Poetic Analysis Psalm 102, 51, and 49.

​LIBERTY UNIVERSITY SCHOOL OF DIVINITY
Poetic Analysis Paper
Submitted to Dr. Gary Yates
in partial fulfillment of the requirements for the completion of 
OBST 660-D01 LUO
Psalms
By
Robert Brandon Strickland
July 5, 2020 ​

Poetic Analysis of Psalm 102 (Figures of Speech)

Below are listed ten figures of speech that may be observed in Psalm 102. The figures of speech are as follows: 
(1) Verse 2: "Do not hide your face from me"  (Ps. 102:2). The figure of speech here is anthropomorphism. The writer uses the word "face," to represent God in human like features or characteristics. For God to "hide his face," would be a greater distress upon the writer who is already in distress, and is seeking the attention of God. 
(2) Verse 2: "Incline your ear to me" (Ps. 102:2). The figure of speech here is Anthropomorphism. The writer uses the word "ear" to represent God in human like features or Characteristics. For God to incline his ear, is for God to hear the writers call or prayer. 
(3) Verse 4: "I forget to eat my bread" (Ps. 102:4). The figure of speech here is Synecdoche. The writer uses the word "bread," to represent food in general. His appetite was lost because he was in distress. The emphasis is not placed upon "bread" as a particular food type, rather bread is placed here to represent all food. 
(4) Verse 5: " Because of my loud groaning" (Ps. 102:5). The figure of speech here is metonymy. The "loud groaning" mentioned by the writer is caused by the anxiety and distress which he is feeling. To emphasize the cause (his distress and anxiety), he states the effect of the cause (loud groaning). 
(5) Verse 5: "my bones cling to my flesh" (Ps. 102:5). The figure of speech here is metaphor. The writer's "bones" clinging to his flesh, is meant to metaphorically describe the physical effects of fasting mentioned in verse 4. The writer in his distress cannot eat, and because of his fasting his bones are "clinging to his flesh." 
(6) Verse 6: "I am like a desert owl of the wilderness" (Ps. 102:6). The figure of speech here is simile, which is indicated by the word "like." The writer is comparing his life to that of a desert owl. He feels lonely (see vs 7), alone, perhaps out of place, and in a state of barrenness.
(7) Verse 8: "All the day my enemies taunt me" (Ps 102:8). The figure of speech here is hyperbole. To emphasize the threat and the distress that the enemy is causing, the writer exaggerates the enemy by stating that they taunt him "all day." 
(8) Verse 13: "it is the time to favor her" (Ps. 102:13). The figure of speech here is personification. The city Zion, is spoken of like a woman, who should be pitied. The writer depicts the city as a "her," which is in need of mercy. 
(9) Verse 14: "For your servants hold her stones dear" (Ps. 102:14). The figure of speech here is synecdoche. The writer uses the word "stones," to represent the city or buildings of Zion. The "stones" are part of what make up the buildings and the city (Zion) which the servants "hold dear." 
(10) Verse 15: "Nations will fear the name of the LORD" (Ps. 102:15). The figure of speech here is metonymy of association. The "name" of the Lord is associated with God in all his attributes. In other words, in place of his character and attributes the writer supplies "the name" which brings fear to the nations. The nations will "fear" the Lord, because of who he is. 

