1 In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
2 Bow down thine ear to me; deliver me speedily: be thou my strong rock, for an house of defence to save me.
3 For thou art my rock and my fortress; therefore for thy name's sake lead me, and guide me.
4 Pull me out of the net that they have laid privily for me: for thou art my strength.
5 Into thine hand I commit my spirit: thou hast redeemed me, O LORD God of truth.
6 I have hated them that regard lying vanities: but I trust in the LORD.
7 I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;
8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large room.
9 Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly.
10 For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed.
11 I was a reproach among all mine enemies, but especially among my neighbours, and a fear to mine acquaintance: they that did see me without fled from me.
12 I am forgotten as a dead man out of mind: I am like a broken vessel.
13 For I have heard the slander of many: fear was on every side: while they took counsel together against me, they devised to take away my life.
14 But I trusted in thee, O LORD: I said, Thou art my God.
15 My times are in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
16 Make thy face to shine upon thy servant: save me for thy mercies' sake.
17 Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.
18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.
19 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which thou hast wrought for them that trust in thee before the sons of men!
20 Thou shalt hide them in the secret of thy presence from the pride of man: thou shalt keep them secretly in a pavilion from the strife of tongues.
21 Blessed be the LORD: for he hath shewed me his marvellous kindness in a strong city.
22 For I said in my haste, I am cut off from before thine eyes: nevertheless thou heardest the voice of my supplications when I cried unto thee.
23 O love the LORD, all ye his saints: for the LORD preserveth the faithful, and plentifully rewardeth the proud doer.
24 Be of good courage, and he shall strengthen your heart, all ye that hope in the LORD.
1 [[To the chief Musician, H5329 A Psalm H4210 of David.]] H1732 In thee, O LORD, H3068 do I put my trust; H2620 let me never H408 H5769 be ashamed: H954 deliver H6403 me in thy righteousness. H6666
2 Bow down H5186 thine ear H241 to me; deliver H5337 me speedily: H4120 be thou my strong H4581 rock, H6697 for an house H1004 of defence H4686 to save H3467 me.
3 For thou art my rock H5553 and my fortress; H4686 therefore for thy name's H8034 sake lead H5148 me, and guide H5095 me.
4 Pull me out H3318 of the net H7568 that H2098 they have laid privily H2934 for me: for thou art my strength. H4581
5 Into thine hand H3027 I commit H6485 my spirit: H7307 thou hast redeemed H6299 me, O LORD H3068 God H410 of truth. H571
6 I have hated H8130 them that regard H8104 lying H7723 vanities: H1892 but I trust H982 in the LORD. H3068
7 I will be glad H1523 and rejoice H8055 in thy mercy: H2617 for thou hast considered H7200 my trouble; H6040 thou hast known H3045 my soul H5315 in adversities; H6869
8 And hast not shut me up H5462 into the hand H3027 of the enemy: H341 thou hast set H5975 my feet H7272 in a large room. H4800
9 Have mercy H2603 upon me, O LORD, H3068 for I am in trouble: H6887 mine eye H5869 is consumed H6244 with grief, H3708 yea, my soul H5315 and my belly. H990
10 For my life H2416 is spent H3615 with grief, H3015 and my years H8141 with sighing: H585 my strength H3581 faileth H3782 because of mine iniquity, H5771 and my bones H6106 are consumed. H6244
11 I was a reproach H2781 among all mine enemies, H6887 but especially H3966 among my neighbours, H7934 and a fear H6343 to mine acquaintance: H3045 they that did see H7200 me without H2351 fled H5074 from me.
12 I am forgotten H7911 as a dead man H4191 out of mind: H3820 I am like a broken H6 vessel. H3627
13 For I have heard H8085 the slander H1681 of many: H7227 fear H4032 was on every side: H5439 while they took counsel H3245 together H3162 against me, they devised H2161 to take away H3947 my life. H5315
14 But I trusted H982 in thee, O LORD: H3068 I said, H559 Thou art my God. H430
15 My times H6256 are in thy hand: H3027 deliver H5337 me from the hand H3027 of mine enemies, H341 and from them that persecute H7291 me.
16 Make thy face H6440 to shine H215 upon thy servant: H5650 save H3467 me for thy mercies' H2617 sake.
17 Let me not be ashamed, H954 O LORD; H3068 for I have called H7121 upon thee: let the wicked H7563 be ashamed, H954 and let them be silent H1826 in the grave. H7585
18 Let the lying H8267 lips H8193 be put to silence; H481 which speak H1696 grievous H6277 things proudly H1346 and contemptuously H937 against the righteous. H6662
19 Oh how great H7227 is thy goodness, H2898 which thou hast laid up H6845 for them that fear H3373 thee; which thou hast wrought H6466 for them that trust H2620 in thee before the sons H1121 of men! H120
20 Thou shalt hide H5641 them in the secret H5643 of thy presence H6440 from the pride H7407 of man: H376 thou shalt keep them secretly H6845 in a pavilion H5521 from the strife H7379 of tongues. H3956
21 Blessed H1288 be the LORD: H3068 for he hath shewed me his marvellous H6381 kindness H2617 in a strong H4692 city. H5892
22 For I said H559 in my haste, H2648 I am cut off H1629 from before H5048 thine eyes: H5869 nevertheless H403 thou heardest H8085 the voice H6963 of my supplications H8469 when I cried H7768 unto thee.
