Psalm 82 | |
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"God standeth in the congregation of the mighty" | |
![]() Drawing for Psalm 82 in an album amicorum by Petronella Moens | |
Other name |
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Text | A psalm of Asaph |
Language | Hebrew (original) |
Psalm 82 | |
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← Psalm 81 Psalm 83 → | |
Book | Book of Psalms |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 1 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 19 |
Psalm 82 is the 82nd psalm of the Book of Psalms, beginning in English in the King James Version: "God standeth in the congregation of the mighty; he judgeth among the gods.". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 81. In Latin, it is known as "Deus stetit in synagoga deorum". [1] It is one of the 12 Psalms of Asaph. [2] The New King James Version describes it as "a plea for justice"; [3] Alexander Kirkpatrick sees it as "a vision of God as the Judge of judges". [4]
The psalm forms a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies. It has been set to music.
The following table shows the Hebrew text [5] [6] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
Verse | Hebrew | English translation (JPS 1917) |
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1 | מִזְמ֗וֹר לְאָ֫סָ֥ף אֱֽלֹהִ֗ים נִצָּ֥ב בַּעֲדַת־אֵ֑ל בְּקֶ֖רֶב אֱלֹהִ֣ים יִשְׁפֹּֽט׃ | A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth: |
2 | עַד־מָתַ֥י תִּשְׁפְּטוּ־עָ֑וֶל וּפְנֵ֥י רְ֝שָׁעִ֗ים תִּשְׂאוּ־סֶֽלָה׃ | 'How long will ye judge unjustly, and respect the persons of the wicked? Selah |
3 | שִׁפְטוּ־דַ֥ל וְיָת֑וֹם עָנִ֖י וָרָ֣שׁ הַצְדִּֽיקוּ׃ | Judge the poor and fatherless; do justice to the afflicted and destitute. |
4 | פַּלְּטוּ־דַ֥ל וְאֶבְי֑וֹן מִיַּ֖ד רְשָׁעִ֣ים הַצִּֽילוּ׃ | Rescue the poor and needy; deliver them out of the hand of the wicked. |
5 | לֹ֤א יָדְע֨וּ ׀ וְלֹ֥א יָבִ֗ינוּ בַּחֲשֵׁכָ֥ה יִתְהַלָּ֑כוּ יִ֝מּ֗וֹטוּ כׇּל־מ֥וֹסְדֵי אָֽרֶץ׃ | They know not, neither do they understand; they go about in darkness; all the foundations of the earth are moved. |
6 | אֲֽנִי־אָ֭מַרְתִּי אֱלֹהִ֣ים אַתֶּ֑ם וּבְנֵ֖י עֶלְי֣וֹן כֻּלְּכֶֽם׃ | I said: Ye are godlike beings, and all of you sons of the Most High. |
7 | אָ֭כֵן כְּאָדָ֣ם תְּמוּת֑וּן וּכְאַחַ֖ד הַשָּׂרִ֣ים תִּפֹּֽלוּ׃ | Nevertheless ye shall die like men, and fall like one of the princes.' |
8 | קוּמָ֣ה אֱ֭לֹהִים שׇׁפְטָ֣ה הָאָ֑רֶץ כִּֽי־אַתָּ֥ה תִ֝נְחַ֗ל בְּכׇל־הַגּוֹיִֽם׃ | Arise, O God, judge the earth; for Thou shalt possess all the nations. |
This psalm originates in the context of the ancient Hebrews, and their Ancient Near Eastern environment. [7] Kirkpatrick observes how it "sets forth, in a highly poetical and imaginative form, the responsibility of earthly judges to the Supreme Judge." [4] The final verse of the Psalm, verse 8, has God in the future tense "inheriting the nations", where elsewhere in the psalms, "the Son" inherited the nations in Psalm 2, and the believing community inherits the nations in Psalms 25 and 37.
