Psalm 25:2
Parallel Verses
English Standard Version
O my God, in you I trust; let me not be put to shame; let not my enemies exult over me.

King James Bible
O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.

American Standard Version
O my God, in thee have I trusted, Let me not be put to shame; Let not mine enemies triumph over me.

Douay-Rheims Bible
In thee, O my God, I put my trust; let me not be ashamed.

English Revised Version
O my God, in thee have I trusted, let me not be ashamed; let not mine enemies triumph over me.

Webster's Bible Translation
O my God, I trust in thee: let me not be ashamed, let not my enemies triumph over me,

Psalm 25:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Jahve, whose throne of grace is now set upon Zion, has not a limited dominion, like the heathen deities: His right to sovereignty embraces the earth and its fulness (Psalm 50:12; Psalm 89:12), i.e., everything that is to be found upon it and in it.

(Note: In 1 Corinthians 10:26, Paul founds on this verse (cf. Psalm 50:12) the doctrine that a Christian (apart from a charitable regard for the weak) may eat whatever is sold in the shambles, without troubling himself to enquire whether it has been offered to idols or not. A Talmudic teacher, B. Berachoth 35a, infers from this passage the duty of prayer before meat: He who eats without giving thanks is like one who lays hands upon קדשׁי שׁמים (the sacred things of God); the right to eat is only obtained by prayer.)

For He, הוא, is the owner of the world, because its Creator. He has founded it upon seas, i.e., the ocean and its streams, נהרות, ῥέεθρα (Jonah 2:4); for the waters existed before the dry land, and this has been cast up out of them at God's word, so that consequently the solid land, - which indeed also conceals in its interior a תּהום רבּה (Genesis 7:11), - rising above the surface of the sea, has the waters, as it were, for its foundation (Psalm 136:6), although it would more readily sink down into them than keep itself above them, if it were not in itself upheld by the creative power of God. Hereupon arises the question, who may ascend the mountain of Jahve, and stand above in His holy place? The futures have a potential signification: who can have courage to do it? what, therefore, must he be, whom Jahve receives into His fellowship, and with whose worship He is well-pleased? Answer: he must be one innocent in his actions and pure in mind, one who does not lift up his soul to that which is vain (לשּׁוא, according to the Masora with Waw minusculum). (ל) נשׂא נפשׁ אל, to direct one's soul, Psalm 25:1, or longing and striving, towards anything, Deuteronomy 24:15; Proverbs 19:18; Hosea 4:8. The Ker נפשׁי is old and acknowledged by the oldest authorities.

(Note: The reading נפשׁי is adopted by Saadia (in Enumoth ii., where נפשׁי is equivalent to שׁמי), Juda ha-Levi (Cuzari iii. 27), Abulwalid (Rikma p. 180), Rashi, Kimchi, the Sohar, the Codices (and among others by that of the year 1294) and most editions (among which, the Complutensis has נפשׁי in the text). Nor does Aben-Ezra, whom Norzi has misunderstood, by any means reverse the relation of the Chethb and Ker; to him נפשׁי is the Ker, and he explains it as a metaphor (an anthropomorphism): וכתוב נפשי דוך כנוי. Elias Levita is the only one who rejects the Ker נפשׁי; but he does so though misunderstanding a Masora (vid., Baer's Psalterium p. 130) and not without admitting Masoretic testimony in favour of it (וכן ראיתי ברוב נוסחאות המסורת). He is the only textual critic who rejects it. For Jacob b. Chajim is merely astonished that נפשׁו is not to be found in the Masoreth register of words written with Waw and to be read with Jod. And even Norzi does not reject this Ker, which he is obliged to admit has greatly preponderating testimony in its favour, and he would only too gladly get rid of it.)

Even the lxx Cod. Alex. translates: τὴν ψυχὴν μου; whereas Cod. Vat. (Eus., Apollin., Theodor., et al.): τὴν ψυχὴν αὐτοῦ. Critically it is just as intangible, as it is exegetically incomprehensible; נפשׁי might then be equivalent to שׁמי. Exodus 20:7, an explanation, however, which does not seem possible even from Amos 6:8; Jeremiah 51:14. We let this Kerמ alone to its undisturbed critical rights. But that the poet did actually write thus, is incredible.