23 O love H157 the LORD, H3068 all ye his saints: H2623 for the LORD H3068 preserveth H5341 the faithful, H539 and plentifully H3499 rewardeth H7999 the proud H1346 doer. H6213
24 Be of good courage, H2388 and he shall strengthen H553 your heart, H3824 all ye that hope H3176 in the LORD. H3068
1 In thee, O Jehovah, do I take refuge; Let me never be put to shame: Deliver me in thy righteousness.
2 Bow down thine ear unto me; deliver me speedily: Be thou to me a strong rock, A house of defence to save me.
3 For thou art my rock and my fortress; Therefore for thy name's sake lead me and guide me.
4 Pluck me out of the net that they have laid privily for me; For thou art my stronghold.
5 Into thy hand I commend my spirit: Thou hast redeemed me, O Jehovah, thou God of truth.
6 I hate them that regard lying vanities; But I trust in Jehovah.
7 I will be glad and rejoice in thy lovingkindness; For thou hast seen my affliction: Thou hast known my soul in adversities;
8 And thou hast not shut me up into the hand of the enemy; Thou hast set my feet in a large place.
9 Have mercy upon me, O Jehovah, for I am in distress: Mine eye wasteth away with grief, `yea', my soul and my body.
10 For my life is spent with sorrow, And my years with sighing: My strength faileth because of mine iniquity, And my bones are wasted away.
11 Because of all mine adversaries I am become a reproach, Yea, unto my neighbors exceedingly, And a fear to mine acquaintance: They that did see me without fled from me.
12 I am forgotten as a dead man out of mind: I am like a broken vessel.
13 For I have heard the defaming of many, Terror on every side: While they took counsel together against me, They devised to take away my life.
14 But I trusted in thee, O Jehovah: I said, Thou art my God.
15 My times are in thy hand: Deliver me from the hand of mine enemies, and from them that persecute me.
16 Make thy face to shine upon thy servant: Save me in thy lovingkindness.
17 Let me not be put to shame, O Jehovah; for I have called upon thee: Let the wicked be put to shame, let them be silent in Sheol.
18 Let the lying lips be dumb, Which speak against the righteous insolently, With pride and contempt.
19 Oh how great is thy goodness, Which thou hast laid up for them that fear thee, Which thou hast wrought for them that take refuge in thee, Before the sons of men!
20 In the covert of thy presence wilt thou hide them from the plottings of man: Thou wilt keep them secretly in a pavilion from the strife of tongues.
21 Blessed be Jehovah; For he hath showed me his marvellous lovingkindness in a strong city.
22 As for me, I said in my haste, I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications When I cried unto thee.
23 Oh love Jehovah, all ye his saints: Jehovah preserveth the faithful, And plentifully rewardeth him that dealeth proudly.
24 Be strong, and let your heart take courage, All ye that hope in Jehovah. Psalm 32 `A Psalm' of David. Maschil.
1 To the Overseer. -- A Psalm of David. In Thee, O Jehovah, I have trusted, Let me not be ashamed to the age, In Thy righteousness deliver me.
2 Incline unto me Thine ear hastily, deliver me, Be to me for a strong rock, For a house of bulwarks to save me.
3 For my rock and my bulwark `art' Thou, For Thy name's sake lead me and tend me.
4 Bring me out from the net that they hid for me, For Thou `art' my strength.
5 Into Thy hand I commit my spirit, Thou hast redeemed me, Jehovah God of truth.
6 I have hated the observers of lying vanities, And I toward Jehovah have been confident.
7 I rejoice, and am glad in Thy kindness, In that Thou hast seen mine affliction, Thou hast known in adversities my soul.
8 And Thou hast not shut me up, Into the hand of an enemy, Thou hast caused my feet to stand in a broad place.
9 Favour me, O Jehovah, for distress `is' to me, Mine eye, my soul, and my body Have become old by provocation.
10 For my life hath been consumed in sorrow And my years in sighing. Feeble because of mine iniquity hath been my strength, And my bones have become old.
11 Among all mine adversaries I have been a reproach, And to my neighbours exceedingly, And a fear to mine acquaintances, Those seeing me without -- fled from me.
12 I have been forgotten as dead out of mind, I have been as a perishing vessel.
13 For I have heard an evil account of many, Fear `is' round about. In their being united against me, To take my life they have devised,
14 And I on Thee -- I have trusted, O Jehovah, I have said, `Thou `art' my God.'
15 In Thy hand `are' my times, Deliver me from the hand of my enemies, And from my pursuers.
16 Cause Thy face to shine on Thy servant, Save me in Thy kindness.
17 O Jehovah, let me not be ashamed, For I have called Thee, let the wicked be ashamed, Let them become silent to Sheol.
18 Let lips of falsehood become dumb, That are speaking against the righteous, Ancient sayings, in pride and contempt.
19 How abundant is Thy goodness, That Thou hast laid up for those fearing Thee,
20 Thou hast wrought for those trusting in Thee, Before sons of men. Thou hidest them in the secret place of Thy presence, From artifices of man, Thou concealest them in a tabernacle, From the strife of tongues.