Jesus quotes verse 6 in John 10:34: "I said, 'You are gods.'" [12] Jesus uses this text to assert that he is not blaspheming when he calls himself the Son of God. The second part of verse 6, "All of you are sons of the Most High", does not appear in the text quoted by John. Quoting Bishop Westcott, Kirkpatrick says of this text: "The fact that it was possible for men so to represent God as to be called gods or divine was a foreshadowing of the Incarnation. 'There lay already in the Law the germ of the truth which Christ announced, the union of God and man.'" [13]
Jesus alludes directly to Psalm 82, where the elohim (gods) receive the word of God in the form of judgment and condemnation. Against his accusers, Jesus was appealing to the precedent already established in the Torah, which referred to God's holy ones, or his divine council, as "gods" (elohim). [14] In the Church of England's Book of Common Prayer , this psalm is appointed to be read in the evening of the 16th day of the month. [15]
In the Eastern Orthodox Church, Psalm 81 (Psalm 82 in the Masoretic Text) is part of the eleventh Kathisma division of the Psalter, read at Matins on Wednesday mornings, as well as on Tuesdays and Thursdays during Lent, at Matins and the Sixth Hour, respectively. [16]
The Psalm is sung before the Gospel reading at the Vesperal Divine Liturgy of Holy Saturday, with verse 8 sung as a refrain. This is accompanied by the priest scattering flower petals and laurel leaves, representing the point at which the wicked and fallen angels have sentence pronounced against them during the Harrowing of Hell. [17]
Heinrich Schütz set Psalm 82 in a metred version in German, "Singet mit Freuden unserm Gott", SWV 179, as part of the Becker Psalter , first published in 1628.
Norma Wendelburg composed a choral setting in English, "Arise, O God, to Judge the Earth" for mixed choir and optional organ in 1973.
Psalm 95 is the 95th psalm of the Book of Psalms, beginning in English in the King James Version: "O come, let us sing unto the LORD: let us make a joyful noise to the rock of our salvation". The Book of Psalms starts the third section of the Hebrew Bible, and, as such, is a book of the Christian Old Testament. In the slightly different numbering system in the Greek Septuagint version of the Bible, and in the Latin Vulgate, this psalm is Psalm 94. In Latin, it is known as "Venite exultemus" or simply "Venite". The psalm is a hymn psalm, one of the Royal psalms, praising God as the King of His people. Psalm 95 identifies no author, but Hebrews 4:7 attributes it to David. The Vulgate also names David as the author.
Psalm 146 is the 146th psalm of the Book of Psalms, beginning in English in the King James Version, "Praise ye the LORD. Praise the LORD, O my soul". In Latin, it is known as "Lauda anima mea Dominum".
Psalm 1 is the first psalm of the Book of Psalms, beginning in the English King James Version: "Blessed is the man", and forming "an appropriate prologue" to the whole collection according to Alexander Kirkpatrick. The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In Latin, this psalm is known as "Beatus vir" or "Beatus vir, qui non abiit".
Psalm 5 is the fifth psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear to my words, O LORD, consider my meditation". In Latin, it is known as "Verba mea auribus percipe Domine". The psalm is traditionally attributed to David. It reflects how the righteous man prays for deliverance not only for freedom from suffering, but to allow himself to serve God without distraction. The New King James Version entitles it "A Prayer for Guidance".
Psalm 7 is the seventh psalm of the Book of Psalms, beginning in English in the King James Version: "O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me". In Latin, it is known as "Domine Deus meus in te speravi". Its authorship is traditionally assigned to King David. The message in the psalm is that the righteous may seem weak, but ultimately will prevail against the wicked.
Psalm 10 is the tenth psalm of the Book of Psalms, beginning in English in the King James Version: "Why standest thou afar off, O LORD? why hidest thou thyself in times of trouble?" In the Greek Septuagint and the Latin Vulgate, it is not an individual psalm but the second part of psalm 9, "Ut quid Domine recessisti". These two consecutive psalms have the form of a single acrostic Hebrew poem. Compared to Psalm 9, Psalm 10 is focused more on the individual than the collective human condition.
Psalm 26, the 26th psalm of the Book of Psalms in the Bible, begins : "Judge me, O LORD; for I have walked in mine integrity".
Psalm 29 is the 29th psalm of the Book of Psalms, beginning in English in the King James Version: "Give unto the LORD, O ye mighty, give unto the LORD glory and strength". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 28. In Latin, it is known as "Adferte Domino filii Dei". The psalm is attributed to David. It is a hymn, describing the advent of Yahweh in a storm.
Psalm 33 is the 33rd psalm of the Book of Psalms, beginning in English in the King James Version: "Rejoice in the LORD, O ye righteous: for praise is comely for the upright". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 32. In Latin, it is known by the incipit, "Exultate iusti in Domino". Its purpose is to praise "the Sovereignty of the Lord in Creation and History".
