH's right side implies access to YHWH's presence as a priest.</li>
<li> Melchizedek was both the king of the ancient city of Jerusalem/Zion and a priest of El-Elyon (see Gen. 14:18ff).</li>
<li> Drinking foreign water is a gesture of dominance (cf. 2 Kgs. 19:24 // Isa. 37:25; cf. von Nordheim 108).</li>
<li> A king's conquest is ultimately the work of the king's god (cf. 1 Kgs. 5:3; cf. Neo-Assyrian royal prophecies in Hilber 2005 and Nissinen 2019).</li></ul> +
<ul><li>David is in a binding relationship to YHWH (a “covenant”) whereby commandments and protection are exchanged for obedience (Exod 20:6; Deut 5:10; 6:5; 7:9; 1 Kg 3:3; Neh 1:5). </li>
<li>In the Psalms, the king was YHWH's representative on earth (cf. Psalm 2:11–12; Keel 1997, 246–247), such that The king's enemies are God's enemies: "The Israelite king's view of his enemies can be compared with that of other sacred kings. The Assyrian king, for example, considered his enemies as enemies of his gods, guilty of impious rebellion” (Eaton 1975, 141).</li>
<li>YHWH is sometimes portrayed as the Divine Warrior in battle (see Longman and Reid 1995, 31–48) of the Ancient Near East. The Divine Warrior was a common creation myth in Syria-Palestine whereby, crucially, “a Divine Warrior goes forth to battle the chaotic monsters, variously called Sea, Death, Leviathan, Tannin; (2) the world of nature responds to the wrath of the Divine Warrior and the forces of chaos are defeated...” (see Oden 1992, 1164).</li>
<li>God's manifestation of his presence usually took the form of a thunderstorm (see Hiebert 1992, 508; Walton 2009, 333; COS I:260n.160; Josh 10:11; Job 38:22–23; Isa 30:30).</li>
<li>Due to its association with death and Sheol (cf. Yuan 2023, 127–128), water was a symbol of the wicked and of enemy armies (May 1955).</li>
<li>The winds hailed from four directions and were thought to be produced by divine wings, thus the earth is said to have “wings” (Isa 11:12; Ezek 7:2) (see Noegel 2017, 19–20). “Wings” therefore became conceptually linked with, and virtually a byword for, directions.</li>
<li>In Biblical Cosmology, the earth was perceived as a a flat disk that sat above the Chaos-waters (see Keel 1997, 40). It was upheld by its “foundations” (Isa 24:18; Jer. 31:37; Micah 6:2, etc.), which were most likely mountains (cf. Deut 32.22). Thus the “foundations” of the earth and the “foundations of the mountains” are co-referential. Heaven was perceived of as a solid vault from which the sun, moon and stars hung (Gen 1.14–17; see Bartelmus 2006, 2011). This vault (cf. Ps 19:1) kept the chaos waters from above from flooding the earth. Above the chaos-waters from above, in the highest heavens, sat the Lord (Ps 29:10).</il>
<ul><li>David's "afflictions" associated with bringing the ark to Jerusalem are known elsewhere in the Hebrew Bible (see 1 Kgs 2:26).</li>
<li> "The place where YHWH chooses to make his name dwell" is a repeated motif in the book of Deuteronomy. God promised to reveal that place after he gave the Israelites victory over their enemies (Deut 12:10–11).</li>
<li> The ark was moved from place to place before being located permanently in Jerusalem. It had been in Shiloh, then in the possession of the Philistines, then in Kiriath-jearim for 20 years (1 Sam 7:1–2; 1 Chron 13:5), and briefly in the care of Obed-edom (after Uzzah died from touching it; 2 Sam 6:1–12).</li>
<li> The ark of the covenant was considered the footstool of God’s invisible throne. Bowing down toward it was a sign of reverence.</li>
<li> Both "horn" and "lamp" are associated with kingship, especially God's promise to David. "Horn" emphasises royal authority, and "lamp" refers to the continuation of the dynasty.</li></ul> +
