Outline of Chapter 61:

         Introduction         An Introduction to Psalm 61

         Inscription            Psalm 61 Inscription

         vv.     1–4           David Calls for God to be his Protection

         vv.     5–7           Prayer for the King

         v.       8            Doxology

         Addendum          Psalm 61 Addendum

Charts, Short Doctrines and Maps:

         Introduction         The Principals of Psalm 61

         Introduction         The Historical Context of Psalm 61

         Introduction         Barnes’ Outline of Psalm 61

         Introduction         The NIV Study Bible Outline of Psalm 61

         Introduction         A Synopsis of Psalm 61

         Inscription 

         v.       4              The Movement of the Ark and the Tent of God In David’s Lifetime

         v.       4              The Abbreviated Doctrine of Wings

         v.       5              The Abbreviated Doctrine of Old Testament Inheritance

         v.       7              Eternity Characterizes all that God is and all that He Does

         v.       7              Grace and Truth [= Bible doctrine] in the Bible

         v.       8              The Contrast of “I will’s”

         v.       8              The Suble Interplay of “I Will” and “You Will” (or, “You Have”)

         Addendum          A Complete Translation of Psalm 61

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An Introduction to Psalm 61

I ntroduction: Psalm 61 is a fairly short psalm, and there is no little discussion as to where this psalm ought to be placed in David’s life. In fact, a number of people even place this psalm completely outside of David’s actual life on earth. As is true with most psalms, placing them in a particular historical context is usually difficult. We often do so simply to use the historical circumstance in order to illustrate the principles found in the psalm itself. However, such a placement ought not to obscure the principles of a psalm, but to add depth and to illustrate some of these principles.

I originally placed Psalm 61 with Psalm 55 (which is related to 2Sam. 15) for two reasons (neither of which is very compelling): David asks for God to hear him at the outset in both psalms and he speaks of wings in both psalms, although in a very different context. Furthermore, in Psalm 61, David seems to grasp the meaning, importance and reality of the covenant which God made with him, and this would be an ideal time to apply that, when he is at the top of the Mount of Olives, speaking to Hushai the Archite, a man who is an answer to prayer, and the proof of God’s faithfulness to him.

However, because there is such a clear reference to persons here (David is always in the 1^st person; God is always in the 2^nd person; David’s enemy 3^rd person. Therefore, when David speaks of the king in the 3^rd person (v. 6), it seems less likely that this is David speaking of himself. David seems to be praying for long life for the king; which seems out of step with David’s situation with Absalom; but this can be reasonably applied to King Saul (which some explanation). Therefore, I believe that this psalm is properly placed with the end of 1Sam. 23. More will be said on this topic a little further down.

Twice in this very short psalm, David speaks of his vows. Interestingly enough, at no time in the narrative of Samuel is there anything said about David and his vows (although Absalom makes up a story of keeping vows in order to organize his revolution against David; that is not related to this psalm). So we will need to discuss vows when we get to that point. What vows help us to do is to further distinguish between the Age of Israel and the Church Age.

Generally speaking, psalms are going to seem more random and unfocused from verse to verse than narrative. In a narrative, one verse leads to the next; there is a context, there is an orderliness, and often a chronological nature. A psalm—not so much. However, psalms have themes, they do have context, they do have a logical flow; but it is much more difficult to grab onto than is found in narrative.

Matthew Henry makes the apt observations David, in this psalm, as in many others, begins with a sad heart, but concludes with an air of pleasantness - begins with prayers and tears, but ends with songs of praise. Thus the soul, by being lifted up to God, returns to the enjoyment of itself...in singing this psalm, we may find that which is very expressive both of our faith and of our hope, of our prayers and of our praises; and some passages in this psalm are very peculiar.

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Psalm 61 Inscription

Here is how others have translated this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation ; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament. Although I usually quote the Complete Apostles’ Bible here, I have begun to make changes in the translation when their translation conflicts with the Greek and note what those changes are.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

Aramaic text not represented in some way in the Hebrew original is signaled by italics. The absence of italics should not be construed to mean that the targum translates literally. Aramaic verbs are translated literally; that is, perfects are generally translated as past tense, imperfects as future or jussive, participles as general present.

Targum (trans. By Cook)        For praise, with the psalms of David.

Latin Vulgate                          Unto the end, in hymns, for David.

Masoretic Text (Hebrew)        To the preeminent one; upon a n^egîynâh; to David.

Septuagint (Greek)                For the end, among the Hymns of David.

Significant differences:           Very often, when the Hebrew has to the Preeminent One, the Greek and Latin have to the end. The word n^egîynâh above can be rendered hymn, psalm (however, most often, it seems to refer to the use of strings).

Thought-for-thought translations; paraphrases:

Contemporary English V.       (A psalm by David for the music leader. Use with stringed instruments.)

Easy-to-Read Version            (This is) for the music leader.

He must use *stringed instruments.

(It is) a psalm of David.

New Century Version             A Prayer for Protection

For the director of music. With stringed instruments. Of David.

New Life Bible                                                    A Safe Place In God.

New Living Bible                    A Prayer When Overwhelmed

For the choir director: A psalm of David, to be accompanied by stringed instruments.

Partially literal and partially paraphrased translations:

American English Bible          To the director; one of the hymns of David. A Psalm.

God’s Word™                         For the choir director; on a stringed instrument; by David.

NIRV                                      For the director of music. A psalm of David to be played on stringed instruments.

New Jerusalem Bible             [For the choirmaster For strings Of David]

New Simplified Bible              ([Psalm of David])

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      To the conductor over the instruments from David.

Bible in Basic English             To the chief music-maker. On a corded instrument. Of David.

Ferar-Fenton Bible                 To the Conductor of the Women Singers.

By David.

JPS (Tanakh—1985)               For the leader; with instrumental music. Of David.

Judaica Press Complete T.    For the conductor, on neginath, of David.

New Advent Bible                  Unto the end, in hymns, for David.

NET Bible®                             For the music director; to be played on a stringed instrument; written by David. Psalm 61. The psalmist cries out for help and expresses his confidence that God will protect him.

NIV – UK                                For the director of music. With stringed instruments. Of David.

Literal, almost word-for-word, renderings:

Concordant Literal Version    Davidic

English Standard V. – UK       Lead Me to the Rock

To the choirmaster: with stringed instruments. Of David.

exeGeses companion Bible   To His Eminence; On Strings: By David.

King James 2000 Version      [To the Chief Musician upon neginah, a Psalm of David.].

LTHB                                     To the chief musician. On stringed instruments. Of David.

NASB                                     Confidence in God's Protection.

For the choir director; on a stringed instrument. A Psalm of David.

New King James Version       Assurance of God's Eternal Protection

To the Chief Musician. On a stringed instrument [Hebrew neginah]. A Psalm of David.

New RSV                               To the leader: with stringed instruments. Of David.

Syndein                                  {Note: RBT says this could have been the Prayer David Prayed when he first learned of the Absalom Revolution (see 2Samuel Chapter 15).

{Title} To the Chief Musician {natsach} a taunting song {n@giynah} of David.

A Voice in the Wilderness      [To the chief Musician. Neginah. A Psalm of David.]

Young's Literal Translation     To the Overseer, on stringed instruments. --By David.