21 Blessed `is' Jehovah, For He hath made marvellous His kindness To me in a city of bulwarks.
22 And I -- I have said in my haste, `I have been cut off from before Thine eyes,' But Thou hast heard the voice of my supplications, In my crying unto Thee.
23 Love Jehovah, all ye His saints, Jehovah is keeping the faithful, And recompensing abundantly a proud doer.
24 Be strong, and He strengtheneth your heart, All ye who are waiting for Jehovah!
1 {To the chief Musician. A Psalm of David.} In thee, Jehovah, do I trust; let me never be ashamed: deliver me in thy righteousness.
2 Incline thine ear to me, deliver me speedily; be a strong rock to me, a house of defence to save me.
3 For thou art my rock and my fortress; and, for thy name's sake, thou wilt lead me and guide me.
4 Draw me out of the net that they have hidden for me; for thou art my strength.
5 Into thy hand I commit my spirit: thou hast redeemed me, Jehovah, [thou] ùGod of truth.
6 I have hated them that observe lying vanities; and as for me, I have confided in Jehovah.
7 I will be glad and rejoice in thy loving-kindness, for thou hast seen mine affliction; thou hast known the troubles of my soul,
8 And hast not shut me up into the hand of the enemy: thou hast set my feet in a large place.
9 Be gracious unto me, Jehovah, for I am in trouble: mine eye wasteth away with vexation, my soul and my belly.
10 For my life is spent with sorrow, and my years with sighing; my strength faileth through mine iniquity, and my bones are wasted.
11 More than to all mine oppressors, I am become exceedingly a reproach, even to my neighbours, and a fear to mine acquaintance: they that see me without flee from me.
12 I am forgotten in [their] heart as a dead man; I am become like a broken vessel.
13 For I have heard the slander of many -- terror on every side -- when they take counsel together against me: they plot to take away my life.
14 But I confided in thee, Jehovah; I said, thou art my God.
15 My times are in thy hand: deliver me from the hand of mine enemies, and from my persecutors.
16 Make thy face to shine upon thy servant; save me in thy loving-kindness.
17 Jehovah, let me not be ashamed; for I have called upon thee: let the wicked be ashamed, let them be silent in Sheol.
18 Let the lying lips become dumb, which speak insolently against the righteous in pride and contempt.
19 [Oh] how great is thy goodness, which thou hast laid up for them that fear thee, [which] thou hast wrought for them that trust in thee, before the sons of men!
20 Thou keepest them concealed in the secret of thy presence from the conspiracies of man; thou hidest them in a pavilion from the strife of tongues.
21 Blessed be Jehovah; for he hath shewn me wondrously his loving-kindness in a strong city.
22 As for me, I said in my haste, I am cut off from before thine eyes; nevertheless thou heardest the voice of my supplications when I cried unto thee.
23 Love Jehovah, all ye his saints. Jehovah preserveth the faithful, and plentifully requiteth the proud doer.
24 Be strong, and let your heart take courage, all ye that hope in Jehovah.
1 > In you, Yahweh, I take refuge. Let me never be disappointed: Deliver me in your righteousness.
2 Bow down your ear to me. Deliver me speedily. Be to me a strong rock, A house of defense to save me.
3 For you are my rock and my fortress, Therefore for your name's sake lead me and guide me.
4 Pluck me out of the net that they have laid secretly for me, For you are my stronghold.
5 Into your hand I commend my spirit. You redeem me, Yahweh, God of truth.
6 I hate those who regard lying vanities, But I trust in Yahweh.
7 I will be glad and rejoice in your loving kindness, For you have seen my affliction. You have known my soul in adversities.
8 You have not shut me up into the hand of the enemy. You have set my feet in a large place.
9 Have mercy on me, Yahweh, for I am in distress. My eye, my soul, and my body waste away with grief.
10 For my life is spent with sorrow, My years with sighing. My strength fails because of my iniquity. My bones are wasted away.
11 Because of all my adversaries I have become utterly contemptible to my neighbors, A fear to my acquaintances. Those who saw me on the street fled from me.
12 I am forgotten from their hearts like a dead man. I am like broken pottery.
13 For I have heard the slander of many, terror on every side, While they conspire together against me, They plot to take away my life.
14 But I trust in you, Yahweh. I said, "You are my God."
15 My times are in your hand. Deliver me from the hand of my enemies, and from those who persecute me.
16 Make your face to shine on your servant. Save me in your loving kindness.
17 Let me not be disappointed, Yahweh, for I have called on you. Let the wicked be disappointed. Let them be silent in Sheol.
18 Let the lying lips be mute, Which speak against the righteous insolently, with pride and contempt.
19 Oh how great is your goodness, Which you have laid up for those who fear you, Which you have worked for those who take refuge in you, Before the sons of men!
20 In the shelter of your presence you will hide them from the plotting of man. You will keep them secretly in a dwelling away from the strife of tongues.
21 Praise be to Yahweh, For he has shown me his marvelous loving kindness in a strong city.
22 As for me, I said in my haste, "I am cut off from before your eyes." Nevertheless you heard the voice of my petitions when I cried to you.
23 Oh love Yahweh, all you his saints! Yahweh preserves the faithful, And pays back him who deals proudly in full.
24 Be strong, and let your heart take courage, All you who hope in Yahweh.
1 <To the chief music-maker. A Psalm. Of David.> In you, O Lord, have I put my hope; let me never be shamed; keep me safe in your righteousness.
