English Standard Version
I love you, O LORD, my strength.
King James Bible
To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, I will love thee, O LORD, my strength.
American Standard Version
I love thee, O Jehovah, my strength.
Unto the end, for David the servant of the Lord, who spoke to the Lord the words of this canticle, in the day that the Lord delivered him from the hands of all his enemies, and from the hand of Saul. [2 Kings 22.] I will love thee, O Lord, my strength:
English Revised Version
For the Chief Musician. A Psalm of David the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: and he said, I love thee, O LORD, my strength.
Webster's Bible Translation
To the chief Musician, A Psalm of David, the servant of the LORD, who spoke to the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, I will love thee, O LORD, my strength.
Psalm 18:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Psalm 17:10 tell what sort of people these persecutors are. Their heart is called fat, adeps, not as though חלב could in itself be equivalent to לב, more especially as both words are radically distinct (חלב from the root לב, λιπ; לב from the root לב, לף to envelope: that which is enveloped, the kernel, the inside), but (without any need for von Ortenberg's conjecture חלב לבּמו סגרוּ "they close their heart with fat") because it is, as it were, entirely fat (Psalm 119:70, cf. Psalm 73:7), and because it is inaccessible to any feeling of compassion, and in general incapable of the nobler emotions. To shut up the fat equals the heart (cf. κλείειν τὰ σπλάγχνα 1 John 3:17), is equivalent to: to fortify one's self wilfully in indifference to sympathy, tender feeling, and all noble feelings (cf. השׁמין לב equals to harden, Isaiah 6:10). The construction of פּימו (which agrees in sound with פּימה, Job 15:27) is just the same as that of קולי, Psalm 3:5. On the other hand, אשּׁוּרנוּ (after the form עמּוּד and written plene) is neither such an accusative of the means or instrument, nor the second accusative, beside the accusative of the object, of that by which the object is surrounded, that is usually found with verbs of surrounding (e.g., Psalm 5:13; Psalm 32:7); for "they have surrounded me (us) with our step" is unintelligible. But אשׁורנו can be the accusative of the member, as in Psalm 3:8, cf. Psalm 22:17, Genesis 3:15, for "it is true the step is not a member" (Hitz.), but since "step" and "foot" are interchangeable notions, Psalm 73:2, the σχῆμα καθ ̓ ὅλον καὶ μέρος is applicable to the former, and as, e.g., Homer says, Iliad vii. 355: σὲ μάλιστα πόνος φρένας ἀμφιβέβηκεν, the Hebrew poet can also say: they have encompassed us (and in fact) our steps, each of our steps (so that we cannot go forwards or backwards with our feet). The Ker סבבוּנוּ gets rid of the change in number which we have with the Chethb סבבוני; the latter, however, is admissible according to parallels like Psalm 62:5, and corresponds to David's position, who is hunted by Saul and at the present time driven into a strait at the head of a small company of faithful followers. Their eyes - he goes on to say in Psalm 17:11 - have they set to fell, viz., us, who are encompassed, to the earth, i.e., so that we shall be cast to the ground. נטה is transitive, as in Psalm 18:10; Psalm 62:4, in the transitively applied sense of Psalm 73:2 (cf. Psalm 37:31): to incline to fall (whereas in Psalm 44:19, Job 31:7, it means to turn away from); and בּארץ (without any need fore the conjecture בּארח) expresses the final issue, instead of לארץ, Psalm 7:6. By the expression דּמינו one is prominently singled out from the host of the enemy, viz., its chief, the words being: his likeness is as a lion, according to the peculiarity of the poetical style, of changing verbal into substantival clauses, instead of דּמה כּאריה. Since in Old Testament Hebrew, as also in Syriac and Arabic, כ is only a preposition, not a connective conjunction, it cannot be rendered: as a lion longs to prey, but: as a lion that is greedy or hungry (cf. Arab. ksf, used of sinking away, decline, obscuring or eclipsing, growing pale, and Arab. chsf, more especially of enfeebling, hunger, distinct from חשׂף equals Arab. ks̆f, to peel off, make bare) to ravin. In the parallel member of the verse the participle alternates with the attributive clause. כּפיר is (according to Meier) the young lion as being covered with thicker hair.
Treasury of Scripture Knowledge
in the day
The LORD is my strength and my song, and he has become my salvation; this is my God, and I will praise him, my father's God, and I will exalt him.
2 Samuel 22:1
And David spoke to the LORD the words of this song on the day when the LORD delivered him from the hand of all his enemies, and from the hand of Saul.
For you are the God in whom I take refuge; why have you rejected me? Why do I go about mourning because of the oppression of the enemy?
O my Strength, I will sing praises to you, for you, O God, are my fortress, the God who shows me steadfast love.
I love the LORD, because he has heard my voice and my pleas for mercy.
O LORD, my strength and my stronghold, my refuge in the day of trouble, to you shall the nations come from the ends of the earth and say: "Our fathers have inherited nothing but lies, worthless things in which there is no profit.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.