| Psalm 15 | |
|---|---|
| "Lord, who shall abide in thy tabernacle?" | |
| Other name |
|
| Text | attributed toDavid |
| Language | Hebrew (original) |
| Psalm 15 | |
|---|---|
← Psalm 14 Psalm 16 → | |
| 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 15 is the 15th psalm in theBook of Psalms, beginning in English in theKing James Version: "Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill?"
In the slightly different numbering system used in the GreekSeptuagint and LatinVulgate translations of the Bible, this psalm isPsalm 14. The Latin version begins "Domine quis habitabit in tabernaculo tuo".[1]
The psalm is attributed toDavid. It is often called an 'entrance liturgy', in which a worshipper asks the conditions of entering the worship place and a priest answers.[2] The psalm forms a regular part ofJewish,Catholic,Anglican,Eastern Orthodox Church and Protestant liturgies. It has been set to music, including compositions byHeinrich Schütz.
According to theInternational Critical Commentary, "Ps[alm] 15 is a didactic poem, inquiring what sort of man is qualified to be a guest of Yahweh (verse 1); describing him in accordance with a decalogue of duties (verses 2-5b) and declaring such a man secure (verse 5c)."[3] The duties listed emphasise virtues relating to one's neighbor.[4]
The main topic of this psalm is "residence" (verse 1: "dwell"... "live") in God's "tent" (not "sanctuary") and how to be in 'holiness, without which no one sees God' (Hebrews 12:14).[2]
Although the Psalm is captioned "A Psalm of David", and theGemara also attributes this Psalm to David, Charles and Emilie Briggs considered this claim of authorship "unhistoric".[5]
In Psalm 12 the godly perished and in Psalm 14 there is none righteous. That leaves a rhetorical question as to "who can ascend the mountain of God?" which is aninclusio (a pair of literary bookends) in Psalms 15–24, appearing in Psalm 15:1 and Psalm 24:3.
In the context of the culture of the time, "who [then] can dwell in His tent" as a guest would not only be welcome but also come under his special protection.
In the context of David's time, the ark has been in Shiloh in the tabernacle, and David moves the ark to Mount Zion to a newly made tabernacle there.[6]
The following table shows the Hebrew text[7][8] of the Psalm with vowels, alongside theKoine Greek text in theSeptuagint[9] and the English translation from theKing James Version. Note that the meaning can slightly differ between these versions, as the Septuagint and theMasoretic Text come from different textual traditions.[note 1] In the Septuagint, this psalm is numbered Psalm 14.
| # | Hebrew | English | Greek |
|---|---|---|---|
| 1 | מִזְמ֗וֹר לְדָ֫וִ֥ד יְ֭הֹוָה מִי־יָג֣וּר בְּאׇהֳלֶ֑ךָ מִֽי־יִ֝שְׁכֹּ֗ן בְּהַ֣ר קׇדְשֶֽׁךָ׃ | (A Psalm of David.) Lord, who shall abide in thy tabernacle? who shall dwell in thy holy hill? | Ψαλμὸς τῷ Δαυΐδ. - ΚΥΡΙΕ, τίς παροικήσει ἐν τῷ σκηνώματί σου; ἢ τίς κατασκηνώσει ἐν ὄρει ἁγίῳ σου; |
| 2 | הוֹלֵ֣ךְ תָּ֭מִים וּפֹעֵ֥ל צֶ֑דֶק וְדֹבֵ֥ר אֱ֝מֶ֗ת בִּלְבָבֽוֹ׃ | He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart. | πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαιοσύνην, λαλῶν ἀλήθειαν ἐν καρδίᾳ αὐτοῦ, |
| 3 | לֹֽא־רָגַ֨ל ׀ עַל־לְשֹׁנ֗וֹ לֹא־עָשָׂ֣ה לְרֵעֵ֣הוּ רָעָ֑ה וְ֝חֶרְפָּ֗ה לֹא־נָשָׂ֥א עַל־קְרֹבֽוֹ׃ | He that backbiteth not with his tongue, nor doeth evil to his neighbour, nor taketh up a reproach against his neighbour. | ὃς οὐκ ἐδόλωσεν ἐν γλώσσῃ αὐτοῦ, οὐδὲ ἐποίησε τῷ πλησίον αὐτοῦ κακὸν καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοῖς ἔγγιστα αὐτοῦ. |
| 4 | נִבְזֶ֤ה ׀ בְּֽעֵ֘ינָ֤יו נִמְאָ֗ס וְאֶת־יִרְאֵ֣י יְהֹוָ֣ה יְכַבֵּ֑ד נִשְׁבַּ֥ע לְ֝הָרַ֗ע וְלֹ֣א יָמִֽר׃ | In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. | ἐξουδένωται ἐνώπιον αὐτοῦ πονηρευόμενος, τοὺς δὲ φοβουμένους τὸν Κύριον δοξάζει· ὁ ὀμνύων τῷ πλησίον αὐτοῦ καὶ οὐκ ἀθετῶν· |
| 5 | כַּסְפּ֤וֹ ׀ לֹא־נָתַ֣ן בְּנֶשֶׁךְ֮ וְשֹׁ֥חַד עַל־נָקִ֗י לֹ֥א לָ֫קָ֥ח עֹֽשֵׂה־אֵ֑לֶּה לֹ֖א יִמּ֣וֹט לְעוֹלָֽם׃ | He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved. | τὸ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ καὶ δῶρα ἐπ᾿ ἀθῴοις οὐκ ἔλαβεν. ὁ ποιῶν ταῦτα, οὐ σαλευθήσεται εἰς τὸν αἰῶνα. |
Some see achiastic structure of Psalms 15–24, with Psalm 19 in the center.[10]
Many see Jesus as the one who can climb the hill of God and dwell in God's sanctuary, with the church in Him. This is supported by the frequent use of the phrase "right hand [of God]" in each of Psalms 16–21, except forPsalm 19.[11] The right hand of God usually refers to an act of salvation. This Psalm is appointed as one of the Proper Psalms forAscension Day.[12]
Charles Spurgeon sees this psalm as an expectation of fruit in a believer's life.
Without the wedding-dress of righteousness in Christ Jesus, we have no right to sit at the banquet of communion. Without uprightness of walk we are not fit for the imperfect church on earth, and certainly we must not hope to enter the perfect church above.[13]
In theChurch of England'sBook of Common Prayer, this psalm is appointed to be read on the morning of the third day of the month,[14] as well as at Mattins onAscension Day.[15]
In theAgpeya, theCoptic Church'sbook of hours, this psalm is prayed in the office ofPrime.[16]
Verse 4 is found in the repetition of theAmidah duringRosh Hashanah.[17]
Heinrich Schütz set a metric version of Psalm 15 in German, "Wer wird, Herr, in der Hütten dein", as part of theBecker Psalter, SWV 111.
