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130:title–8 This individual lament psalm—which is also part of the pilgrimage psalms (Pss 120–134) that were meant to be used during pilgrimage to Jerusalem (see note on 120:title)—focuses on the psalmist’s internal experience. He begins by crying for help and pleading for Yahweh’s mercy (vv. 1–2). He then implicitly asks forgiveness by stating that no one could endure Yahweh’s scrutiny for sins, but Yahweh forgives in order that He might be worshiped (vv. 3–4). The psalmist then describes his hope and anticipation of Yahweh’s help in terms of night watchmen yearning for morning light (vv. 5–6). He concludes by exhorting all Israel to hope in Yahweh because He will redeem Israel (vv. 7–8). This psalm is considered one of the early church’s penitential psalms. Seven psalms have been traditionally known as “penitential psalms” because of their perceived expression of sorrow for sin (Pss 6; 32; 38; 51; 102; 130; 143). However, only four of these psalms contain explicit confession of sin (Pss 32; 38; 51; 130), while the other three contain expressions of deep sorrow not necessarily connected to sin (Pss 6; 102; 143). Cassiodorus identified all seven in his Psalms commentary in the sixth century ad, and Augustine of Hippo spoke of at least four of them as penitential psalms in the early fifth century ad. |
130:title A song of ascents See note on 120:title.
130:1–2 The psalmist begins by pleading with Yahweh for help. The psalmist may feel that his difficulties result from his sins, as indicated by his later mention of iniquities (vv. 3, 8). |
130:1 the depths The Hebrew word used here, ma'amaqqim, usually refers to the depths of the sea (see Isa 51:10). While Israelites did engage in sea travel and trade (compare Ps 107:23), the sea was usually viewed as a symbol of chaos and danger. Thus, ma'amaqqim may be a figurative expression for guilty feelings or some sort of literal imprisonment.
Sea ZDBT
Sea DBI
130:2 hear my voice The psalmist asks God to listen and answer favorably.
130:3–4 The psalmist seems to connect his suffering to possible punishment for sin, but he emphasizes Yahweh’s forgiving nature. He asserts that Yahweh forgives so that He might be worshiped; thus, the psalmist implies that he will worship Yahweh if Yahweh rescues him. |
130:3 iniquities The Hebrew word used here, awon, can refer to a misdeed itself, the guilt caused by the misdeed, or even the punishment for the misdeed. Here, the term is plural and likely refers to the guilt that misdeeds accrue.
Sin HIBD
Awon TWOT
who could stand The psalmist is aware that no one lives perfectly before Yahweh and that no one can withstand close scrutiny by Yahweh for misdeeds and mistakes.
130:4 is forgiveness This type of pardon goes beyond a strictly legal context to include the general stance of trust in Yahweh (compare Num 14:19–20).
Forgiveness HIBD
130:5–6 The psalmist waits for Yahweh’s help. |
130:5 his word The word davar generally refers to a statement, but it can indicate something more specific like a saying or a promise. God has made many promises to Israel—so many that the psalmist doesn’t need to be more specific.
I wait The Hebrew word used here, yachal, is synonymous with qawah (often rendered “wait”), which is used twice earlier in this verse. Both terms indicate waiting with anticipation (compare Ps 130:7).
Hope, Nature of ZDBT
Hope EDB
130:7–8 The psalmist exhorts all Israel to hope in Yahweh’s redemption from sin. His ability to present his psalm is implicit proof of Yahweh’s redemption. |
130:8 will redeem The Hebrew verb used here, padah, has the sense of ransoming or releasing from imprisonment. This depicts iniquities as creating guilt that must be offset by some sort of recompense (see v. 3 and note; v. 7).
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About Faithlife Study BibleFaithlife Study Bible (FSB) is your guide to the ancient world of the Old and New Testaments, with study notes and articles that draw from a wide range of academic research. FSB helps you learn how to think about interpretation methods and issues so that you can gain a deeper understanding of the text. |
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