Psalm 69

Introduction

Welcome to Torah Today Ministries and our continuing series Tehillim Talks, our studies in the Psalms. And today we’re looking into an amazing psalm. I guess I say that about all of them, don’t I? But Psalm 69.

Now, this psalm has the distinction of being the most quoted psalm in the New Testament scriptures. I have seven or eight quotes from this psalm and I put the references right in the body of the psalm. So if you go to our website or download the notes, you’ll see the New Testament references there for each of these quotes. So just pay attention to those. I may draw your attention to them as we go through or I may not. But there’s a lot going on here.

Now, Psalm 69 and Psalm 22 are considered to be sister psalms or twins because they have many references to the experiences of Messiah when he was on the cross. And so, I suggest you go back to Psalm 22 and read it alongside this psalm and you’ll see many of these parallels.

One last thing as we get started. Psalms 69, 70 and 71 form a trio of Psalms that have the theme of disgrace. If you want to have a look into the shame, the disgrace, the just the pain, the internal pain that Messiah is experiencing in his rejection by his own people. These three psalms paint a pretty clear and articulated picture of what he was experiencing. So these are not happy psalms, though they tend to end on a very much of an upbeat note.

So without further ado, let’s get right into it.

The Superscription – According to Lilies

This is a psalm to the choir master according to Lilies. It’s of David. And “according to Lilies,” apparently that was a melody that was used for some of the songs, a well-known melody.

Psalm 69:1-4 – Three Triads of Despair

Now, in verses 1-4, we see three triads or three triplets of expression. And each of these triads addresses a different subject from a different point of view. Let’s take a look.

“Save me, O God. A – For the waters have come up to my neck. B – I sink in deep mire where there is no foothold. C – I have come into deep waters and the flood sweeps over me.” (Psalm 69:1-2)

Now picture yourself in this position. Maybe you’ve come close to drowning at some point in your life. But the waters are up to the neck. And the word there for neck is the word nephesh (נֶפֶשׁ) which normally means soul. But the soul and the neshama (נְשָׁמָה), the nephesh and neshama both have to do with air and with breathing and with breath. And so nephesh is sometimes translated as neck because that’s where the breath enters the body.

And he says, “The waters have come up to my neck. They’re right here. I’m just that far from drowning. I sink in deep mire. So my feet are stuck in this muck and this mud and I can’t get my head above water level. The waters are rising. There’s no foothold. I have come into deep waters and the floods sweep over me.”

So this first triad shows us this is what David is experiencing. And of course as David writes, we see the spirit of Messiah being expressed through him. And he’s feeling completely overwhelmed by the things that are happening to him.

Now verse three introduces us to the next triad:

“A – I am weary with my crying out. B – My throat is parched. C – My eyes grow dim with waiting for my God.” (Psalm 69:3)

So this is what he’s been doing. He has been crying out and he’s worn out from weeping and crying out. His throat has become sore from his calling out to God. His eyes have grown dim from waiting for God. He’s been squinting looking in the distance looking for his salvation, for God to come. And he’s exhausted.

And then we come to the third triad in verse four:

“A – More in number than the hairs of my head are those who hate me without cause. B – Mighty are those who would destroy me, those who attack me with lies. C – They make me repay what I did not steal.” (Psalm 69:4)

So this is what my enemy has been doing. So the first triad, this is what I’m experiencing. Second triad, this is what I’ve been doing. I’m exhausted with it. Third, this is what my enemies have been doing to me. It’s a really succinct way of summing up utter despair. And if the psalm ended there, it’d be pretty bleak, wouldn’t it?

Sinat Chinam (שִׂנְאַת חִנָּם) – Gratuitous Hatred

Now, I do want to draw your attention to this one phrase here where “they have hated me without cause.” This is called sinat chinam (שִׂנְאַת חִנָּם), gratuitous hatred. And Yeshua also said “they have hated me without cause” over in John 15:25.