2 Let your ear be turned to me; take me quickly out of danger; be my strong Rock, my place of strength where I may be safe.
3 For you are my Rock and my strong tower; go in front of me and be my guide, because of your name.
4 Take me out of the net which they have put ready for me secretly; for you are my strength.
5 Into your hands I give my spirit; you are my saviour, O Lord God for ever true.
6 I am full of hate for those who go after false gods; but my hope is in the Lord.
7 I will be glad and have delight in your mercy; because you have seen my trouble; you have had pity on my soul in its sorrows;
8 And you have not given me into the hand of my hater; you have put my feet in a wide place.
9 Have mercy on me, O Lord, for I am in trouble; my eyes are wasted with grief, I am wasted in soul and body.
10 My life goes on in sorrow, and my years in weeping; my strength is almost gone because of my sin, and my bones are wasted away.
11 Because of all those who are against me, I have become a word of shame to my neighbours; a cause of shaking the head and a fear to my friends: those who saw me in the street went in flight from me.
12 I have gone from men's minds and memory like a dead man; I am like a broken vessel.
13 False statements against me have come to my ears; fear was on every side: they were talking together against me, designing to take away my life.
14 But I had faith in you, O Lord; I said, You are my God.
15 The chances of my life are in your hand; take me out of the hands of my haters, and of those who go after me.
16 Let your servant see the light of your face; in your mercy be my saviour.
17 Let me not be shamed, O Lord, for I have made my prayer to you; let the sinners be shamed, and let their mouths be shut in the underworld.
18 Let the false lips be shut, which say evil against the upright, looking down on him in their pride.
19 O how great is your grace, which you have put in store for your worshippers, and which you have made clear to those who had faith in you, before the sons of men!
20 You will keep them safe in your house from the designs of man; in the secret of your tent will you keep them from angry tongues.
21 May the Lord be praised, because he has made clear to me the wonder of his grace in a strong town.
22 And as for me, I said in my fear, I am cut off from before your eyes; but you gave ear to the voice of my prayer, when my cry went up to you.
23 O have love for the Lord, all you his saints; for the Lord keeps safe from danger all those who are true to him, and gives the workers of pride their right reward.
24 Put away fear and let your heart be strong, all you whose hope is in the Lord.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 31
Commentary on Psalms 31 Keil & Delitzsch Commentary
Surrender of One Sorely Persecuted into the Hand of God
In Ps 31 the poet also, in ואני אמרתּי (Psalms 31:23), looks back upon a previous state of mind, viz., that of conflict, just as in Psalms 30:7 upon that of security. And here, also, he makes all the חסידים partakers with him of the healthful fruit of his deliverance (cf. Psalms 31:24 with Psalms 30:5). But in other respects the situation of the two Psalms is very different. They are both Davidic. Hitzig, however, regards them both as composed by Jeremiah. With reference to Ps 31, which Ewald also ascribes to “Jéremjá,” this view is well worthy of notice. Not only do we find Psalms 31:14 recurring in Jeremiah, Jeremiah 20:10, but the whole Psalm, in its language (cf. e.g., Jeremiah 20:10 with Lamentations 1:20; Psalms 31:11 with Jeremiah 20:18; Psalms 31:18 with Jeremiah 17:18; Psalms 31:23 with Lamentations 3:54) and its plaintive tenderness, reminds one of Jeremiah. But this relationship does not decide the question. The passage Jeremiah 20:10, like many other passages of this prophet, whose language is so strongly imbued with that of the Psalter, may be just as much a reminiscence as Jonah 2:5, Jonah 2:9; and as regards its plaintive tenderness there are no two characters more closely allied naturally and in spirit than David and Jeremiah; both are servants of Jahve, whose noble, tender spirits were capable of strong feeling, who cherished earnest longings, and abounded in tribulations. We abide, though not without some degree of hesitation, by the testimony of the inscription; and regard the Psalm as a song springing from the outward and inward conflict (lxx ἐκστάσεως , probably by a combination of Psalms 31:23, ἐν ἐκστάσει , בחפזי , with 1 Samuel 23:26) of the time of Saul. While Psalms 31:12 is not suited to the mouth of the captive Jeremiah (Hitzig), the Psalm has much that is common not only to Ps 69 (more especially Psalms 69:9, Psalms 69:33), a Psalm that sounds much like Jeremiah's, but also to others, which we regard as Davidic; viz., the figures corresponding to the life of warfare which David then lived among the rocks and caves of the wilderness; the cheering call, Jeremiah 31:25, cf. Psalms 22:27; Psalms 27:14; the rare use of the Hiph . הפליא Psalms 31:22; Psalms 17:7; the desire to be hidden by God, Psalms 31:21, cf. Psalms 17:8; Psalms 64:3; etc. In common with Ps 22 this may be noted, that the crucified Christ takes His last word from this Psalm, just as He takes His last utterance but three from that Psalm. But in Psalms 31:10-14, the prefigurement of the Passion is confined within the limits of the type and does not undergo the same prophetical enhancement as it does in that unique Ps 22, to which only Ps 69 is in any degree comparable. The opening, Psalms 31:2, is repeated in the centonic Ps 71, the work of a later anonymous poet, just as Psalms 31:23 is in part repeated in Psalms 116:11. The arrangement of the strophes is not very clear.
