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Psalm 102 Analysis: Part One:
1.) Verse 102:2, Anthropomorphism
“Face” is used to create a human-like characteristic of God. Here, the image is that God is trying
to hide his face from the Psalter thus creating even more misery for the psalmist.
2.) Verse 102:5, metonymy
Anxiety is the cause that is designated as groaning. “Groaning” is followed by stressing the
effects of skin sticking to bones. This emphasis is showing the cause of fear and suffering to
have the effect of groaning.
3.) Verse 102:6, simile,
With the use of the key word “like” to connect the comparison of two things that having
differing characteristics. Here, the person and the desert owl are used. Owls are not naturally
native to the conditions of the desert, and if found within a desert they are solidary. Further, owls
are lone hunters normally found at night. These characteristics are likened to the loneliness of the
psalter.
4.) Verse 102:8, hyperbole,
The psalter places extreme emphasis on the distress that his enemies are causing to his life.
5.) Verse 102:9, simile,
Ashes and daily food are compared. These two items are different in nature, but they are used to
create a vivid image of comparison through the word “like” the description is that food alone
cannot feed the soul just as burned ashes cannot warm if they are cold.
6.) Verse 102:11, metaphor & simile,
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“Like” is used to parallel days of life with lengthened shadows and withering like grass. This
metaphor for growing old is described through the simile of the temperance of shadows and short
lifespan of grass.
7.) Verse 102:13, personification,
Zion is labeled as “her,” this gives the nation, which is non-human to have characteristics of
being human or lady like.
8.) Verse 102:14, synecdoche,
The stones are what make up the city of Zion, which is the city that is revered.
9.) Verse 102:26, implied analogy
Imagery of the tattered clothing metaphorically relates to the earth and heavens wearing out
through time and use.
10.) Verse 102:23 Tapeinosis
The writer’s strength is depleted by God increasing the need for God.
Part Two: The imagery created by the Psalmist in Psalm 102 describes someone who is
deeply troubled and overwhelmed with feelings of isolation. The Psalter cries out to God in
verse one asking for his pleas to be heard. Verse three utilizes the poetic union of terseness and
simile to recapture the imagery of grief through examining physical pain through explaining the
bones burning in a furnace. He likens his days to the short-lived nature of smoke from the
flames. The psalmist further uses imagery to describe feelings of abandonment by asking God
not to hide his face from him. His feelings of aloneness are described as the Psalmist asks God
not to hide his face in verse 2, followed by the description of an owl in ruins and the placement
of the solidary bird on the roof. Tangible physical and mental anguish is repeated in verse eight
with the hyperbole of enemies reproaching and cursing the psalter's name. This hyperbolic
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language places emphasis on the distress of the writer. Simile is further noted in likening the
earlier use of the burning bones to that of ashes that he must consume. The word choice “bread”
is used as a representation for that of the Hebrew soul, explaining that his soul is as familiar with
despair and weeping as he is to food and drink. The Judaic symbol of bread was a known
metaphor for the nourishment of the body for God’s nourishment to the soul, bringing the psalter
to point out that it is the psalter’s condition that has alienated God’s from his life.
Nonetheless, verse 11 voices optimism and creating imagery depicted on the expectation
of God’s provision. This anticipation is represented the servants delight through the synecdoche
adoration of God and the rebuilding of Zion through verses 12-17. This expectation of God
continues to be emphasized through the personification of Zion, and the synecdoche of stones
representing the buildings of Zion. The Psalter then uses metonymy of association stating that
the name of the Lord will be feared and that the kings of earth will fear God’s glory.
Verses 18-22 proclaim that God will be praised for interceding and redeeming the people. This
praise will be historically written for future generations, and declaration is made that all peoples
will join in worship.
The Psalm closes out with verses 23-28 declaring through tapeinosis that God has
lessened the psalter's strength and shortened the psalter's days to elevate the need for God’s
strength. The Psalter ends with an implied analogy stating that the earth and heavens eventually
perish, much like worn clothing becomes tattered, yet God remains eternal.
Psalm 51 Analysis:
Part One:
V2: Metaphor; Expression of personal need to be internally cleansed of sins to refresh the soul.
The Psalter wants to be cleaned on the inside just as skin must be cleansed to refresh the flesh.
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V4: Anthropomorphism; God is given human like quality of being a judge that is righteous and
blameless. Hyperbole: The Psalter (David) states that it is against God alone sin has been
committed, this exaggerates the sin to only being against God. This overlooks the literal sin
against Bathsheba and his sin against Uriah.
V7: Metonymy of cause; Here, the cause of the request is David’s sin, the effect David is seeking
is God to cleanse David with hyssop (or marjoram) which was an herb used during purification
ceremonies of the Hebrews. Simile through imagery, the image is created of snow being the
purist form of white, clean and unblemished, in verse seven David state that God can make
David unblemished and pure.
V8: Personification; David has been deprived because of his sin; therefore, he is longing for the
joy, gladness and rejoicing. This depravity is given a human like quality in the description of
broken bones that are rejoicing as a human.
V9: Metonymy of cause; David seeks God to forgive him of sin, this is shown with the cause of
God turning his face and the effect being forgiveness. Anthropomorphism: God is represented as
having a face, David is longing to hide God’s face from sin.