And it’s interesting that God has given us ahavat chinam (אַהֲבַת חִנָּם), gratuitous love, but what he got from his people was gratuitous hatred. They hated him. There was no cause for that.

And because of their crucifixion, the leader’s crucifixion of Yeshua, the rejection of his kingship, their temple was taken away. And we’re going to see references to how Messiah, how David and how Yeshua felt about the temple, about God’s house. But because they destroyed the house of God, the body of Messiah. We’re all houses of God’s spirit. But here’s Messiah, the perfect embodiment of God’s spirit. And since they destroyed his body, his house, as a result, their house of stone was destroyed by the Romans some years later.

And what sits there now on the temple mount in place of the temple? There sits a building that is devoted to a religion whose very foundation is sinat chinam (שִׂנְאַת חִנָּם), hatred without a cause.

Psalm 69:5-12 – Folly and Guilt Offerings

Well, let’s move on verses 5 through 12. Verse 5:

“O God, you know my folly. The guilt offerings I have done are not hidden from you.” (Psalm 69:5)

And this word for guilt offerings is the word avon (עָוֹן). Leviticus chapter 5 is all about the guilt offerings. Four about sin offerings. Five about guilt offerings. And so when you use that word, it could be guilt or it could be guilt offerings.

And it says “my folly.” And now if you study Proverbs, there are about five different words used for foolishness or translated fool or folly. And the particular one used here is the word evil (אֱוִיל). It’s a noun and it means skepticism. The skeptic. Skepticism.

Now, as we read this verse and if we’re reading it as in the voice of Messiah, we think, how could Messiah say, “O God, you know my folly, my foolishness, and the guilt I have done is not hidden from you.” How could Messiah say that? Well, of course, he couldn’t because he was not foolish and he was not guilty.

But there are a couple of ways to address this. First of all, it’s David writing the psalm. And the scriptures don’t try to hide the fact that David was flawed. He made mistakes and some very serious ones at that. And of course, he would have brought guilt offerings to the tabernacle during his lifetime.

Here’s another way to look at it as well. And I like the way that the author of “Psalms by the Day,” Alec Motyer, puts it. This is what he says: “David now sees that he was silly to think making a restitution, guilt offerings for wrongs he did not commit would solve anything.”

In other words, we could almost say that Messiah, he accepted guilt. He accepted the accusations. He just absorbed them. That is probably a better word. He just absorbed them. But it didn’t change the hearts of his accusers. And it’s almost like he said, “I knew it wouldn’t. I was skeptical that they would not change. Even though I showed them nothing but love, I spoke nothing but truth and wisdom to them. And though I just absorbed their attacks, their accusations, they called me a drunkard. They called me a glutton. And I just absorbed it.”

But he says, “God, I was skeptical. I didn’t think their hearts would change.” Now, that might sound like a lack of faith, but it just shows that Yeshua was a realist, but there were others who were not in leadership, who did accept him, who did love him, who did follow him even to death. And Yeshua’s coming and absorbing all of our sin and all of our guilt has made an incredible impact in the world and in my life, and I think in yours as well.

So there are different ways to approach this verse. But again, David’s writing it, so we can just take it at face value. David is a flawed person writing this. On the other hand, we can see a reflection of Yeshua. So I’ll leave that to you to think about and sort through.

Psalm 69:6 – The Forgotten Beatitude

Verse six:

“Let not those who hope in you be put to shame through me.” (Psalm 69:6a)

You know, there’s a, I should have gotten the reference, but I call it the “forgotten beatitude” where Yeshua says, “Blessed is the man whosoever is not offended in me.”

Sometimes Yeshua does things. Sometimes God does things we just don’t like. You know, there’s no question people hurt us, but God also can hurt us. But when he does it, it’s out of love and it’s to discipline us. It’s to correct us. It’s to bring about the peaceable fruits of righteousness as the writer of Hebrews says.

So sometimes if God inflicts pain, it’s really out of love and he feels the pain right along with us. But if we go through it, if we endure it, we come out the other end grateful and so much better than we were when we went into it.