<ul><li>David's son, Absalom (cf. 2 Sam 3:3) amassed a large following and led a rebellion against David, forcing David to flee (2 Sam 15–19:11). "Then David said to all his officials who were with him in Jerusalem, 'Come! We must flee (וְנִבְרָחָה), or none of us will escape from Absalom (מִפְּנֵי אַבְשָׁלוֹם). We must leave immediately, or he will move quickly to overtake us and bring ruin on us and put the city to the sword'" (2 Sam 15:14, NIV).</li>
<li>The king's misfortune might be a sign that YHWH has rejected him (2 Sam 16:8; cf. 2 Sam 15:26; Ps 71:10-11). And if YHWH has rejected him, then YHWH will not respond to his call for help (cf. 2 Sam 15:26; Pss 41:12; 22:9).</li>
<li>YHWH made a covenant with David, in which he promised to never reject him. He also promised to rescue him from his enemies (cf. 2 Sam 7:12-16; Ps 89:21-25).</li>
<li>YHWH has always rescued David from trouble in the past (cf. Ps 18:1). YHWH's acts of covenant loyalty in the past are evidence that he will be faithful to the covenant in the future.</li>
<li>Night sometimes offers an opportunity to strike an enemy, while the enemy is weak and resting (cf. 2 Sam 17:1-2). Thus, lying down and falling asleep represents a deep trust in YHWH's protection (cf. Ps 4:9).</li></ul> +
<ul><li>God establishes his covenant with Israel's ancestors. The Mosaic Covenant includes an extensive list of blessings for covenant faithfulness and curses for covenant unfaithfulness (Lev 26:3–45; Deut 28).</li><li>Defeat and humiliation are characteristic of covenant curse, while victory and prosperity are characteristic of covenant blessing.</li><li>ANE kings could pay foreign powers (with silver and gold) to come to their military aid (2 Kgs 16:7–9; 2 Chr 16:1–6).</li><li>Sacrifices were often offered to God prior to battle, in order to seek his military favor (1 Sam 7:8–11; 13:8–12).</li></ul> +
<ul><li>God is often referred to as the shepherd of his people (e.g., Pss 80:1; 95:7; 100:3; Isa 40:11). However, in Ps 23:1, YHWH is presented as David's ''personal'' shepherd; i.e., the one who leads, provides, and protects David.</li>
<li>The anointing with a fine, spiced oil was a customary expression of hospitality. Prior to entering the banqueting room, the host would anoint the guest's head with oil (Pss 45:7; 92:10; 133:2; Amos 6:6; Luke 7:46).</li>
<li>"You arrange a table" means to set out food and drink for dining (cf. TWOT; Ross 2011, 566; VanGemeren 2008, 255). This was a gesture of hospitality (Gen 18:1–8; Exod 2:18–20; Ps 78:19).</li>
<li>It was the host's responsibility to provide food, water, and lodging for the guests and their animals (cf. DBI 1378; Gen 24:23—25; 26:30; 31:1—33; etc). The host was also responsible for providing protection to his guests from all enemies (cf. Briggs and Briggs 1906–1907, 210).</li></ul> +
<ul><li>God resides in his city and when the city and its residents are under attack, God himself is under attack.</li><li>In times of war and peace, God is made known by his actions. Just as in human warfare, victors destroy their defeated enemies' weapons (cf. Josh 11:6, 9; Isa 2:2-4; Mic 4:1-4), God also disarms his opponents. Hence, no weapon formed against his people can prosper and God's people do not need to fight.</li><li>In HB, God is exalted cultically (Isa 6:1; 57:15) and politically (Pss 47:2-3, 9; 86:10; 95:3). In HB war texts, "exaltation" can signify a military victory (Ps 47:2-3; Isa 33:3, 5, and 10).</li></ul> +
<ul><li>God's "sanctuary" (see v. 1) is his "palace," the place from which he rules.</li>
