Andrews University

Seventh-day Adventist Theological Seminary

THE LOCUS AND ACTIVITY OF dAbK'

IN THE PSALMS

A Paper

Submitted to Dr. Richard Davidson

In Partial Fulfillment of the Requirements for

OTST 835–001

Theology of Hebrew Scriptures

by

Jerome Skinner

April 2011

ii

TABLE OF CONTENTS

LIST OF ABBREVIATIONS............................................................................ 1

INTRODUCTION ............................................................................................. 2

THE LOCUS AND ACTIVITY OF GLORY IN THE PSALMS .................... 2

The Psalter and the Glory ........................................................................... 2 Inauguration, Dedication, Judgment, Salvation ......................................... 6

Genesis 3 ............................................................................................. 7

Exodus 19 and 24 ................................................................................ 8 Exodus 40 .......................................................................................... 10

1 Kings 8 ........................................................................................... 11 Glory and the Temple ........................................................................ 11

The Glory and the Psalms ......................................................................... 12

The Locus: The Temple in the Psalter ...................................................... 14 The Activity .............................................................................................. 15

Man—World and Glory in the Psalter ...................................................... 16 Yahweh and Glory in the Psalter .............................................................. 20

Psalm 3:4 ........................................................................................... 21 Psalm 24:7 ......................................................................................... 23

Psalm 26:8 ......................................................................................... 24 Psalm 29:1–3, 9 ................................................................................. 25 Psalm 57:6, 9, 12 ............................................................................... 26

Psalm 63:3 ......................................................................................... 27 Psalm 66:2 ......................................................................................... 29 Psalm 79:9 ......................................................................................... 29 Psalm 84:12 ....................................................................................... 30

Psalm 102:16, 17 ............................................................................... 31 Psalm 108: 2, 6 .................................................................................. 32 Psalm 115:1 ....................................................................................... 32 Psalm 138:5 ....................................................................................... 33

CONCLUSION................................................................................................ 33

BIBLIOGRAPHY............................................................................................ 35

1

LIST OF ABBREVIATIONS

AUSS Andrews University Seminary Studies

BCOTWP Baker Commentary on the Old Testament Wisdom and Psalms

BSac Bibliotheca Sacra

DBLSD Dictionary of Biblical Languages With Semantic Domains

DOTP Dictionary of the Old Testament Pentateuch. Edited by David W. Baker

and T. Desmond Alexander

JATS Journal of the Adventist Theological Society

JETS Journal of the Evangelical Theological Society

AUSS Andrews University Seminary Studies

SBL Society of Biblical Literature

WBC Word Biblical Commentary

2

INTRODUCTION

THE LOCUS AND ACTIVITY OF GLORY

IN THE PSALMS

The Psalter and the Glory

The term ―dAbK',‖ in its varied grammatical and syntactic forms appears 51 times1

in 33 passages in the Book of Psalms and it plays a pivotal role in the development of the

overall shaping and theological foundation of what is occurring throughout the book as a

spatio-temporal reality and as the theological provenance for expectations of atonement

and doxology in relation to the Hebrew cultus.2 The locus

3 and activity

4 of the many

facets of Yahweh‘s glory are integrally tied to the cult and liturgical worship. The

1 According to the Masoretic Text- Ps. 3:4; 4:3; 7:6; 8:6; 16:9; 19:2; 21:6; 24:7ff; 26:8; 29:1ff, 9;

30:13; 49:17f; 57:6, 9, 12; 62:8; 63:3; 66:2; 72:19; 73:24; 79:9; 84:12; 85:10; 96:3, 7f; 97:6; 102:16f;

104:31; 106:20; 108:2, 6; 112:9; 113:4; 115:1; 138:5; 145:5, 11f; 149:5.

2The kingly motif has been noted widely within Psalm Studies. Gerald Wilson‘s emphasis on

kingship is on the mark, but he neglected the dual role of atonement. This emphasis can be seen in the

renewal of the promises of the Davidic Covenant and the promise that a new temple will be built within a

New Jerusalem and that God‘s glory will return and He will dwell among His people forever. VanGemeren

recognized this impetus in the Post-exilic community that would have been the beneficiaries of what

scholars call the final form of the Psalter pointing out that the ―renewed the sense of destiny, as the

idealization of the Davidic Monarchy is transformed into a community given to the law of Moses, to

separatism, and to the temple worship through the dynamic leadership of Ezra and Nehemiah.‖ Willem

VanGemeren, The Progress of Redemption (Grand Rapids; Baker Book House Co., 1988), 288.

3 ―The LORD is in his holy temple‖ (Ps 11:4); ―O LORD, I love the habitation of thy house, and the

place where thy glory dwells‖ (Ps 26:8); ―So I have looked upon thee in the sanctuary, beholding thy power

and glory‖ (Ps 63:2).

4 Solomon‘s prayer presents a composite picture of his understanding of relating to Yahweh, his

plea for, and expectation of the acts of Yahweh which include adoration (1 Kgs 8:23–26), protection (Vss

27–29), atonement (Vss 30, 34, 36, 39), justice (Vss 31–32), and vindication (Vss 45, 49).

3

proclamation and adoration of the glory of Yahweh stems from His character, presence,

and activity. Von Rad noted that Yahweh‘s dAbK' is His ―power and standing, his honour,

were perceptible in the world in the most varied of ways.‖5 The biblical data on this

perspective has not received ample consideration in terms of its theological implications

for the theological platform of the Hebrew Psalter.6

This study is justified on the basis of 1 Chronicles 16: 8–36 being the catalyst for

liturgical/cultic worship in Davidic times. 1 Chronicles 16:7 states ―Then on that day

David first appointed that thanksgiving be sung to the LORD by Asaph and his brothers.‖

This song and its liturgical focus, more than just being happenstance enables the reader to

see more clearly the theological motifs that the Psalms address.7 There are many

directions of understanding this song can take the student of the Psalter, but this study is

limited to focusing on the aspects of the term ‗dAbK'.‘ The term dAbK' is used three

times throughout the song. David commands the liturgical community to ‗declare/recount

5 Gerhard von Rad, Old Testament Theology (trans. D. M. G. Stalker; Edinburgh: Oliver and

Boyd, 1962), 241.

6Several scholars have however seen the spatio-temporal reality of the cult in the Psalter. See Elias

Brasil de Souza, ―The Heavenly Sanctuary/Temple Motif in the Hebrew Bible: Function and Relationship

to the Earthly Counterparts‖ (PhD diss., Andrews University, 2005), 362–440. The word cult does not have

a corresponding word in Hebrew. Cult can refer to ritual expression of sacrifice as well as the God—man—

world relational aspects within the locus of temple and activities of salvation and judgment. The verb db[ and its noun form refers to service or ministry in the cultic sense. Other aspects of cultic function include

doxology, covenant renewal, and inauguration. Based on the chart below there are more occurrences of

psalms with Yahweh, temple, and cultic activity than any other combination. After a survey of the other

sixteen psalms without the combination of all three aspects we will look at how glory is connected to

Yahweh, His temple, and His activity. Though creation is not a ―cultic‖ activity per se in the sense the

Hebrew cultus, it is connected to the glory of Yahweh and His acts. And as we will show all

tabernacle/temple references stem from an original earthly source.

7 The psalm given here contains material found in three well-known psalms: Pss 105:1–15 (vv. 8–

22); 96:1–13 (vv. 23–33); 106:1 (v. 34); and 106:47–48 (vv. 35–36). J. A. Thompson, 1, 2 Chronicles

(NAC 9; Nashville: Broadman & Holman Publishers, 2001), 140; Roddy L. Braun, 1 Chronicles (WBC 14;

Dallas: Word, 2002), 192.

4

His glory among the nations‘ (24), ‗ascribe to Yahweh glory and strength‘ (28), and

‗ascribe to Yahweh the glory due His name‘ (29). The first and second mention of glory

is in reference to people (the nations and the people). It is the third use that brings to light

the connection of with the acts of Yahweh (creation, salvation, and judgment) and

doxology in terms of His locus and activity.

The relevance of this connection in terms of the ‗shaping‘ of the Psalter has not

been treated in depth in scholarly works.8 Recently studies have placed specific emphasis

on the Davidic Covenant and Kingship of Yahweh.9 While the advances in this recent

canonical approach has brought to light the structure of the Psalter the foundational

impetus of cultic worship in 1 Chronicles 16 has not been used as a methodological

control as to what the shaping of the Psalter might indicate. The liturgical function was to

remind Israel of their God, to thank God, and to praise God.10

Here we have the function

and song in Vss 8–22 deals with the major themes the Psalter and its shaping will

address.11

8 The storyline in the Psalter has received treatment. John Walton, ―Psalms: A Cantata About The

Davidic Covenant,‖ JETS 34 no. 1 (March 1991): 21-31. S. Jonathan Murphy, ―Is the Psalter a Book with a

Single Message?‖ BSac 165 no. 659 (2008): 283-293. The teleological goal for the shaping of the Psalter

however is taken from 1 Chronicles.

9 See J. Clinton McCann, Shape and Shaping of the Psalter (Sheffield, England: JSOT Press,

1993); Gerald H. Wilson, ―The Structure of the Psalter,‖ in Interpreting the Psalms: Issues and Approaches

(ed. David Firth and Philip S. Johnston; Downers Grove: IVP, 2005), 229. Out of the 33 occurrences the

glory passages are pretty well spaced in the Psalter. Book 1- 11; Book 2- 6; Book 3- 4; Book 4- 5; Book 5-

7. Wilson‘s structure is based on the doxology statements at the end of each book. My approach is to

concentrate on the liturgical impetus found in 1 Chr 16.

10 1 Chr 16:4. John Mark Hicks, 1 & 2 Chronicles (The College Press NIV Commentary; Joplin,

Mo.: College Press, 2001), 163.