He says:

“Let not those who hope in you be put to shame through me, O Lord Adonai of Hosts. Let not those who seek you be brought to dishonor through me, O God of Israel.” (Psalm 69:6)

And so many times people who have sought God and followed Messiah have been so terribly dishonored by the world. And Yeshua is praying for those. He’s praying for them. And he realizes that we may experience some temporary dishonor and persecution, but if we stay faithful to the end, it’ll all be worth it.

Psalm 69:7-8 – Zeal for Your House

“For it is for your sake that I have borne humiliation and shame covers my face.” (Psalm 69:7)

How good are we at bearing humiliation for the sake of God? You know, just as Yeshua had to absorb so many accusations and not react to them, not argue back, not try to defend himself, he just absorbed it.

And we need to follow that example. And that’s one of the hardest things in the world to do when someone humiliates you, makes false accusations against you, and right away you have to defend yourself. And there’s probably an appropriate time to do that. But I think most of the time we just absorb it, just let it roll off. Because the more we argue about it, the more we try to defend ourselves, the more we waste our time, we waste our energies, and we let God’s spirit and energies kind of leak out of us and accomplishes nothing.

Besides, when we operate in self-defense mode, how are we any different from a person who’s not a disciple of Yeshua? So, like him, I think we just need to absorb things, let people think what they’re going to think, say what they’re going to say. Let’s keep our chins up and just walk forward in dignity, in humility, but in confidence that God will be our defense in due time.

Verse eight:

“I have become a stranger to my brothers, an alien to the sons of my mother, because zeal for your house has consumed me.” (Psalm 69:8-9a)

And of course, that phrase is quoted in John 2:17 and elsewhere. And because Yeshua had great zeal for God’s house.

Now in David’s case, God didn’t have a house. There was a tabernacle and it moved a couple of times even during David’s lifetime. But David’s zeal was to build a house for God, to build a permanent temple that would be known as God’s house. That just consumed him.

And there are hints in 1 and 2 Samuel and in this psalm and elsewhere that David was so intent on building God a house, he began to collect money and materials and spend time planning this and preparing to build the house. Even to the point where his detractors would accuse him of not doing his job as king, but being distracted by building this temple for God that God didn’t ask to be built. And we’ll see here as we go on that this seems to be the case here.

And so, he’s become a stranger to his brothers, aliens to the sons of his mother because zeal for your house has consumed me. I’m just consumed with this project.

The Son of David Builds the Temple

But what’s interesting is that God did not allow David to build him a temple. Instead, he told David, “Your son, your son Solomon, he’ll build a temple for me.”

And we see this pattern also played out that though it was not David who was permitted to build the temple, the son of David is the one who builds the temple. David had a son named Solomon. But David had an ultimate son who is Yeshua Hamashiach (יֵשׁוּעַ הַמָּשִׁיחַ), Messiah Yeshua.

And Yeshua was a stonemason. And he is building us into a house, into a building. As Peter says in his epistle, we are living stones. And the day is coming there at the end of Revelation where we see the new Jerusalem descending out of heaven from God as a bride adorned for her husband. So we are in the process of being built into a spiritual house. And who’s doing it? The son of David. Just like it was David’s son Solomon who built the physical house for God.

No Man is a Prophet in His Own Hometown

I want to read you a quote from the Koren Tehillim. Koren is a publishing house and they’ve done a book of Psalms here and they have some brief comments at the bottom of each psalm. And this paragraph jumped out at me.

David here says that, you know, I’m a stranger to my brothers, an alien to the sons of my mother. And this is what the commentator says: “No man is a prophet in his own hometown.” And I don’t know if this rabbi realized he’s quoting Yeshua when he said that, but it says: “David’s brothers knew him when. They cannot bring themselves to see him as he is now. A charismatic leader, a hero, a king. They still see him as a youngster motivated by naive curiosity and preoccupied with childish daydreams. They cannot take him seriously and he knows it. His adult self will forever be estranged from them.”

