Tanak Foundations-Concepts in Psalms 27-30

Psa 27.1-14 is very eschatological in the Sowd level. It is recited for thirty days (the month of Elul) leading up to the “Days of Awe” (Yamin Noraim which are the ten days between Rosh Ha Shanah and Yom Kippur and is a picture of the Birth-pains), and it will continue to be recited through Sukkot.

The month of Elul is the sixth month of the religious calendar (alluding to man) and it is followed by the month of Tishri, the sabbatical month. This psalm is also read with Ezek 33.1-7 through the season of Teshuvah (repentance) which is a forty day period from Elul 1 to Yom Kippur, then through to Shemini Atzeret.

Again, it begins, “To (of) David (L’David)” and it carries the idea that the Ruach Ha Kodesh is speaking through David, or it was written by someone else and dedicated to him. This psalm also teaches us not to be distracted by sin but dedicated to serving Yehovah.

Psa 27.1-3 begins with, “The Lord is my light (Psa 119.105) and my salvation” alluding to the Birth-pains that are coming. Light relates to the theme found in 1 Thes 5.1-5 and Eph 5.8-13, which were probably written around the Yamin Noraim, also called the High Holy days of Rosh Ha Shanah and Yom Kippur. He goes on to say that he will not fear (the False Messiah and the enemies of God) because God is the “defense” of his life.

When evildoers “came upon me” (these words relate to the word for “battle”=”karav” or near) to kill him, they stumbled and fell. Even though an army (host) come against him, he was not going to fear. This will happen against Israel in the Birth-pains also (Rev 12.1-17).

Psa 24.4-7 says that David has asked for one (echad) thing, that he may dwell in the “house of the Lord all the days of my life.” The term “house of the Lord” is an idiom for the Olam Haba (World to Come) and seen in Rev 21-22. It is also called the Mount of the Lord, the Place of his Holiness, the Courtyard of the Lord, the Delight of the Lord, the Tent of the Lord, the Gate of the Lord, the Land of the Living and the Light of the Living (Psa 56.13). There he will behold the beauty of the Lord and meditate in his Temple.

Then David alludes to the Birth-pains and the Natzal (the gathering/rapture) of believers when he says, “For in the day of trouble (“distress” as in Jer 30.7) he will conceal me in his tabernacle (or Temple)” like he did with Joash in 2 Kings 11.1-3. This alludes to the believer being resurrected on Rosh Ha Shanah, year 6001 from creation, and brought before Yehovah in his Temple in heaven (Isa 26.16-20, 57.1-2; Zeph 1.14-17, 2.1-3; Psa 81.3; 1 Thes 1.10; John 14.1; Rev 4.1).

He then says, “in the secret place of his tent he will hide me.” Now, Rosh Ha Shanah is also called “Yom Ha Kiseh” which means the “Day of Concealment.” This alludes to the new moon which is “concealed” in heaven until the first sliver can be seen on earth. Rosh Ha Shanah is the only festival that occurs on a new moon (Tishri 1). It is a day called “the day no man knows” until the new moon can be seen. The David says, “He will lift me up on a rock” which is a term for the Messiah. His head will be “lifted up” above his enemies and he will offer korbanot with “shouts of joy.”

The biblical name for Rosh Ha Shanah is “Yom Teruah” (Num 29.1) which means “a noise or the awakening blast of the shofar.” Paul refers to this in 1 Thes 4.13-18 where he talks about the Natzal (rapture) and says the Lord will “descend from heaven with a shout (teruah), with the voice of the archangel and with the trumpet (shofar) of God.” In 1 Cor 15.52 Paul says the Natzal will happen at the “last trump” and the dead will be raised. The term “last trump” is an idiom for Rosh Ha Shanah and Yom Teruah.

So, David is not only talking about being delivered in his own life, but he alludes to the resurrection of the righteous and the catching away of the living to heaven before the birth-pains begin on earth. These believers will be called to heaven to attend the wedding and coronation of Yeshua (Rev 4-5).

That is why the psalm is read before the High Holy days of Rosh Ha Shanah and Yom Kippur, the first ten days of Tishri. This time period or “season” (1 Thes 5.1) teaches the Natzal on Rosh Ha Shanah/Yom Teruah (gathering/rapture), the Birth-pains (tribulation) and the Second Coming of Yeshua on Yom KIppur.

Psa 27.7-10 also alludes to the Birth-pains and the Yamin Noraim (Days of Awe), where it says in v 7, “Hear (the voice of the shofar), O Lord, when I cry (or plead) with my voice” which is a theme for Yom Kippur (Isa 55.6). In the time of teshuvah (repentance) we are to “seek thy face (my presence-Hos 5.15).” The phrase “thy face” is repeated three times in v 8-9, alluding to the three pilgrim festivals or “Shelosh Regalim” (three foot festivals) where it was mandatory for all males to appear before God (Exo 23.14-17). Again, this indicates that we cannot keep the festivals today because we do not have a Temple in Jerusalem. If you could keep them anywhere, there would be no need for this commandment because you would not need to go to Jerusalem and the Temple, you could just keep them where you were. No need to “walk” anywhere.

Psa 27.10 says that “Yehovah will take me up” (will gather me) and this alludes to the Natzal (Isa 13.2, 18.3; 2 Thes 2.1-8; Rev 4.1). He does not want the Lord to turn in anger towards him, and does not want to be abandoned or forsaken. He wants the Lord to teach his ways to him (Torah) and lead him on a level path because of his enemies and not be delivered over to the “desire” (literally “soul” in Hebrew) of his adversaries and false witnesses (v 11-12).