11 The work of Sigmund Mowinckel is most helpful in terms of keeping the focus on the cultic

character of the Psalter.11

Sigmund Mowinckel, The Psalms in Israel's Worship (trans. Dafydd R. Ap-

Thomas; Grand Rapids: Eerdmans, 2004). Though I disagree with his hermeneutic presuppositions I have a

profound respect for his attempt to keep the biblical ―shaping‖ philosophy in mind. I see the Psalter as

having a dominant cultic character.

5

The place of the cult resonates within the theology of the Pentateuch, Prophets,

and Writings.12

Inherently connected to this is the glory of Yahweh being present.13

The

sacred space, time, and effect of Yahweh‘s glory and its corresponding ideas are

significant for understanding this term in the Psalter as a liturgical impetus. The

connection with the cult cannot be over emphasized. Shalom Holtz notes ―despite the

universal relevance that the Psalms have come to have, modern scholarship recognizes

that many of them were originally meant to accompany cultic worship in an Israelite

temple.‖14

So the language of sacred space and activity is of extreme significance to the

listening community.

What exactly is this glory? How should it be defined? A survey of the usage of

this term and theme in cultic contexts in the Hebrew Bible can specify more accurately its

usage in Psalter. In the Hebrew Bible the concept shows up in the Pentateuch,15

12 From the beginning in Genesis the focus on the cult and its various aspects of atonement has

been recognized. See Richard Davidson, ―Cosmic Metanarrative for the Coming Millenium,‖ JATS 11 no.

½ (2000): 102–119. Near the close of the Hebrew Bible the focus continued to be on the Temple and its

implications for the people of God. For Haggai and Zechariah, the day of the Lord would mark a return to

the pre-exilic days of Judah‘s glory, with a restoration of the temple and the monarchy under Zerubbabel, a

member of David‘s royal family, who would be God‘s ―signet ring.‖ Zechariah 1:16; Ezra and Nehemiah

record the history of the rebuilding project; 1 Chr 15-16; 2 Chr 2-7; 24:1-19. The connection with the

Temple and psalmody has been well documented and written on foremost by Sigmund Mowinckel.

13 Haggai 2:3, 7, 9; Zech 2:5; Mal 1:6. Yahweh asks the question in Malachi 1:6, ―If then I am a

father, where is my honor?‖ This question is tied to the cult system of sacrifices which is tied to the temple.

14 Shalom E. Holtz, ―God as Refuge and Temple as Refuge in the Psalms,‖ in The Temple of

Jerusalem: From Moses to the Messiah: In Honor of Professor Louis H. Feldman (ed. Steven Fine; The

Brill Reference Library of Judaism 29; Leiden: Brill, 2011), 18.

15 The Pentateuch associates God‘s glory with theophanies, acts of salvation, and judgment. It is

connected with the cultic services such as covenant inauguration (Ex 24:1–17), temple inauguration (Ex

40:34, 5), cultic services inauguration (Lev 9: 6–23), and judgment (Num 14; 16; 20). In the same line of

reasoning the cultic elements can be seen in the creation story. Richard Davidson lays out 17 lines of

evidence to show Eden was the first earthly sanctuary. ―Cosmic Metanarrative,‖ 108–111. See also G. K.

Beale, The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God, (NSBT;

Downers Grove: InterVarsity, 2004), 81–167; William J. Dumbrell, The Faith of Israel: A Theological

Survey of the Old Testament, (2nd

ed.; Grand Rapids: Baker, 2002), 19–20; J. H. Walton, ―Creation,‖ in

DOTP, 164–65.

6

Prophets,16

and Writings.17

Several definitions have been proposed for this phrase. It can

denote ―the revelation of God‘s being, nature and presence to mankind, sometimes with

physical phenomena.‖18

His glory ―includes splendor, beauty, magnificence, radiance and

rapture. In the Bible it is primarily a quality ascribed to God and places of his presence,

including places of worship and heaven.‖19

As this study will try to show the

development of this concept comes to full fruition in the theological articulations of the

biblical poetic language.

Inauguration, Dedication, Judgment, Salvation

Commonality of language is not enough to justify a connection between cult

locus, activity, and glory. It is their descriptive nature and thematic correspondence of

The Post-fall perspective of referencing God‘s glory points to a strong possibility that His glory

was resident in His physical presence in the garden (Gen 3:8). The Garden of Eden corresponds to the

Tabernacle/Temple in the HB (Lev 26:11–13; Deut 23:15; 2 Sam 7:6). Commenting on this text Wenham

notes, ―The term ―walking‖ (hithpael participle of הלך) is subsequently used of God‘s presence in the

Israelite tent sanctuary again emphasizing the relationship between the garden and the later shrines.‖

Gordon J. Wenham, Genesis 1-15 (Word Biblical Commentary 1; Dallas: Word, 2002), 76. Not only is the

theme of temple present, the theme of salvation and judgment are present as well. Hamilton writes

―Salvation comes through judgment. . . through the judgment of the pain and relational difficulty, the

conquering seed will nevertheless come.‖ James M. Hamilton, God’s Glory in Salvation through

Judgment: A Biblical Theology (Wheaton: Crossway, 2010), 79ff.

16 The Prophets link God‘s glory with the same themes as well. We find temple inauguration

(1Kgs 8:10–11), cult worship and inauguration (Isa 6; 1 Chr 16), judgment on rebellious Israel (Isa. 2:10;

Ezek. 10:18) and the nations (Isa. 10:16), a restored temple (Ezek. 44:4–8). Commenting on I Kgs 8 House

picks up on a functional aspect of the glory stating ―Here the glory demonstrates divine approval of

Solomon‘s temple.‖ Paul R. House, 1, 2 Kings (NAC 8; Nashville: Broadman & Holman Publishers, 2001),

139.

17 This paper will show that these same elements are a reality in the Writings, specifically the

Psalms. The connection between judgment and the cult in the Psalms has been comprehensively treated in

Lester Theophilus Whitelock, ―The r!b-Pattern and the Concept of Judgment in the Book of Psalms‖ (PhD

diss., Boston University Graduate School, 1968).

18 D. R. W. Wood and I. Howard Marshall, eds. New Bible Dictionary (3rd ed.; Leicester,

England; Downers Grove, Ill.: InterVarsity Press, 1996), 414.

19 Leland Ryken et al., Dictionary of Biblical Imagery (electronic ed.; Downers Grove, IL:

InterVarsity Press, 2000), 330.

7

these elements and their interrelationship that establishes a strong foundation. The criteria

for the selection of terms chosen are based on frequency and thematic correspondence

from those texts outside the Psalter that deal with cult, temple motif, and glory.

A consistent pattern emerges from the text in reference to the themes of

inauguration, dedication, judgment, and salvation. The foundational passages this study

will explore are the most recognized and accepted as cultic passages which reference

God‘s glory and the temple/tabernacle/dwelling place of God. Genesis 3, Exodus 19; 24;

40; Numbers 14, 1 Kings 8, and Ezekiel 1-10.

Genesis 320

The Garden of Eden sets the tone as to the locus and activity of the

tabernacle/temple motif. As Richard Davidson has pointed out,21

and G. K. Beale

confirms, ―the Garden of Eden was the first archetypal temple in which the first man

worshipped God.‖22

The locus of activity would be the holiest place on earth (3:8). The

glory revealed is the very presence of Yahweh Himself. The call from later prophets and

psalmists that the earth be filled with Yahweh‘s glory carries a strong creation allusion.

The very presence of Yahweh is evoked that the whole earth again be a sanctuary. The

20 Admittedly the term is not used in this narrative, yet as it will be shown the concept is very

present.

21 Davidson notes that ―on earth after creation there were three spheres of space, in ascending

degrees of holiness (―set apartness for special use‖): the earth, the garden, and the ―midst of the garden.‖

Davidson, ―Cosmic Metanarrative,‖ 109, 111. See also footnote 12. Beale, The Temple and the Church’s

Mission, 74–75.

22 Ibid., 66. ―Then, preparing a place for the man-priest who was to be created, the Lord God

produced in Eden a microcosmic version of his cosmic sanctuary. The garden planted there was holy

ground with guardianship of its sanctity committed in turn to men and to cherubim. It was the temple-

garden of God, the place chosen by the Glory-Spirit who hovered over creation from the beginning to be

the focal site of his throne-presence among men.‖ Meredith G. Kline, ―Investiture With the Image of God,‖

WTJ 40 no. 1 (1977): 38-40.

8

cultic activity in Genesis 3 is a salvific—judgment scene. There is the pronouncement of

judgment, pre-judgment investigation, and the execution of judgment. The outcome of

this judgment is the promise of a seed to bring restoration to humanity. The failure as

priests23

to maintain the sphere of holiness is also seen in the cultic context of Nadab and

Abihu in Leviticus 10, yet here in Genesis the act of judgment is coupled with mercy.

Beale points out that Adam‘s role as temple guardian was lost.24

So the cherubim

replaced Adam and Eve and they were dispelled or ―divorced‖ from the immediate

presence of Yahweh. The shame of their nakedness prevented them from living in the

presence of Yahweh‘s glory, so a sacrificial system was set in place to mediate the

presence and glory of Yahweh to His people.25

Exodus 19 and 24

This thematic pattern of the revelation of God‘s glory continues in the theophanic

pyrotechnic display of the glory of Yahweh on Mt. Sinai. Structurally Exodus 19 is

connected to chapter 24. Scholars have observed the connection of the sanctuary motif

and Mt. Sinai.26

The spheres of holiness are evident.27

Grammatically the summons for

23 It has been noted by several scholars that Adam and Eve had a priestly function in the Garden.

Beale comments that the phraseology of cultivating and keeping ―occur together in the Old Testament

elsewhere referring only either to Israelites ‗serving‘ God and ‗guarding‘ (keeping) God‘s word

(approximately 10 times), or to priests who ‗keep‘ the ‗service‘ (or ‗charge‘) of the tabernacle (5 times).‖

Beale, The Temple and the Church’s Mission,81.