So they knew David when. They always knew him as the runt of the litter, the little kid who was not dignified enough to be brought before Samuel to be considered as a king. He was too busy, they just let him out there and shepherd the sheep. And yet it was little David that God did choose to be king. But it’s like his brothers could never quite accept that. They always remembered David when he was just the runt of the litter at home. The one who was just too busy playing his harp and singing songs and watching sheep, but he was the one God chose. Interesting insight, I think.

Psalm 69:9-12 – The Reproaches Fall on Me

It says, so, because in verse 9:

“Because zeal for your house has consumed me, thus the reproaches of those who reproach you have fallen on me.”(Psalm 69:9)

David so loved God, he wanted to build him a house, something permanent. But people who didn’t love God didn’t love the fact that David wanted to build him a house. And so the reproaches of God fell on David. And people who don’t love God, they’ll reproach you for serving him. And they’re going to say, “You waste too much time in the word. You waste too much time in prayer. You waste too much time in fellowship with other believers when you could be doing something real in the world.”

So the reproaches of God can fall on us as well because we invest our time and energies and devotion to God and doing things that the world says are a waste.

Verse 10:

“When I wept and humbled my soul with fasting, it became my reproach.” (Psalm 69:10)

The Word Mashal (מָשָׁל) – A Byword

“When I made sackcloth my clothing, I became a mashal to them.” (Psalm 69:11)

Now normally the word mashal (מָשָׁל) is translated as a parable. The book of Proverbs is called Mishlei (מִשְׁלֵי), the Mishlei Shlomo (מִשְׁלֵי שְׁלֹמֹה), the parables or proverbs of Solomon. But a mashal just means a byword, a saying. And he says “I become a saying to them.” So I’ve translated the word here as a joke. “I’ve become a joke to them.” And I think that is really what the Hebrew is trying to express here.

“I am the talk of those who sit in the gate.” (Psalm 69:12a)

That’s where all the gossiping takes place.

“And the drunkards make songs about me.” (Psalm 69:12b)

I am just a target of mockery.

Psalm 69:13 – An Acceptable Time

And then we come to verse 13. I love this verse:

“But as for me, may my prayer to you Adonai be at an acceptable time. O God, in the abundance of your steadfast love, answer me with the truth of your Yeshua, your salvation.” (Psalm 69:13)

Now, if you attend synagogue or if you’re part of a group who does the traditional liturgy, you’re very familiar with this verse. In fact, if I turn to the morning prayers of my siddur, these are the prayers said as you enter the synagogue:

“How goodly are your tents, O Jacob, your dwelling places, O Israel.” (Numbers 24:5)

And that’s a quote from the book of Numbers.

“As for me, in the abundance of your loving kindness, I will enter your house. I will prostrate myself toward your holy sanctuary in awe of you. Adonai, I love the dwelling of your house, even the place where your glory resides. As for me, I will prostrate myself and bow. I will kneel before Adonai, my maker.”

And then this is the quote:

“As for me, may my prayer to you Adonai be at an acceptable time, O God, in the abundance of your chesed, answer me with the truth of your salvation.” (Psalm 69:13)

Now, what does it mean? “Answer me with the truth of your salvation.” The rabbis say what this means is with the reliability of your salvation. Your salvation is eminent. It is true. It is real. It is solid. It is eternal. It is reliable. So God, I’m going to trust in you that you will answer me with the reliability of your Yeshua (יְשׁוּעָה), your salvation.

Psalm 69:14-18 – Deliver Me from the Deep

Verse 14:

“Deliver me from sinking in the mire. Let me be delivered from my enemies and from the deep waters.” (Psalm 69:14)

Do you hear the echo back to verses 1, 2, and 3, and 4?

“Let not the flood sweep over me, or the deep swallow me up, or the pit close its mouth over me. Answer me, Adonai, for your steadfast love, your chesed (חֶסֶד) is good. According to your abundant mercy, turn to me. Do not hide your face from your servant, for I am in distress. Answer me quickly. Draw near to my soul.” (Psalm 69:15-18)

Gaal (גָּאַל) and Padah (פָּדָה) – Redeem and Ransom

And then he says:

“Redeem me and ransom me.” (Psalm 69:18b)

Redeem and ransom is a wonderful pair of words.