(Heb.: 31:2-9) The poet begins with the prayer for deliverance, based upon the trust which Jahve, to whom he surrenders himself, cannot possibly disappoint; and rejoices beforehand in the protection which he assumes will, without any doubt, be granted. Out of his confident security in God ( הסיתי ) springs the prayer: may it never come to this with me, that I am put to confusion by the disappointment of my hope. This prayer in the form of intense desire is followed by prayers in the direct form of supplication. The supplicatory פלּטני is based upon God's righteousness, which cannot refrain from repaying conduct consistent with the order of redemption, though after prolonged trial, with the longed for tokens of deliverance. In the second paragraph, the prayer is moulded in accordance with the circumstances of him who is chased by Saul hither and thither among the mountains and in the desert, homeless and defenceless. In the expression צוּר מעוז , מעוז is genit. appositionis : a rock of defence ( מעוז from עזז , as in Psalms 27:1), or rather: of refuge ( מעוז = Arab. m‛âd , from עוּז , עוז = Arab. 'âd , as in Psalms 37:39; Psalms 52:9, and probably also in Isaiah 30:2 and elsewhere);
(Note: It can hardly be doubted, that, in opposition to the pointing as we have it, which only recognises one מעוז ( מעז ) from עזז , to be strong, there are two different substantives having this principal form, viz., מעז a fortress, secure place, bulwark, which according to its derivation is inflected מעזּי , etc., and מעוז equivalent to the Arabic ma‛âdh , a hiding-place, defence, refuge, which ought to have been declined מעוזי or מעוּזי like the synonymous מנוּסי (Olshausen §201, 202). Moreover עוּז , Arab. 'âd , like חסה , of which it is the parallel word in Isaiah 30:2, means to hide one's self anywhere ( Piel and Hiph ., Hebrew העיז , according to the Kamus, Zamachshari and Neshwân: to hide any one, e.g., Koran 3:31); hence Arab. 'â‛d , a plant that grows among bushes ( bên esh - shôk according to the Kamus) or in the crevices of the rocks ( fi-l-hazn according to Neshwân) and is thus inaccessible to the herds; Arab. 'wwad , gazelles that are invisible, i.e., keep hidden, for seven days after giving birth, also used of pieces of flesh of which part is hidden among the bones; Arab. 'ûdat , an amulet with which a man covers himself ( protegit ), and so forth. - Wetzstein.
Consequently מעוז (formed like Arab. m‛âd , according to Neshwân equivalent to Arab . ma'wad ) is prop. a place in which to hide one's self, synonymous with מחסה , מנוס , Arab. mlâd , malja‛ , and the like. True, the two substantives from עזז and עוז meet in their meanings like praesidium and asylum , and according to passages like Jeremiah 16:19 appear to be blended in the genius of the language, but they are radically distinct.)
a rock-castle, i.e., a castle upon a rock, would be called מעוז צוּר , reversing the order of the words. צוּר מעוז in Psalms 71:3, a rock of habitation, i.e., of safe sojourn, fully warrants this interpretation. מצוּדה , prop. specula , signifies a mountain height or the summit of a mountain; a house on the mountain height is one that is situated on some high mountain top and affords a safe asylum (vid., on Psalms 18:3). The thought “show me Thy salvation, for Thou art my Saviour,” underlies the connection expressed by כּי in Psalms 31:4 and Psalms 31:5 . Löster considers it to be illogical, but it is the logic of every believing prayer. The poet prays that God would become to him, actu reflexo , that which to the actus directus of his faith He is even now. The futures in Psalms 31:4, Psalms 31:5 express hopes which necessarily arise out of that which Jahve is to the poet. The interchangeable notions הנחה and נהל , with which we are familiar from Psalms 23:1-6, stand side by side, in order to give urgency to the utterance of the longing for God's gentle and safe guidance. Instead of translating it “out of the net, which etc.,” according to the accents (cf. Psalms 10:2; Psalms 12:8) it should be rendered “out of the net there,” so that טמנוּ לּי is a relative clause without the relative.