24 Ibid., 70. Beale points out the connection between the cherubim guarding the Ark of the

Covenant and Adam‘s role to ―guard‖ the garden. See Exod 25:18–22; 1 Kgs 8:6–7; Ezek 41:18.

25 Kline further elucidates the focus of glory stating ―and since it was God himself who, present in

his theophanic Glory, constituted the Edenic temple, man in the Garden of God could quite literally confess

that Yahweh was his refuge and the Most High was his habitation.‖ Kline, ―Investiture,‖ 41.

26 ―Various investigators have noticed a parallel between God's appearance on the mountain and

God's manifestation in the sanctuary subsequently.‖ Angel Rodríguez, "Sanctuary Theology in the Book

of Exodus," AUSS 24/2 (1986):131–137. See also Beale, The Temple and the Church’s Mission, 105.

9

worship and revelation from the mount (vs. 3) is similar to the summons from the tent of

meeting in Leviticus 1:1. The locus is the mountain sanctuary and the activity is the

revelation of the glory of Yahweh in the proclamation of the covenant.28

This

proclamation is preceded by the call to holiness and the author uses typical cultic

language. The geographical limits that are to maintain the spheres of holiness carry with

them a negative judgment for disobedience. The presence of Yahweh in awful grandeur

was captured by the people and the proper response of fear and reverence corresponds to

the Psalter‘s call for silence and reverence as Yahweh is present. There is a

terminological connection that is grammatically consistent for the sanctifying, setting

apart of the people in the context of the cult with Leviticus 8 and Numbers 7, which

refers to the anointing and consecration of the tabernacle. Also the washing of the

garments in Exodus 19: 14 continues the correspondence with the inauguration ceremony

in Numbers 8. Here the concept and reality of glory is further expanded upon from

Genesis using clearer cultic language. The covenant revelation dwells on Yahweh‘s

presence in the theophanic cloud (Exod 24:15–17)29

and covenant ratification leads the

27 Davidson notes the three spheres of holiness in the tabernacle/temple ―are seen again at Sinai: in

the camp, the place where the seventy elders could go on the mountain, and the immediate presence of God

where only Moses could go.‖ Davidson, ―Cosmic Metanarrative,‖ 109–110. See also Beale, The Temple

and the Church’s Mission, 105.

28 Kline picks up on the connection between this event and the Genesis creation event. ―In Exodus

the building of the tabernacle (Exod. 25–40) is an immediate consequence of the covenant-making that was

initiated by the revelation of the Glory-Spirit standing on Sinai as Lord and divine covenant Witness. So

too the Genesis creation was constituted a covenantal event by the presence of the same Glory-Spirit

standing over the waters (Gen. 1:2) as sanctioning Witness-Lord.‖ Kline, ―Investiture,‖ 43. Not only are

creation connections parallel in terms of geography but also in terms of doxological purposes. John Wilbur

states, ―In compliance with instructions recorded in vv. 1–2, Moses and the elders ascended the mountain

for worship. Worship began with sacrifice at the foot of the mountain, but the consummation of worship

awaited the events on the mountain where the significance of covenant ritual would be dramatically

portrayed.‖ John W. Hilbur, ―Theology Of Worship In Exodus 24,‖ JETS 39 (1996): 183.

29 A further evidence that the mountain is seen as a tabernacle is the grammatical correspondence

with of 24:15 and 40:34 of the ―cloud covering‖ the respective hill and tabernacle and Yahweh‘s glory

10

reader to a deeper understanding of the further development of Yahweh‘s glory and its

implications in the Psalter.30

Exodus 40

After the apparent failure of the people in the golden calf incident Moses requests

to see God‘s glory. And that glory is revealed in cultic language. The three terms for sin

ha'_J'x;w> [v;p,Þw" !wO°[' are only used of the atoning activity of Yahweh‘s salvation.31

Now

Moses is takes up again the work of tabernacle construction. Yahweh‘s presence is

mediated appearing as a cloud by day and a pillar of fire by night in the wilderness

wanderings of Israel (Ex 40:34–38). The presence of Yahweh, His glory continues to be

manifested.32

When the tabernacle was dedicated (the activity), a cloud of glory covered

the tent (the locus) and the glory of Yahweh filled it. In this context it is safe to see a

being revealed. This has been noted by Durham who states, ―The double reference to the cloud covering the

Tent of Appointed Meeting and the Glory of Yahweh filling the Tabernacle is connected with the other

cloud and Glory passages in Exodus (cf. 13:21–22; 14:19, 24; 16:10; 24:16–18; 33:9–10, 22; 34:5) and is a

particular allusion to the narrative of Yahweh‘s descent onto Mount Sinai in the sight of Israel in 24:16–

18.‖ John I. Durham, Exodus (WBC 3; Dallas: Word, 2002), 500. Sarna further elucidates this point stating

―the function of the Tabernacle was to create a portable Sinai, a means by which a continued avenue of

communication with God could be maintained. As the people move away from the mount of revelation,

they need a visible, tangible symbol of God‘s ever-abiding Presence in their midst. It is not surprising, then,

that the same phenomenon as occurred at Sinai, related in 24:15–17, now repeats itself. It will recur at the

dedication of Solomon‘s Temple, as is narrated in 1 Kings 8:10–11. The cloud is the manifest token of the

immediacy of the Divine Presence.‖ Nahum M. Sarna, Exodus (JPS Torah Commentary; Philadelphia:

Jewish Publication Society, 1991), 237.

30 Beale‘s keen observation makes the connection to further revelation. He states ―Sinai was an

appropriate place for God to show Moses ‗the pattern of the tabernacle and the pattern of all its furniture‘ in

order that they would construct it exactly as it was shown to Moses. . . once Israel leaves the stationary

sanctuary of Sinai, the commission is passed on to them to build the mobile tabernacle in order that God‘s

glorious presence would continue to ‗dwell among them‘ during their wilderness wanderings.‖ Beale, The

Temple and the Church’s Mission, 107.

31 See Lev 16; Ps 32, Dan 9

32 A further connection with the temple motif of creation in Gen 2:2 is the proclamation of the

finished work in 40:33. The grammatical construction is the same.

11

definite cultic expression with theological implications for the worship of Yahweh. The

theme of this passage is the salvific activity of Yahweh.

1 Kings 8

A similar event accompanied the dedication of the temple where the glory of God

had a tangible identity. The historical books tell of the Temple‘s becoming the place

where the glory of Yahweh was especially to be located (1 Ki. 8:11; 2 Ch. 7:1–3).We can

catch glimpses of this in references in the Psalms to the presence of God in the temple.33

Glory and the Temple

It seems that other than the theophanic appearances of the angel/messenger of

Yahweh‖ that the glory of Yahweh was best understood and experienced in the Hebrew

cultic system. For the liturgist arranging the Psalter the history of the manifestation of

Yahweh‘s glory was integrally connected with creation, salvation, and judgment. In the

Pentateuch the glory of Yahweh went with His people out of Egypt and the Song of

Moses alludes to the people being brought to a sanctuary.34

The people experienced

Yahweh‘s leadership by the cloud which led them through the wilderness (Ex. 16:7, 10).

Not just for Israel‘s sake was the glory of Yahweh manifested at the hour of

sacrifice (Lev 9:6, 23). These passages seem all to suggest more the character of Yahweh

which is to be made known throughout the earth (Nu. 14:21-22). The Psalmist draws

from a theological foundation that was known in Israel‘s history.35

33 Ryken, Dictionary of Biblical Imagery, 330.

34 Exod 15:17 ―You will bring them in and plant them on your own mountain, the place, O

LORD, which you have made for your abode, the sanctuary, O Lord, which your hands have established.‖

35 This point is verified by the historical character of the Psalms. James Crenshaw argues for the

historicity of the Psalms based on internal evidence in the Psalms as a source of historical data, which puts

12

In the prophets there are both the quasi-physical conception of Yahweh‘s glory as

seen in the visions of Ezekiel (Ezek 1:28) and also a more spiritualized doctrine (Is. 40:4–

5; 60:1–3). The vision of Isaiah in the Temple seems to combine both ideas (Is. 6:1–4).

The Glory and the Psalms

A short survey of how glory is used in the Psalms can help the reader see how

glory is to be understood. The glory of the Lord is active and His presence is typically

connected with the cult.36

However, there are other descriptive facets that the Psalter

points to in relation to God. It also describes His nature,37

the locus of His glory,38

its

active nature,39

and its need for proclamation.40

As the chart below indicates the thematic

context of each psalm focusing on some aspect of glory addresses the same themes that

were evident in the main Old Testament sanctuary scenes that allude to some aspect of

Yahweh‘s glory. Creation, salvation, and judgment consistently are the main context of

these psalms listed below.41

Enthronement in the Psalms seems to be more prominent

the discussion into the realm of historiography. See James Crenshaw, The Psalms: An Introduction (Grand

Rapids: Eerdmans, 2001), 72-79.

36 Pss 104:31; 138:5

37 The glorious King—24:7–10; God‘s glorious name—72:19.

38 God‘s glory above the heavens 113:4; God‘s glory dwells in the heavenly temple 29:9; God‘s

glory dwells in the earthly temple 26:8; 63:2.

39 The heavens declare God‘s glory 19:1; 97:6; the glorious God thunders 29:3; God‘s glory 138:5;

145:5, 11–12.

40 God‘s glory needs to be shown—57:6, 11; 72:19; 79:9; 85:9; 102:15, 16; 104:31; 108:5; 115:1;

need to proclaim God‘s glory—96:3; and there is a need for human beings to give God glory—29:1, 2;

66:2; 96:7, 8.

41 Contextually the thematic focus of creation is seen 5 times, doxology seen 12 times, salvation is

seen 8 times, and judgment is seen 9 times.

