Deeper and Deeper and Deeper and Deeper

Footnotes

[1] 42:1 Probably a musical or liturgical term
[2] 42:2 Revocalization yields and see the face of God
[3] 42:5 Hebrew the salvation of my face; also verse 11 and 43:5

Term	Explanation	Example
Image	A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea.	the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1)
Metaphor	An implied comparison that does not use the formula like or as.	“The LORD is my shepherd” (Ps. 23:1).
Simile	A figure of speech in which a writer compares two things using the formula like or as.	“He is like a tree planted by streams of water” (Ps. 1:3).
Personification	A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities.	Light and truth are personified as guides in Psalm 43:3.
Hyperbole	A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth.	“My tears have been my food day and night” (Ps. 42:3).
Apostrophe	A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object.	The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God.

Romans 3	OT Reference
Sinful Condition
v. 10, none is righteous	Ps. 14:3/53:3; Eccles. 7:20
v. 11a, no one understands	Ps. 14:2/53:2
v. 11b, no one seeks for God	Ps. 14:2/53:2
v. 12, all have turned aside; together they have become worthless; no one does good, not even one	Ps. 14:3/53:3
Sinful Speech (note progression from throat to tongue to lips)
v. 13a, b, their throat is an open grave; they use their tongues to deceive	Ps. 5:10, Septuagint (English, 5:9)
v. 13c, the venom of asps is under their lips	Ps. 140:3
v. 14, their mouth is full of curses and bitterness	Ps. 10:7
Sinful Action
v. 15, their feet are swift to shed blood	Prov. 1:16/Isa. 59:7
v. 16, in their paths are ruin and misery	Isa. 59:7
v. 17, and the way of peace they have not known	Isa. 59:8
Summary Statement
v. 18, there is no fear of God before their eyes	Ps. 36:1

Term	Explanation	Example
Image	A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea.	the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1)
Metaphor	An implied comparison that does not use the formula like or as.	“The LORD is my shepherd” (Ps. 23:1).
Simile	A figure of speech in which a writer compares two things using the formula like or as.	“He is like a tree planted by streams of water” (Ps. 1:3).
Personification	A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities.	Light and truth are personified as guides in Psalm 43:3.
Hyperbole	A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth.	“My tears have been my food day and night” (Ps. 42:3).
Apostrophe	A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object.	The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God.

Term	Explanation	Example
Image	A word or phrase that names a concrete action or thing; by extension, a character, setting, or event in a story is an image—a concrete embodiment of human experience or an idea.	the way (or path); the congregation (or assembly); nature (or harvest) (Psalm 1)
Metaphor	An implied comparison that does not use the formula like or as.	“The LORD is my shepherd” (Ps. 23:1).
Simile	A figure of speech in which a writer compares two things using the formula like or as.	“He is like a tree planted by streams of water” (Ps. 1:3).
Personification	A figure of speech in which human attributes are given to something nonhuman, such as animals, objects, or abstract qualities.	Light and truth are personified as guides in Psalm 43:3.
Hyperbole	A figure of speech in which a writer consciously exaggerates for the sake of effect; usually that effect is emotional, and thus, loosely put, hyperbole usually expresses emotional truth rather than literal truth.	“My tears have been my food day and night” (Ps. 42:3).
Apostrophe	A figure of speech in which the writer addresses someone absent as though present and capable of responding. By slight extension, an apostrophe might be an address to something nonhuman as though it were human and capable of responding, even if the speaker is in the presence of the object.	The poet in Psalm 148:3 might well be looking up at the sun, moon, or stars as he commands them to praise God.

