Psalm-102

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Tanakh versions:

Throughout this site I may use any of the following three versions of the Tanakh: 1. “Jewish Publication Society” (JPS-1917), 2. Mechon-Mamre.org” (MEC), and 3. “Sefaria.org” (SEF).

Colour coded details of our beloved TaNaKh:

1. Torah = History & Law, 2. Nevi’im = The Prophets. 3. *Ketuvim = all other Writings.

*The Ketuvim - Includes, Poetical books - Psalms, Proverbs, Job, the Megillot, or Scrolls - Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and Esther, prophecy of Daniel, and history of Ezra, Nehemiah, and Chronicles I & II.

Please Note: Some alterations or (additions) have been made relating to ‘Names’ and ‘Attributes’ of אֱלֹהִים - Elohim, having been corrected like it once was pre the “Masoretic Text”.

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Remember the following truth from our beloved Torah!

“Ye shall NOT ADD TO THE WORD which I command you, NEITHER SHALL YE DIMINISH FROM IT, that ye may keep the commandments of יְהוָה אֱלֹהֵיכֶם - the LORD your Eloleichem, which I command you”. Davarim - Deuteronomy 4:2. (JPS-1917).

However, sadly both the later priests as well as our rabbis of long ago and of today have, and are shamefully disobeying this command of אֱלֹהִים יְהוָה - the LORD Elohim, בָּרוּךְ שֵׁם קָדוֹשׁוֹ - ‘Baruch Shem Kadosho’ – ‘Blessed be His Holy Name!’

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“Tehillim-Psalm 102”

With Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

Introduction:

Psalm 102 is titled “A Prayer of the afflicted, when he fainteth, and poureth out his complaint before יְהוָה - the LORD”. This is one of the most emotionally raw Psalms in our Tanakh. The speaker is overwhelmed by suffering, ‘physical’, ’emotional’, and ‘spiritual’. He feels ‘isolated’, ‘fragile’, and ‘forgotten’. Yet the Psalm takes a dramatic turn: from despair to confidence in אֱלֹהִים - Elohim’s eternal nature and His future restoration of Zion. Its power lies in its honesty: the Psalmist does not hide his pain, yet he anchors his hope in אֱלֹהִים- Elohim’s unchanging nature.

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Let us look at Psalm 102 ‘verse by verse’ complete with Explanations:

1. “A Prayer of the afflicted, when he fainteth, and poureth out his complaint before יְהוָה - the LORD.”

Explanation: This superscription sets the tone. The Psalm is not polished theology, it is a cry from someone at the edge of collapse. It invites anyone who suffers to speak honestly before אֱלֹהִים.

2. “Hear my prayer, O יְהוָה - LORD, and let my cry come unto Thee”.

Explanation: The Psalmist begins with urgency. He is not merely speaking, he is pleading for אֱלֹהִים to hear and receive his cry.

3. “Hide not Thy face from me in the day of my distress; incline Thine ear unto me; in the day when I call answer me speedily”.

Explanation: He fears divine silence more than suffering itself. The request for a “speedy” answer shows how desperate he feels.

4. “For my days are consumed like smoke, and my bones are burned as a hearth”.

Explanation: His life feels insubstantial, like smoke that vanishes. His bones “burning” suggests fever, exhaustion, or emotional intensity.

5. “My heart is smitten like grass, and withered; for I forget to eat my bread”.

Explanation: Grief has taken away his appetite. His inner vitality has dried up like scorched grass.

6. “By reason of the voice of my groaning my bones cleave to my flesh”.

Explanation: He is wasting away physically. His groaning is constant, and his body is thin and weak.

7. “I am like a pelican of the wilderness; I am become as an owl of the waste places”.

Explanation: These birds symbolize loneliness and desolation. He feels abandoned, living in emotional ruins.

8. “I watch, and am become like a sparrow that is alone upon the housetop”.

Explanation: ‘Sleepless’ and ‘isolated’, he compares himself to a solitary bird, vulnerable and unnoticed.

9. “Mine enemies taunt me all the day; they that are mad against me do curse by me”.

Explanation: His suffering is worsened by hostile people who mock him, using his name as a curse.

10. “For I have eaten ashes like bread, and mingled my drink with weeping”.

Explanation: A poetic way of saying grief has consumed his daily life. Ashes symbolize mourning.

11. “Because of Thine indignation and Thy wrath; for Thou hast taken me up, and cast me away”.

Explanation: He interprets his suffering as Divine ‘discipline’ or ‘rejection’. He feels thrown aside.

12. “My days are like a lengthening shadow; and I am withered like grass”.

Explanation: His life feels like the late, ‘afternoon shadow’,’ long, fading’, ‘soon gone’.

13. “But Thou, O יְהוָה - LORD, sittest enthroned forever; and Thy Name is unto all generations.”

Explanation: A turning point. Human life is fragile, but אֱלֹהִים is eternal. This contrast becomes the foundation of hope.

14. “Thou wilt arise, and have compassion upon Zion; for it is time to be gracious unto her, for the appointed time is come”.

Explanation: He expresses confidence that אֱלֹהִים will restore Jerusalem. The “appointed time” suggests prophetic expectation.

15. “For Thy servants take pleasure in her stones, and love her dust”.

Explanation: Even in ruins, Zion is precious to אֱלֹהִים- Elohim’s people. Their affection for its rubble shows deep covenant loyalty.

16. “So the nations shall fear the name of the LORD, and all the kings of the earth Thy glory”.