13

than inauguration.42

Yahweh, man, or the world is the focus of these psalms.43

Sixteen of

these psalms actually have sanctuary references.44

Glory

Passages Focus Temple Reference Cultic Activity/Context

Ps 3:4 Yahweh har qodesh salvation

4:3; man

7:6; man hekal judgment, salvation

8:6; man creation

16:9; man

19:2; world creation

21:6; man salvation, judgment

24:7ff; Yahweh qodesh procession, creation

26:8; Yahweh Bet, mishkan judgment

29:1ff, 9 Yahweh qodesh, hekal enthronement, doxology

30:13; man dedication

49:17f; man

57:6, 9, 12; Yahweh shamayim salvation

62:8; man Salvation, judgment

63:3; Yahweh qodesh doxology

66:2; Yahweh bet doxology

72:19; Yahweh

73:24; man miqdash judgment, salvation

79:9; Yahweh qodesh, hekal defilement, salvation

84:12; Yahweh ohel, mishkan doxology

42 Pss 9:7, 11; 22:3; 29:10; 33:14; 55:19; 61:7; 80:1; 99:1; 102:12; 123:1. The concept of

enthronement can be a parallel concept to inauguration or a statement of clarification. Not only is the

tabernacle/temple the place to meet God, it is also His throne. The concepts of judgment, doxology,

creation, and atonement are all apparent in these texts. Though inauguration can be seen be seen in Ps 24.

43 The God, man, world relationship was established at Creation and is used a theological

framework in many OT theologies. Yahweh/Elohim is predominantly used. Either as the subject or object

there are 20 references to Yahweh and His activity. Man is used 11 times and the world is used twice.

44 I have looked at each psalm and based the presence of sanctuary references mainly on

terminological grounds. I have used language that is commonly accepted as references to the

temple/tabernacle. There are a few instances where the locale of the heavenly sanctuary is used. We see this

when the psalm speaks of God hearing from heaven.

14

85:10; Yahweh salvation, judgment

96:3, 7f; Yahweh qodesh, miqdash,

hastrot doxology

97:6; world doxology, creation, judgment

102:16f; Yahweh qodesh doxology, judgment

104:31; Yahweh creation

106:20; Yahweh ohel doxology

108:2, 6; Yahweh qodesh judgment

112:9; man

113:4; Yahweh doxology

115:1; Yahweh

138:5; Yahweh qodesh, hekal doxology

145:5, 11f; Yahweh doxology

149:5; man doxology

The Locus: The Temple in the Psalter

There are several words used in the Psalter to indicate the sacred space of activity.

The terms, lk;yhe*,45 lh,aoå,46 hw"©hy>÷-tybeB.,47 variations of the noun vd<qo+,48

rcex',49 and

45 Pss 5:8; 11:4; 18:7; 27:4; 29:9; 45:9, 16; 48:10; 65:5; 68:30; 79:1; 138:2; 144:12. This word

carries also the reality of a royal palace. It is ―a residence and complex of a king and other royalty (1Ki

21:1; 2Ki 20:18; Ps 45:9[EB 8]; Da 1:4).‖ James Swanson, ―lk;yhe,‖ Dictionary of Biblical Languages With

Semantic Domains: Hebrew (Old Testament) (electronic ed.; Oak Harbor: Logos Research Systems, Inc.,

1997). With a rich variety of synonyms including ―ʾarmôn (harmôn, Amos 4:3; ʾalmôn, Isa 13:22), a large

luxurious dwelling place, which, however, are not used of the house of God; bîrâ, perhaps a Persian

loanword for ―palace, citadel‖; mĕṣād, stronghold, fort, etc.‖ R. Laird Harris et al., Theological Wordbook

of the Old Testament (electronic ed.; Chicago: Moody Press, 1999), 214. Beyond the lexical definition

Yahweh‘s palace is connected with His presence and His covenant loyalty is the characteristic by which

David receives access. Yahweh is pictured as loving King and deserving reverence. Not only is this a

palace, but a holy palace.

46 Pss 15:1; 19:5; 27:5f; 52:7; 61:5; 69:26; 78:51, 55, 60, 67; 83:7; 84:11; 91:10; 106:25; 118:15;

120:5; 132:3

47 Pss Pss 23:6; 27:4; 42:5; 52:10; 55:15; 84:11; 92:14; 116:19; 118:26; 122:1; 122:9; 134:1;

135:1–2. The Psalms are full of requests and desires to dwell in the ―house of Yahweh.‖ In 42:5 the

psalmist places this house as a place of praise. The house of Yahweh is place of pilgrimage (Exod 23:17;

34:18–26; Lev 23:4–38; Deut 16:1–16), atonement (Lev 16), and doxology (Ps 135).

15

!K'v.mi,50 are common references to the setting of the operation of the glory whether it is

Yahweh‘s or man‘s. It is of great significance that the glory of Yahweh is connected

mainly with cultic language. Jerusalem is not even central to place of the manifestation of

Yahweh‘s glory. As Elias Brasil de Souza has shown analyzing the functional and

structural correspondence between the earthly and heavenly sanctuary is that the

sanctuary is the ―locus of judgment.‖51

The Activity

As we have seen that the glory in the Psalter is associated with sacred space we

move further on to see its connection with sacred activity. In terms of the activity of

Yahweh there are several terms which have cultic significance, rpk,52

Jpv,53

!xb,54

!yd,55

[v;y",56 lc;n",57

qdec'.58 There is plenty of other cultic language in the Psalter,

59 but

48 Pss 2:6; 3:5; 11:4; 15:1; 20:3, 7; 24:3; 28:2; 29:2, 8; 43:3; 47:9; 48:2; 60:8; 63:3; 68:6, 18, 25;

74:3; 77:14; 78:54; 79:1; 87:1; 93:5; 96:9; 99:9; 102:20; 108:8; 110:3; 114:2; 134:2; 138:2; 150:1

49 Pss 65:4; 84:2, 11; 92:14; 96:8; 100:4; 116:19; 135:2. The courtyard refers to the semi-enclosed

area of the temple complex, and to the temple court or courtyard. In the Psalms where חצר appears it is

used in parallelism with the temple itself. ―This illustrates the esteem the Israelites had for the courts as part

of the temple structure, the most holy place in the Israelite religion. To be allowed to dwell in the precincts

of the temple must have been the greatest joy of the faithful believer.‖ Mark F. Rooker, ―חצר,‖ NIDOTTE

2:250. The courtyard held the altar of burnt offering and the laver, which represents atonement and

cleansing.

50 Pss 26:8; 43:3; 46:5; 74:7; 78: 60; 84:2; 132:5, 7

51 Brasil de Souza, ―The Heavenly Sanctuary/Temple Motif in the Hebrew Bible,‖ 486.

52 Pss 49:8; 79:9

53 Pss 7:9, 12; 26:1; 72:4; 96:13

54 Pss 7:10; 11:4f; 17:3; 26:2; 66:10; 81:8; 95:9; 139:23

55 Pss 7:9; 72:2; 96:10

16

these terms are the most common for the understanding of the activity of Yahweh among

the liturgical community.

Man—World and Glory in the Psalter

Out of the 11 passages that refer to humanity‘s glory60

10 passages make no

explicit reference to the temple and two passages combine a temple reference and

statements of judgment. The nine passages without temple references focus on aspects of

honor,61

the image of Yahweh,62

the inner being of man,63

and wealth.64

56 From the noun form— Ps. 3:3, 9; 62:2f, 7; 96:2; 106:4; 149:4. From the verbal form— Ps. 3:8;

7:2, 11; 24:5; 57:4; 62:8; 72:4, 13; 79:9; 85:5, 8, 10; 106:8, 10, 21, 47; 108:7; 138:7; 145:19

57 Pss 7:2f; 72:12; 79:9; 97:10; 106:43

58 Pss 4:6; 15:2; 85:11, 14; 97:2

59 xbz Pss 4:6; 106:28, 37f; hx'n>mi Pss 96:8; %s,nE Ps 16:4; !A[' Pss 49:6; 79:8; 85:3; 106:43

60 Pss 4:3; 7:6; 8:6; 16:9; 21:6; 30:13; 49:17f; 62:8; 73:24; 112:9; 149:5

61 Ps 4:3 speaks of man‘s glory in terms of the position of kingship. Gerald Wilson states that

glory here has been understood in two ways, ―human dignity‖ or ―the psalmist‘s God, Yahweh.‖ Gerald

Wilson, Psalms. (NIV Application Commentary 1; Grand Rapids: Zondervan, 2002), 153. Goldingay

argues ―subsequent lines will suggest that v. 2 refers to Yhwh‘s honor rather than the suppliant‘s. Yhwh is

Israel‘s (106:20; Jer. 2:11) and thus the one the suppliant honors.‖ John Goldingay, Psalms (3 vols.;

BCOTWP; Grand Rapids: Baker Academic, 2006), 1:120. This insight doesn‘t conflict with the fact that

the psalmist is referring to the defamation of his position, which Yahweh has given (3:4). Glory here

parallels a contrast with what is empty and false. Davidson notes ―his ―honor‖ (kābôd; cf. 3:3), his

standing in the community, is under threat. He is being subjected to ―shame,‖ humiliation at the hands of

those who ―love vain words and seek after lies.‖ Robert Davidson, The Vitality of Worship: A Commentary

on the Book of Psalms (Grand Rapids: Eerdmans; 1998), 23. Contextually ―if this refers to the rebellion in

Absalom‘s time (see introductions to Ps. 3 and 4), the allusion most obviously would be to the fact that

David was being robbed of his kingly dignity and reduced to virtual beggary and extreme want.‖ Francis D.

Nichol, ed. The Seventh-day Adventist Bible Commentary (rev. and electronic ed.; Logos Bible Software;

Washington: Review and Herald, 1978; 2002), 3:639. Ps 21:6 also alludes to honor by describing the reality

of how Yahweh‘s salvation affects him. Pss 62:7; 112:9; 149:5. Ps 7:5 can be called a psalm of

judgment/vindication.