The gist of this verse:          David writes a psalm to be performed on strings.

Translation: To the Preeminent One;... As we have seen with the numerous translations above, no one is clear as to who this person is. This psalm could be dedicated to God, which is essentially how I have translated it; however, it could be designed to be conducted by the chief musician, which is how Rotherham understands it. Most translators assume that this is given over to the choir director or the conductor or the one in charge of those who sang.

We find this word as a Piel infinitive in 1Chron. 15:21 23:4 2Chron. 34:12 Ezra 3:8–9. 1Chron. 23:4 indicates that this does not have to be a supervisory position, as it reads: Of these [38,000 Levites], 24,000 were to oversee the work of the house of Yahweh; and 6000 were officers and judges. Quite obviously, you cannot have 24,000 chiefs and no Indians, these were all of the Levites assigned to work on the Temple (Ezra 3:8–9 finds this word used in this same way). However, the supervisory nature of this word seems to be clear in 1Chron. 15:21 2Chron. 34:12.

Unfortunately, the exact meaning of the lâmed preposition is also hard to determine. We find several psalms which are ascribed to David written to David; but the idea is, the psalm belongs to David. The lâmed preposition is used more often when something is given to someone else or something is for someone else, the chief meanings of the lâmed preposition. Despite the use of the lâmed preposition with David throughout the book of Psalms, I have taken this to me that this psalm is written for whomever this Preeminent person is.

Barnes comments on this portion of the inscription: This phrase in the title, “To the chief Musician,” occurs at the beginning of 53 psalms, and at the close of the hymn in Habak. 3:19. It is uniformly rendered “to the chief Musician,” and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. In no one instance does the title imply that he was the author. The word rendered “Chief Musician” is derived from [ a Hebrew word] properly meaning “to shine,” but not used in the Qal. In the Piel form it means to be conspicuous; to be over anything; to be chief; to be superintendent (2Chron. 2:2, 18 34:12) and then it means to lead in music. The meaning of the form used here, and in the other places where it occurs as a title to a psalm, is “Chief Musician,” or precentor; and the idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him.

Even though we have the same preposition used here as we find used with David, when he is the author, the many times that this phrase is found in combination with the author’s name suggests more that there is a musical organization and that this song was delivered over to the Choirmaster (or conductor) of that organization to be sung and performed at various functions.

When the Ark was moved successfully into Jerusalem, specific psalms were sung. I would think that these psalms that David wrote were performed or sung with groups of attendants not unlike songs are sung today in church services.

The NIV Study Bible has its opinion on this matter: [For the director of music is] probably a liturgical notation, indicating either that the psalm was to be added to he collection of works to be used by the director of music in Israel’s worship services, or that when the psalm was used in the temple worship, it was to be spoke [or, sung?] by the leader of the Levitical choir—or by the choir itself (see 1Chron. 23:4–5, 30 [Of the overseers over the works of the house of the Lord there were twenty-four thousand, and there were six thousand scribes and judges; and four thousand gatekeepers, and four thousand to praise the Lord with instruments which he made to praise the Lord...to stand in the morning to praise and give thanks to the Lord, and so in the evening] 25 [assignments are given to the sons of Korah, among others]). In this liturgical activity the Levites functioned as representatives of the worshiping congregation. Following their lead the people probably responded with “Amen” and “Praise the Lord” (Hallelujah); see 1Chron. 16:36 Neh. 5:13; compare 1Cor. 14:16 Rev. 5:14 7:12 19:4.

Translation: ...a song [played upon a stringed instrument]... N^egîynâh is found in Job 30:9 in the titles of Psalms 4, 6, 54, 55, 61, 67, 76 Psalm 69:12 77:6 Isa. 38:20 Lam. 3:14 5:14 Habak. 3:19. In every case, the word is associated with a psalm or Hebrew poetry. The verb that this word is based upon—nâgan (נָגַן) [pronounced naw-GAHN]—means to touch the strings, to play a stringed instrument. This is a word we have already come upon in 1Sam. 16:16 18:10 19:9 Strong’s #5059 BDB #618. Since n^egîynâh is based upon nâgan, we can reasonably assume that it is related to music, and more specifically to stringed instruments.

In Job 30:8–9, n^egîynâh appears to be a song of derision, as Job tells his friends how embarrassed he is to have become the taunt of fools as well as a byword for them. This appears to have a similar usage in Psalm 69:12 Lam. 3:14. However, there seems to be no such connotation of derision in the inscriptions of the other psalms or in Psalm 77:6 Isa. 38:20 Lam 5:14 Habak. 3:19 (therefore, this connotation is more of the exception than the rule). Our most reasonable guess is, this is a song played on a stringed instrument or arranged for a stringed instrument.

Oddly enough, Psalm 55 has the bêyth preposition instead.

Treasury of Scriptural Knowledge points out: Instead of neginath, many manuscripts, have neginoth; and two manuscripts, supply mizmor, “a Psalm.”  The first two options would appear the same in the original manuscripts (which lacked vowels). It is difficult to determine any significant difference between the choice of these words.

Translation: ...by David. David is listed as the human author; God the Holy Spirit is the Divine Author of this psalm. From time to time, there will be a verse or a passage where David seems to be thinking about one thing when he writes; and God the Holy Spirit appears to have something else in mind (that is, the same set of words can mean more than two things).

What these psalms often do is, give us a view into David’s thinking and motivation, something which is sometimes lacking in the narrative of Samuel.

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David Calls for God to be his Protection

Here is how others have handled this verse:

Ancient texts:                       Note: I compare the Hebrew text to English translations of the Latin, Syriac and Greek texts, using the Douay-Rheims translation ; George Lamsa’s translation, and Sir Lancelot Charles Lee Brenton’s translation as revised and edited by Paul W. Esposito, respectively. I often update these texts with non-substantive changes (e.g., you for thou, etc.). I often use the text of the Complete Apostles’ Bible instead of Brenton’s translation, because it updates the English text.

The Septuagint was the earliest known translation of a book (circa 200 b.c.). Since this translation was made before the textual criticism had been developed into a science and because different books appear to be translated by different men, the Greek translation can sometimes be very uneven.

When there are serious disparities between my translation and Brenton’s (or the text of the Complete Apostles’ Bible), I look at the Greek text of the Septuagint (the LXX) to see if a substantive difference actually exists (and I reflect these changes in the English rendering of the Greek text). I use the Greek LXX with Strong’s numbers and morphology available for e-sword. The only problem with this resource (which is a problem for similar resources) is, there is no way to further explore Greek verbs which are not found in the New Testament.

The Masoretic text is the Hebrew text with all of the vowels (vowel points) inserted (the original Hebrew text lacked vowels). We take the Masoretic text to be the text closest to the original. However, differences between the Masoretic text and the Greek, Latin and Syriac are worth noting and, once in a great while, represent a more accurate text possessed by those other ancient translators.

In general, the Latin text is an outstanding translation from the Hebrew text into Latin and very trustworthy (I say this as a non-Catholic). Unfortunately, I do not read Latin—apart from some very obvious words—so I am dependent upon the English translation of the Latin (principally, the Douay-Rheims translation).

Underlined words indicate differences in the text.