Michael Scaman

The tears of the laments ending book 1 will flood and overflow into book 2. And who will find himself as a man overboard, trying to keep his head above water and pondering this Psalm in a “deep deep dive” but the prophet Jonah, on a smelly uncomfortable ride in the dark after days, in wonder that he was even still alive. What Psalms would you think on and use in your prayers when you are in a whale of a problem? Jonah used this one, Psalm 42, among a handful of others. This is the start of book 2 (aka Psalms 42 to 72). New start, new singer, actually a new group of singers. The Sons of Korah. Korah means baldy, as if his head uncovered was disrespectful to God, no yarmelke. He opposed Moses and the earth swallowed him up and his family. ... well... not all.... "not all the sons of Korah died, There was a second census where it was seen that "The line of Korah, however, did not die out." (Numbers 26:11, NIV) Perhaps like Jonah they were in wonder they were even alive. Some became musical bouncers in the temple protecting God's holiness, they carried the ark, and wrote Psalms and sang. The sons of Korah are an object lesson of God’s mercy and perhaps embraced it in using that name. "Better is one day in Your courts than a thousand elsewhere; I would rather be a doorkeeper in the house of my God than dwell in the tents of the wicked." (Psalm 84:10, NIV) they sang. They may have belonged in the pit that swallowed Korah but were redeemed. Instead of opposing God’s holiness they protected it. The line of Korah went on to be very significant, Biblically, it included Samuel, Asaph, some of David's mighty men and of course the Sons of Korah, and Heman the wise, Moses and Aaron related but not descended from Korah. We are told to hope in God. Said in the midst of laments in psalms 42 and 43. It begins in the midst of laments in Psalm 43. It ends with confidence. All along it says to “hope in God”. O Palmer Robertson calls this book “communication”. There was little reaching out to the world in book 1. There will be a great deal here in book 2 and the books of Psalms following as well. He feels the first book were initially Psalms of the southern kingdom with Yahweh 3 times as often used as Elohim. Book 2 reverses that with 3 times more use of Elohim than Yahweh. Elohim thought to be a more distant generic name for God than the covenant God Yahweh. The Gentiles will call God "Elohim" typically, with some exceptions like the Queen of Sheba who says Yahweh or the sailors with Jonah after turning to Yahweh will stop saying Elohim and make vows to Yahweh. So Robertson says mainly using Elohim is a people more distant from the temple and God, like the Northern Kingdom. Others like Michael Reeves say the book is like Exodus. Of the 5 books it is the most aligned with deliverance and past redemption . Starts with laments. A string of laments abruptly breaks ( like a Red Sea deliverance) with a love song and wedding song in Psalm 45 and hope is extended to the nations Psalms 47 to 49. Like the law in Exodus we have a block of judgement Psalms 49 through 53. Exodus spends quite a bit of time toward the end readying the tabernacle. This book takes tabernacle to the next level. Psalm 68 quoted in Ephesians and applied to the ascension as the ark goes up Mt Zion. The tabernacle of Jesus body torn down and raised in 69 and 70. Exodus ends with the tabernacle shining in the dessert. Now in Psalm 72, God filling a fruitful earth. No desert, Solomon as a type of Christ reigning with the Edenization of the earth. The world has become the tabernacle.

greg jones

Good morning Kathy. What you said. Great deeper dive thank you for sharing your words of wisdom. Psalm book 1 (Psalms 1-41) has what many call a Yahwehest voice. Psalm book 2 (Psalms 42-72) has what many call a Elohimest voice. These are two terms used to describe Israel’s God. Yahweh, translated as LORD, is generally the name used for God in southern Israel writings. Elohim, translated as God, is the name used for God in northern Israel writings. Two books of Psalms, two general voices, not very controversial among Bible scholars.

Michael Scaman

As far as the use of Elohim? By the way in the book of Job no human calls God Yahweh except once. The one ironic exception being Job ironically says the animals know Yahweh has done this. And Yahweh speaks from the whirlwind. Elohim El and Eloah keeps God more mysterious and distant in the book. Yahweh, the covenant name from the burning bush thought closer (even for the book of Job which is probably before that)> Spoiler Alert!!! The use of Yahweh and Elohim will take a turn in book 3 which concerns the fall of both the Northern and Southern Kingdom and the use of those will be about 50 50 as it concerns disciplining and uniting both and even redeeming some of God's enemy countries.

Sue Bohlin

Bless you, Kathy. Good stuff here. I found myself nodding in agreement with the psalmist in reminding himself to trust in the Lord and in His goodness. That is good counsel, to pre-decide how we will respond to the HARD of life. But also, the psalmist writes, "My adversaries taunt me, while they say to me all the day long, 'Where is your God?'” I just happened to have seen a video clip of Neil DeGrasse Tyson spouting the ages-old argument, "If God is all-powerful, and God is all-good, then why do we also see all kinds of evil and pain in the world?" The audience clapped enthusiastically as if that were a slam-dunk refutation of those of us who have faith in God. The same spirit of rejection of God's existence that was alive and well in the psalmist's day, is on Instagram today. I just had the privilege of teaching high schoolers reasons to be confident that Christianity is true at Probe Ministries' Mind Games Camp. I got to deal with that not-so-slam-dunk argument by reminding them that God IS all-powerful, and He IS all-good, and the world that He created did not have evil and pain and suffering in it. It was man's rebellion that unleashed both moral and physical evil on the world. But Jesus has promised to make all things right, and the operative word is YET. God has not YET removed evil and pain and suffering from the world. But He will. Oh, He most certainly will.

Amy Lowther

1. I accept what occurs. I try to think of something the person would want done if they were still alive and I work to get it done. Community groups and fellow believers can be positive and encouraging during spiritual dryness, helping people do good things though they might be tired. 2. John 3:16, Proverbs 3:5-6. 3. Big disruptions of my life have not altered my faith. God is awesome and loves each of us in everything we do no matter what we do. Kathy - Thank you for sharing your ideas.. You make good point in saying, “Our souls fight to be satisfied, and every disruption is an invitation for greater intimacy”. It is good to believe in God and work from strength though everything seems wrong.