62 Ps 8:6 alludes to creation and makes a midrash on Gen 1:26.

63 In Ps 16:9 glory can also be taken as kidneys, of tongue see LXX. However the text critical

principle of taking the harder reading makes glory the choice here. Besides there is a parallel thought of the

heart (specific) being glad and the glory/inwards parts (general) rejoicing. The next thought is of the flesh

dwelling securely, so the psalmist can be moving from the depths of his life even to the physical exterior.

17

The last text, Psalm 73, dealing with humankind, temple, and cultic language

informs the reader about man‘s relation to Yahweh via His locus and activity, specifically

judgment from the earthly sanctuary and resurrection.65

Though this text has been denied

as pointing to a resurrection, judgment of the wicked is seen clearly. The key statement

that when the psalmist tried to understand how the wicked prosper which is out of

harmony with what Israel understood to be the source of prosperity (Deut 4–7; 27–30;

Josh 24:14–28). It was when he went into the sanctuary (miqdash) then he saw their end

(acharith).66

The tension is brought to light when Hebrew thought is evoked as way to see

nuances in this text. First, as the lexical nuances were noted, there is also the spoken and

unspoken. The reader is told there will be an end but not how. It can be surmised that

without a sacrifice to bring into Yahweh‘s presence the person is destroyed. However the

text doesn‘t say the person went in, only the psalmist went in. The question is what

happened when he went inside. Well if the picture is consistent then understanding the

There can be an intentional play on words which is not foreign to Hebrew poetry. Ps 30:13 closes with a

statement of praise, so glory is connected to doxology.

64 Ps 49:17 carries the thought of a tangible advantage and is paralleled/clarified with the term

riches.

65 Ps 73:24 ―Some interpreters view this as the psalmist‘s confidence in an afterlife in God‘s

presence and understand כבוד (cavod) as a metonymic reference to God‘s presence in heaven.‖ (NET Bible

Study notes) Though the notes continue on to disagree with this position it is possible that it is a reference

to resurrection. The next verse speaks of heaven in contrast to earth so it makes sense that by juxtaposing

these two habitations that the psalmist is expressing his hope in heaven. Craig Boyles catches the essential

issue pointing out that ―if verse 24 does point to some kind of resurrection, it is interesting to note how the

writer arrived at this conclusion. He did so not by virtue of a supposed immortality of the soul (a notion

foreign to the OT, where life is ever contingent on God, not an inherent property of humans; . . . but by

virtue of God himself and the kind of relationship he establishes.‖ Craig C. Boyles, Psalms (NIBC Vol. 11;

Peabody: Hendrickson, 1999), 304–5. It is possible that both aspects of an earthly reward and heavenly

hope is in mind here. See Gen 5:24

66 The lexical distinctions carry a semantic range including but not limited to; last, end, i.e., the

last point of a period of time (Deut 11:12); 2. future, i.e., a point in time future to the time of the discourse

(Gen 49:1); 3. descendant, i.e., one of a future generation (Ps 109:13; Da 11:4); 4. least, i.e., an object of

little importance (Jer 50:12); 5. remainder, the rest, remnant, i.e., ones who are left over from a whole

(Ezek 23:25); 6. far side, the other side, as a limit point of a space (Ps 139:9) . ―אחרית,‖ DBLSD 344.

18

sanctuary as a place of judgment, even final judgment is evident. The context allows for

an eschatological meaning when the rest of the psalm is read. The wicked fall to ruin

destroyed in a moment from terrors. Now, juxtaposed to the end of the wicked is the end

or consummation of the righteous. The activity is connected with its locus. Vs. 25 focuses

on heaven as the place of Yahweh‘s glory. The imperfect tense alludes to a time in the

future. And the reality of being near God also supports this view.

This focus of heaven being the place where the heavenly temple is located is

connected to the glory of Yahweh manifested in His creative works. The familiar general

revelation text Psalm 19 alerts the reader that the creative acts of Yahweh reveal His

glory. The chiasm in verse 1 clearly states that glory of Yahweh is the work of His hands.

The heavens

declare

the glory of Yahweh

the work of His hands

proclaim

the skies

This text is a theological comment on creation. Again the notion of Yahweh‘s glory being

revealed in creation is connected with the original Edenic tabernacle/temple. Sacred

space is holy because Yahweh‘s presence is there or is His power is manifested there.

The sustaining nature of the glory of Yahweh is evident grammatically. The participles

―declare‖ and ―proclaim‖ are ―expressive of the continuous revelation of the heavens, and

could be translated ―keep on declaring . . .; keep on proclaiming.‖67

Goldingay sees this

67 Willem A. VanGemeren, Psalms (EBC 5; rev. ed.; Grand Rapids: Zondervan, 2008), 215.

Kirkpatrick states that the glory of Yahweh is a visible manifestation of His presence and the unique

majesty of His deity. A. F. Kirkpatrick, The Book of Psalms (Cambridge: Cambridge University, 1910),

102.

19

text as speaking of God‘s honor,68

which he later defines as the ―visible splendor of a

monarch or some other important person, glorious in an impressive array.69

This focus of

the heavens declaring Yahweh‘s glory is further nuanced by Artur Weiser, who states,

―The whole of Nature is in the service of a Supreme Being; its duty is to sing the praise

of God and to be the vehicle of his revelation.‖70

Psalm 97 points to another aspect of the

heavens and the glory of Yahweh. The reign of Yahweh is the central theme of this

psalm. Vs. 1 is a summary statement that Yahweh reigns and Vss 2–5 give the imagery of

the impact of Yahweh‘s presence and Vss 6–7 focus on the human response to the

theophanic activities. The glory that the people see is contrasted with idols. The word idol

points back to the Decalogue in Exodus 20:4 where humankind is forbidden to make

idols. Interestingly in the HB idolatry is often seen as the attempt to replicate the

creaturely aspects of nature, because Yahweh has not revealed His physical form.71

No

physical form is needed the heavens testify that Yahweh‘s hand is active. His judgment

68 Goldingay, Psalms, 1:287.

69 Ibid., 1:595.

70 Artur Weiser, The Psalms (trans. by Herbert Hartwell; OTL; Philadelphia: Westminster Press,

1962), 198. James Mays agrees that ―the heavens, says the psalm, do what the congregation does in its

praise. James Mays, Psalms (Interpretation; Louisville: Westminster John Knox, 1994), 97.

71 See Ezek 8:10; Jer 10:14. ―Any material representation of divinity is prohibited, a proscription

elaborated in Deuteronomy 4:12, 15–19, where it is explained that the people heard ―the sound of words‖ at

Sinai ―but perceived no shape—nothing but a voice.‖ In the Israelite view any symbolic representation of

God must necessarily be both inadequate and a distortion, for an image becomes identified with what it

represents and is soon looked upon as the place and presence of the Deity. In the end the image itself will

become the locus of reverence and an object of worship, all of which constitutes the complete nullification

of the singular essence of Israelite monotheism.‖ Nahum M. Sarna, Exodus (JPS Torah Commentary;

Philadelphia: Jewish Publication Society, 1991), 110.

20

against the idols and images and those who worship them is the byproduct of the

revelation of His glory.72

Yahweh and Glory in the Psalter

Out of the twenty passages that make reference to some aspect of Yahweh‘s

personal glory fourteen passages contain temple references and cultic activity. The five

passages that make no explicit reference to the tabernacle/temple focus on aspects of

eschatological rule and worship,73

land and covenant theology,74

His sovereignty over

and sustenance of creation,75

and His kingdom.76

72 Kraus comments, ―Yahweh‘s appearance in glory puts an end to all religious trafficking.‖

Hans~Joachin Kraus, Psalms 60–150 (trans. Hilton C. Oswald; CC; Minneapolis: Fortress, 1995), 260.

73 Ps 72:19 is a royal psalm that concludes Book 2 of the Psalter. See Gerald H. Wilson, "The Use

of Royal Psalms at the "Seams" Of the Hebrew Psalter," JSOT 35 (1986): 85–94. Here doxology is based

on the deeds of Yahweh and His character. The noun glory is used here twice. Once it is used to refer to the

name or ―authority‖ and ―presence‖ of Yahweh. Then it is used to point forward to a time when the earth

will be filled with His glory—presence and power. Wilson posits that from Ps 56 up to the end of Book II

there has been a focus on the rule of Yahweh in which the nations ―acknowledge his authority and submit

to it, while joining in an ever—increasing chorus of praise to his ‗name.‘‖ Gerald Wilson, Psalms (vol. 1;

NIVAC; Grand Rapids: Zondervan, 2002), 991.

74 Ps 85:10; Iniquity forgiven and sin covered points to cultic activities. Ps 32:1-4. Weiser notes

the possible connection between land restoration, cult activity, and the glory of Yahweh commenting, ―The

fact that God appears and is present in his ‗glory‘ is the decisive fact of the new age of salvation which

starts with the theophany in the festival cult as the beginning of a new year of grace.‖ Weiser, The Psalms,

574. The only references in the HB we have to the glory of Yahweh departing are found in relation to the

cult. See 1 Samuel 4 and the capture of the ark and Ezekiel 8–10 the departure from the Temple.

Commenting on the glory dwelling Kirkpatrick notes ―‘Dwell‘ is the word used specially used of the

abiding of God among His people, from which later Heb. derived the term Shechinah for the Presence of

God in the Tabernacle and Temple.‖ Kirkpatrick, The Book of Psalms, 513. Hossfeld and Zenger note the

connection to covenant remarking that the psalm ―alludes to the promises of blessing in Lev 26:3–13 (cf.

esp. Lev 26:4, 6, 12), but also to the liturgical petition of Ps 67:7, 8, at the same time recalls the foundation

of the first beginnings, with which our psalm begins. . . God‘s glory ( ) is the palpable nearness of God.

That and how God‘s life-giving power works and is experienced in his people and in this world is the major

theme of the biblical narratives about the first beginnings of God‘s covenant with his people. The Sinai

narratives as a whole affirm that God will take up his dwelling, in his ―glory,‖ in the midst of his people

(Exod 25:8; 29:43–46), and that this divine glory has the form of steadfast love, fidelity, and the

forgiveness of sin.‖ Frank-Lothar Hossfeld and Erich Zenger, Psalms 2 (Hermeneia; Philadelphia:

Fortress, 2005), 365. Ps 106:20.

