Psalm 13 Study Notes
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13:1-2 The phrase how long is not uncommon in the lament psalms (6:3; 35:17; 74:10; 79:5; 80:4; 94:3); however, it appears more times here (four times) than in any other single text. This highlights the fact that the psalmist had endured his suffering for a long time and was considering that the Lord might have hidden his face from him and forgotten him. Both of these descriptions convey the idea of rejection (44:24).
chalaq
| Hebrew pronunciation | [khah LAHK] |
| CSB translation | smooth, flattering |
| Uses in Psalms | 3 |
| Uses in the OT | 12 |
| Focus passage | Psalm 12:2-3 |
Chalaq refers to what is smooth, whether oil (Pr 5:3), skin (Gn 27:11), or stones (Is 57:6). “Mount Halak” (Jos 11:17) indicates “Smooth Mountain.” Chalaq can imply slippery places (Ps 73:18) but usually suggests dangerous flattery (Dn 11:32) or flattering lips (Ps 12:3). Flattering things is complimentary once (Is 30:10), but in the context is false prophecy. Chalaq connotes deceit and ulterior motives. The verb chalaq (9x) means be smooth (Ps 55:21) or devious (Hs 10:2). Its derivation is probably different from that of chalaq meaning “divide.” The causative describes flattening metal (Is 41:7) or flattering people (Ps 5:9). Chalaqlaqqot (4x) means slippery (Ps 35:6) and slippery paths (Jr 23:12). It appears as intrigue and insincerely (Dn 11:21,34). Cheleq signifies seductive flattery (Pr 7:21). Chelqah denotes the smooth part of the neck (Gn 27:16) and a flattering tongue (Pr 6:24). Challuq portrays smooth stones (1Sm 17:40).
13:3-4 Brightness in the eyes represents vitality and is the opposite of one’s eyes growing dim during times of grief and suffering (6:7; 38:10; Jb 17:7). In this context it is contrasted with death. The enemy was adding to the psalmist’s suffering by proclaiming triumph over him. The statement I am shaken could refer to dying, but it could also be used to indicate defeat. In most contexts it is used with the negative as a statement of the assurance of security: “I will not be shaken” (16:8; 30:6; 62:6).
13:5-6 Even though the question about the time of God’s intervention remained, the psalmist reaffirmed his trust in the Lord’s faithful love. This is the Hebrew word chesed, which is rooted in Yahweh’s covenant with his people; sometimes it is even synonymous with the term covenant (see note at 89:28). The psalmist’s trust was not in himself but in the God of the covenant who promised that he would show faithful love to those who love and obey him (Dt 7:9; Neh 1:5; Dn 9:4).