Explanation: Zion’s restoration will reveal אֱלֹהִים- Elohim’s power to the world. Redemption has global implications.

17. “When יְהוָה - the LORD hath built up Zion, when He hath appeared in His glory”.

Explanation: אֱלֹהִים - Elohim’s rebuilding of Zion is portrayed as a manifestation of Divine glory.

18. “He hath regarded the prayer of the destitute, and hath not despised their prayer”.

Explanation: אֱלֹהִים listens to the broken. The psalmist’s personal cry is part of a larger pattern of Divine compassion

19. “This shall be written for the generation to come; and a people which shall be created shall praise יְהוָה - the LORD.”

Explanation: Future generations will read this testimony and praise אֱלֹהִים. Suffering becomes part of a larger story.

20. “For He hath looked down from the height of His sanctuary; from heaven did יְהוָה - the LORD behold the earth;”

Explanation: אֱלֹהִים - Elohim is transcendent yet attentive. He sees human suffering from His heavenly throne.

21. “To hear the groaning of the prisoner; to loose those that are appointed to death;”

Explanation: אֱלֹהִים - Elohim intervenes for the oppressed. The imagery suggests liberation from captivity or despair.

22. “That men may tell of the name of יְהוָה - the LORD in Zion, and His praise in Jerusalem;”

Explanation: The purpose of deliverance is worship. Redemption leads to proclamation.

23. “When the peoples are gathered together, and the kingdoms, to serve יְהוָה - the LORD”.

Explanation: A vision of universal worship, nations united in serving אֱלֹהִים.

24. “He weakened my strength in the way; He shortened my days”.

Explanation: The Psalmist returns to his personal lament. He feels his life is being cut short.

25. “I say: ‘O my אֱלֹהִים, take me not away in the midst of my days, Thou whose years endure throughout all generations’”.

Explanation: He appeals to אֱלֹהִים - Elohim’s eternal nature as the basis for prolonging his life.

26. “Of old Thou didst lay the foundation of the earth; and the heavens are the work of Thy hands”.

Explanation: He shifts from personal fragility to cosmic creation. אֱלֹהִים - Elohim’s power is absolute.

27. “They shall perish, but Thou shalt endure; yea, all of them shall wax old like a garment; as a vesture shalt Thou change them, and they shall pass away”.

Explanation: Even the universe is temporary compared to אֱלֹהִים. Creation is like clothing that wears out.

28. “But Thou art the selfsame, and Thy years shall have no end”.

Explanation: A profound statement of divine immutability. אֱלֹהִים - does not change.

29. “The children of Thy servants shall dwell securely, and their seed shall be established before Thee”.

Explanation: The Psalm ends with hope: future generations will live securely under אֱלֹהִים - Elohim’s care. The suffering of the present does not cancel the promises of the future.

My Closing Message:

Psalm 102 is a journey from anguish to assurance. It teaches that: Honest lament is a valid form of prayer. Human life is fragile, but is eternal. Suffering does not nullify אֱלֹהִים - Elohim’s covenant. Restoration is part of אֱלֹהִים - Elohim’s character Future generations will benefit from today’s faith. The Psalmist begins alone and overwhelmed, but he ends anchored in the eternal אֱלֹהִים who hears, restores, and sustains His people across generations.

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This site was originally created, for those who desired to return to our blessed and wonderful faith. Thus be wise and work on your faith and pray at least two or three times a day (if possible) and always seek our beloved אֱלֹהִים - Elohim’s guidance, for His love is always with us, especially when we seek Him, blessed be He! However this site has become very much a teaching site with hundreds of studies!

Remember what אֱלֹהִים - Elohim, blessed be He, said the following via several of our prophets...

“Return unto Me, and I will return unto you, saith צְבָאוֹת- יְהוָה- the LORD of hosts”. Mal’a’chi - Malachi 3:7. (JPS).

And Remember ...

Enjoy your Sabbath Rest, Shabbat Shalom!

אֲנִי יְהוָה אֱלֹהֵיכֶם, בְּחֻקּוֹתַי לֵכוּ; וְאֶת-מִשְׁפָּטַי שִׁמְרוּ, וַעֲשׂוּ אוֹתָם

וְאֶת-שַׁבְּתוֹתַי, קַדֵּשׁוּ; וְהָיוּ לְאוֹת, בֵּינִי וּבֵינֵיכֶם-לָדַעַת, כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם

“I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem; walk in My statutes, and keep Mine ordinances, and do them; and hallow My Sabbaths, and they shall be a sign between Me and you, that ye may know that I am אֱלֹהֵיכֶם יְהוָה - the LORD your Eloheichem”. Yechezkel - Ezekiel 20:19-20. (JPS).

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“Hebraic Studies” motto is as follows;

“The More Torah, the More Life”

For אֱלֹהִים יְהוָה - the LORD Elohim, Blessed be His Sanctified Name,

He is the one who gave us our Life!”

May the שָׁלוֹם - Shalom = Peace of צְבָאוֹת- יְהוָה= the LORD of hosts. be with you, and please always uphold our blessed שַׁבָּת - Shabbat, as well as the מוֹעֲדִים - Mo’a’dim - Feasts, and continue saying your daily תְּפִלָּה - Tefeelah’s (Prayers) and regular בְּרָכָה - Be’ra’chah’s (blessings) before food and drinks, etc!

שָׁלוֹם עֲלֵיכֶם - Shalom Aleichem - Peace be with you!

Rabbi, Dr. Reuven Ben Avraham-Goossens, PhD.

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