In Psalm 32 after David addresses God as his “hiding place” (v. 7), suddenly there is another voice: “I will instruct thee …” (vv. 8–9). Without any introduction David records what God said in response to him.27 Critics sometimes look at such cases as occasions when one who is worshipping the Lord suddenly receives what he thinks is a divine oracle.28 We must acknowledge, however, that not all conservative commentators are in agreement about this. For example, Perowne claims that it is the psalmist who is giving the instruction.29
(3) In Psalm 75 the abrupt change of pronouns between the first two verses clearly marks a switch from the psalmist to God even though there is no introduction of a new speaker. What is not clear, however, is where God’s statement ends. The pronoun “I” (4 times in vv. 2–4) indicates that at least three verses are a direct statement from God, but when does the psalmist begin speaking again (v. 5, v. 6, or v. 7)?30 Generally, the commentators and translations end the quotation before the word כִּי (kiy, “for”; v. 6) since it would possibly indicate a transition to a new thought.31 The last verse of the psalm is even more difficult. Is it the psalmist who says, “All the horns of the wicked also will I cut off ” (v. 10a)? Various commentators have declared that it is,32 but Kidner argues that “in view of the emphasis on the one Judge, more probably this echoes God’s own proclamation of 4 and 5.”33 Asaph, the author of this psalm, has no authority nor power to punish the wicked himself; it is Yahweh that promises to do this Himself.
(4) In Psalm 82 God, after being introduced in the first verse by the psalmist, is clearly speaking in the sixth verse, but where does His speech commence? Some regard Asaph as the one who says, “How long …?” (v. 2).34 Others who view the first part as God’s inquiry and indictment (vv. 2–4) raise questions about the middle verses (vv. 5–6).35 There is an additional question about the fifth verse: a comment about the rulers or their victims?36 It is best to view this verse as describing the “gods” and to see the first and last verses of the psalm as Asaph’s bracketing of the divine word against human rulers (vv. 2–7),37 which interrogates (v. 2), reprimands (vv. 3–4), describes (v. 5), and passes judgment on them (vv. 6–7).
(5) At the end of Psalm 87, we find the short clause “all my springs are in thee”( v. 7b). Who says this, and what is the antecedent of “thee”? Is the speaker God or the psalmist? Most commentators understand that the speakers are the singers mentioned,38 but why switch from the plural to the singular (“my”)? The switch from the first half of the verse to the second is so jarring that some have wanted to emend the Masoretic text. Another possibility is that the latter clause is actually the title of a song the musicians sing.39 Context requires that “thee” refers to Zion, rather than to God. Since God has spoken earlier (v. 4), it is possible that the psalmist concludes the psalm with another statement from God about Zion. This is how the Red Letter Bible understands the clause. Thus God declares that His life-giving and holy springs will be in Zion (Ezek. 47:1, 8–9).
There are five additional cases that are more debatable. Table 1.2 lists these, indicating what there is in the context to suggest that God is speaking directly. (1) In the second psalm the concluding verses (vv. 10–12) appear to come from the psalmist, but what man has the authority to proclaim this threat and blessing? It makes more sense to say that although the
Table 1.1 Direct Quotations of God in Psalms (29 Cases)
| Psalm | Verses | Words | Introductory Words: Hebrew English (literal) | |
| 2:6 | 1 | 7 | אָ֤ז יְדַבֵּ֣ר | Then He will speak (v. 5) |
| 2:7b–9 | 2.5 | 19 | אָמַ֘ר אֵלַ֥י | He said to me |
| 12:5 | .8 | 10 | יֹאמַ֣ר יְהוָ֑ה | Yahweh says |
| 27:8b | .2 | 2 | [none] | |
| 32:8–9 | 2 | 21 | [none] | |
| 46:10 | 1 | 9 | [none] | |
| 50:5 | 1 | 7 | יִקְרָ֣א | He shall call (v. 4) |
| 50:7–15 | 9 | 63 | [none] | |
| 50:16b–23 | 7.7 | 62 | וְלָ֤רָשָׁ֨ע׀ אָ֘מַ֤ר אֱלֹהִ֗ים | And to the wicked God said |
| 60:6b–8 | 2.7 | 25 | אֱלֹהִ֤ים׀ דִּבֶּ֥ר | God has spoken |
| 68:22b–23 | 1.7 | 13 | אָמַ֣ר אֲ֭דֹנָי | The Lord said |
| 75:2–5 | 4 | 28 | [none] | |
| 75:10 | 1 | 7 | [none] | |
| 81:6–16 | 11 | 82 | עֵ֤דוּת | a testimony (v. 5) |
| 82:2–7 | 6 | 42 | [none] | |
| 87:4 | 1 | 12 | [none] | |
| 87:7b | .6 | 3 | [none] | |
| 89:3–4 | 2 | 14 | [none] | |
| 89:19b–37 | 18.6 | 121 | אָ֤ז דִּבַּ֥רְתָּֽ־בְחָ֡זוֹן | Then You spoke in a vision |
| 90:3b | .4 | 3 | וַ֝תֹּ֗אמֶר | And You said |
| 91:14–16 | 3 | 20 | [none] | |
| 95:8–11 | 4 | 34 | [none] | |
| 105:11 | .9 | 7 |
לֵאמֹ֗ר
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