The word redeem is the word gaal (גָּאַל). And maybe you’ve read about the kinsman redeemer in the Torah. The kinsman redeemer. When a person fell into a tough place, he found himself in a real pickle and he couldn’t get himself out. If he had a relative who’s a close relative and also had the wherewithal financially or with energy and strength or resources then that person became his goel (גֹּאֵל), his kinsman redeemer.

And even Job says that:

“I know that my goel lives and even though I die and worms destroy this body I know that in my flesh I will see God.”(Job 19:25-26)

Why? Because my goel lives. Yeshua is our kinsman redeemer. He became flesh and dwelt among us. So we’re related. He was the sinless son of God. So he has the power and the resources to really change our destiny. So when the word redeem is used, the word gaal, we see the personhood of our savior.

And then he says “and ransom me.” That’s the word padah (פָּדָה) which means use your resources, your finances to buy me back, to take ownership of me. So in redeem we see the person, but in ransom we see the power and the strength and the resources at Messiah’s disposal to bring a lasting and real and complete salvation to us.

“So draw near to my soul. Redeem me. Ransom me because of my enemies.” (Psalm 69:18)

Psalm 69:19-21 – Reproach and Poison

“You know my reproach and my shame and my dishonor. My foes are all in front of you. Reproaches have broken my heart so that I am in despair. I looked for pity but there was none. And for comforters but I found none. They gave me poison for food. And for my thirst they gave me sour wine to drink.” (Psalm 69:19-21)

And of course that’s prophetic of Yeshua on the cross. And Matthew refers to this and John 19:29 talks about how they gave him vinegar, sour wine to drink.

Psalm 69:22-23 – Let Their Table Become a Snare

Verse 22:

“Let their own table before them become a snare, and when they are at peace, let it become a trap.” (Psalm 69:22)

And Paul quotes this in Romans 11:9.

And then in the next verse, Paul quotes that verse in Romans 11:10:

“Let their eyes be darkened so that they cannot see and make their loins tremble continually.” (Psalm 69:23)

Now, it’s hard to imagine Messiah praying this. Why would Messiah pray such horrible things upon his enemies? It’s simple. These horrible things can break the animosity of his enemies.

I think probably all of us at some point in our life found ourselves an enemy of God. But God brought pain. He brought disappointment, maybe some tragedy into our lives and it broke us and we let go of our animosity. Instead, we humbled ourselves, repented and turned to him.

So if God brings judgment and pain into the world and into people’s lives, it’s for a good purpose. And so here we see David praying for these things. And if it’s a reflection of Messiah’s heart, then bringing this pain and darkness into a person’s life is always for the sake of breaking them and turning them to a place of repentance.

Romans 11 – The Grafting In

Now what’s interesting, Paul quotes these two verses in Romans 11:9 and 10. What is Romans 11 all about? By the way, I won’t go into it much here, but I suggest you go back and read this amazing chapter.

And what the chapter is about in a nutshell is how the leadership of Yeshua’s generation rejected him. And so God kind of sawed that branch off of the tree of Israel. And he has grafted the Gentiles in for a time. So they rejected Yeshua. They were rejected for a time so that salvation, as Paul says, so that salvation would come to the Gentiles.

Then he warns the Gentiles, don’t boast against the tree. You don’t hold up the tree. It holds up you. And how the branch of Israel will be grafted back in again. It’s a wonderful chapter, but the context again is about the horrible things that happened to Yeshua and his generation. It was an evil generation. But all of that was orchestrated by God so that an opening would be made to the Gentiles.

And then when you read the end of Romans 11, which is one of my favorite portions in scripture, he talks about the wisdom of God, how God is just so sovereign, so good, so loving, so filled with chesed that he includes both Jew and Gentile in rebellion and sin. So he can have mercy on both and he just brings us all in together. It really truly is an amazing chapter with a wonderful conclusion.