75 Ps 104:31 points again to creation. ―The closing stanza of the psalm expresses its continuing

confidence in the ―glory of the LORD‖ (v. 31; see 3:3) and in the awesome power of a God who is known to

―rejoice in his works,‖ words which take us back to the creation hymn in Genesis with its concluding

21

The fifteen passages that deal directly with Yahweh‘s glory and the

tabernacle/temple set the context for how all the rest of the glory passages are to be

understood. The works of Yahweh are connected with His kingly-priestly character. A

clear coherent picture emerges that the sanctuary in the Hebrew mind is the hub for all

divine action and unlike earthly potentates His glory shines out from His very essence.

The presence of Yahweh can be seen in analogy of an electric socket. The power is

contained to benefit its recipient but the incorrect handling of it can turn what was

ultimately for a blessing into a devastating shocking event.

Psalm 3:4

In this lament the cry for salvation comes from the experience of injustice. The

heading alerts the reader to the original context of the psalm.77

Vss 3–4 are a strophe that

deals with Yahweh‘s locus and activity. David contemplates his situation initially but the

disjunctive vav indicates a change in perspective.78

He makes a triad confession of trust

with nominal clause statements that answer the triad of his enemy‘s acts. The intensity of

verdict, ―God saw everything that he had made, and indeed it was very good‖ (Gen. 1:31).‖ Davidson, The

Vitality of Worship, 341. Ps 113:4

76 Ps 145:5, 11. Though no temple reference is used Kraus notes ―In ancient times hymns to

―King‖ Yahweh has their place at the prostration in the temple.‖ Kraus, Psalms 60–150, 547. The psalmist

parallels kingdom with power noting the wonder of Yahweh‘s kingdom is based on His glorious splendor

and gracious and merciful character.

77 2 Sam 15–16. Jerome Skinner, ―The Historical Superscriptions of Davidic Psalms: A Literary,

Historical, and Theological Analysis,‖ (PhD diss., Andrews University, forthcoming). There are four

psalms (3; 7; 57; 63) with historical superscriptions pointing to events in the life of David. It is evident

from these references that when David was on the run or in trouble his hope was centered in Yahweh and

without a central temple on earth to flee to he looked to the heavenly temple and sought help from there

where Yahweh dwells.

78 “But you, is emphatic. The breakthrough from the gloom of vs 1, 2 is to grasp afresh what God

is. My Glorious One, (lit.) ‗my glory‘: David has been stripped of all earthly pomp but cannot be deprived

of God. My head (cf. 2 Sa. 15:30).‖ D. A. Carson, New Bible Commentary (4th ed.; Downers Grove: Inter-

Varsity Press, 1994), Ps 3:3.

22

the enemy‘s activity mounts. First David reflects on the number of his foes, then their

actions, and thirdly their words. His mind turns to the only help he has. Yahweh is a

shield for him, his glory, and the one who lifts his head. Yahweh protects him from the

thwarts of the enemy. He gives David his standing, though to all looking on he has been

shamed and disgraced and maybe even defeated.79

The imagery of a shield is understood

and the restoration from disgrace as the lifting of one‘s head, but what is the glory here?

The predicate nominative of you (Yahweh) is glory, and glory does not modify anything

and is not modified by anything. The equivalence of Yahweh and glory to David has

profound implications. If the glory is the presence and sustaining power of Yahweh, then

David is making more than just abstract postulations. To him Yahweh is involved in the

very concrete matters of his life.80

The activity of Yahweh as a shield,81

glory, and

restoration comes from the place a specific place according to David. David cried to

Yahweh and Yahweh responds from His holy hill. This phrase is used 26 times in the HB

and can refer to the earthly or heavenly sanctuary. Brasil de Souza points out that rh ; is

―one of the most important cultic motifs in the Hebrew Bible and ANE,‖ and that it may

sometimes ―refer to Sinai, though in most cases it alludes to the locale of the Jerusalem

temple, and in a few instances it can even point to the heavenly Zion, of YHWH‘s

79 2 Sam 16:15–23

80 Zech 2:5 helps the modern reader understand better the possible usage here. ―And I will be to

her a wall of fire all around, declares the LORD, and I will be the glory in her midst.‖ The declaration that

Yahweh would be a wall of fire around speaks of protection and the glory in her midst speaks of peace.

David is most like saying in the face of being confronted by his enemies that Yahweh protects me like a

shield and he stills the storms of anxiety in my heart.

81 Pss 3:4; 7:11; 18:3, 31, 36; 28:7; 33:20; 35:2; 47:10; 59:12; 84:10, 12; 89:19; 115:9ff; 119:114;

144:2

23

heavenly abode.‖82

The reference in this psalm most likely point to both earthly and

heavenly.

Psalm 24:7

The antiphonal procession possibly has 2 Samuel 6 as its background.83

The

question of fitness for entrance already posed in Psalm 15 is repeated here but differently.

Psalm 15 asks ―who shall dwell on your holy hill,‖ whereas Psalm 24 asks ―who shall

ascend.‖ Samuel Terrien writes, ―Whereas Psalm 15 considered the qualification for

residence in the sacred tent (v. 1), the poet of Psalm 24 insists on a profound aspect of

human personality.‖84

There are several indicators that this is speaking of more than

earthly Jerusalem. There are everlasting doors, the King is Yahweh, this seems to be a

reference to an inaugural event, the text is not referring to ritual purity,85

and there is only

one who can fit the ethical standard for the entrance requirements. The activity of

82 Brasil de Souza, ―The Heavenly Sanctuary/Temple Motif,‖ 144–5. He refers to Isa 14:13; Ezek

28:14, 16 and Dan 11:45 as references to the heavenly sanctuary. Ps 2:6 is usually seen as messianic so it

probably refers to Jerusalem as the typological reference, but to the heavenly Jerusalem as the antitype. Ps

15:1 is a liturgical hymn of entry and seems to have both earthly and heavenly in mind. Ps 43:3; 48:2 are

references to the earthly temple.

83 The liturgical focus of this psalm strengthens the likelihood of a cultic ceremony. Some have

seen this in reference to the earthly temple and city. ―In verse 7 the pilgrims demand that the Temple gates

be opened to admit entrance to the Lord, who is probably represented by the Covenant Box, which is being

carried in by Levites. (In 2 Sam 6:2 the Covenant Box bears the name of the Lord Almighty.‖ Robert G.

Bratcher and William David Reyburn, A Translator's Handbook on the Book of Psalms (New York: United

Bible Societies, 1991), 241. However, the messianic storyline cannot be ignored. Ps 22 focuses on the

anguish of the Davidic figure, Ps 23 focuses on trial of trust, and Ps 24 focuses on a procession of victory.

This may be a type of a heavenly reality. ―It may even be the heavenly Jerusalem of which the Scriptures

speak — ―Jerusalem that is above‖ (Gal 4:26); ―Mount Zion, … the heavenly Jerusalem, the city of the

living God,‖ (Heb 12:22) whose gates will open to receive the King of glory or, the Glorious King.‖ S.

Edward Tesh and Walter D. Zorn, Psalms (College Press NIV Commentary; Joplin, Mo.: College Press,

1999), 219-20. Samuel Terrien notes, ―The invitation is not proffered exclusively to the members of

Jacob‘s race, but involves ideological Israel at the end of time.‖ Samuel L. Terrien, The Psalms: Strophic

Structure and Theological Commentary (Grand Rapids: Eerdmans, 2003), 248.

84 Terrien, The Psalms, 247.

85 Mays rightly states, ―The adjectives ―clean‖ and ―pure‖ do not belong to the Old Testament

vocabulary of ritual purification; they are ethical terms.‖ Mays, Psalms, 121.

24

procession into the temple precincts are addressed to Yahweh. The entrance of the King

of Glory (i.e. Sovereign/Royal King) speaks also the nature of the tabernacle/temple

referenced here. Commenting on glory, Kraus states that it is a ―characteristic of a royal

power and royal splendor and then denotes the king‘s majesty.‖86

Yahweh‘s glory is

associated with His royalty and His throne is located in the heavenly tabernacle/temple.

Psalm 26:8

The lament for vindication and justice are integrally connected in the psalmist‘s

mind with Yahweh‘s habitation. The ambiguity lies in the usage of terms. David makes

reference to the altar (Vs 6) and speaks about his actions as a liturgical leader and king.

The habitation of Yahweh‘s house is the place of the abode of His glory.87

The ambiguity

lies in the tension between David‘s attachment to the temple in Jerusalem and his

recognition that the real temple is in heaven.88

But this is more than an argument of

location. Yahweh makes His glory to shine forth from His temple and His references to

His throne allude to Him as ruling in the affairs of His people.89

Also the aesthetic

86 Kraus, Psalms 1~59, 315. If Kraus is correct than this is more than a procession of a Divine

Warrior, but a Warrior-King associated with David. From a Christian perspective this type was fulfilled by

none other than Jesus Christ at his ascension where he carried captivity captive.

87 Most versions translate ―dwells‖ as if it‘s a verb. However, the construct noun and familiar term

mishkan used for the tabernacle/temple is used here.

88 Pss 11:4; 14:2; 20:6; 33:13; 53:2; 57:3; 80:14; 102:19; 135:6; 136:26; 148:13. This term refers

in general to places of dwelling—dwellings of both human and God. . . There are several places in the

Psalms where כן is used in the pl. referring to the temple complex (Ps 43:3; 46:4 [5]; 84:1 [2]).‖ Richard מש

E. Averbeck, “כן .NIDOTTE 2:1130 ”,מש

89 Craigie states the David loved that place, ―not for its architectural splendor, but because God‘s

presence or ―glory‖ (v 8b) was present there.‖ Peter C. Craigie, Psalms 1-50 (2nd ed.; WBC 19 Nashville:

Nelson Reference & Electronic, 2004), 226. ―Yahweh‘s glory is the manifestation of his presence and

power, usually described in terms of a dazzling light (see Exod 33:18, 22; 40:34; 1 Kgs 8:10–11). The place

where thy glory dwells is sometimes difficult to translate, because glory is normally an attributive of God

and not an animate being which can be said to perform the act of dwelling. However, by recasting this

expression it is possible to say something like ―the place where you are gloriously present,‖ or ―the place

25

wonder of even the tabernacle made David and others reflect on the majesty of Yahweh.

