bal and 'aph in Psalm 16

I was having a look at Psalm 16 today and noted it uses the words בל bal and אף aph a few times (4x & 3x respectively); they also occur quite often together in Scripture.

Where else are they found?

To explain what I searched for, when I look up בל and אף and when they occur within the same chapter, Accordance tells me there are 69 hits in only 49 verses. Which means they often occur together - not just the same chapter but the same verse.

They're pretty popular together in Proverbs, a little bit through the other psalms, but it's really Isaiah where they occur lots and lots. Isaiah 26 has 7x בל and 3x אף; ch.33 also has 7x בל but only 1x אף. Isaiah 40:24 has three sets of  אף בל, and 44 has four of each. 

So what do they even mean?

I once wanted to try and write an article on בל but then realised (1) I had too much on and (2) I was well out of my depth. But it's a fascinating particle, it just means "not" but seems to have an emphatic force and is often used in poetic contexts. (I also wonder if it plays a similar role to μη but wondering is the most research I've done on the topic.)

Similarly אף seems to be emphatic, but it's positive: "surely." It's a homograph (written the same as) for the word for "nose" and also "anger" - think a bull with angry steam coming out of its nose. 

How are they helpful in understanding Psalm 16?

As I read through Psalm 16 I am struck by the certainty of the psalmist. They recognise that Yhwh alone is their hope, Yhwh alone is the giver of good things, Yhwh alone is the source of security in a turbulent world. These two particles then point to not just a description of Yhwh but to an appropriate commitment to him, of the creature to their creator. 

This is also not just a commitment of things that the psalmist would do in their love for Yhwh, but also a commitment of what they would not do. As the wonderful BCP prayer confesses, we ask God for forgiveness not just of sins committed, but also good omitted. This psalm however promises to both do the good and to not do the evil. 

The key verses; בל in bold, אף underlined

16:2 I said to Yhwh, You are my lord / my goodness is not anywhere but you;

16:4 They multiplied their sorrows, they run after others / I will certainly not pour out to them libations of blood / I will certainly not lift up their name on my lips.

16:6 Boundaries fell to me in pleasant [places] / Surely the possession is beautiful to me.

16:7 I will bless Yhwh who counsels me, / surely by night my kidneys instruct me.

16:8 I set Yhwh before me always, / for from my right hand I won’t be shaken.

16:9 Therefore my heart rejoices, my mass rejoices / surely my flesh dwells securely.

In sum

The psalmist exudes a confidence in God's character and protection which causes them to trust in God, to preach the gospel to themselves, because he is trustworthy and a certain shelter in the storm. 

The afflicted one cries out - Psalm 102

Psalm 102 is one of the rare psalms in Book IV to receive a title, and an intriguing one at that. So far we've had:

1. 90: A prayer of Moses the man of God
2. 92: A psalm, a song, for the Sabbath
3. 98: A psalm
4. 100: A psalm, for thanksgiving
5. 101: Davidic, a psalm
6. 102: A prayer of an afflicted one who has grown weak and pours out a lament before Yhwh
7. 103:Davidic

As you can see, this is long and unique among the psalter, but especially among 90-106. Commentators often work hard to find a time in the life of David or another king (often Hezekiah) to correlate to the experience described here, but I don't know this is particularly fruitful. 

What the title does give us however is some vocabulary which will be important throughout the psalm. For instance:

1. תפלה, a prayer, also 1x in v2(1) and 2x in v18(17)
2. ענה, to afflict, or, here, an afflicted one, also in v24(23) as a verb (Yhwh is the one who afflicted the psalmist), and also a homograph meaning "to answer" in v3(2) - perhaps a pun? "answer your afflicted one
3. √פנה, usually as לפני, meaning before, but also face, occurs 4x throughout the psalm, in v3(2), 11(10), 26(25) (meaning perhaps "before"), and 29(28). There's also the related verb meaning "to turn" in 18(17)

These three lexemes and related roots are important throughout the psalm; it as a whole stands as a prayer of the afflicted one, to the one who has afflicted them, that they might turn their face and respond.

Another word which is important from a Sitz in der Literatur perspective is the word for complaint (or praise? in Ps 104), שׂיח, which occurs at or near the beginning of four other psalms (55, 64, 142) and at the end of another (104). We also meet it the same number of times in Job (7:13; 9:27; 10:1; 21:4; 23:2). 

But these three repeated words go some way to explaining the recursive nature of the psalm, which seems to follow a back-and-forth pattern as follows:

1. Heading: for the one who suffers   1(0) 

2. Plea for Yhwh to hear   2-3(1-2) 

3. Explanation/description of human finitude  4-12(3-11) 

4. A plea to Yhwh the eternal one   13-16(12-15) 

5. Description of Yhwh’s eternal glory and concern for those who call out in their suffering   17-23(16-22) 

6. Plea based on the contrast of man’s brevity but Yhwh’s eternity   24-29(23-28) 

The net effect of this alternation is to call on Yhwh to show mercy from his eternity to this poor afflicted one whose days are brief, are only halfway done (25(24)).


As an exodus psalm (see my series) this looks back to the plight of Israel post-the golden calf incident, as Moses appeals for Yhwh not to destroy his people despite their great apostacy. In this connection it is noteworthy that the name of God that he revealed to Moses at the beginning of the exodus appears some nine times in this psalm. 

On the other side of the exodus, parts of this psalm are applied in praise to the other name, Jesus, as the one who sits on an eternal throne (Hebrews 1:10-12). This posits the people who know God through Jesus as the afflicted ones who cried out to God for rescue, and were answered in that prayer by the coming of Jesus to bring his salvation.