Psalm 37 is the 37th psalm of the Book of Psalms, beginning in English in the King James Version: "Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 36. In Latin, it is known as Noli aemulari in malignantibus. The psalm has the form of an acrostic Hebrew poem, and is thought to have been written by David in his old age.
Psalm 40 is the 40th psalm of the Book of Psalms, beginning in English in the King James Version: "I waited patiently for the LORD". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 39. In Latin, it is known by the incipit, "Expectans expectavi Dominum". It is described by the Jerusalem Bible as a "song of praise and prayer for help".
Psalm 136 is the 136th psalm of the Book of Psalms, beginning in English in the King James Version: "O give thanks unto the LORD; for he is good: for his mercy endureth for ever. ". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 135. In Latin, it is known by the incipit, "Confitemini Domino quoniam bonus". It is sometimes referred to as "The Great Hallel". The Jerusalem Bible calls it a "Litany of Thanksgiving". It is notable for the refrain which forms the second half of each verse, translated as "For His mercy endures forever" in the New King James Version, or "for his steadfast love endures for ever" in the Revised Standard Version.
Psalm 135 is the 135th psalm from the Book of Psalms, a part of the Hebrew Bible and the Christian Old Testament, beginning in English in the King James Version: "Praise ye the LORD". In the slightly different numbering system of the Greek Septuagint and Latin Vulgate versions of the Bible, this psalm is Psalm 134. Its Latin title is "Laudate nomen Domini".
Psalm 132 is the 132nd psalm of the Book of Psalms, beginning in English in the King James Version: "LORD, remember David, and all his afflictions". In the slightly different numbering system used in the Greek Septuagint version of the bible and in the Latin Vulgate, this psalm is Psalm 130. In Latin, it is known as "Memento Domine David".
Psalm 123 is the 123rd psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee lift I up mine eyes, O thou that dwellest in the heavens". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. This short psalm is one of fifteen psalms that begin with the words "A song of ascents". In Latin, it is known as "Ad te levavi oculos meos", and Baptist writer Charles Spurgeon calls it "the Psalm of the eyes".
Psalm 48 is the 48th psalm of the Book of Psalms, beginning in English in the King James Version: "Great is the LORD, and greatly to be praised in the city of our God". In the slightly different numbering system used in the Greek Septuagint version of the bible, and generally in its Latin translations, this psalm is Psalm 47. In the Vulgate, it begins "Magnus Dominus". The psalm was composed by the sons of Korah, as "a celebration of the security of Zion", In its heading it is referred to as both a "song" and a "psalm".
Psalm 79 is the 79th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, the heathen are come into thine inheritance". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 78. In Latin, it is known as "Deus venerunt gentes in hereditatem tuam". It is one of the 12 Psalms of Asaph. The New American Bible calls it "a prayer for Jerusalem".
Psalm 94 is the 94th psalm of the Book of Psalms, beginning in English in the King James Version: "O LORD God, to whom vengeance belongeth". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 93. In Latin, it is known as "Deus ultionum". This psalm is referred to as one of the Royal Psalms, Psalms 93–99, praising God as the King of His people, although as Gordon Churchyard notes, God is referred to here as judge rather than king.
Psalm 106 is the 106th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise ye the LORD. O give thanks unto the LORD; for he is good". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 105. In Latin, it is known by the incipit, "Confitemini Domino quoniam bonus". Alexander Kirkpatrick observes that the two historical psalms, Psalms 105 and 106, are closely related. Psalm 105 gives thanks for God's faithfulness to the covenant he made with Abraham; Psalm 106 is a psalm of penitence, reciting the history of Israel's faithlessness and disobedience. He also notes that this psalm and Psalm 107 "are closely connected together", arguing that "the division of the fourth and fifth books does not correspond to any difference of source or character, as is the case in the other books".
Psalm 111 is the 111th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise ye the LORD. I will praise the LORD with my whole heart". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 110. In Latin, it is known as Confitebor tibi Domine. It is a psalm "in praise of the divine attributes". This psalm, along with Psalm 112, is acrostic by phrase, that is, each 7-9 syllable phrase begins with a letter of the Hebrew alphabet in order. Psalm 119 is also acrostic, with each eight-verse strophe commencing with a letter of the Hebrew alphabet in order. The Jerusalem Bible describes Psalm 112, "in praise of the virtuous", as "akin to this psalm in doctrine, style and poetic structure.
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