The Canonical Column, Book 19: Psalms

We continue our journey through the Canonical Column with the nineteenth book of the biblical canon—Psalms. For those of you who are unfamiliar with the mystery, the Canonical Column is the name I have given to a framework embedded within the Bible that bears dual-witness to the divinely sanctioned biblical canon through an organized network of witnessing chapters in three key books of the Old Testament: Genesis, Leviticus, and Isaiah.¹ For a deeper understanding of this framework, I highly recommend reading the introductory article linked above, which provides the foundational context for the insights explored in this post.²

Suffice it to say that the Canonical Column refers to a divinely designed structural framework and prophetic network embedded within the Bible which bears witness to the final form of the biblical canon—testifying to its 39–27 book division, identifying all 66 books within it, and even delineating the exact order in which they would appear. In this sense, it may be likened to an internal measuring line that God deliberately placed within his Word, allowing us to determine objectively which canon of Scripture is the correct one.

As established in previous installments, every book of the Bible is confirmed by two witnessing chapters within the Canonical Column—one drawn from the Law (Genesis 12–50 or Leviticus) and the other from the Prophets (Isaiah).³ In the case of Psalms, its two witnesses are Genesis 30 and Isaiah 19. Both of these chapters function within their respective branches of the Canonical Column as figurative types of the book of Psalms. To this end, each has been divinely embedded with textual allusions to specific passages within Psalms and intentionally sequenced as the nineteenth chapter in its branch of the framework, reflecting Psalms’ ordinal position as the nineteenth book of the Old Testament and of the Bible at large. As we will see, it is by the mouth of these two witnesses that the divine inspiration, canonicity, and ordained placement of the book of Psalms are firmly established.

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The book of Psalms

The book of Psalms is the nineteenth book of the biblical canon and serves as the inspired hymnal and prayer book of Israel. It contains 150 individual psalms composed by various authors, including David, Asaph, the sons of Korah, and others, spanning centuries of Israel’s history. The Psalms reflect a wide range of human experience and emotion, from praise and thanksgiving to lament, repentance, and trust in God’s deliverance.

The book is traditionally divided into five sections or “books” within itself (Psalms 1–41, 42–72, 73–89, 90–106, and 107–150), mirroring the structure of the Torah. Many psalms include historical references, prophetic elements, and messianic foreshadowings, making the collection both a record of Israel’s worship and a testament to God’s covenant faithfulness. Themes of creation, kingship, justice, and divine mercy run throughout, offering profound insights into the relationship between the LORD and His people.

The book of Psalms remains central to Jewish and Christian worship, shaping liturgy, private devotion, and theology across generations. Its enduring power lies in its honest expression of the human heart before God and its continual reminder that the LORD reigns over all.

Authorship & Dating

The book of Psalms is traditionally attributed to multiple authors spanning many generations of Israel’s history. King David is credited with composing at least half of the psalms (traditionally 73) and is often referred to as “the sweet psalmist of Israel.” Other contributors include Asaph, the sons of Korah, Solomon, Moses (Psalm 90), Heman, Ethan, and several anonymous authors.

The composition of the Psalms likely spans from the time of Moses (c. 15th century BC) through the post-exilic period (c. 5th century BC). While some psalms reflect events in David’s life and reign, others appear to have been added during or after the Babylonian exile. The final collection was likely compiled and arranged by temple singers or scribes during the Second Temple period, preserving Israel’s worship traditions across centuries.

Modern-critical scholarship generally agrees that the Psalms represent a diverse anthology that took shape gradually over time, with individual psalms and smaller collections combined and edited into their final form by post-exilic scribes. Despite its complex history of composition, the book as a whole displays remarkable unity of purpose, style, and theological focus.