Bracketed portions of the Dead Sea Scrolls are words, letters and phrases lost in the scroll due to various types of damage. Underlined words or phrases are those in the Dead Sea Scrolls but not in the Masoretic text.

Aramaic text not represented in some way in the Hebrew original is signaled by italics. The absence of italics should not be construed to mean that the targum translates literally. Aramaic verbs are translated literally; that is, perfects are generally translated as past tense, imperfects as future or jussive, participles as general present.

Targum (trans. By Cook)        Accept, O Lord, my petition, hear my prayer.

Latin Vulgate                          Hear, O God, my supplication: be attentive to my prayer.

Masoretic Text (Hebrew)        Listen, O Elohim, [to] my cry;

attend to my prayer:...

Peshitta (Syriac)                    HEAR my cry, O God; attend to my prayer.

Septuagint (Greek)                O God, hearken to my petition; attend to my prayer.

Significant differences:           Accept, O Lord (in the targum) is not quite the same as what is found in the Hebrew. The word petition in the targum and Greek is not the same as a cry. The latter generally has more of an emotional connotation.

Thought-for-thought translations; paraphrases:

Contemporary English V.       Please listen, God, and answer my prayer!

Easy English                          Hear me when I ask for help, God.

Listen to my *prayer.

Good News Bible (TEV)         Hear my cry, O God; listen to my prayer!

The Message                         God, listen to me shout, bend an ear to my prayer.

New Berkeley Version           Hear, O God, my pleading;

Attend to my prayer.

Partially literal and partially paraphrased translations:

American English Bible          Listen, O God, to the things that I beg. please pay attention to my prayer.

God’s Word™                         Listen to my cry for help, O God. Pay attention to my prayer.

Revised English Bible            God, hear my cry; listen to my prayer.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      Hear my cheers, God! Listen to my prayer.

Bible in Basic English             Let my cry come to you, O God; let your ears be open to my prayer.

HCSB                                     God, hear my cry; pay attention to my prayer.

New Advent Bible                  Hear, O God, my supplication: be attentive to my prayer.

NET Bible®                             O God, hear my cry for help!

Pay attention to my prayer!

Literal, almost word-for-word, renderings:

Concordant Literal Version    Do hear my appeal, O Elohim; Do attend to my prayer.

exeGeses companion Bible   Hear my shouting, O Elohim;

hearken to my prayer.

NASB                                     Hear my cry, O God;

Give heed to my prayer.

World English Bible                Hear my cry, God. Listen to my prayer.

Young's Literal Translation     Hear, O God, my loud cry, attend to my prayer.

The gist of this verse:          David calls upon God to listen to him.

Translation: Listen [to] my cry, O Elohim;... David begins this psalm in the same way that he begins many of his psalms—he implores God to listen to him. Interestingly enough, even though this sounds like a stock beginning, I cannot find another psalm which begins exactly the same way. Psalm 17:1 begins (Young’s Literal translation): Hear, O Jehovah, righteousness, attend my cry, Give ear to my prayer, without lips of deceit. Psalm 102:1 (WEB): Hear my prayer, Yahweh! Let my cry come to you. So we can find psalms with the same word in them, but they are spread across two or more lines.

Although the word cry can refer to a shouting for joy, that does not seem to be the tenor of this psalm. As often occurs, David’s psalms begin with him in a relatively emotional place—down in the dumps, if you will—which could be what often causes him to write a psalm.

In following the narrative of Samuel, there are times when David is clearly emotional, but it does not seem to be often. However, in the psalms, David clearly expresses these emotions more readily. It is as if David is feeling low, and he is both inspired to write a psalm; but also inspired to speak to God and to follow his thoughts and circumstances out to their logical conclusion, with the infusion of divine viewpoint.

Translation: ...attend to my prayer:... David demands a hearing from God; he demands that God pay attention to what it is that he is praying about. Again, although this sounds like the way many psalms or prayers probably begin, a similar but not exact phrasing is found. Psalm 17:1 (Young’s Literal Translation): Hear, O Jehovah, righteousness, attend my cry, Give ear to my prayer, without lips of deceit. Psalm 86:6 (Young’s Literal Translation): Hear, O Jehovah, my prayer, And attend to the voice of my supplications.

This certainly indicates to Whom much of this psalm is directed.

As a growing or mature believer, David can demand that God listen to him; he can demand that God hear his prayers. Although this may seem presumptuous to you, prayer is mandated by God. Therefore, if God tells us to pray to Him, then we can demand that He listen.

As is true with all prayers, our prayers are more effective if we understand the plan of God, which means, we know Bible doctrine. Secondly, our prayers go nowhere if we are out of fellowship. Therefore, prior to any spiritual activity, rebound (the naming of one’s sins to God) is the order of the day. In fact, the Bible demands that we are filled with the Spirit (Eph. 5:18), which requires us to be in fellowship (1John 1:9). Paul tells us in Philip. 4:6 (CLV) Do not worry about anything, but in everything, by prayer and petition, with thanksgiving, let your requests be made known to God. Or, as the principal of our school told us teachers, “If you got an itch, I’ve got a scratch.” Our principal was telling us that he would work to support us and to make our lives as teachers easier; and God has made preparations for everything that we might face (and He did it in eternity past).

So far, this psalm begins with: Listen [to] my cry, O Elohim; attend to my prayer:... It is as if David is setting the table for the remainder of this psalm, and what follows is his prayer to God. God must listen and answer, because our God is a God of grace and action.

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Here is how others have translated this verse:

Ancient texts:

Targum (trans. By Cook)        From the ends of the earth I will pray in your presence when my heart is weary; lead me to a strong fortress built on a rock [mountain] that is higher than I.

Latin Vulgate                          To you have I cried from the ends of the earth: when my hear was in anguish, you have exalted me on a rock. You have conducted me;...

Masoretic Text (Hebrew)        From an end of the earth unto You I call;

in a languishing [or, covering] of my heart.

In a rock he lifts from me,

You will lead me.

Peshitta (Syriac)                    From the end of the earth will I cry unto You, when my heart is overwhelmed; for You hast led me upon a rock and have comforted me.

Septuagint (Greek)                From the ends of the earth have I cried to You, when my heart was in trouble; You lifted me up on a rock; You guided me;...

Significant differences:           The third phrase, dealing with a rock, is difficult to navigate in the Hebrew. The English translations from the ancient languages are surprisingly similar.

Thought-for-thought translations; paraphrases:

Contemporary English V.       I feel hopeless, and I cry out to you from a faraway land. Lead me to the mighty rock high above me.

Easy-to-Read Version            Wherever I am, however weak,

I will call to you for help!

Carry me to the place of safety far above [Or, "From your fortress high above me, lead me."].

Good News Bible (TEV)         In despair and far from home I call to you! Take me to a safe refuge,...

The Message                         When I'm far from anywhere, down to my last gasp, I call out, "Guide me up High Rock Mountain!"

New Berkeley Version           From the end of the earth I will call to Thee [Wherever he may be; and we know from Psalm 23 that David communed with God most intimately when he felt at ease],

when my heart is overwhelmed;

lead me to the rock that is higher than I [The rock he could not climb without divine healp. The words have become part of a lovely church anthem].

New Century Version             I call to you from the ends of the earth

when I am afraid.

Carry me away to a high mountain.