Into the hand of this God, who is and will be all this to him, he commends his spirit; he gives it over into His hand as a trust or deposit ( פּקּדון ); for whatsoever is deposited there is safely kept, and freed from all danger and all distress. The word used is not נפשׁי , which Theodotion substitutes when he renders it τὴν ἐμαυτοῦ ψυχὴν τῇ σῇ παρατίθημι προμηθείᾳ but רוּחי ; and this is used designedly. The language of the prayer lays hold of life at its root, as springing directly from God and as also living in the believer from God and in God; and this life it places under His protection, who is the true life of all spirit-life (Isaiah 38:16) and of all life. It is the language of prayer with which the dying Christ breathed forth His life, Luke 23:46. The period of David's persecution by Saul is the most prolific in types of the Passion; and this language of prayer, which proceeded from the furnace of affliction through which David at that time passed, denotes, in the mouth of Christ a crisis in the history of redemption in which the Old Testament receives its fulfilment. Like David, He commends His spirit to God; but not, that He may not die, but that dying He may not die, i.e., that He may receive back again His spirit-corporeal life, which is hidden in the hand of God, in imperishable power and glory. That which is so ardently desired and hoped for is regarded by him, who thus in faith commends himself to God, as having already taken place, “Thou hast redeemed me, Jahve, God of truth.” The perfect פּדיתה is not used here, as in Psalms 4:2, of that which is past, but of that which is already as good as past; it is not precative (Ew. §223, b ), but, like the perfects in Psalms 31:8, Psalms 31:9, an expression of believing anticipation of redemption. It is the praet. confidentiae which is closely related to the praet. prophet .; for the spirit of faith, like the spirit of the prophets, speaks of the future with historic certainty. In the notion of אל אמת it is impossible to exclude the reference to false gods which is contained in אלהי אמת , 2 Chronicles 15:3, since, in Psalms 31:7, “vain illusions” are used as an antithesis. הבלים , ever since Deuteronomy 32:21, has become a favourite name for idols, and more particularly in Jeremiah (e.g., Psalms 8:1-9 :19). On the other hand, according to the context, it may also not differ very greatly from אל אמוּנה , Deuteronomy 32:4; since the idea of God as a depositary or trustee still influences the thought, and אמת and אמוּנה are used interchangeably in other passages as personal attributes. We may say that אמת is being that lasts and verifies itself, and אמונה is sentiment that lasts and verifies itself. Therefore אל אמת is the God, who as the true God, maintains the truth of His revelation, and more especially of His promises, by a living authority or rule.
In Psalms 31:7, David appeals to his entire and simple surrender to this true and faithful God: hateful to him are those, who worship vain images, whilst he, on the other hand, cleaves to Jahve. It is the false gods, which are called הבלי־שׁוא , as beings without being, which are of no service to their worshippers and only disappoint their expectations. Probably (as in Psalms 5:6) it is to be read שׂנאת with the lxx, Vulgate, Syriac, and Arabic versions (Hitzig, Ewald, Olshausen, and others). In the text before us, which gives us no corrective Kerî as in 2 Samuel 14:21; Ruth 4:5, ואני is not an antithesis to the preceding clause, but to the member of that clause which immediately precedes it. In Jonah's psalm, Psalms 2:9, this is expressed by משׁמּרים הבלי־שׁוא ; in the present instance the Kal is used in the signification observare, colere , as in Hosea 4:10, and even in Proverbs 27:18. In the waiting of service is included, according to Psalms 59:10, the waiting of trust. The word בּטח which denotes the fiducia fidei is usually construed with בּ of adhering to, or על of resting upon; but here it is combined with אל of hanging on. The cohortatives in Psalms 31:8 express intentions. Olshausen and Hitzig translate them as optatives: may I be able to rejoice; but this, as a continuation of Psalms 31:7, seems less appropriate. Certain that he will be heard, he determines to manifest thankful joy for Jahve's mercy, that ( אשׁר as in Genesis 34:27) He has regarded ( ἐπέβλεψε , Luke 1:48) his affliction, that He has known and exerted Himself about his soul's distresses. The construction ידע בּ , in the presence of Genesis 19:33, Genesis 19:35; Job 12:9; Job 35:15, cannot be doubted (Hupfeld); it is more significant than the expression “to know of anything;” בּ is like ἐπὶ in ἐπιγιγνώσκειν used of the perception or comprehensive knowledge, which grasps an object and takes possession of it, or makes itself master of it. הסגּיר , Psalms 31:9, συγκλείειν , as in 1 Samuel 23:11 (in the mouth of David) is so to abandon, that the hand of another closes upon that which is abandoned to it, i.e., has it completely in its power. מרחב , as in Psalms 18:20, cf. Psalms 26:12. The language is David's, in which the language of the Tôra, and more especially of Deuteronomy (Deuteronomy 32:30; Deuteronomy 23:16), is re-echoed.
(Heb.: 31:10-14) After the paean before victory, which he has sung in the fulness of his faith, in this second part of the Psalm (with groups, or strophes, of diminishing compass: 6. 5. 4) there again breaks forth the petition, based upon the greatness of the suffering which the psalmist, after having strengthened himself in his trust in God, now all the more vividly sets before Him. צר־לּי , angustum est mihi , as in Psalms 69:18, cf. Psalms 18:7. Psalms 31:10 is word for word like Psalms 6:8, except that in this passage to עיני , the eye which mirrors the state of suffering in which the sensuous perception and objective receptivity of the man are concentrated, are added נפשׁ , the soul forming the nexus of the spirit and the body, and בּטן , the inward parts of the body reflecting the energies and feelings of the spirit and the soul. חיּים , with which is combined the idea of the organic intermingling of the powers of soul and body, has the predicate in the plural, as in Psalms 88:4. The fact that the poet makes mention of his iniquity as that by which his physical strength has become tottering ( כּשׁל as in Nehemiah 4:4), is nothing surprising even in a Psalm that belongs to the time of his persecution by Saul; for the longer this persecution continued, the more deeply must David have felt that he needed this furnace of affliction.