So sorry for the rabbit trail there. We’ll get back to Psalm 69.

Psalm 69:24-28 – Pour Out Your Indignation

Verse 24:

“Pour out your indignation upon them. Let your burning anger overtake them.” (Psalm 69:24)

And that did happen in 70 AD when the Roman invasion destroyed the temple, burned it to the ground and killed sadly so many Jewish people and took so many captive. What a dark day in Israel’s history.

But those who put their faith in Yeshua remembered Yeshua’s prophecy about when you see this happening, get out of here, get out of dodge, flee to the hills. And so the Messianic believers at that time were spared much of this disaster and distress because they heeded Yeshua’s warnings and his prophecy about what was coming down on Jerusalem.

“May their camp be a desolation. Let no one dwell in their tents.” (Psalm 69:25)

And this is quoted in Acts 1:20.

“For they persecute him whom you have struck down, and they recount the pain of those you have wounded. Add to them punishment upon punishment.” (Psalm 69:26-27a)

And some people translate “iniquity upon iniquity,” but I think “punishment upon punishment” is a better translation.

“May they have no acquittal from you. Let them be blotted out of the book of the living.” (Psalm 69:27b-28a)

Now, that sounds pretty horrendous, but the book of the living contains the names of everyone who’s alive right now. When you die, your name is taken out of the book of the living because you’re no longer living. You’re dead. And the book of the living is just an expression, an idiom to refer to those who are alive at the moment.

“Let them not be enrolled among the righteous.” (Psalm 69:28b)

Psalm 69:29-36 – The High Note

And then we come to the close of the psalm and it ends on a high note. It says:

“But I am downtrodden and in pain. Let your salvation, O God, set me on high.” (Psalm 69:29)

So he says, I’m downtrodden. I’m just squashed under people’s feet. I’m in pain, but set me on high.

The Word Sagav (שָׂגַב) – Set on High

And that word there is one we’ve seen before a couple of times in the Psalms. It’s the word sagav (שָׂגַב). I think the last time we saw it was in Psalm 59, if I’m not mistaken.

But the word sagav is a very interesting word. It means to take something and the way it’s protected, the way you protect it, you set it up high and out of reach. You know, if you have little children and you have something you don’t want them to break, you just take it, you set it up on the top shelf, high out of reach, and it’s going to be safe. That’s what the word sagav means. It’s found three times in the Psalms. This is the third time.

Va’ani Ani (וַאֲנִי עָנִי) – And I Am Downtrodden

So, I am downtrodden. And it’s interesting what that means. But “I am downtrodden.” It’s just two words in Hebrew. Va’ani ani (וַאֲנִי עָנִי). Va’ani – and I, spelled with an aleph (א). Ani – and downtrodden, spelled with an ayin (ע). Aleph and ayin are two silent letters. And often when you replace the aleph with the ayin or vice versa, it makes a drastic change in the meaning of the word. Va’ani – and I am. Ani – I am downtrodden. I’ve been crushed and humbled, humiliated.

Shir (שִׁיר) vs. Shor (שׁוֹר) – Song vs. Ox

Verse 30:

“I will praise the name of God with a shir (שִׁיר), a song.” (Psalm 69:30a)

Song of Solomon is the Shir of Shlomo (שִׁיר שְׁלֹמֹה). It’s a Shir HaShirim (שִׁיר הַשִּׁירִים), the Song of Songs.

And the reason I’m bringing that out here is because there’s a play on words coming up.

“I will praise the name of God with a shir. I will magnify him with thanksgiving. This will please Adonai more than a shor (שׁוֹר).” (Psalm 69:30-31a)

What’s a shor? It’s an ox. So I’m not going to give God a shor. Instead I’m giving something better. I’m giving him a shir. I’m giving him a song.