The tension is further developed by the reality that the tabernacle stood while David was

alive. Furthermore, these terms were used of the tabernacle when it stood, and both the

tabernacle and temple where made according to the pattern of the heavenly temple.90

Psalm 29:1–3, 991

Corresponding to 1 Chronicles 16:28f,92

Psalms 29 conveys the very purpose and

focus of worship. All the elements of tabernacle/temple worship are portrayed by the

psalmist in majestic poetic language. The first three clauses build the suspense of

praise.93

Ascribing 94

to Yahweh glory and strength, and glory due his name should not be

seen as giving to Him something He needs to receive. How does one ascribe anything to

Yahweh? The idea of recognizing, giving over, and acknowledging is resident in this

verb.95

The mighty ones are to ―show due honor to Yahweh‘s ‗glory and strength‘ and to

where your power and light are seen,‖ or ―the place where people can see how great you are.‖ Bratcher and

Reyburn, A Translator's Handbook, 258-59. Davidson concurs and furthers the point stating ―the psalmist

is here affirming on the basis of personal experience that there is a genuine encounter with God in that

temple where the glory of God graciously ―dwells‖ and ―abides‖ with his people.‖ Davidson, The Vitality

of Worship, 94.

90 See Richard M. Davidson, Typology in Scripture; A Study of Hermeneutical Typos Structures

(AUSDDS 2; Berrien Springs, Mich.: Andrews University Press, 1981), 367–388. Goldingay notes that the

term dwelling is ―especially a word for the wilderness sanctuary, but also for the temple.‖ Psalms, 1:385.

91 Ps 96 covers much of the same ground, so it will not receive attention.

92 The same doxology is found in Ps 96:7.

93 Looking at the surrounding words and phrases Goldingay suggests that ―bestowing honor is a

substantial act of worship; bowing low is a symbolic one evidently regarded as at least as significant (since

it comes at the end of this sequence of verbs).‖ Psalms, 1:416.

94 Goldingay captures the idea of bh;y" by translating it ―bestow.‖ Psalms, 1:415.

95 ―Our word emphasizes the notion of presenting or setting an object or person somewhere.‖

Harris, ―יהב,‖ TWOT 368.

26

his ‗name.‘‖96

Doxology takes place in the context of the temple. Brasil de Souza

understands the phrase דש רת־ק הד ‖.to be translated ―glorious sanctuary ,ב97

The

psalmist writes in His palace all cry Glory. This type of praise is reminiscent of Isaiah 6,

and the context of enthronement is paralleled here as well. In the bastion of beauty like

the seraphim the psalmist says Yahweh deserves recognition of His presence, mighty

acts, and rulership from His heavenly palace.

Psalm 57:6, 9, 12

The antiphonal refrain of praise in Vss 9 and 12 focuses the reader‘s attention in

the heavens. We have already seen that the psalmists understood Yahweh‘s temple in be

in the heaven‘s. Now David guides his listener‘s attention to Yahweh‘s acts from heaven.

Covenant love and truth are Yahweh‘s messengers or agents of salvation. The wide range

of Yahweh‘s salvation can only be captured in its universal perspective. Yahweh is to be

exalted above the heavens; His transcendence. And over all the earth is to be His glory;

His immanence. The whole psalm takes the readers mind to the sanctuary,98

but further

than just Jerusalem. This psalms encompasses the whole of creation and speaks of

96 VanGemeren, Psalms, 293.

97 Weiser follows a similar line of thinking, The Psalms, 259. It is interesting how the LXX

translators understood the phrase evn auvlh/| a`gi,a| auvtou/, ―in his holy court.‖ הדרת (―attire, adornment‖) has

been the source of numerous difficulties. The LXX reads חצרת (αὐλῇ, ―court‖) probably because of the

parallel with Ps 96:8. Either Ps 96 is interpreting 1 Chr 16 and Ps 29 or these two texts are interpreting Ps

96. The former seems more plausible if they shaping of the Psalter Books 1–3 were already formed.

98 Tate sees the temple language being used when David speaks of the shadow of Yahweh‘s

wings. ―It is very likely that there is a more direct reference to the symbolism of the cherub wings so

strongly associated with the temple in Jerusalem (see 1 Kgs 6:23–28; 8:6–7). . . The cherubim in the temple

were models of the heavenly creatures used by God for various purposes, including the support of his

heavenly throne.‖ Marvin E. Tate, Psalms 51-100 (WBC 20; Dallas: Word, 2002), 77–8.

27

salvation for the righteous for the righteous and judgment for the wicked.99

The heavenly

sanctuary where Yahweh‘s intercedes on behalf of His people is where His glory shines

forth. VanGemeren furthers this point stating ―He is the great King of heaven and earth,

whose glory will be manifested when he comes triumphantly to deliver his servant and

exact vengeance against the enemy (cf. Ex 15:11–12).‖100

Psalm 63:3

Another incident in David‘s life called forth the proclamation of faith and the cry

for help centered in Yahweh and His heavenly throne. The words power and covenant

form a literary connection to Psalm 62,101

so the theme of glory continues. The grammar

is very similar to Psalm 27, in which David states that he desires to dwell in the house of

Yahweh all the days of his life and to ―behold the beauty of Yahweh.‖ Davidson points

out that this word ―beauty‖ ―refers to more than abstract aesthetic form. It is a dynamic

term, describing beauty that moves the beholder by its loveliness, its pleasantness. Beauty

with emotive power—aesthetic experience.‖102

What has David has seen points beyond

just physical sight. The idea of hzx points to a revelatory experience such as a vision or

99 ―In this context the psalmist prays for such a revelation in terms of God‘s saving him and

destroying his enemies.‖ Bratcher and Reyburn, A Translator's Handbook, 512.

100 VanGemeren, Psalms, 463.

101 Ibid., 490.

102 Richard M. Davidson, ―A Song for the Sanctuary,‖ Adventist Review (July 1992): 8–11. There

are several dimensions to the concept: the intrinsic attractiveness of an object or action and the subjective

response. More than just an intellectual assent to an idea it has been noted that ―because the physical

sensation is so prominent in this root, references to God should be often understood as marking physical

manifestations or theophanies of God.‖ Samuel A. Meier, ―נעם,‖ NIDOTTE 3:121.

28

theophanic experience.103

The language of God‘s dwelling and salvation and judgment

follow the pattern we have seen thus far. While David speaks of Yahweh‘s salvation for

him, he speaks of judgment for the wicked; both are encapsulated in the glory of

Yahweh. The contrast brings the force of experience into a clearer vista. The desert is

distant from the earthly sanctuary and yet David says with confidence ―I have seen you in

the sanctuary and behold your power and glory.‖ It is true that the presence of Yahweh

was symbolized by the Ark of the Covenant; however only the high priest was allowed to

see it once a year. David must be speaking of the heavenly temple.104

Another possibility

is that what David actually saw was God‘s power and glory in His mighty acts. Since he

goes on to speak of salvation and judgment he could be referencing the festivals which

point to salvation, judgment, and recreation throughout the year‘s cycle.105

103 ―In a modification of this chief meaning, ḥzh is used when Israel or an individual ―sees‖

Yahweh and his activity in history and creation.‖ D. Vetter, ―hzx, ḥzh, to see,‖ Theological Lexicon of the

Old Testament, 401. Kraus also sees the connection with Psalm 27, stating ―Languishing man would find

full satisfaction in seeing God—i.e., probably is Yahweh appeared to him in a theophany (v. 2) . . . as a

technical term for seeing in a vision could certainly be in place here and be associated with the idea of

waiting and ―being on the lookout‖ for the saving meeting of God which is traceable also elsewhere.‖

Kraus, Psalms 60–150, 19.

104 Wilson notes that this experience points to a vision from God. ―The psalmist‘s vision is of God

―in the sanctuary.‖ This is reminiscent of Isaiah‘s vision of Yahweh in the Jerusalem temple (Isa. 6:1–9)

and has the similar effect of reminding the psalmist in an almost overwhelming way of God‘s ―power and. .

. glory.‖‖ Wilson, Psalms, 890. This could also account for the fact that David had a blueprint of the temple

to give to his son Solomon. 1 Chr 28:11.

105 Broyles points in this direction pointing out that seeing God ―was done via this symbol [the

Ark], probably during a procession led by the cherubim-ark at one of the major temple festivals.‖ Broyles,

Psalms, 262.

29

Psalm 66:2

Psalm 66 is considered a hinge chapter to chapter‘s 65 and 67–68.106

The themes

of creation, redemption, judgment, and doxology tie these psalms together. The

revelation of Yahweh‘s acts call forth His praise. A. Kirkpatrick ties the glory of

Yahweh‘s name to His character.107

The obvious focus of the psalm is the mighty deeds

of Yahweh (creation, redemption conquest, monarchy, harvest), but tucked away in this

passage is a reference to the judgment/vindication of the righteous (vs. 10).108

It is

amazing that the psalmist implores the people to sing Yahweh‘s praises even in the

reality of His judgments. The psalmist understood the redemptive value of Yahweh‘s

judgments and did not see them in a negative light. Ultimately, doxology is tied to the

Hebrew cultus whether in heaven or on earth.109

Psalm 79:9

The exile looming large in the mind of the psalmist, the holy temple, the locus of

divine glory and activity besieged. Upon reflection on the defilement of the temple the

psalmist pleads with Yahweh to be gracious. The imagery of a temple defiled also

106 VanGemeren, Psalms, 501.

107 He gives several interpretive translations among which one is ―celebrate in a joyous psalm this

fresh revelation of His character.‖ Kirkpatrick, The Book of Psalms, 367.