New Life Bible                        I call to You from the end of the earth when my heart is weak. Lead me to the rock that is higher than I.

New Living Translation           From the ends of the earth,

I cry to you for help

when my heart is overwhelmed.

Lead me to the towering rock of safety,...

Partially literal and partially paraphrased translations:

American English Bible          From the ends of the earth I called out to You, when my heart was discouraged at the Rock; then You lifted me high and gave me direction.

Beck’s American Translation From a distant spot on earth I’m calling You,

because I feel faint.

Lead me to a Rock that towers above me.

Christian Community Bible     I call to you from the ends of the earth; my heart grows faint. Set me high upon a rock;...

God’s Word™                         From the ends of the earth, I call to you when I begin to lose heart. Lead me to the rock that is high above me.

New American Bible              From the ends of the earth ["earth" being taken in its occasional meaning "the underworld," cf. Jon 2:3.] I call;

my heart grows faint.

Raise me up, set me on a rock,

                                     ⁴       for you are my refuge,

a tower of strength against the foe. V. 4 was included for context.

NIRV                                      From a place far away I call out to you.

I call out as my heart gets weaker.

Lead me to the safety of a rock that is high above me.

New Jerusalem Bible             From the end of the earth I call to you with fainting heart. Lead me to the high rock that stands far out of my reach.

New Simplified Bible              In despair and far from home I call to you! Take me to the rock that is my safe refuge.

Revised English Bible            From the end of the earth I call to you

with fainting heart;

lift me up [probable reading; compare Greek; Hebrew is obscure] and set me high on a rock.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      From the end of the land I call to you. When my heart is overwhelmed, guide me to the rock and uplift me.

Bible in Basic English             From the end of the earth will I send up my cry to you, when my heart is overcome: take me to the rock which is over-high for me.

Complete Jewish Bible           From the end of the earth, with fainting heart, I call out to you. Set me down on a rock far above where I am now.

Ferar-Fenton Bible                 I cry from Earth’s boundary to You,

In exhaustion of heart—

Lead me to a rock, that is higher than I,...

HCSB                                     I call to You from the ends of the earth when my heart is without strength. Lead me to a rock that is high above me,...

New Advent Bible                  To you have I cried from the ends of the earth: when my heart was in anguish, you have exalted me on a rock. You have conducted me;...

NET Bible®                             From the most remote place on earth [Heb "from the end of the earth." This may indicate (1) the psalmist is exiled in a distant land, or (2) it may be hyperbolic (the psalmist feels alienated from God's presence, as if he were in a distant land).]

I call out to you in my despair [Heb "while my heart faints."].

Lead me [The imperfect verbal form here expresses the psalmist's wish or prayer] up to an inaccessible rocky summit [Heb "on to a rocky summit [that] is higher than I."]!

Literal, almost word-for-word, renderings:

The Amplified Bible                From the end of the earth will I cry to You, when my heart is overwhelmed and fainting; lead me to the rock that is higher than I [yes, a rock that is too high for me].

Concordant Literal Version    From the outmost part of the land am I calling to You while my heart droops; Guide me to a rock that is higher than I.

exeGeses companion Bible   From the end of the earth I call to you;

my heart languishes:

lead me to the rock that is loftier than I.

The Geneva Bible                  From the end of the earth [From the place where I was banished, being driven out of the city and temple by my son Absalom] will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is higher than I [To which without your help I cannot attain.].

LTHB                                     From the end of the earth I call to You when my heart faints; Oh lead me to the Rock that is higher than I.

Syndein                                  From the end of the land I call to You. When my heart/'right lobe' is faint/overwhelmed . . . lead me to the Rock that is higher than I.

World English Bible                From the end of the earth, I will call to you, when my heart is overwhelmed. Lead me to the rock that is higher than I.

Young’s Updated LT             From the end of the land unto You I call, In the feebleness of my heart, Into a rock higher than I You will lead me.

The gist of this verse:          David calls to God from the ends of the earth when his heart is weak. He wants to be led to a higher place, upon a higher rock.

Translation: I call unto You from the ends of the earth,... Portions of this verse will be difficult to translate and interpret. However, this is fairly easy to understand. David calls to God from the ends of the earth (in the Hebrew, this is actually end of the earth). This suggests that David is far outside of Jerusalem and possibly outside of Israel. Or, he is in an area which is way out in the sticks for Israel.

There is no place where David can go that is too far for God. David can always reach God by prayer. Jonah 2:1–2 And Jonah prayed to Jehovah his God out of the fish's belly, and he said, I cried to Jehovah from my distress. And He answered me. Out of the belly of Sheol I cried for help, and You heard my voice. (MKJV). Psalm 139:7–10 Where shall I go from Your Spirit? Or where shall I flee from Your presence? If I go up into Heaven, You are there; if I make my bed in Sheol, behold, You are there. If I take the wings of the morning and dwell in the furthest parts of the sea; even there shall Your hand lead me, and Your right hand shall hold me. (MKJV).

It ought to be pointed out that the phrase ends of the earth is not a literal phrase ; that is, David did not get right up to the end of the earth and write this psalm. That is a figure of speech—there are a lot of them in the Bible—and it simply is a phrase that indicates distance relative to where David normal is.

This phrase, by itself, suggests various possibilities: (1) given the shortness of this psalm, this could be a psalm written by David as a shepherd boy, when he and the sheep seem to be out in the middle of nowhere; (2) this could refer to David when he is on the run from Saul, living out in the wilderness; (3) this could refer to David during some campaign of war, when he is far from home; or (4) this could refer to David as on the run from Absalom on the outskirts of eastern Israel, in a desolate area.

Translation: ...when my heart is languishing. This is more difficult to translate, but what seems to be suggested is, David is faint of heart or languishing in his thinking; or, who knows, perhaps he feels as if God is a far distance away. What is suggested in any case is, this is an emotional reaction that David is having to his circumstances. Or, perhaps, he is facing a vexing problem at this time?

In two of the circumstances which have been suggested—David on the run from Saul and David on the run from Absalom—it would be reasonable for David to feel weak and discouraged at various times. There was no reason for King Saul to persecute the young David; and there was no reason for Absalom to rebel against his father to attempt to take the kingdom.

Let’s repeat Matthew Henry’s observation: David, in this psalm, as in many others, begins with a sad heart, but concludes with an air of pleasantness - begins with prayers and tears, but ends with songs of praise. Thus the soul, by being lifted up to God, returns to the enjoyment of itself. We find examples of this here: Psalm 43:5 55:5 77:3 142:3–4.

There is some distress and some soul-anguish which is not sinful. Our Lord in the garden was troubled before the crucifixion (Mark 14:33–34). He knew time was drawing near.

Here is what we have so far: Listen to my cry, O God and give attention to my prayer:I call to You from the ends of the earth while my heart is overwhelmed.

McGee comments: When you pray, have you ever felt that God is way up in the heavens and you are way down here? David feels that he is at the end of the earth and God is way off yonder. He is trying to get closer.

Translation: In [or, by means of] a rock—it rises higher than me,... This is a particularly difficult phrase to translate. God is referred to in the 2^nd person throughout this psalm, so the 3^rd person masculine singular verb would not refer to God or to David (note the 1^st person singular suffix in this phrase). The only masculine singular noun is rock; which word can also mean rock, pebble; cliff; edge, sharpness; form. So, even though that is the object of bêyth preposition, it would reasonably be the subject for the verb as well.