The text of Psalms 31:12 upon which the lxx rendering is based, was just the same as ours: παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος καὶ τοῖς γείτοσί μου σφόδρα καὶ φόβος τοῖς γνωστοῖς μου . But this σφδόρα (Jerome nimis ) would certainly only be tolerable, if it could be rendered, “I am become a reproach even to my neighbours exceedingly” - in favour of this position of מאד we might compare Judges 12:2, - and this rendering is not really an impossible one; for not only has ו frequently the sense of “even” as in 2 Samuel 1:23, but (independently of passages, in which it may even be explained as “and that,” an expression which takes up what has been omitted, as in Amos 4:10) it sometimes has this meaning direct (like καὶ , et - etiam ), Isaiah 32:7; Hosea 8:6 (according to the accents), 2 Chronicles 27:5; Ecclesiastes 5:5 (cf. Ew. §352, b ). Inasmuch, however, as this usage, in Hebrew, was not definitely developed, but was only as it were just developing, it may be asked whether it is not possible to find a suitable explanation without having recourse to this rendering of the ו as equivalent to גּם , a rendering which is always hazardous. Olshausen places ולשׁכני after למידעי , a change which certainly gets rid of all difficulty. Hitzig alters מאד into מנּד , frightened, scared. But one naturally looks for a parallel substantive to חרפּה , somewhat like “terror” (Syriac) or “burden.” Still מגור (dread) and משּׂאת (a burden) do not look as though מאד could be a corruption of either of those words. Is it not perhaps possible for מאד itself to be equivalent in meaning to משׂאת ? Since in the signification σφόδρα it is so unsuited to this passage, the expression would not be ambiguous, if it were here used in a special sense. J. D. Michaelis has even compared the Arabic awd ( awdat ) in the sense of onus . We can, without the hesitation felt by Maurer and Hupfeld, suppose that מאד has indeed this meaning in this passage, and without any necessity for its being pointed מאד ; for even the adverb מאד is originally a substantive derived from אוּד , Arab. âd (after the form מצד from צוּד ) gravitas, firmitas , which is then used in the sense of graviter, firmiter (cf. the French ferme ). אוּד , Arab. âd , however, has the radical signification to be compressed, compact, firm, and solid, from which proceed the significations, which are divided between âda , jaı̂du , and âda , jaûdu , to be strong, powerful, and to press upon, to burden, both of which meanings Arab. 'dd unites within itself (cf. on Psalms 20:9).
The number of opponents that David had, at length made him a reproach even in the eyes of the better disposed of his people, as being a revolter and usurper. Those among whom he found friendly shelter began to feel themselves burdened by his presence because they were thereby imperilled; and we see from the sad fate of Abimelech and the other priests of Nob what cause, humanly speaking, they, who were not merely slightly, but even intimately acquainted with him ( מידּעים as inn Psalms 55:14; Psalms 88:9, 19), had for avoiding all intercourse with him. Thus, then, he is like one dead, whom as soon as he is borne out of his home to the grave, men are wont, in general, to put out of mind also ( נשׁכּח מלּא , oblivione extingui ex corde ; cf. מפּה , Deuteronomy 31:21). All intimate connection with him is as it were sundered, he is become כּכלי אבד , - a phrase, which, as we consider the confirmation which follows in Psalms 31:14, has the sense of vas periens (not vas perditum ), a vessel that is in the act of אבד , i.e., one that is set aside or thrown away, being abandoned to utter destruction and no more cared for (cf. Hosea 8:8, together with Jeremiah 48:38, and Jeremiah 22:28). With כּי he gives the ground for his comparison of himself to a household vessel that has become worthless. The insinuations and slanders of many brand him as a transgressor, dread surrounds him on every side (this is word for word the same as in Jeremiah 20:10, where the prophet, with whom in other passages also מגור מסּביב is a frequent and standing formula, under similar circumstances uses the language of the psalmist); when they come together to take counsel concerning him (according to the accents the second half of the verse begins with בּהוּסדם ), they think only how they may get rid of him. If the construction of ב with its infinitive were intended to be continued in Psalms 31:14 , it would have been וזממוּ לקחת נפשׁי or לקחת נפשׁי יזמּוּ .
(Heb.: 31:15-19) But, although a curse of the world and an offscouring of all people, he is confident in God, his Deliverer and Avenger. By ואני prominence is given to the subject by way of contrast, as in Psalms 31:7. It appears as though Jahve had given him up in His anger; but he confides in Him, and in spite of this appearance, he even confides in Him with the prayer of appropriating faith. עתּות or אתּים (1 Chronicles 29:30) are the appointed events and circumstances, the vicissitudes of human life; like the Arabic 'idât (like עת from ועד ), the appointed rewards and punishments. The times, with whatsoever they bring with them, are in the Lord's hand, every lot is of His appointment or sending. The Vulgate follows the lxx, in manibus tuis sortes meae . The petitions of Psalms 31:16 , Psalms 31:17, spring from this consciousness that the almighty and faithful hand of God has mould his life. There are three petitions; the middle one is an echo of the Aaronitish blessing in Numbers 6:25. כּי קראתיך , which gives the ground of his hope that he shall not be put to shame (cf. Psalms 31:2), is to be understood like אמרתּי in Psalms 31:15, according to Ges. §126, 3. The expression of the ground for אל־אבושׁה , favours the explanation of it not so much as the language of petition (let me not be ashamed) of as hope. The futures which follow might be none the less regarded as optatives, but the order of the words does not require this. And we prefer to take them as expressing hope, so that the three petitions in Psalms 31:16, Psalms 31:17, correspond to the three hopes in Psalms 31:18, Psalms 31:19. He will not be ashamed, but the wicked shall be ashamed and silenced for ever. The form ידּמוּ , from דּמם , is, as in Jeremiah 8:14, the plural of the fut . Kal ידּם , with the doubling of the first radical, which is customary in Aramaic (other examples of which we have in יקּד , ישּׁם , יתּם ), not of the fut . Niph . ידּם , the plural of which would be ידּמּוּ , as in 1 Samuel 2:9; conticescere in orcum is equivalent to: to be silent, i.e., being made powerless to fall a prey to hades. It is only in accordance with the connection, that in this instance נאלם , Psalms 31:19, just like דּמם , denotes that which is forcibly laid upon them by the judicial intervention of God: all lying lips shall be dumb, i.e., made dumb. עתק prop. that which is unrestrained, free, insolent (cf. Arabic 'âtik , 'atı̂k , unrestrained, free
(Note: But these Arabic words do not pass over into the signification “insolent.”))