Poetic Analysis of Psalm 102 (Reflection on Imagery)
Having reflected upon the imagery in Psalm 102, one can clearly see that the writer of this Psalm is in a high state of distress. In verses 1-2, the psalmist opens with a cry for God to hear his prayer; the psalmist follows this cry with vivid imagery depicting his condition bracketed by the term "my days" in verse 3 and 11. His "days" are quickly fleeting, for they "pass away like smoke,"  and are  "like an evening shadow" (Ps. 102:3,11). Both the "passing of smoke," and "the evening shadow," depict things which swiftly pass by, and perhaps are always changing. The psalmist feels as if his life is quickly passing away soon to be lost in the darkness. Not only is his life quickly passing, but it is filled with anxiety and pressure. This anxiety and pressure is depicted by the psalmist's lack of desire for food. His loss of appetite is so significant that his "bones cling" to his "flesh" (Ps. 102:5). His food has become "ashes," and his drink is "mingled with tears" (Ps. 102:9). Ashes, being that substance that depicts not only frailty (Gen. 18:27, Job 30;19; 42:6) and sorrow (2 Sam. 13:19), but also destruction  (2 Pet 2:6), and  tears, being that substance which is brought on by pain and great sorrow, shows that this writer is indeed in great distress. 
On top of the loss of appetite and constant distress, he depicts himself as one who is alone, for he states "I am like a desert owl of the wilderness, like an owl of the waste places" (Ps. 102:6), and "I am like a lonely sparrow on the housetop" (Ps. 102:7). Both of these animals represent creatures who are alone and are in barren places.
All of this distress, loss of desire for life, and loneliness, the psalmist feels, directly result from God's "indignation and anger" (Ps. 102:10). God once had shown him favor being "taken up," but now he has poured out his wrath for he has "thrown him down" (Ps. 102:10). All of these images help the reader to understand the desperate condition of the psalmist, and even the mind of the psalmist in such a condition. He feels as if the wrath of God is being unleashed upon him, along with the taunts of the enemy. He is all alone.
In verse 12, the psalm shifts its focus from the psalmist's hopeless state to the Sovereign Lord, who is secure and will restore all that is broken. Because God is secure (Ps. 102:12,15, 16, 24, 25-27), the children of his servants shall "dwell secure" (Ps. 102:28). Understanding the psalmist's frailty and his desperate condition highlights the greatness of the unchangeable God, who rules and reigns in the heavens. God is able to answer our prayers, even in the most desperate situations. He is at work, even when we feel as if he is far away, and has "cast us down." In the end the psalmist places his hope for Zion in God alone, for he is unchanging and secure.

Poetic Analysis of Psalm 51 (Figures of Speech)
In verse 2 the psalmist states "Wash me thoroughly from my iniquity.” The figure of speech used here is that of metaphor. The psalmist compares physical cleansing to that of restoration and forgiveness. To be forgiven and restored is to be cleansed of iniquity.
In verse 4 the psalmist states "Against you, you only, have I sinned." The figure of speech used here is that of hyperbole. To emphasize the fact that his sins were ultimately against God, David overstates the case by stating he has sinned against God "only." He certainly sinned against Uriah by having him killed, and also Bathsheba by lust, but ultimately his sin was against God. 
In verse 7 the psalmist writes "Purge me with hyssop." The figure of speech used here is that of metonymy of cause. David is requesting spiritual cleansing. God purging him with hyssop is the cause which brings about the effect of David being cleansed.  Hyssop a small plant used to sprinkle blood or water upon the defiled during the purification rite (Ex. 12:22; Lev 14:4–6, 49–52; Num 19:6–18). 
In verse 8 the psalmist states "Let the bones that you have broken rejoice." The figure of speech used here is that of personification. The psalmist request for his bones to "rejoice," is placing humanlike qualities on a non-human subject. Bones can't literally rejoice, but David compares his sinful condition like someone who has been beaten and crushed, therefore if his bones "rejoice" it would mean they would be restored to their good condition (representing forgiveness). 
In verse 9 the psalmist states “Hide your face from my sins.” Here the figure of speech is that of anthropomorphism. God is spoken here of having a "face," which David prays will be hidden from his sins. David is asking for God to not hold him accountable for his sins, but rather to forgive him, as if those sins had never taken place, as if he had never witnessed them. 
In verse 15 the psalmist states "O Lord, open my lips." The figure of speech here is that of synecdoche. David asks God to open his "lips," so that he might praise God. In the parallel line it is not only David's lips, but David's "mouth" that praise. Therefore, David's lips are put as part for the whole, which is himself. 
In verse 17 the psalmist states "The sacrifices of God are a broken spirit.” The figure of speech here is that of metonymy of association. The "sacrifices of God" is put for what God desires. God desires a "broken spirit."