108 Davidson see bachan as a terminus technicus in reference to an investigative judgment noting

―in Psalm 11:4 and 5, the Lord is said to bachan, to ―examine, investigate,‖ the children of men, from His

heavenly temple.‖ Richard Davidson, ―In Confirmation of the Sanctuary Message,‖ JATS 2 no.1 (1991):

96. This understanding is further confirmed by its usage in the psalms; Pss 7:10; 11:4f; 17:3; 26:2; 66:10;

81:8; 139:23. Weiser makes an interesting statement on this text commenting ―the history of God‘s dealing

with his people is at the same time the history of his judgments; these bring to light human sin so that the

bearers of the promise might be delivered and purged from it (v. 10) and that the reality of God‘s exclusive

power and the seriousness of his demands upon man and of his promised grace might thus be made

manifest in them.‖ Weiser, Psalms, 471.

109 ―The crisis over, he comes to pay the vows he had promised, vows which he acknowledges

through the offering of an appropriate sacrifice of ―burnt offerings‖ (see 40:6), the sign of his thanksgiving

(cf. Lev. 22:18–19).‖ Davidson, The Vitality of Worship, 208.

30

conjures up thoughts of the glory departing from among the people (Ezek 8–10). Though

the glory returned in the divine vision (Ezek 40–48) the realization of that vision was

never fulfilled in Israel‘s life.110

The psalmist‘s petition that Yahweh would help for the

glory of His name seems like a call to reestablish the covenant relationship. Yahweh said

He would cause His name to dwell in the sanctuary, and now the reader is given thematic

parallels with 1 Kings 8 to reflect on the need of the manifestation of Yahweh‘s glory in

their midst. The cry for help ―for the cause of/sake of the glory of your name‖ is an

appeal to the character of Yahweh. We see this same petition from Moses (Num 14:13–

19). Moses asked to see Yahweh‘s glory (Exod 33:18) and the proclamation of Yahweh

regarding His glory Moses appeals to after the rebellion of the people (Num 14:1–4).

Then the glory of Yahweh appeared at the tabernacle and this appearance motivates

Moses plea. Interestingly enough during the proclamation of judgment Yahweh states

―The earth shall be filled with the glory of Yahweh.‖ It appears at this point the Temple

was not rebuilt yet so the only locus for the activity of forgiveness is in heaven.

Psalm 84:12

The doxological proclamation ―How lovely is your dwelling place‖ open up this

ode on the desire for fellowship in the tabernacle. The psalmist yearns for the courts of

Yahweh. This psalm for its length has more references to the sanctuary then almost every

other psalm.111

Here it is Yahweh who bestows grace and glory. As Tate asserts and

others follow an interpretive translation would be that it is ―far better for a person to wait

as a pilgrim at the gates of the temple courts than to be separated from the joyful

110 See Beale, The Temple and the Church’s Mission, 313–364.

111 Mishkan (1), chatsor (3, 11), bayit (4, 5, 11), Tsion (8)

31

celebration of Yahweh‘s blessings.‖112

If this position is taken over being a ―doorkeeper‖

or ―standing guard‖ than Kraus‘ assertion that a contrast is being made between a beggar

at the gate and a wealthy wicked man.113

It is in the sanctuary where communion is held

where the pilgrim blesses and glorifies Yahweh and Yahweh blesses and bestows grace

and glory on the worshipper which has moral implications.

Psalm 102:16, 17

After recounting personal grief and lamenting Zion‘s inauspicious position the

psalmist points to an appointed time of judgment where nations will be humbled before

Yahweh. This can be seen as a commentary on Psalm 2. Here again the glory of Yahweh

is attached to His name (i.e. reputation). The nations will fear His glory, for (which can

be taken as an explanatory conjunction or causal) Zion will be rebuilt and Yahweh‘s

theophanic appearance in glory will impact the whole earth. The restoration of the city

includes the reestablishment of her walls, homes, and temple. This prophetic speech of a

restored city is reminiscent of Daniel 9. Kraus comments, ―the petitioner foresees the

time when, upon the intervention of the judge of the nations (vv. 12f.), the nation and the

powers of the earth will be destroyed and will see Yahweh‘s .‖114

This can be seen as

a cosmic judgment. Yahweh‘s looks down from His holy height, from heaven, and He

112 Tate, Psalms 51-100, 360. Mays affirms this stating ―the exuberant anticipation of coming to

God‘s presence and the references to traveling (vv. 5–7) and to entering God‘s house (v. 10) suggest that

the psalm was used in processions by pilgrims to Jerusalem.‖ Mays, Psalms, 274.

113 Kraus, Psalms 60–150, 170.

114 Ibid., 286. Allen notes the historical application of the revelation of the glory of Yahweh

stating ―this kingship does more than impinge upon Israel‘s life at a cultic point: it must be manifested in

the time and space of their historical experience.‖ Leslie C. Allen, Psalms 101-150 (rev.; WBC 21; Dallas:

Word, 2002), 21. ―Here ―his power‖ translates the Hebrew thy glory, that is, the revelation of himself as a

God who acts to save his people and defeat their enemies.‖ Bratcher, A Translator's Handbook, 865.

32

acts on behalf of His people. What happens in the heavenly sanctuary has impact on what

happens on earth.

Psalm 108: 2, 6

The plea for the revelation of the glory of Yahweh over all the earth continues in

Psalm 108. Here the second half of Psalm 57 and 60 is used where it was a sign of hope

in the midst of tragedy. Here the doxological statement is based on the love of Yahweh

and faithfulness to his covenant promises. In comparing these two psalms the reader can

see that the promises of Yahweh from His sanctuary involve salvation and judgment.115

It

is interesting to note that two psalms with historical superscriptions are used to compose

a psalm of praise and salvation. This teaches the student of the psalter that even I the

midst of trial that David‘s faith was grounded in the promises of Yahweh and his hope

centered in the King who rules from the heavenly sanctuary.

Psalm 115:1

This psalm develops the idea that only Yahweh deserves glory. The concern is for

Yahweh‘s glory, which has implications for the position of the people. ―God‘s ―glory‖ is

directly related to the prosperity of his covenant people.‖116

Yahweh is in the heavens and

rules. This is contrasted with the futility of idols, which are made by the hand of man.

Yahweh created the heavens therefore the people are encouraged to trust Him. From His

heavenly abode He blesses His people. If Allen is correct in his assumption that

115 ―The postexilic community knew all too well the theme of divine judgment (cf. v 12), and

encouragement was what was needed on the occasion(s) when the new psalm would be sung.‖ Allen,

Psalms 101-150, 95.

116 VanGemeren, Psalms, 839.

33

―Yahweh‘s people in postexilic Judah are in a state of distress and weakness. They bring

their trusting petition to God in the temple,‖117

then the petition must refer to the

heavenly sanctuary because the earthly sanctuary was destroyed in the exile.

Psalm 138:5

The experience of grace leads to the proclamation of Yahweh‘s glory. David will

sing of the ways of Yahweh for His glory is great. Kidner observes ―David‘s experience

of grace clarifies his vision of glory, which he sees in terms not simply of power but of

magnanimity. God‘s caring, no less than His sovereign might, is His glory.‖118

His

covenant promises are meted out in love and faithfulness. The association with the temple

points to the direction that cultic activity was not a dry formality but a living experience

of the mercy and compassion of the divine King. The revelation of the words and ways

(Torah and acts of creation, redemption, and judgment) reveal how the greatness of the

glory of Yahweh.119

CONCLUSION

After looking at all the texts in the Psalter with the noun dAbK' conclusions can

now be drawn about its meaning and implications for the focus of the Psalter. In terms of

117 Allen, Psalms 101-150, 147.

118 Derek Kidner, Psalms 73–150 (Tyndale Old Testament Commentaries; Downers Grove:

InterVarsity Press, 1973), 463.

119 Goldingay comments, ―This honor [glory] is expressed in the fact that Yhwh is one who hears a

person‘s cry, speaks in response, and acts in response.‖ Goldingay, Psalms 90–150, 619. Kraus affirms,

―By his salvific intervention Yahweh has revealed himself in his greatness and glory.‖ Kraus, Psalms 60–

150, 507.

34

meaning it can refer to honor, integrity, reputation, splendor, distinction when referring to

man. When referring to Yahweh it carries a breadth of meaning including but not limited

to His presence, character, might, salvation, judgments, acts, essence, protection,

providence, rulership, kingship, love, mercy, guidance, and care. It has been shown that

His glory is integrally connected to His sanctuary and throne. In Christian terms the

incarnation, crucifixion, and resurrection were the ultimate revelation of the glory of

Yahweh (John 1:14; 2:11; Heb 1:1-3). The cultic language in the New Testament with its

references to Jesus‘ body being the temple (John 2:21), the sacrificial Lamb (John 1:29),

the light (John 8:12), the bread (John 6:36), the door (John 10:7), etc., is not coincidental.

That Jesus came to reveal the glory of Yahweh (John 17:1-5) is consistent with the

theological, historical, and eschatological hope set forth in the Psalter.

In terms of its impact on the whole Psalter its placement within this canonical

structure affects how it should be ―heard‖ and ―understood,‖ especially by the first

listeners (the returning exiles) of the final canonical form. Ezekiel‘s message of a restored

sanctuary with the glory of Yahweh returning would have been concretized in the

message of Yahweh‘s glory. This focus doesn‘t mean that the original intent of the

psalms is different from the shaping of the Psalter. In fact it affirms the message is the

same. As we have tried to show, from Eden the glory of Yahweh in a tabernacle/temple

setting was established. So what the psalmist wrote about the glory of Yahweh was

further captured when the psalms were put together into five books. So theological the

message is the same, it just took on a fresh application in light of the circumstances.

35

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