V15: Synecdoche; It is not David’s lips alone that give the praise, but in the following line of the
psalm the praise is given through his whole mouth. David’s mouth opening in part leads to the
wholeness of praise enabling the honor of God and David’s desire to openly praise God.
V17: Metonymy of association and Tapeinosis: “The sacrifices of God are a broken spirit” God
is not wanting animal sacrifice, but rather a heart that mourns for sin in the way he does. God is
pleased with us when our spirit turns from sin and to him.
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Part Two: David’s cry based on the emotional distress of sin is captured throughout Psalm 51,
his anguish of spirit for his action against God, and his desire to be made right with God once
again. This Psalm is packed with imagery that resounds with humanity when one realizes that
their actions have been less than favorable with God and with the people surrounding them.
David’s cry for God’s grace and compassion is based in the yearning to be cleansed from his sin.
He knows that the evil he has committed is keeping him from walking with God, and the lack of
God’s presence is acknowledged in his daily routine. David uses his confession of sin to reiterate
his repentance, and his sorrow, along with his humanity. He states, “For I know my transgression
is ever before me,” signifying that he knows his sin is what is separating him from God.
David asks of God to purify him with hyssop, which was an herb or plant known for its
medicinal and cleansing properties. The stems of hyssop had historically been used for Judaic
rituals. The historical use of hyssop is noted in the history of the Passover as shown in Exodus
12:22. David’s choice to use hyssop as the cleansing agent is prophetically profound in that John
19:29 states that “A jar of sour wine was standing there; so, they put a sponge full of the sour
wine upon a branch of hyssop and brought it to his mouth.” David’s pleas for God to wipe his sin
away so that he can rejoice through his brokenness of spirit. His petition is to God to “Passover”
and “Cleanse” his iniquities and lead him to the spirit of a clean heart. David creates the imagery
of white snow, which is further associated with renewal, cleansing, and purification of the air.
This metaphorical analysis represents the soul and spirit being cleansed.
David acknowledges that God does not take joy in the sacrifice of animals, rather God
seeks the brokenness of spirit that leads to repentance, and rejection of sin. God desires for us to
walk with him rather than disobedience. It is in our walk, repentance, and God’s grace that we
are allowed to rejoice.
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This psalm, some have coined a “sinners’ prayer” is used as an illustration to walk
through the steps of repentance, of seeking the request for cleansing, and for returning to the
ability to be in the presence of God. This song is used as a model for followers to repent, ad to
seek the forgiveness of sin.
Psalm 49:
Psalm 49 scrutinizes the certain equality of mortality and the fleeting existence of wealth.
There are identifiable figures of speech, word usage, repetition and rhetorical devices throughout
the structure of the psalm.
Repetition is replete within Psalm 49, as Estes points out a minimal 28 times.1 Examples
such as “brother” and “redemption” are used underscore that affluence does not give one the
ability to redeem anyone from sin or to extend life. Verses 7 and 8 emphasize the legitimacy that
each person is born equally affluent, and equally impoverished upon death.
Metaphors and simile are exemplified throughout the psalm. For instance, in verse 12, the
psalter associates that both humans and sheep suffer death. The psalter uses anthropomorphism
through personifying death explaining that one is unable to bargain with death because each
person will eventually die. This is one of the six semantic fields explored throughout Psalm 49.
This field relates capital and business transactions.
The words ‘sheol’, ‘folly’ and ‘wisdom’ are also used. ‘Sheol’ clarifies the depth of the
grave. “The semantic field of wisdom and folly is clearly linked to the themes of wealth and
death. Those who fix their hopes on their material wealth are foolish, because they cannot
survive death with their wealth intact. On the other hand, the psalm promotes the attitude of
1 Estes, Daniel J. 2004. “Poetic Artistry in the Expression of Fear in Psalm 49.” Bibliotheca Sacra 161
(641): 55–71. https://search.ebscohost.com/login.aspx?direct=true&db=lsdar&AN=ATLA0001392529&site=ehost-
live&scope=site.
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wisdom, which views the presence of absence of temporal wealth in the light of morality.”2 This
contrast also expands on the reality that wealth is temporary. The lasting element is spiritual
insight and knowledge.
Wisdom is another semantic field that is explored as a juxtaposition against folly. These
elements are weighed and measured to be metaphorically speaking of monetary prominence and
death. The semantic fields also include death and perpetuity. This field weighs the certainty that
all will pass but none know a specific expiration date. Each of these point to the writer
developing his theme through the proficiency of literary form.
Rhetorical devices are encompassed by developing questions that prompt the reader to
doubt their previous assumptions comparing wealth and monetary desires. For instance, in verse
16, the writer causes the reader to consider wealth’s source.
Many devices in this example of poetry help the psalmist convey his concern and
contemplations on wealth. Use of elements such as structure, repetition, imagery, and
morphology interconnect the transitory nature of prosperity, and the certainty of death. The
Psalter concludes with the position that value should be placed in gaining spiritual affluence over
monetary influence.
2 Estes, Daniel J. 2004. “Poetic Artistry in the Expression of Fear in Psalm 49.” Bibliotheca Sacra 161
(641): 55–71. https://search.ebscohost.com/login.aspx?direct=true&db=lsdar&AN=ATLA0001392529&site=ehost-
live&scope=site.
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