“Or a bull with horns and hoofs. When the downtrodden see it, they will be glad. You who seek God, let your hearts live. For Adonai hears the needy and does not despise his own people who are prisoners.” (Psalm 69:31b-33)

And there’s that word downtrodden, ani (עָנִי), again. It’s the same word.

“Let heaven and earth praise him, the seas, and everything that moves in them. For God will save Zion and will build up the cities of Judah.” (Psalm 69:34-35a)

So even though he brought destruction to them through the Roman armies in 70 AD, he promises he will restore all of that because it will have had its desired effect to bring repentance to the people of Israel and they’ll turn to their God. They’ll say, “Blessed is he who comes in the name of the Lord” and he will return.

“And then heaven and earth will praise him. The seas and everything that moves in them. For God will save Zion and build up the cities of Judah, and people shall dwell there and possess it. The offspring of his servants shall inherit it, and those who love his name shall dwell in it.” (Psalm 69:35b-36)

You know, when I read this psalm, it’s like a race. I can’t wait to get to the end because it’s so dark at the beginning, so hopeless. But we know the end of the story. And the end of the story is an incredibly happy one, filled with rejoicing, filled with purpose.

And from the viewpoint of the end of the story, we can look back over the entire unfolding of events and see God’s hand in it all the way. See that all of it was meant for our good. All the pain is turned to rejoicing and the failures turned to repentance and then into reward.

We just can’t lose with this God who provides such a reliable salvation. So I hope you feel, though you may be going through what David expresses here at the beginning of the psalm, I hope that mourning is turned into rejoicing as you come to the end of the psalm. Don’t lose your hope. God’s salvation is reliable. It’ll come at the very last moment when you think it’s too late and then it comes and you realize that it came just right on time. His ways are perfect.

So I hope that this depressing psalm actually gives you some encouragement. So until next time as we look into Psalm 70, I wish you shalom and may God bless.

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Teaching Material

All Scripture Passages

Psalm 69; Psalm 22; Psalm 70; Psalm 71; Leviticus 5; John 15:25; John 2:17; John 19:29; Romans 11:9-10; Acts 1:20; Job 19:25-26; Numbers 24:5; 1 Peter 2:5; Revelation 21:2; Hebrews 12:11; Matthew 27:34 (ESV)

Hebrew Text Resources

• Psalm 69 – Hebrew Text (Sefaria)
• Psalm 22 – Hebrew Text (Sefaria)
• Leviticus 5 – Guilt Offerings (Sefaria)
• Romans 11 – Hebrew Text (Sefaria)

Hebrew Word Studies

• H5315 – Nephesh (נֶפֶשׁ) – “Soul/neck/breath”
• H5397 – Neshamah (נְשָׁמָה) – “Breath/spirit”
• H8135 – Sinah (שִׂנְאָה) – “Hatred”
• H2600 – Chinam (חִנָּם) – “Without cause/freely”
• H160 – Ahavah (אַהֲבָה) – “Love”
• H5771 – Avon (עָוֹן) – “Iniquity/guilt”
• H191 – Evil (אֱוִיל) – “Fool/foolish”
• H4912 – Mashal (מָשָׁל) – “Proverb/parable/byword”
• H1350 – Gaal (גָּאַל) – “Redeem/kinsman redeemer”
• H6299 – Padah (פָּדָה) – “Ransom/redeem”
• H7682 – Sagav (שָׂגַב) – “Set on high/protect”
• H6041 – Ani (עָנִי) – “Poor/afflicted/humble”
• H7892 – Shir (שִׁיר) – “Song”
• H7794 – Shor (שׁוֹר) – “Ox/bull”
• H2617 – Chesed (חֶסֶד) – “Steadfast love/lovingkindness”
• H3444 – Yeshuah (יְשׁוּעָה) – “Salvation”

Additional References

• Torah Today Ministries
• Koren Tehillim Commentary
• Alec Motyer – Psalms by the Day
• Sinat Chinam – Jewish Virtual Library
• Kinsman Redeemer – Jewish Encyclopedia