Psalms’ witnessing chapters in the Canonical Column

The two witnessing chapters of Psalms within the Canonical Column are Genesis 30 and Isaiah 19. These chapters have been divinely embedded with various allusions to scenes, imagery, and language from the book of Psalms. As with every book attested by the Canonical Column, these chapters have been intentionally designed and meticulously placed within their respective branches of the Canonical Column to bear witness to the canonicity of the book of Psalms–establishing it as the nineteenth book of the divinely sanctioned biblical canon.⁴

Context of Genesis 30

Genesis 30 records a pivotal episode in the family history of Jacob, focusing on the rivalry between his wives, Leah and Rachel. The chapter details the struggle for children within Jacob’s household, as Rachel, initially barren, competes with her sister Leah for Jacob’s affection and for the blessing of sons. This passage includes the birth of several of Jacob’s sons through both wives and their maidservants, the use of mandrakes as a fertility symbol, and the naming of sons such as Dan, Naphtali, Gad, Asher, Issachar, and Zebulun.

In addition to the account of the expanding family, Genesis 30 also describes Jacob’s continued labor under Laban and the development of his flocks, highlighting themes of work, increase, and God’s providence despite family conflict. The chapter as a whole sets the stage for the growth of the twelve tribes of Israel and reflects God’s faithfulness to fulfill His promise of multiplying Jacob’s descendants.

Genesis 30 -> Psalms

As the nineteenth chapter of The Circumcision (which functions within the Canonical Column as a figurative type of the Old Testament canon), Genesis 30 has been deliberately designed by God to function as a figurative type of the book of Psalms–ordained before the foundation of the world to become the nineteenth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Psalms. The comparative table below documents just a few of what I deem to be the most notable of these allusions (explanations provided in the footnotes).

Genesis 30	Psalms
And when Rachel saw that she bare Jacob no children, Rachel envied her sister; and said unto Jacob, Give me children, or else I die. And Jacob’s anger was kindled against Rachel: and he said, Am I in God’s stead, who hath withheld from thee the fruit of the womb?5(Genesis 30:1-2)	Lo, children are an heritage of the LORD: and the fruit of the womb is his reward. (Psalm 127:3)
And Rachel said, God hath judged me, and hath also heard my voice, and hath given me a son: therefore called she his name Dan.6 (Genesis 30:6)	Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. (Psalm 43:1; cf. Ps. 35:24; 54:1)
When Leah saw that she had left bearing, she took Zilpah her maid, and gave her Jacob to wife. And Zilpah Leah’s maid bare Jacob a son. And Leah said, A troop cometh: and she called his name Gad.7(Genesis 30:9-11)	For by thee I have run through a troop; and by my God have I leaped over a wall. (Psalm 18:29)
And Jacob came out of the field in the evening, and Leah went out to meet him, and said, Thou must come in unto me; for surely I have hired thee with my son’s mandrakes. And he lay with her that night.8(Genesis 30:16)	Man goeth forth unto his work and to his labour until the evening. (Psalm 104:23)
And God remembered Rachel, and God hearkened to her, and opened her womb. And she conceived, and bare a son; and said, God hath taken away my reproach: And she called his name Joseph; and said, The LORD shall add to me another son.9 (Genesis 30:22-24)	He maketh the barren woman to keep house, [and to be] a joyful mother of children. Praise ye the LORD. (Psalm 113:9)

Context of Isaiah 19

Isaiah 19 is a prophetic oracle concerning Egypt, delivering a message of both judgment and eventual restoration. The chapter begins with a vivid depiction of the LORD riding upon a swift cloud to bring judgment on Egypt’s idols, officials, and natural resources. It foretells civil strife, the drying up of the Nile and its canals, the failure of agriculture, and the confusion of Egypt’s wise counselors and princes.

The oracle also describes Egypt’s fear of Judah and the outstretched hand of the LORD, portraying how Egypt will stagger in confusion like a drunken man. Yet amid the warnings of devastation, Isaiah 19 shifts to a promise of hope: Egypt will one day cry out to the LORD, who will send them a savior, heal them, and make them a sign and witness to His sovereignty. The chapter culminates in a vision of Egypt joining Assyria and Israel in worshipping the LORD, pointing to God’s ultimate plan to bring blessing even to former enemies.