Most translators connect this phrase with the next, which is one word in the Hebrew, but 4 in the English:

Translation: ...You will lead me. God and David are both established in this verb; God as the subject and David as the object. David is trust God to guide him or lead him in the rock—it rises more than David. What is physically happening appears to be that David is on a rocky mountain, determining which way to go (which would be extremely important if he is on the run from Absalom or from Saul). Going the wrong way could take David right into an ambush.

The two phrases together are often read: You will lead me upon [or, in, by means of] a rock—it rises up more than me. It appears that the rock rises above what David can see, so he cannot get up far enough to scope out the dangers around him. From such a rock, he could view his pursuer and determine which direction to flee in. Therefore, he can only depend upon God to lead him.

There is at least one incident in David’s life where he is saved from Saul because of the way that David’s men and Saul’s army are traveling about on a mountain—so this psalm may actually belong with that incident. 1Sam. 23:24b–28 (in the HCSB) reads: Now David and his men were in the wilderness near Maon in the Arabah south of Jeshimon, and Saul and his men went to look for him. When David was told about it, he went down to the rock and stayed in the Wilderness of Maon. Saul heard of this and pursued David there. Saul went along one side of the mountain and David and his men went along the other side. Even though David was hurrying to get away from Saul, Saul and his men were closing in on David and his men to capture them. Then a messenger came to Saul saying, "Come quickly, because the Philistines have raided the land!" So Saul broke off his pursuit of David and went to engage the Philistines. Therefore, that place was named the Rock of Separation. There are some parallels here. David certainly felt emotionally torn by Saul’s pursuit, as we have seen in 1Sam. 24:8–15 where David makes a very moving, yet logical argument to Saul. No doubt there was some emotional apprehension on the part of David in 1Sam. 23. Furthermore, we find the rock in both that passage and here in Psalm 61:2. While this does not conclusively place this chapter in an historical context, it is reasonable for us to use Saul’s pursuit of David as a backdrop for much of this psalm.

Our passage reads: I call unto You from the ends of the earth, when my heart is languishing. In [or, by means of] a rock—it rises higher than me, You will lead me. On the other hand, God the Holy Spirit may mean for David to be guided by means of the Rock, Who is Jesus Christ, the Manifest Member of the Trinity, the One with a direct impact on David’s day-to-day life. In David’s imagery, Rock often refers to the Revealed Member of the Godhead (Psalm 18:2, 48 19:14 28:1 62:2, 6).

In Psalm 27:4, we have a very similar phrasing: For in the time of trouble He shall hide me in His shelter, in the secrecy of His tabernacle He shall hide me; He shall set me up on a rock (MKJV). In our passage, most of the translations have God leading David to the rock; but it actually reads into the rock. God can see David; God can see David’s enemies; God knows exactly what David should do in order to defend himself against his enemies.

Barnes: We need one much higher than we are to save us. A Saviour - a Redeemer - on the same level with ourselves could not help us. We must have one that is supreme over all things; one that is divine.

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Here is how others have translated this verse:

Ancient texts:

argum (trans. By Cook)          For you have been security for me, in truth, a stronghold before the enemy.

Latin Vulgate                          For You have been my hope; a tower of strength against the face of the enemy.

Masoretic Text (Hebrew)        For You have been a refuge to me;

a tower of strength from faces of an enemy.

Peshitta (Syriac)                    For You have been a shelter for me, and a strong tower from my enemies.

Septuagint (Greek)                ...because You were my hope, a tower of strength from the face of the enemy.

Significant differences:           My hope in the Latin and Greek is not quite right. Against in the Latin is not quite right.

Thought-for-thought translations; paraphrases:

Contemporary English V.       You are a strong tower, where I am safe from my enemies.

Easy English                          For you have always been a *shelter for me,

a *tower against the enemy.

Easy-to-Read Version            You are my place of safety!

You are the strong tower

protecting me from my enemies.

Good News Bible (TEV)         ...for you are my protector, my strong defense against my enemies.

The Message                         You've always given me breathing room, a place to get away from it all,...

New Berkeley Version           For Thou art a refuge to me,

a strong tower from the presence of the enemy.

New Living Translation           ...for you are my safe refuge,

a fortress where my enemies cannot reach me.

Partially literal and partially paraphrased translations:

American English Bible          When faced by my enemies, You were my hope; You were my tower and strength.

Beck’s American Translation Yes, be my Shelter, a strong Tower

to protect me against the enemy.

Christian Community Bible     ...be my refuge, a strong tower against the enemy.

God’s Word™                         You have been my refuge, a tower of strength against the enemy.

New American Bible              ...for you are my refuge,

a tower of strength against the foe. Ps 46:2.

NIRV                                      You have always kept me safe from my enemies.

You are like a strong tower to me.

New Simplified Bible              ...for you are my protector, my strong tower (defense) against my enemies.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      For you are a refuge for me, and a tower of strength in front of the enemy.

Bible in Basic English             For you have been my secret place, and my high tower from those who made war on me.

Ferar-Fenton Bible                 For You ever were my defence,

A Fortress protecting from foes.

Judaica Press Complete T.    For You were a shelter for me, a tower of strength in the face of the enemy.

New Advent Bible                  ...for you have been my hope; a tower of strength against the face of the enemy.

NET Bible®                             Indeed [Or "for."], you are [Or "have been."] my shelter,

a strong tower that protects me from the enemy [Heb "a strong tower from the face of an enemy."].

NIV – UK                                For you have been my refuge,

a strong tower against the foe.

Literal, almost word-for-word, renderings:

American KJV                        For you have been a shelter for me, and a strong tower from the enemy.

Concordant Literal Version    For You have become my Refuge, A strong Tower before the face of the enemy.

English Standard Version      ...for you have been my refuge, a strong tower against the enemy.

LTHB                                     For You have been my shelter, a strong tower before the enemy.

NASB                                     For You have been a refuge for me,

A tower of strength against [Lit from] the enemy.

World English Bible                For you have been a refuge for me, A strong tower from the enemy.

Young’s Updated LT             For You have been a refuge for me, A tower of strength because of the enemy.

The gist of this verse:          David recognizes that under all pressures and difficulties, God has been his refuge or shelter. God has placed David in a place where he could see his enemy and determine his next move.

Translation: For You are my refuge;... David speaks of God as being his refuge, as his shelter. Again, this sounds more like David and Saul, than David and Absalom. David did not believe that he should strike the Lord’s anointed, King Saul. So, when Saul’s attacks became relentless, David simply fled him, staying in the Stronghold, among other places. However, David knew that his true stronghold (or, refuge) was God.

Translation: ...[You are] a tower of strength from the presence of [my] enemy. We continue the You are from the previous phrase. So David refers to God also as a tower of strength.

A tower provides two advantages over your enemy: you are high up and you can see the movement of your enemy; and this tower is strong, so that it cannot be scaled or brought down. It is a good defensive position from which to protect oneself. This also suggests that David is taking a defensive position.