<li>The "firmament" (see v. 1) is the "base supporting the throne of YHWH" (''Dictionary of Classical Hebrew''). Just as the firmament holds back the waters above, so YHWH holds back the forces of chaos, and his reign provides the conditions for peace and prosperity.</li>
<li>The horn (see v. 3) was blown when a king took the throne (cf. 2 Sam. 15:10; 1 Kgs. 1:34, 39; 2 Kgs. 9:13; Ps. 47:6-10).</li>
<li>The enthronement of a king, announced by the horn, might be followed by a musical celebration (cf. 1 Kgs. 1:39-40).</li>
<li>Women would play drums and dance (see v. 4) to celebrate a king's victory in battle (Ex. 15:20-21; 1 Sam. 18:6-7).</li></ul> +
<ul><li>Help in the day of trouble - The root עזר (help) commonly denotes military aid (cf. 2 Chron. 14:10; 18:31; 32:8; Pss. 109:26; 124:8), so its presence in Ps. 20 suggests that the king needs divine assistance in battle (TWOT).</li>
<li> YHWH made a covenant with David and his descendants, promising to rescue them from their enemies when they called to him for help (cf. 2 Sam. 7; Pss. 2:8; 4:4; etc.).</li>
<li> The "anointed one" was afforded special favor and protection from God (1 Sam. 2:10; Ps. 28:8; Hab. 3:13). Because kings were typically anointed with oil for the task of ruling over Israel (Ps. 2:2; 45:7), the designation "anointed one" is often used to refer to the king.</li>
<li> Victory belongs to YHWH (Pss. 3:9; 33:16-17; Deut. 20:1), not to the army with the strongest military. "The horse is made ready for the day of battle, but the victory belongs to the Lord" (Prov. 21:31, ESV).</li>
<li> The king is supposed to trust in YHWH, not in chariots and horses (cf. Deut. 17:14-18; Isa. 30:16; 31:1-3).</li></ul> +
<ul><li>In ancient Israel there was a specific temple sacrifice known as a thank-offering (Hebrew: תּוֹדָה), which would be performed to give thanks to YHWH for his loyalty (חֶסֶד) to Israel and all of his blessings (Jer 17:26; 33:11, 2 Chron 29:31; 33:16).</li>
<li>After victory in military conflicts or any rescue from trouble, ancient Israelites would go up to Jerusalem to give thanks to YHWH for his salvation. For example, in 2 Chron 20, King Jehoshaphat is surrounded by enemies and cries out to YHWH, and YHWH answers and grants victory. Jehoshaphat and the people then "came to Jerusalem with harps and lyres and trumpets, to the house of the LORD" (2 Chron 20:28) to give thanks to YHWH and probably offer thank-offerings in the temple.</li>
<li>A temple ritual gave structure to these thanksgiving ceremonies, including a ceremonial entrance through the temple gates (cf. Ps 100:2, 4), songs of thanksgiving (cf. esp. Ps 100:4-5), and the presentation of a thank-offering on the altar.</li></ul> +
<ul><li>In ancient Israel there was a specific temple sacrifice called the thanksgiving (toda) sacrifice which would be performed to give thanks to YHWH for his loyalty (hesed) to Israel and all of his blessings (Jer. 17:26; 33:11, 2 Chron. 29:31; 33:16).</li>
<li> After victory in military conflicts, ancient Israelites would go up to Jerusalem to give thanks to YHWH for his salvation. For example, in 2 Chron. 20 King Jehoshaphat is surrounded by enemies, cries out to YHWH, and YHWH answers and grants victory. Jehoshaphat and the people then "came to Jerusalem with harps and lyres and trumpets, to the house of the LORD" (2 Chron. 20:28) to give thanks to YHWH and probably offer thanksgiving sacrifices in the temple.</li>
<li> A temple ritual gave structure to this thanksgiving ceremony, beginning with the thanksgiving-refrain, "Give thanks to YHWH because he is good, because his loyalty is forever!" This refrain was often used as declaration accompanying a thanksgiving sacrifice (cf. Jer. 33:11).</li></ul> +