is the accusative of the object, as in Psalms 94:4, and as it is the nominative of the subject in 1 Samuel 2:3.
(Heb.: 31:20-25) In this part well-grounded hope expands to triumphant certainty; and this breaks forth into grateful praise of the goodness of God to His own, and an exhortation to all to wait with steadfast faith on Jahve. The thought: how gracious hath Jahve been to me, takes a more universal form in Psalms 31:20. It is an exclamation ( מה , as in Psalms 36:8) of adoring admiration. טוּב יהוה is the sum of the good which God has treasured up for the constant and ever increasing use and enjoyment of His saints. צפן is used in the same sense as in Psalms 17:14; cf. τὸ μάννα τὸ κεκρυμμένον , Revelation 2:17. Instead of פּעלתּ it ought strictly to be נתתּ ; for we can say פּעל טּוב , but not פּעל טוּב . What is meant is, the doing or manifesting of טּוב springing from this טוּב , which is the treasure of grace. Jahve thus makes Himself known to His saints for the confounding of their enemies and in defiance of all the world besides, Psalms 23:5. He takes those who are His under His protection from the רכסי אישׁ , confederations of men (from רכס , Arab. rks , magna copia ), from the wrangling, i.e., the slanderous scourging, of tongues. Elsewhere it is said, that God hides one in סתר אהלו (Psalms 27:5), or in סתר כּנפיו (Psalms 61:5), or in His shadow ( צל , Psalms 91:1); in this passage it is: in the defence and protection of His countenance, i.e., in the region of the unapproachable light that emanates from His presence. The סכּה is the safe and comfortable protection of the Almighty which spans over the persecuted one like an arbour or rich foliage. With בּרוּך ה David again passes over to his own personal experience. The unity of the Psalm requires us to refer the praise to the fact of the deliverance which is anticipated by faith. Jahve has shown him wondrous favour, inasmuch as He has given him a עיר מצור as a place of abode. מצור , from צוּר to shut in (Arabic misr with the denominative verb maṣṣara , to found a fortified city), signifies both a siege, i.e., a shutting in by siege-works, and a fortifying (cf. Psalms 60:11 with Psalms 108:11), i.e., a shutting in by fortified works against the attack of the enemy, 2 Chronicles 8:5. The fenced city is mostly interpreted as God Himself and His powerful and gracious protection. We might then compare Isaiah 33:21 and other passages. But why may not an actual city be intended, viz., Ziklag? The fact, that after long and troublous days David there found a strong and sure resting-place, he here celebrates beforehand, and unconsciously prophetically, as a wondrous token of divine favour. To him Ziklag was indeed the turning-point between his degradation and exaltation. He had already said in his trepidation ( חפז , trepidare ), cf. Psalms 116:11 : I am cut away from the range of Thine eyes. נגרזתּי is explained according to גּרזן , an axe; Lamentations 3:54 , נגרזתּי , and Jonah 2:5, נגרשׁתּי , favour this interpretation. He thought in his fear and despair, that God would never more care about him. אכן , verum enim vero , but Jahve heard the cry of his entreaty, when he cried unto Him (the same words as in Psalms 28:2). On the ground of these experiences he calls upon all the godly to love the God who has done such gracious things, i.e., to love Love itself. On the one hand, He preserves the faithful ( אמוּנים , from אמוּן = אמוּן , πιστοί , as in Psalms 12:2), who keep faith with Him, by also proving to them His faithfulness by protection in every danger; on the other hand, not scantily, but plentifully ( על as in Isaiah 60:7; Jeremiah 6:14 : κατὰ περισσείαν ) He rewardeth those that practise pride-in the sight of God, the Lord, the sin of sins. An animating appeal to the godly (metamorphosed out of the usual form of the expression חזק ואמץ , macte esto ), resembling the animating call to his own heart in Psalms 27:14, closes the Psalm. The godly and faithful are here called “those who wait upon Jahve.” They are to wait patiently, for this waiting has a glorious end; the bright, spring sun at length breaks through the dark, angry aspect of the heavens, and the esto mihi is changed into halleluja . This eye of hope patiently directed towards Jahve is the characteristic of the Old Testament faith. The substantial unity, however, of the Old Testament order of grace, or mercy, with that of the New Testament, is set before us in Psalms 32:1-11, which, in its New Testament and Pauline character, is the counterpart of Psalms 19:1-14.