David has enjoyed divine protection in the past, and he is calling upon God to provide this protection once again. This does not mean that there was anything incredibly miraculous in David’s life. When Moses led the children of Israel through the desert, they saw a lot of miracles with their own eyes. However, David has seen a lot fewer. He has fought a lion and a bear and killed them (which was God’s grace), but those victories did not have to be miracles. In fact, one of the interesting things about David is, he has probably seen fewer miracles in his life than nearly everyone else in the Bible. His faith is strong and it is in the Lord and in His Word. These things do not require miracles to confirm.

Application: If you have been a Christian for over, say, 2 or 3 years, and you have spent that time growing, then you can point to things in your life which are a result of God’s grace. Once you have been a growing Christian for, say, 5–10 years, finding examples of God’s grace in your life, and things where God has done good things for you, should be easy.

V. 3 reads: For You are my refuge; [You are] a tower of strength from the presence of [my] enemy. Interestingly enough, God is referred to as a strong tower in several of the psalms. O my Strength, let me look to You, for God is my strong tower (Psalm 59:9; MKJV). But I will sing of Your power; yes, I will sing aloud of Your mercy in the morning; for You have been my strong tower and hiding-place in the day of my trouble (Psalm 59:16; MKJV). He [God] only is my rock and my salvation; He is my strong tower; I shall not be shaken (Psalm 62:6; MKJV). Furthermore, we even find this designation in the Proverbs: The name of Jehovah is a strong tower; the righteous man runs into it and is safe (Prov. 18:10; MKJV).

McGee said: What a comforting picture of God! He is a shelter from storms. He is a strong tower to protect us from our enemies.

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Here is how others have translated this verse:

Ancient texts:

Targum (trans. By Cook)        I will dwell in your tent forever, I will be secure in the shade of your presence forever.

Latin Vulgate                          In Your tabernacle I will dwell for ever: I will be protected under the covert of Your wings.

Masoretic Text (Hebrew)        Let me reside in Your tent in future times;

I will take refuge in the cover of Your wings.

Selah!

Peshitta (Syriac)                    I will abide in thy tabernacle for ever; I will make my refuge the shadow of thy wings.

Septuagint (Greek)                I will dwell in Your tabernacle forever; I will shelter myself under the shadow of Your wings. Pause.

Significant differences:           The English translations from the other ancient languages do not consider the voluntative hê for the first verb. The targum leaves out the wings in the final phrase.

Thought-for-thought translations; paraphrases:

Contemporary English V.       Let me live with you forever and find protection under your wings, my God.

Easy English                          I want to live in your house *for ever.

I want to hide under the shadow of you *wings. *SELAH.

Easy-to-Read Version            I want to live in your Tent [The temple in Jerusalem, or the Holy Tent where the people worshiped God before the temple was built.] forever.

I want to hide where you can protect me.

(SELAH) This word is for the musicians. It probably means the singers should pause here or the music should be louder here.

Good News Bible (TEV)         Let me live in your sanctuary all my life; let me find safety under your wings.

The Message                         A lifetime pass to your safe-house, an open invitation as your guest.

New Life Bible                        Let me live in Your tent forever. Let me be safe under the covering of Your wings.

New Living Translation           Let me live forever in your sanctuary,

safe beneath the shelter of your wings! Interlude

Partially literal and partially paraphrased translations:

American English Bible          So, I'll go to Your Tent through the ages; I'll seek shelter in the protection of Your wings.

Beck’s American Translation I want to live you Your tabernacle forever

and take refuge under the Shelter of Your wings.

(Music)

God’s Word™                         I would like to be a guest in your tent forever and to take refuge under the protection of your wings. Selah

New American Bible              Let me dwell in your tent forever,

take refuge in the shelter of your wings. Ps 17:8; 36:8; 57:2.

NIRV                                      I long to live in your holy tent forever.

There I find safety in the shadow of your wings. Selah

New Jerusalem Bible             Let me stay in your tent for ever, taking refuge in the shelter of your wings!

New Simplified Bible              Let me live in your sanctuary all my life. Let me find safety under your wings.

Revised English Bible            In your tent I shall make my home for ever

and find shelter under the cover of your wings.

[Selah

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      I stay by your tent forever, taking-refuge and hiding in your wings. Selah.

Bible in Basic English             I will make your tent my resting-place for ever: I will keep myself under the cover of your wings. Selah.

Ferar-Fenton Bible                 Let me rest in Your dwelling for ever

Let me fly to Your Canopy’s shade!

JPS (Tanakh—1985)               O that I might dwell in Your tent forever,

take refuge under Your protecting wings.

Judaica Press Complete T.    I shall dwell in Your tent to eternity; I will take shelter in the covert of Your wings forever.

NET Bible®                             I will be a permanent guest in your home [Heb "I will live as a resident alien in your tent permanently." The cohortative is understood here as indicating resolve. Another option is to take it as expressing a request, "please let me live" (cf. NASB, NRSV).];

I will find shelter in the protection of your wings [I will find shelter in the protection of your wings. The metaphor compares God to a protective mother bird.]. (Selah)

NIV, ©2011                             I long to dwell in your tent forever

and take refuge in the shelter of your wings. The Hebrew has Selah (a word of uncertain meaning) here.

Literal, almost word-for-word, renderings:

American KJV                        I will abide in your tabernacle for ever: I will trust in the covert of your wings. Selah.

The Amplified Bible                I will dwell in Your tabernacle forever; let me find refuge and trust in the shelter of Your wings. Selah [pause, and calmly think of that]!

Concordant Literal Version    Let me sojourn in Your tent for the eons; Let me take refuge in the concealment of Your wings. Interlude

A Conservative Version         I will dwell in thy tabernacle forever. I will take refuge in the covert of thy wings. Selah.

English Standard Version      Let me dwell in your tent forever! Let me take refuge under the shelter of your wings! Selah

LTHB                                     I will dwell in Your tabernacle forever; I will trust in the shelter of Your wings. Selah.

Modern KJV                           I will dwell in Your tabernacle forever; I will trust in the hiding place of Your wings. Selah.

NASB                                     Let me dwell [Or sojourn] in Your tent forever;

Let me take refuge in the shelter of Your wings. Selah [Selah may mean: Pause, Crescendo or Musical interlude].

Syndein                                  I shall dwell forever in Your tent. {the tabernacle where bible doctrine was first communicated to David} I shall take refuge under the shelter of Your wings. {claiming the promises of God - 1st stage of the Faith Rest Drill} Selah {Selah means singers rest and instruments play on - it is a picture of you resting while the Grace of God continues on}.

World English Bible                I will dwell in your tent forever. I will take refuge in the shelter of your wings. Selah.

Young’s Updated LT             I sojourn in Your tent to the ages, I trust in the secret place of Your wings. Selah.

The gist of this verse:          David then talks about living in God’s tent forever and taking refuge under God’s wings.

Translation: Let me reside in Your tent in future times;... The idea here is, David wants to be with God in eternity. Being in God’s tent indicates a relationship and a closeness with God. The Tent of God is where God’s Presence was made manifest—particularly in the Holy of Holies—so David is simply looking to be in God’s presence.