In Psa 27.13 we have another allusion to the Yamin Noraim. The first word in this verse is “lule” which is the opposite of “Elul.” This leads to the custom of reciting this in the month of Elul, which is the sixth month of the religious calendar, right before Tishri and the High Holy Days.

Psa 28.1-9 is another psalm that begins “To (of) David (“L’David”)” indicating that it was the Ruach Ha Kodesh speaking through him, or written by someone else and dedicated to him. The themes will be similar to Psalm 27 and it is a prayer for help (a petition) and thanksgiving because it was answered.

David is again under distress and he calls the Lord, “my rock.” The word “rock” is very important to David and just as God used a rock to deliver him from Goliath, so he knows his true “rock” is Yehovah, and he wants to be heard (v 1-2).

He wants to be spared from the destiny of the wicked (v 3-5), and this sentiment is echoed in the words of Paul in Rom 1.20-21. David praises the Lord and is pleased with his response in v 6-7. But he not only praises Yehovah for being his strength, but he is also the strength of his people Israel (v 8-9).

Psalm 29.1-11 is written in Hebrew poetic form describing a storm and it is like the voice and power of Yehovah. There is a prayer that is said daily called the “Amidah” or “standing prayer” and also called the Shemoneh Esrai. Much of the Amidah is modeled after this psalm. This psalm may have been sung when David was bringing the Ark to Jerusalem or to the house of Obed-edom. It is recited on the Sabbath as the Torah scroll is returned to the Ark.

You will notice that the name of Yehovah is used eighteen times in these eleven verses. Yehovah is his name (Isa 42.8) and this name has been found in about 2300 Hebrew manuscripts written fully with vowel markings. No other name has ever been found.

David warns the “sons of the mighty” to look away from their own power, and to look to Yehovah. He calls them to recognize his nature and to know this God has a covenant with Israel (v 1-2).

In Psa 28.3-9 we have “the voice” written seven times, called the “Kolot” (voices). Rev 10.1-11 talks about the “seven voices” and we believe this is why. So, let’s look at v 3-9 to see if they have a relation to Rev 10.1-11. David says the voice is over the waters (Rev 10.5) and he is the God of glory and thunders (Rev 10.4). His voice is powerful (Rev 10.3..”as a lion roars”) and majestic.

The voice breaks cedars, yes the cedars of Lebanon. He makes Lebanon skip like a calf (branches broken off) and Sirion (Mount Hermon) like a young wild ox. This is the effect the voice has on the tallest trees (an idiom for the rulers). The “voice” divides the flames of fire (the lightning) breaks through the clouds and shakes the wilderness (the ground). The “voice” makes the deer to calve (being frightened by it) and strips (makes bare) the forests by beating off the leaves and branches. In his Temple everything says “glory” (Isa 6.3).

Yehovah sat (judged as the king) at the flood (Noah’s) and sits as king forever. He gives strength to his people (Israel, his covenant people) and will bless them with peace, which ultimately will be the redemption through the Messiah (v 10-11).

Psa 30.1-12 begins with the heading, “A Psalm; a Song at the Dedication of the House; Of David.” To some this psalm was written to be sung later when the Temple was built. The word “dedication” is “Chanukat” and is related to the word “Chanukah.” On the other hand, some believe it was David’s palace (house) being referred to here. But there is nothing in this psalm that connects it to the dedication of the Temple or his literal palace (house). Some scholars believe he may be referring to his mortal body as a “house.”

The theme is God and his great power to deliver. This can be recited after any great victory or deliverance. It was recited when the people entered the Temple for the daily services (Sukkot Machzor, p.172, Mesorah Publishers).

If this was written at the dedication of his palace, we see hints of that in verse 1 where David says, “I will extol thee, O Lord, for thou hast lifted me up” compared to 2 Sam 5.11-12 and 1 Chr 14.1-2. After his house was built, these verses say that David knew God had established him as king and had exalted his kingdom for the sake of his people. David’s enemies did not rejoice over him (v 1).

In the time of his distress, he went to the God of the Covenant and was healed. He either was sick physically, emotionally or whatever, but he received comfort from Yehovah (v 2).

David says, “Thou hast brought up my soul from Sheol” meaning he was delivered from mortal or “grave” danger, and has kept him alive so that he should “not go down to the pit” or with those victims of the plague in 1 Chr 21 who were dead and buried (v 3).

David the exhorts us to praise the Lord and give thanks to his holy name (Yehovah-Isa 42.8). Why? Because his anger is real but temporary, but his favor is forever. Just as weeping may last a night, joy comes in the morning (v 4-5).

In Psa 30.6-9 it tells us about David’s complacency at times, and when he was prosperous he felt strong. But it was really God’s favor, not his prosperity that was his strength. But Yehovah may “hide” his face and this strength gives way to doubt and a lack of faith. It was then he would pray that God “show his face” again. What good would there be to God if his enemies should have victory over him.

Psa 30.10-12 says that David wanted the Lord to have mercy on him and be his “helper.” David says that the Lord did help and turned his mourning into dancing, and his sackcloth into gladness. The word for “soul” in verse 12 is the word “kivod” because it is the most “glorious” part of a person. It comes from God (Psa 16.9) and David will give thanks to Yehovah,

Posted in All Teachings, Articles, Idioms, Phrases and Concepts, Prophecy/Eschatology, The Festivals of the Lord, The Tanak, Tying into the New Testament

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