To the chief Musician, A Psalm of David. The fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.

A Psalm of David. LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?

To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, I will love thee, O LORD, my strength.

To the chief Musician, A Psalm of David. The heavens declare the glory of God; and the firmament showeth his handiwork.

To the chief Musician, A Psalm of David. The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;

To the chief Musician, A Psalm of David. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!

To the chief Musician upon Aijeleth Shahar, A Psalm of David. My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring?

A Psalm of David. The LORD is my shepherd; I shall not want.

A Psalm of David. The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein.

A Psalm of David. Unto thee, O LORD, do I lift up my soul.

10:25 the earth divided. The “division” that took place was, most likely, the traumatic upheaval at Babel. A division in Genesis 10:5,32, is mentioned, where the division is “after his tongue.” Nimrod was in the same generation as Eber, and this is the only place in the Table of Nations where the meaning of a son’s name is given, indicating the importance of the event it commemorated. However, it is true that two different words are used (Pelag in Genesis 10:25, parad in Genesis 10:5,32). Although the two words are essentially synonymous, this might indicate a different type of division. Many Bible teachers have suggested, therefore, that Genesis 10:25 might refer to a splitting of the single post-Flood continent into the present continents of the world. They associated the modern scientific model of sea-floor spreading and continental drifting with this verse. It should be remembered, however, that the continental drift hypothesis has by no means been proved; and the verse seems to refer more directly to the division into families, countries and languages. Furthermore, even if the continents have separated from a single primeval continent, such a split more likely would have occurred in connection with the continental uplifts terminating the global deluge (Psalm 104:6-9).

14:18 Melchizedek. The identity of Melchizedek is controversial, especially in view of the statements made concerning him in Psalm 110:4, and in Hebrews 5:6, 10; 6:20; 7:1-21). “The Lord” is called by David “a priest for ever after the order of Melchizedek.” The writer of Hebrews said Melchizedek was “without father, without mother, without descent (i.e., ‘genealogy’), having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually” (Hebrews 7:3). The usual interpretation of these words is that he was made into a type of Christ since, as a “King of Righteousness” (meaning of Melchizedek) and “King of Peace” (meaning of Salem), he appears and leaves the record, suddenly, with no mention of either ancestry or death. This, however, is obviously a strained and naturalistic exegesis of exalted and supernaturalistic language. It seems better to take the words literally, in which case they could only be applicable to Christ Himself, appearing here to Abram in a theophany. This would also solve the problem of how such a godly king and priest as Melchizedek could be ruling a city in such an ungodly land as Canaan and, why, if he did, Abram would have had no other contact with him. The fact that he was “made like unto the Son of God” accords with one of Christ’s pre-incarnate appearances; at His human birth, he became the incarnate Son of God forever. Melchizedek was also said to be a man (Hebrews 7:4), but the same is true in the case of other theophanies, one of which was likewise manifested to Abram and Lot (Genesis 18:2,22; 19:1-24). That Melchizedek’s Salem could never have been Jerusalem is evident especially from Ezekiel 16:2–4 (see note on Ezekiel 16:4).

20:7 a prophet. This is the first use of the word “prophet” or “prophecy” in Scripture. As the context indicates, its meaning is not primarily that of foretelling the future, but of being God’s spokesman, conveying His words by divine inspiration to man (compare II Peter 1:19-21). God exacts strong punishment on any who harm His prophets, even when they themselves are blameworthy (Psalm 105:15).

25:22 struggled together within her. Babies have real feelings, thoughts and personalities even before birth. This is clear Biblically (Psalm 139:14-16; Ecclesiastes 11:5; Luke 1:44; etc.), and is being increasingly confirmed by modern scientific monitoring of embryonic children growing in the womb.

35:19 Ephrath, which is Beth-lehem. It was here that Rachel died and here that Jesus was born, as prophesied in Micah 5:2. Rachel’s son Benjamin (“son of my right hand,” first named by Rachel, Benoni, “son of pain”) was the progenitor of the tribe that would eventually inhabit this portion of the Promised Land. Hence the phrase, “Rachel weeping for her children” (Matthew 2:18; Jeremiah 3l:15), when Herod sought to slay the male children of Bethlehem. Note also the reference to Ephratah in Psalm 132:6.

39:20 in the prison. More detailed information about the sufferings of Joseph in the prison are given in Psalm 105:17-18.

22:8 unto the judges. The word “judges” here and in Exodus 22:9 is elohim, the Hebrew word for “God.” It is a plural noun, and is sometimes rendered “gods” (e.g., Psalm 82:1). These judges were authorized to enforce God’s law and thus were considered, when sitting in judgment, as representing Him. See the reference by the Lord Jesus in John 10:34,35.

27:1 altar of shittim wood. The altar would eventually receive countless sacrificial animals, offered as burnt offerings (Leviticus 4:7), while bound to the horns of the altar (Psalm 118:27). Although most altars in ancient times did not have horns, at least one horned altar has been excavated near Beersheba. It is significant that sacrifice for sin was essential before coming into God’s presence.

30:1 altar to burn incense. The incense burning daily would come to represent the prayers of God’s people (Psalm 141:2; Luke 1:10; Revelation 8:4). This altar was just in front of the great veil at the mercy seat (Exodus 30:6).

12:2 unclean seven days. There were no doubt certain health reasons for these seemingly stringent rules, but probably the main factor involved was to foster continued recognition that the sin of the first woman has been transmitted to all her descendants (note Psalm 51:5). All, therefore, are born to be sinners, so that even their mothers need purification. It is noteworthy that Mary, the mother of Jesus obeyed these laws for the purification of women after her divine Son was born. Even though He, by miraculous conception, was born free of sin, Mary recognized that she herself was not sinless and thus needed to obey the rules of purification (Luke 2:21-24).