David had a complicated relationship with the Tabernacle of God. First of all, when David was on the run from Saul, the Tabernacle was in Nob (1Sam. 21:1–6 22:11–22), and, afterwards, it was in Gibeon (1Kings 3:4 1Chron. 16:37–40 21:29 2Chron. 1:3 ). The Tabernacle remained in Gibeon until Solomon fetched it (1Kings 8:4 2Chron. 1:3–4, 13). What David did was go to the Tabernacle when on the run, lie to the priest, and get bread for those who were with him. As a result, all of the priests were killed by Saul, except for the very young man who escaped and ran to David. So, because David had not, in his lifetime, seen the Ark and the Tabernacle together; and because of the killings that Saul did as a result of David lying to the high priest at that time, David apparently just left the Tabernacle where it was at the time.

This little clue again would point toward David writing this before he thought about building a Temple for God in Jerusalem. He associates the Tabernacle (Tent) with God rather than a future Temple (although God told David that he would not be building this Temple, his son would). After the Davidic Covenant, David would possibly think about spending eternity in God’s Temple. David speaks of dwelling in God’s Tent in Psalm 15:1 61:4; and he speaks of dwelling in God’s House in Psalm 23:6 27:4. This would suggest that Psalms 15 and 61 were written prior to the Davidic Covenant and Psalms 23 and 27 after.

Since David speaks of living in this Tent of God forever, that suggests that David is speaking of living with God forever. All the David knows is this Tent (or Tabernacle) which is actually not something that David has really spent time in, insofar as we know (again, refer back to the Movement of the Ark and the Tabernacle). He knew about the Tabernacle and he was familiar with the priests to some limited degree, but the only time we actually know of David being near the Tabernacle is when he fled there to get food and a weapon when on the run from Saul. This of course does not mean that David avoided it; we just do not have specific historical references to David and the Tabernacle apart from the Nob reference and what David says in the psalms.

Translation: ...I will take refuge in the protection of Your wings. If David is on the run from Saul, and it is logical that he would think more in terms of protection than in terms of confrontation (as he would have to consider when dealing with Absalom).

Application: There are times that we go to God for protection and times when we go on the offensive against our enemies. We determine which direction to go in by using Bible doctrine.

Sometimes this psalm is associated with David’s run from Absalom; simply because wings are mentioned here and in Psalm 55, which is definitely a psalm written at the time that David was on the run from Absalom. However, they are spoken of in an entirely different way in both psalms. Here, these are the protective wings of God; in Psalm 55, David wanted to grow wings and fly away.

Furthermore, we find David using the metaphorical protection of wings in several passages: Psalm 17:8 57:1 63:7 91:4. We also find this in the book of Ruth (Ruth 2:12) and Jesus uses this metaphor as well (Matt. 23:37). This suggests that, at some point in time, I ought to cover the doctrine of wings. In relationship to this, let me suggest that angels do not have wings for flying, but to suggest their ability to move easily and freely without the constraints of gravity and space.

With Absalom, David did not seem to be quite as concerned about his own safety. He fled so that he could assess the situation accurately, not knowing how many people would follow Absalom. With Saul, David was seriously concerned for his life. With Absalom, David could strike back; with Saul, David did not want to strike back against the anointed king of Israel. Therefore, he would be more concerned about shelter or protection provided by God.

This would lead us to the (abbreviated) Doctrine of Wings.

Translation: [Musical] Pause [or, musical interlude; lit., Selah!] As described in the exegesis, this word çelâh comes from a verb which means to lift up. It is reasonable to assume that those who are playing musical instruments are to lift up these instruments and play during a pause in the singing. I believe that this is called the bridge in modern music? Keil and Delitzsch suggest: The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.

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Prayer for the King

Here is how others have translated this verse:

Ancient texts:

Targum (trans. By Cook)        For you, O Lord, have heard my vows; you have given the inheritance to those who fear your name.

Latin Vulgate                          For You, my God, have heard my prayer: you have given an inheritance to them that fear Your name.

Masoretic Text (Hebrew)        For You, O Elohim, have listened to my vows;

You have given a inheritance of those fearing You name.

Peshitta (Syriac)                    For You, O God, have heard my vows; you have given an inheritance to them that revere Your name.

Septuagint (Greek)                For You, O God, have heard my prayers; You have given an inheritance to them that fear Your name.

Significant differences:           The Greek and Latin both have prayer (s) rather than vow.

Thought-for-thought translations; paraphrases:

Common English Bible           Because you, God, have heard my promises;

you've given me [Heb lacks me.] the same possession

as those who honor your name.

Contemporary English V.       You heard my promises, and you have blessed me, just as you bless everyone who worships you.

Easy English                          For you, God, have heard my promises.

You have given (me) the *inheritance (land)

of the people that are afraid of your name.

Easy-to-Read Version            God, you heard what I promised to give you.

But everything your worshipers have comes from you.

Good News Bible (TEV)         You have heard my promises, O God, and you have given me what belongs to those who honor you.

The Message                         You've always taken me seriously, God, made me welcome among those who know and love you.

New Century Version             God, you have heard my promises.

You have given me what belongs to those who fear you.

Partially literal and partially paraphrased translations:

American English Bible          For You, O God, have heard what I vowed, and an inheritance You'll give to those fearing Your Name.

Beck’s American Translation O that You, God, would hear my vows

and give me the heritage due those who fear Your name.

Christian Community Bible     Indeed you have heard my vows,

O God, and the wish of those who fear your name.

God’s Word™                         O God, you have heard my vows. You have given me the inheritance that belongs to those who fear your name.

NIRV                                      God, you have heard my promises.

You have given me what belongs to those who worship you.

New Jerusalem Bible             For you, God, accept my vows, you grant me the heritage of those who fear your name.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      For you, God, heard my vows. You give possessions to the fearers of your name.

Bible in Basic English             For you, O God, have made answer to my prayers; you have given me the heritage of those who give honour to your name.

Ferar-Fenton Bible                          For You heard my promises, God,—

Gave possessions for honoring Your Name;...

JPS (Tanakh—1985)               O God, You have heard my vows;

grant the request [Taking the noun yrst as an alternate form of ʾrist; compare Psa. 21:3] of those who fear Your name.

NET Bible®                             For you, O God, hear my vows;

you grant me the reward that belongs to your loyal followers [Heb "you grant the inheritance of those who fear your name." "Inheritance" is normally used of land which is granted as an inheritance; here it refers metaphorically to the blessings granted God's loyal followers. To "fear" God's name means to have a healthy respect for his revealed reputation which in turn motivates one to obey God's commands (see Ps 86:11).].

Literal, almost word-for-word, renderings:

The Amplified Bible                For You, O God, have heard my vows; You have given me the heritage of those who fear, revere, and honor Your name.

Concordant Literal Version    For You, O Elohim, You have hearkened to my vows; You have given me the tenancy of those fearing Your Name.

exeGeses companion Bible   For you, O Elohim, hear my vows;

you give me the possession

of them who awe your name.

The updated Geneva Bible    For You, O God, have heard my vows [There is nothing that strengthens our faith more than the memory of Gods help in times past.]: you have given [me] the heritage of those that fear your name.

NASB                                     For You have heard my vows, O God;

You have given me the inheritance of those who fear Your name.

Syndein                                  For You have heard my vows, O 'Elohim/Godhead. You have given to me /'inheritance of the client nation' 'the heritage of those that fear Your Name'.