Isaiah 19 -> Psalms

As the nineteenth chapter of First Isaiah (which functions within the Canonical Column as a figurative type of the Old Testament canon), Isaiah 19 has been deliberately designed by God to function as a figurative type of the book of Isaiah–which was ordained before the foundation of the world to become the nineteenth book of the Old Testament (and the Bible). Accordingly, this chapter has been divinely embedded with allusions and echoes of various kinds to specific scenes and passages that God in his perfect foreknowledge knew would be found in the book of Psalms. The comparative table below documents just a few of what I deem to be the most notable of these (explanations provided in the footnotes).

Isaiah 19	Psalms
The burden of Egypt. Behold, the LORD rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.10 (Isaiah 19:1)	And he rode upon a cherub, and did fly: yea, he did fly upon the wings of the wind. (Psalm 18:10)
And the Egyptians will I give over into the hand of a cruel lord; and a fierce king shall rule over them, saith the Lord, the LORD of hosts.11(Isaiah 19:4)	Set thou a wicked man over him: and let Satan stand at his right hand. (Psalm 109:6)
And they shall turn the rivers far away; and the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.12 (Isaiah 19:6)	He turneth rivers into a wilderness, and the watersprings into dry ground. (Psalm 107:33; cf. Psalm 106:9)
The fishers also shall mourn, and all they that cast the angle into the brooks shall lament, and they that spread nets upon the waters shall languish.13(Isaiah 19:8)	He turned their waters into blood, and slew their fish. (Psalm 105:29)
Surely the princes of Zoan are fools, the counsel of the wise counsellors of Pharaoh is become brutish: how say ye unto Pharaoh, I am the son of the wise, the son of ancient kings? Where are they? where are thy wise men? and let them tell thee now, and let them know what the LORD of hosts hath purposed upon Egypt. The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced Egypt, even they that are the stay of the tribes thereof.14(Isaiah 19:11-13)	He sent a man before them, even Joseph, who was sold for a servant: Whose feet they hurt with fetters: he was laid in iron: Until the time that his word came: the word of the LORD tried him. The king sent and loosed him; even the ruler of the people, and let him go free. He made him lord of his house, and ruler of all his substance: To bind his princes at his pleasure; and teach his senators wisdom. (Psalm 105:17-22)
The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit.15 (Isaiah 19:14)	They reel to and fro, and stagger like a drunken man, and are at their wits’ end. (Psalm 107:27)
In that day shall Egypt be like unto women: and it shall be afraid and fear because of the shaking of the hand of the LORD of hosts, which he shaketh over it. And the land of Judah shall be a terror unto Egypt, every one that maketh mention thereof shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.16(Isaiah 19:16-17)	Egypt was glad when they departed: for the fear of them fell upon them. (Psalm 105:38)
In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the LORD of hosts; one shall be called, The city of destruction.17 (Isaiah 19:18)	When Israel went out of Egypt, the house of Jacob from a people of strange language; (Psalm 114:1; cf. Psalm 81:5)
And it shall be for a sign and for a witness unto the LORD of hosts in the land of Egypt:18 (Isaiah 19:20)	How he had wrought his signs in Egypt, and his wonders in the field of Zoan: (Psalm 78:43)
. . . . for they shall cry unto the LORD because of the oppressors, and he shall send them a saviour, and a great one, and he shall deliver them.19 (Isaiah 19:20)	Then they cried unto the LORD in their trouble, and he delivered them out of their distresses. (Psalm 107:6; cf. 107:13; 107:19; 107:28).
And the LORD shall smite Egypt: he shall smite and heal it: and they shall return even to the LORD, and he shall be intreated of them, and shall heal them.20 (Isaiah 19:22)	To him that smote Egypt in their firstborn: for his mercy endureth for ever. (Psalm 136:10)

Conclusion: The Canonical Column Affirms the Canonicity and Ordinal Position of Psalms as the Nineteenth Book of the Canon

The canonicity of the book of Psalms is affirmed by its two witnessing chapters within the Canonical Column: Genesis 30 and Isaiah 19. These two chapters have been deliberately structured and sequenced as the nineteenth chapter within their respective branches of the Canonical Column, in order to function as individual figurative types of the book of Psalms–the nineteenth book of the Old Testament and the Bible at large. To this end, both chapters have been divinely embedded with direct allusions to specific passages and content that God in his perfect foreknowledge knew would be contained within the book of Psalms, which was ordained before the foundation of the world to become the nineteenth book of the Old Testament and biblical canon. Accordingly, the divine inspiration, canonicity, and ordinal placement of the book of Psalms are established by the Canonical Column–being witnessed by both the Law & the Prophets.