In Psalm 24:5 (just as at the close of Psalm 15:1-5), in continued predicates, we are told the character of the man, who is worthy of this privilege, to whom the question in Psalm 24:3 refers. Such an one shall bear away, or acquire (נשׁא, as e.g., Esther 2:17) blessing from Jahve and righteousness from the God of his salvation (Psalm 25:5; Psalm 27:9). Righteousness, i.e., conformity to God and that which is well-pleasing to God, appears here as a gift, and in this sense it is used interchangeably with ישׁע (e.g., Psalm 132:9, Psalm 132:16). It is the righteousness of God after which the righteous, but not the self-righteous, man hungers and thirsts; that moral perfection which is the likeness of God restored to him and at the same time brought about by his own endeavours; it is the being changed, or transfigured, into the image of the Holy One Himself. With Psalm 24:5 the answer to the question of Psalm 24:3 is at an end; Psalm 24:6 adds that those thus qualified, who may accordingly expect to receive God's gifts of salvation, are the true church of Jahve, the Israel of God. דּור (lit., a revolution, Arabic dahr, root דר, to turn, revolve) is used here, as in Psalm 14:5; Psalm 73:15; Psalm 112:2, of a collective whole, whose bond of union is not contemporaneousness, but similarity of disposition; and it is an alliteration with the דּרשׁיו (Chethb דרשו, without the Jod plur.) which follows. מבקשׁי פּניך is a second genitive depending on דּור, as in Psalm 27:8. Here at the close the predication passes into the form of invocation (Thy face). And יעקב is a summarising predicate: in short, these are Jacob, not merely after the flesh, but after the spirit, and thus in truth (Isaiah 44:2, cf. Romans 9:6; Galatians 6:16). By interpolating אלהי, as is done in the lxx and Peshto, and adopted by Ewald, Olshausen, Hupfeld, and Bttcher, the nerve, as it were, of the assertion is cut through. The predicate, which has been expressed in different ways, is concentrated intelligibly enough in the one word יעקב, towards which it all along tends. And here the music becomes forte. The first part of this double Psalm dies away amidst the playing of the instruments of the Levitical priests; for the Ark was brought in בּכל־עז וּבשׁירים, as 2 Samuel 6:5 (cf. 2 Samuel 6:14) is to be read.

Psalm 25:2 Parallel Commentaries

Treasury of Scripture Knowledge

O

Psalm 7:1 O LORD my God, in you do I put my trust: save me from all them that persecute me, and deliver me:

Psalm 18:2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler...

Psalm 22:1,5,8 My God, my God, why have you forsaken me? why are you so far from helping me, and from the words of my roaring...

Psalm 31:1 In you, O LORD, do I put my trust; let me never be ashamed: deliver me in your righteousness.

Psalm 34:8 O taste and see that the LORD is good: blessed is the man that trusts in him.

Psalm 37:40 And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.

Psalm 71:1 In you, O LORD, do I put my trust: let me never be put to confusion.

Isaiah 26:3 You will keep him in perfect peace, whose mind is stayed on you: because he trusts in you.

Isaiah 28:16 Therefore thus said the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone...

Isaiah 41:16 You shall fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and you shall rejoice in the LORD...

Isaiah 49:23 And kings shall be your nursing fathers, and their queens your nursing mothers...

Romans 5:5 And hope makes not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given to us.

Romans 10:11 For the scripture said, Whoever believes on him shall not be ashamed.

1 Peter 2:6 Why also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious...

let not

Psalm 13:2-4 How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall my enemy be exalted over me...

Psalm 35:19-25 Let not them that are my enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause...

Psalm 41:11 By this I know that you favor me, because my enemy does not triumph over me.

Psalm 56:1 Be merciful to me, O God: for man would swallow me up; he fighting daily oppresses me.

Psalm 94:3 LORD, how long shall the wicked, how long shall the wicked triumph?

Psalm 142:6 Attend to my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.

Isaiah 36:14-20 Thus said the king, Let not Hezekiah deceive you: for he shall not be able to deliver you...

Isaiah 37:10,20,35 Thus shall you speak to Hezekiah king of Judah, saying, Let not your God, in whom you trust, deceive you, saying...

Cross References
Psalm 13:4
lest my enemy say, "I have prevailed over him," lest my foes rejoice because I am shaken.

Psalm 25:20
Oh, guard my soul, and deliver me! Let me not be put to shame, for I take refuge in you.

Psalm 30:1
I will extol you, O LORD, for you have drawn me up and have not let my foes rejoice over me.

Psalm 31:1
In you, O LORD, do I take refuge; let me never be put to shame; in your righteousness deliver me!

Psalm 31:17
O LORD, let me not be put to shame, for I call upon you; let the wicked be put to shame; let them go silently to Sheol.

Psalm 41:11
By this I know that you delight in me: my enemy will not shout in triumph over me.

Psalm 55:23
But you, O God, will cast them down into the pit of destruction; men of blood and treachery shall not live out half their days. But I will trust in you.

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