A Voice in the Wilderness      For You, O God, have heard my vows; You have given an inheritance to those who fear Your name.

World English Bible                For you, God, have heard my vows. You have given me the heritage of those who fear your name.

Young’s Updated LT             For Thou, O God, have hearkened to my vows, You have appointed the inheritance Of those fearing Your name.

The gist of this verse:          David believes that God has heard his vows and that there is an heritage associated with those who fear God’s name.

Translation: For You, O Elohim, have listened to my vows;... Interestingly enough, David mentions vows many times in the psalms, but not at all in the narrative of his life in Samuel.

This is the fourth time that I have come upon a point where I need to do this doctrine, so I will have to dig in and do it. See the Doctrine of Vows (HTML) (PDF) (WPD). I must admit that, after doing this doctrine, it became more interesting to me than I expected.

Translation:...[and therefore] You have given [me] the [land] inheritance of those who fear Your name. The inheritance spoken of here is usually related to the land. David is saying that God would honor His covenant with David. However, this goes further to being an eternal covenant. There is an interesting passage on inheritance here: The king shall rejoice in Your strength, O Jehovah; and in Your salvation how greatly shall he rejoice! You have given him his heart's desire, and have not withheld the prayer of his lips. Selah. For You go before him with the blessings of goodness; You set a crown of pure gold on his head. He asked life from You; You give to him length of days forever and ever (Psalm 21:1–4; MKJV). This seems to be both a fulfillment of blessing to King David, the writer of this psalm; and to Jesus Christ, the King of Kings.

Our verse reads: For You, O Elohim, have listened to my vows; [and therefore] You have given [me] the [land] inheritance of those who fear Your name. A similar sentiment is found in Deut. 32:9 (MKJV): For Jehovah's portion is His people. Jacob is the lot of His inheritance. The New Testament version of this is: The Spirit Himself bears witness with our spirit that we are the children of God. And if we are children, then we are heirs; heirs of God and joint-heirs with Christ; so that if we suffer with Him, we may also be glorified together (Rom. 8:16–17; MKJV).

Our verse reads: For You, O Elohim, have listened to my vows; [and therefore] You have given [me] the [land] inheritance of those who fear Your name. The inheritance which David would receive is the Davidic Covenant. However, if this psalm is written while David is on the run from Saul, David had no idea that God was going to make a covenant with him. He understands the great land inheritance given the children of Israel; what caught him by surprise was the great covenant that God would make with him. The links to that covenant are above.

Interestingly enough, God is quite specific when it comes to land which He gives to specific peoples. He gave a specific plot of ground to both Moab and Ammon, as well as to Esau; and God told the Jews not to bother them on their land (see Deut. 2:19 for instance). God also gave the Jews a specific plot of ground, one which they have never completely controlled even during David’s heyday. But, what I find to be even more fascinating is, David will choose the capitol city for Israel and that will be our Lord’s capitol city as well when He rules for 1000 years.

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Here is how others have translated this verse:

Ancient texts:

Jerusalem targum                  You will add days to the age to come, the days of the King Messiah; his years are like the generations of this age and the generations of the age to come.

Latin Vulgate                          You wilt add days to the days of the king: his years even to generation and generation.

Masoretic Text (Hebrew)        Days upon days the king You will add;

years as a generation and a generation.

Peshitta (Syriac)                    You have added days to the days of the king, and his years as many generations.

Septuagint (Greek)                You shall add days to the days of the king; You shall lengthen his years to all generations.

Significant differences:           The targum interprets this as referring to the Messiah from the outset. There is additional words added to the beginning of the 2^nd phrase as well.

Thought-for-thought translations; paraphrases:

Common English Bible           Add days to the king's life!

Let his years extend for many generations!

Contemporary English V.       Let the king have a long and healthy life.

Easy English                          Give the king a long life,

so that he lives for a very long time.

Easy-to-Read Version            Give the king a long life.

Let him live forever!

Good News Bible (TEV)         Add many years to the king's life; let him live on and on!.

The Message                         Let the days of the king add up to years and years of good rule.

New Berkeley Version           Thou wilt add days to the days of the king [King Saul],

so his years shall equal many generations.

New Life Bible                        You will add days to the life of the king. His years will be as long as the lives of many children and grandchildren added togethe.

Partially literal and partially paraphrased translations:

American English Bible          Day after day, add life to the king, into generations of generations.

Beck’s American Translation Add days to the king’s life,

may his years go on and on.

Christian Community Bible     Increase the days of the king’s life; prolong his years for many generations.

God’s Word™                         Add days upon days to the life of the king. May his years endure throughout every generation.

New American Bible              Add days to the life of the king;

may his years be as from generation to generation;... Psalm 21:5

New Jerusalem Bible             Let the king live on and on, let his years continue age after age.

New Simplified Bible              Add many years to the king's life; let him live on and on!.

Revised English Bible            To the king’s life add length of days;

prolong his years for many generations.

Today’s NIV                          Increase the days of the king's life,

his years for many generations.

Mostly literal renderings (with some occasional paraphrasing):

Ancient Roots Translinear      You add days over days to the king, and similarly to his years generation by generation.

Bible in Basic English             You will give the king long life; and make his years go on through the generations.

Ferar-Fenton Bible                 Add days, to the days of the King,—

Make his years like the ages of age!

HCSB                                     Add days to the king's life; may his years span many generations.

JPS (Tanakh—1985)               Add days to the days of the king;

my his years extend through generations;...

Judaica Press Complete T.    Add days to the days of the king, his years as every generation.

NET Bible®                             Give the king long life!

Make his lifetime span several generations! Heb "days upon days of the king add, his years like generation and generation." It is not certain if the (royal) psalmist is referring to himself in the third person in this verse, or if an exile is praying on behalf of the king.

NIV – UK                                Increase the days of the king's life,

his years for many generations.

The Scriptures 1998              You add days to the days of the sovereign, His years as many generations.

Literal, almost word-for-word, renderings:

American KJV                        You will prolong the king's life: and his years as many generations.

The Amplified Bible                May You prolong the [true] King's life [adding days upon days], and may His years be to the last generation [of this world and the generations of the world to come]. The thoughts of these verses (6-7) are fulfilled in Christ, David's great Son.

Clarke”s updated translation  Days upon days You will add to the king; and his years will be like the generations of this world, and the generations of the world to come.

Concordant Literal Version    Add days to the days of the king, His years for generation after generation.

English Standard Version      Prolong the life of the king; may his years endure to all generations!

exeGeses companion Bible   You add days to the sovereign;

and years generation to generation.

The updated Geneva Bible    You wilt prolong the king’s [This chiefly refers to Christ, who lives eternally not only in himself but also in his members.] life: [and] his years as many generations.

LTHB                                     You will add days to the days of the king; his years will be as generations to generations.

New RSV                               Prolong the life of the king;

may his years endure to all generations!

Syndein                                  Add days to the king's life. {means David's own life and the client nation is in danger of being destroyed} His years . . . for generation after generation. {praying to be permitted to live through more generations} .

World English Bible                You will prolong the king's life; His years shall be for generations.

Young’s Updated LT             Days to the days of the king You add, His years as generation and generation.

The gist of this verse:          David prays for the long life of the king. In the second phrase, David speaks of the ultimate King.