1. I received the knowledge of this great mystery by the light of divine revelation way back in 2009 (1 Chron. 28:19; Num. 8:4; cf. 1 Cor. 2:10; Gal. 1:12). ↩︎
2. Alternatively, if that article is too long, you can read a summarized version here. ↩︎
3. Every book of the Bible has two chapters which correspond to it within the Canonical Column–one in Genesis 12-50 or Leviticus (the Law), and one in Isaiah (the Prophets). Genesis 12-50 (known in the Canonical Column as “The Circumcision”) and Isaiah 1-39 (known in the Canonical Column as “First Isaiah”) are both figurative types of the Old Testament canon–each containing 39 chapters which have been divinely designed to prefigure the 39 books of the Old Testament canon. Similarly, Leviticus (known in the Canonical Column as “An Holy Priesthood”) and Isaiah 40-66 (known in the Canonical Column as “Second Isaiah”) function as figurative types of the New Testament canon–each containing 27 chapters which have been divinely designed to prefigure the 27 books of the New Testament canon. The individual chapters within these four scaffolding branches of the Canonical Column are known as witnessing chapters, so called because they have been divinely embedded with textual allusions of various kinds to the content of the specific biblical book which occupies the same numerical position within the canonical sequence. Thus the witnessing chapters function as divinely designed figurative types of whatever biblical book they numerically correspond to within their specific branch of the framework–testifying to their divine inspiration, canonicity, and ordinal placement within the completed biblical canon. ↩︎
4. The Canonical Column testifies that the Protestant biblical canon is the divinely sanctioned form of the Christian Bible that is stamped with the Lamb’s seal of messianic approval. ↩︎
5. In Genesis 30:1–2, Rachel laments her barrenness and Jacob reminds her that only God gives the fruit of the womb. Within the framework of the Canonical Column, this functions as an obvious allusion to Psalm 127:3, where the Psalmist affirms that children are an heritage of the LORD and the fruit of the womb is His reward. ↩︎
6. In Genesis 30:6, Rachel declares, “God hath judged me,” attributing her vindication and the birth of Dan to divine judgment. Within the Canonical Column, this functions as an allusion to Psalm 43:1 (and cf. Ps. 35:24; 54:1), where the Psalmist pleads, “Judge me, O God,” seeking the same divine vindication against adversaries. ↩︎
7. In Genesis 30:9–11, Leah names her son Gad, saying, “A troop cometh” (גד), signifying increase and a band coming forth. Within the Canonical Column, this alludes to Psalm 18:29, where the same Hebrew root (גדוד) appears: “For by thee I have run through a troop,” illustrating the Psalmist’s God-given power to overcome bands of enemies. ↩︎
8. In Genesis 30:16, Jacob returns from the field in the evening, marking the end of his labor for the day. Within the Canonical Column, this functions as a direct allusion to Psalm 104:23, which generalizes this daily pattern: “Man goeth forth unto his work and to his labour until the evening.” ↩︎
9. In Genesis 30:22–24, God remembers Rachel, opens her womb, and removes her reproach by giving her a son, Joseph. Within the Canonical Column, this functions as an obvious allusion to Psalm 113:9, which generalizes this divine pattern: “He maketh the barren woman to keep house, and to be a joyful mother of children.” ↩︎
10. In Isaiah 19:1, the LORD is pictured as riding upon a swift cloud to come into Egypt in judgment, using the verb רָכַב. Within the Canonical Column, this functions as an imagistic allusion to Psalm 18:10, where the Psalmist describes the LORD riding upon a cherub and flying on the wings of the wind — the same divine storm-rider imagery signifying God’s glorious appearing in judgment and deliverance. ↩︎
