The English Bible is a secondary source for Bible study. Originally, the Bible was written in Hebrew, Aramaic, and Greek. The overall purpose of these posts is to encourage the study of the Bible in the biblical languages. Copyright, Dennis O. Wretlind, 2013.
(In the Hebrew Bible this psalm begins with a superscription of two verses.
Therefore the English verse numbers will have two less verses. The following
discussion will follow the English verse numbers for convenience. The bracketed
portions are altered.)
1 Save me, O God, by Your name,
And vindicate me by Your power.
2 Hear my prayer, O God;
Give ear to the words of my mouth.
3 For strangers have arisen against me
And violent men have sought my life;
They have not set God before them.
4 Behold  God[,]
[He who is helping]
The Lord is the sustainer of my soul.
5 He will recompense the evil to my foes;
Destroy them in Your faithfulness.
6 Willingly I will sacrifice to You;
I will give thanks to Your name, O
LORD, for it is good.
7 For He has delivered me from all trouble,
And my eye has looked with
satisfaction upon my enemies.
Effect of the
Metric Center on the Psalm’s Development
Psalm 54 is a Lament of the
Individual that begins with the lament and ends with declarative praise
(Westermann, Praise and Lament in the Psalms, 79-81). Typically, such a
psalm has these elements:
(I, they, you) Expression of Confidence
(hear, intervene against enemies)
Psalm 54 restructures this pattern
based on the crisis facing the psalmist:
(hear, intervene), 1b-2
of Confidence, 4-5a
Vow to Praise,
What stands out in this scheme is
the reversal of emotions from frantic appeals to God because of the activities of
the psalmist’s enemies (1-3) to the immediate and undeniable confidence that
God has answered his prayers and intervened in the situation (4-7, “has
delivered” and “has seen” in verse 7 are understood as Perfects of Certitude,
Williams, Hebrew Syntax, 2nd ed., 30; Gesenius, para. 106, i)
. The turning point in the psalm, and the metric center, is the two words
beginning verse 4, “Behold God.” God is both the cause for the emotional reversal
and the solution to the problem. “Behold God” is all-encompassing and, when His
attributes are contemplated in the midst of a crisis, they constitute a divine
response to the prayers.
The justification for altering the NASB
translation (and all English translations surveyed) stems from the accents
in the Masoretic text of Psalm 54.The
accents represent important punctuation and interpretation considerations.
Waltke and O’Connor write (An Introduction to Biblical Hebrew Syntax,
para. 1.6.4), “The accent system punctuates the text and is therefore a very
important feature in its syntactic analysis. . . . . “At present it is best to consider the accents as an early and relatively
reliable witness to a correct interpretation of the text.”
The significant disjunctiveaccent in Psalm 54:4a (Deḥî or Ṭiphḥā, Gesenius’ Hebrew
Grammar, para. 15h) also occurs on the vocatives “O God” of verses 1
and 2. A disjunctive accent represents a syntactical break or pause before the
following words. In verse 3 “God” also appears but with a conjunctiveaccent
(Ṭarḥā, Gesenius’ Hebrew Grammar, para. 15i) that joins it to the
following term without a pause or break. Thus, the Masoretes, who formalized
the pronunciation and interpretation of the text of the Hebrew Bible, indicated
a pause after “Behold God” making the participle, “[He
who is helping]” (עזר), function as a
relative clause (Waltke and O’Connor (An Introduction to Biblical Hebrew
Syntax, para. 37.5) as in the above altered NASB translation.
the center of the psalm, the demonstrative interjection “Behold” [הִנֵּ֣ה] abruptly “calls attention to the
following noun” (Koehler, Baumgartner, The Hebrew and Aramaic Lexicon of the
Old Testament, 252; see also Brown, Driver, Briggs. Enhanced
Brown-Driver-Briggs Hebrew and English Lexicon, 244-45, a. “pointing
to persons”). This interjection along with the disjunctive accent on God (אֱ֭לֹהִים) takes center stage in the psalmist’s
psyche. Meditating on the attributes of God soothes his soul and energizes his faith.
Additional support for this emphasis on God’s attributesis
the two-fold use of the “name” (שֵם, verses 3, 8), a term that “frequently means reputation,” or
signifies “the nature or attributes of the person named” (Ross, Dictionary
of Old Testament Theology & Exegesis, Vol. 4, 150). Contemplating God by
the psalmist immediately evolved into a revived spirit and confidence in the positive
outcome of his troubles.