Poetic Analysis of Psalm 51 (Reflection on Imagery)
The imagery and figures in Psalm 51, portray that sin ultimately is against God (Ps. 51:4). Sin is that which causes us to be unclean, unpure, defiled (Ps. 51:2).  Only God can cleanse, purify, and forgive sin (Ps. 51:7). Throughout this Psalm, David uses language and imagery, dealing with either purification or cleansing. David prays for God to "wash," "cleanse," and "purge" him (Ps. 51:2,7).  This barrier between the psalmist and God must be eliminated. David knows that his sin has broken his fellowship with God; therefore, he does not rejoice as he did in the past. His rejoicing has turned to brokenness. He prays, "Let me hear joy and gladness; let the bones that you have broken rejoice." (Ps. 51:8 ESV) Sin has affected David to the core, even to the point of physical pain. David understands that it is not sacrifice that God desires, but rather a "broken spirit." In verse 16 concerning the sacrifices God desires, David states, "For you will not delight in sacrifice, or I would give it; you will not be pleased with a burnt offering" (Ps 51:16). Rather, David knows and understands that it is a "broken spirit," which God desires from the sinner (Ps. 51:17). The imagery in this psalm helps the reader understand the depth of sin and its awful effects. It also helps the reader understand the mercy and steadfast love of God. The one who is "broken in spirit" longs to be rid of sin and its horrible effects. Sin affects the whole person and his or her relationship with God. Restoration and cleansing can be found when we fall on the mercy God provides.

Poetic Analysis of Psalm 49
Psalm 49 is full of artistry, which uses many poetic devices to portray its message. This section will choose five poetic features employed in Psalm 49 and analyze how the psalmist uses these features to convey his message to the reader. By analyzing these poetic features, the reader will not only understand the Psalm in greater detail but also gain a greater appreciation for the literary artistry portrayed in it. 

First, we shall note the psalmist's frequent use of semantic fields to connect the reader's thoughts in various ways. In his article "Poetic Artistry in the Expression of Fear in Psalm 49," Daniel J. Estes references "six semantic fields," that he believes "manifest significant interconnections."  The most significant semantic field used by the psalmist deals with the use of terms relating to wealth or business-like transactions. Estes notes that "thirteen out of the twenty verses"  apply terms dealing with this semantic range. Words like rich, poor, wealth, riches, abundance, ransom, price, and costly all fall into this same semantic range and are all found in this Psalm in multiple places. Perhaps the critical principle is regardless of status or wealth; death comes to all, and only God can "ransom my soul from the power of Sheol" (Ps. 49:15).

Second, in verse 2, the psalmist uses the figure of speech merism to depict all people regardless of status. All are being called to "give ear" to the words of wisdom spoken in this Psalm; "both low and high, rich and poor together" (Ps. 49:2-3). This expression does not exclude those who are neither rich nor poor; rather, it encompasses both rich and poor and everyone in-between. This figure of speech is used again in verse 10. Here, the wise, the foolish, and everyone in-between face death. 

Third, in verses 12 and 20, the psalmist uses the literary device of repetition to mark the closing of the two major sections in the Psalm.  The phrase "Man in his pomp...is like the beasts that perish," echoes the reality that death comes to all regardless of status. Man's ostentatious vain display, in the end, is no more than beasts. 

Fourth, in verse 14, the psalmist uses the figure of speech known as personification when speaking of death. "Death" is personified, portrayed as a shepherd who guides the foolish to their graves. This imagery creates a vivid picture which helps aid the reader in understanding why it is foolish to trust in riches and status.

Fifth, the psalmist also employs the figure of speech simile comparing the people to sheep, which are led by the "personified death" to Sheol. Unlike the wise sheep which follow God, foolish sheep follow their shepherd (death), which results in a dreadful end.




Bibliography
Estes, Daniel J. "Poetic Artistry in the Expression of Fear in Psalm 49." Bibliotheca Sacra, no. 161 (2004): 55-71.