Lindsey Driscoll

Kathy, thank you for your devotional echoing these Psalms refrain of when “my soul is down cast” as your tattoo says “yet I will” praise Him, my Savior and my God!” I need thhis reminder every few minutes! I imagine the Sons of Korah writing this and knowing Israel needed these reminders too. In discussing with my young son, we see Gods goodness that men and women are still writing songs of praise to the Lord to remind us!

Book 1	Psalms 1–41	Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2	Psalms 42–72	Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3	Psalms 73–89	The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4	Psalms 90–106	Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5	Psalms 107–150	The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).

Book 1	Psalms 1–41	Psalms 1–2 provide an introduction to the Psalms as a whole. Except for Psalms 10 and 33, the remaining psalms of Book 1 are psalms of David. Most of them are prayers of distress. Others are statements of confidence in the God who alone can save (e.g., 9; 11; 16; 18), striking the note that concludes the book (40–41). Reflections on ethics and worship are found in Psalms 1; 14–15; 19; 24; and 26.
Book 2	Psalms 42–72	Book 2 introduces the first group of psalms by the “sons of Korah” (42; 44–49; 50). There are also more psalms of David (51–65; 68–69), including most of the “historical” psalms (51–52; 54; 56–57; 59–60; 63). Once again, lament and distress dominate these prayers, which now also include a communal voice (e.g., 44; compare 67; 68). The lone psalm attributed to Solomon concludes Book 2 with a look at God’s ideal for Israel’s kings—ultimately pointing to Christ as the final great King of God’s people.
Book 3	Psalms 73–89	The tone darkens further in Book 3. The opening Psalm 73 starkly questions the justice of God before seeing light in God’s presence. That light has almost escaped the psalmist in Psalm 88, the bleakest of all psalms. Book 2 ended with the high point of royal aspirations; Book 3 concludes in Psalm 89 with these expectations badly threatened. Sharp rays of hope occasionally pierce the darkness (e.g., 75; 85; 87). The brief third book contains most of the psalms of Asaph (73–83), as well as another set of Korah psalms (84–85; 87–88).
Book 4	Psalms 90–106	Psalm 90 opens the fourth book of the psalms. It may be seen as the first response to the problems raised by Book 3. Psalm 90, attributed to Moses, reminds the worshiper that God was active on Israel’s behalf long before David. This theme is taken up in Psalms 103–106, which summarize God’s dealings with his people before any kings reigned. In between there is a group of psalms (93–100) characterized by the refrain “The LORD reigns.” This truth refutes the doubts of Psalm 89.
Book 5	Psalms 107–150	The structure of Book 5 reflects the closing petition of Book 4 in 106:47. It declares that God does answer prayer (107) and concludes with five Hallelujah psalms (146–150). In between there are several psalms affirming the validity of the promises to David (110; 132; 144), two collections of Davidic psalms (108–110; 138–145); the longest psalm, celebrating the value of God’s law (119); and 15 psalms of ascent for use by pilgrims to Jerusalem (120–134).

Deeper and Deeper and Deeper and Deeper

Psalms 42-43

Kathy Hempel Cox

Tuesday's Devo

Tuesday's Devo

Tuesday's Devo

Tuesday's Devo

Thinking and feeling God's way.

Key Verse | Psalm 42:7-9

Psalms 42-43

Book Two

Why Are You Cast Down, O My Soul?

To the choirmaster. A Maskil 1 42:1 Probably a musical or liturgical term of the Sons of Korah.

Send Out Your Light and Your Truth

Footnotes

Table of Contents

Introduction to The Psalms

Timeline

Author and Date

Key Themes

Types of Psalms

Structure

The Global Message of The Psalms

Songs of Honest Lament

Songs of Repentance and Trust

Songs of Thanksgiving and Praise

The Global Message of the Psalms

Summoning the Nations

Fact: How are the Psalms divided?

Fact: What was the main purpose of the Psalms for the people of God?

Fact: What is a psalm of lament?

Fact: How many of the Psalms were written by David?

Fact: What defined someone as an “enemy” of the people of Israel?

Fact: Are the Psalms poetry?

Fact: How often does the NT quote from the Psalms?

Fact: Selah

Fact: Snares

Fact: A helpful guide

Fact: Memorizing the Psalms

Fact: How long?

Fact: Summers in Israel

Fact: Deer

Terms in Psalms

Structure of Psalms

OT Testimony that All Are under Sin (3:9)

Study Notes

Fact: Deer

Study Notes

Terms in Psalms

Study Notes

Study Notes

Study Notes

Terms in Psalms

Study Notes

Fact: Summers in Israel

S3:128 Psalms 42-43

Dive Deeper | Psalms 42-43

May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.

– Romans 15:13

Discussion Questions

To the choirmaster. A Maskil^{1

42:1
Probably a musical or liturgical term} of the Sons of Korah.