11. In Isaiah 19:4, God decrees judgment on Egypt by giving them over to a cruel lord and a fierce king. Within the Canonical Column, this functions as an allusion to Psalm 109:6, where the Psalmist calls for a similar punishment — that a wicked man be set over his enemy, showing the biblical pattern of God repaying wickedness by appointing wicked rulers as instruments of judgment. ↩︎
12. In Isaiah 19:6, the prophecy declares that Egypt’s rivers will be turned far away and dried up, symbolizing judgment on the nation’s life-source. Within the Canonical Column, this directly echoes Psalm 107:33, which praises the LORD’s power to “turn rivers into a wilderness, and the watersprings into dry ground” — the same motif of divine reversal and judgment. ↩︎
13. In Isaiah 19:8, Egypt’s fishers mourn because God’s judgment dries up their waters, destroying their livelihood. Within the Canonical Column, this directly echoes Psalm 105:29, which recounts how God turned Egypt’s waters into blood during the plagues and slew their fish — showing the repeated sign of judgment on Egypt’s life-sustaining waters. ↩︎
14. In Isaiah 19:11–13, Egypt’s princes and wise counselors are declared fools, unable to discern the LORD’s purpose for Egypt. Within the Canonical Column, this functions as a clever allusion to Psalm 105:17–22, where Joseph is sent to Egypt to bind its princes and teach its senators wisdom — showing how God alone provides true wisdom to Egypt’s rulers, and how without it, their counsel is exposed as folly. ↩︎
15. In Isaiah 19:14, the LORD mingles a perverse spirit within Egypt, causing its people to stagger in confusion “as a drunken man staggereth in his vomit.” Within the Canonical Column, this alludes to Psalm 107:27, which uses the same metaphor: “They reel to and fro, and stagger like a drunken man, and are at their wits’ end” — both describing how God’s judgment brings people to helpless disorientation. ↩︎
16. In Isaiah 19:16–17, Egypt is described as trembling in fear of Judah because of the counsel of the LORD of hosts. Within the Canonical Column, this echoes Psalm 105:38, which recalls that Egypt was glad when Israel departed, “for the fear of them fell upon them,” highlighting how Egypt’s fear of God’s people recurs as a sign of divine judgment. ↩︎
17. In Isaiah 19:18, a remnant of Egypt is pictured as swearing allegiance to the LORD and speaking the language of Canaan, signifying covenant inclusion. Within the Canonical Column, this stands in contrast to Psalm 114:1 — which recalls Israel’s exodus from Egypt as a departure “from a people of strange language” — highlighting the prophetic reversal from alienation to alignment. ↩︎
18. In Isaiah 19:20, the LORD declares that there will be a sign and witness for Him in the land of Egypt, signifying its future testimony to His sovereignty. Within the Canonical Column, this echoes Psalm 78:43, which recalls how God “wrought his signs in Egypt” and His wonders in the field of Zoan — showing how the same land of signs becomes both the place of judgment and a future witness. ↩︎
19. In Isaiah 19:20, Egypt is pictured crying unto the LORD because of its oppressors, and the LORD responds by sending a savior to deliver them. Within the Canonical Column, this directly echoes Psalm 107:6 (and cf. vv. 13, 19, 28), which repeats the pattern: “Then they cried unto the LORD in their trouble, and he delivered them out of their distresses” — illustrating the covenant principle that when people cry out to the LORD, He answers with deliverance. ↩︎
20. In Isaiah 19:22, the LORD declares that He will “smite Egypt: he shall smite and heal it,” signifying both judgment and restoration. Within the Canonical Column, this echoes Psalm 136:10, which praises the LORD “that smote Egypt in their firstborn” — highlighting how the original act of smiting becomes the prototype for a future act of judgment that leads to healing. ↩︎

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