English Standard Version
But you, O LORD, are a shield about me, my glory, and the lifter of my head.
King James Bible
But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
American Standard Version
But thou, O Jehovah, art a shield about me; My glory and the lifter up of my head.
But thou, O Lord art my protector, my glory, and the lifter up of my head.
English Revised Version
But thou, O LORD, art a shield about me; my glory, and the lifter up of mine head.
Webster's Bible Translation
But thou, O LORD, art a shield for me; my glory, and the lifter up of my head.
Psalm 3:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The Anointed One himself now speaks and expresses what he is, and is able to do, by virtue of the divine decree. No transitional word or formula of introduction denotes this sudden transition from the speech of Jahve to that of His Christ. The psalmist is the seer: his Psalm is the mirrored picture of what he saw and the echo of what he heard. As Jahve in opposition to the rebels acknowledges the king upon Zion, so the king on Zion appeals to Him in opposition to the rebels. The name of God, יהוה, has Rebia magnum and, on account of the compass of the full intonation of this accent, a Gaja by the Sheb (comp. אלהי Psalm 25:2, אלהים Psalm 68:8, אדני Psalm 90:1).
(Note: We may observe here, in general, that this Gaja (Metheg) which draws the Sheb into the intonation is placed even beside words with the lesser distinctives Zinnor and Rebia parvum only by the Masorete Ben-Naphtali, not by Ben-Asher (both about 950 a.d.). This is a point which has not been observed throughout even in Baer's edition of the Psalter so that consequently e.g., in Psalm 5:11 it is to be written אלהים; in Psalm 6:2 on the other hand (with Dech) יהוה, not יהוה.)
The construction of ספּר with אל (as Psalm 69:27, comp. אמר Genesis 20:2; Jeremiah 27:19, דּבּר 2 Chronicles 32:19, הודיע Isaiah 38:19): to narrate or make an announcement with respect to... is minute, and therefore solemn. Self-confident and fearless, he can and will oppose to those, who now renounce their allegiance to him, a חק, i.e., an authentic, inviolable appointment, which can neither be changed nor shaken. All the ancient versions, with the exception of the Syriac, read חק־יהוה together. The line of the strophe becomes thereby more symmetrical, but the expression loses in force. אל־חק rightly has Olewejored. It is the amplificative use of the noun when it is not more precisely determined, known in Arabic grammar: such a decree! majestic as to its author and its matter. Jahve has declared to Him: בּני אתּה,
(Note: Even in pause here אתּה remains without a lengthened ā (Psalter ii. 468), but the word is become Milel, while out of pause, according to Ben-Asher, it is Milra; but even out of pause (as in Psalm 89:10, Psalm 89:12; Psalm 90:2) it is accented on the penult. by Ben-Naphtali. The Athnach of the books תאם (Ps., Job, Prov.), corresponding to the Zakeph of the 21 other books, has only a half pausal power, and as a rule none at all where it follows Olewejored, cf. Psalm 9:7; Psalm 14:4; Psalm 25:7; Psalm 27:4; Psalm 31:14; Psalm 35:15, etc. (Baer, Thorath Emeth p. 37).)
and that on the definite day on which He has begotten or born him into this relationship of son. The verb ילד (with the changeable vowel i)
(Note: The changeable i goes back either to a primary form ילד, ירשׁ, שׁאל, or it originates directly from Pathach; forms like ירשׁוּה and שׁאלך favour the former, ē in a closed syllable generally going over into Segol favours the latter.))
unites in itself, like γεννᾶν, the ideas of begetting and bearing (lxx γεγέννηκα, Aq. ἔτεκον); what is intended is an operation of divine power exalted above both, and indeed, since it refers to a setting up (נסך) in the kingship, the begetting into a royal existence, which takes place in and by the act of anointing (משׁח). Whether it be David, or a son of David, or the other David, that is intended, in any case 2 Samuel 7 is to be accounted as the first and oldest proclamation of this decree; for there David, with reference to his own anointing, and at the same time with the promise of everlasting dominion, receives the witness of the eternal sonship to which Jahve has appointed the seed of David in relation to Himself as Father, so that David and his seed can say to Jahve: אבי אתּה, Thou art my Father, Psalm 89:27, as Jahve can to him: בּני אתּה, Thou art My son. From this sonship of the Anointed one to Jahve, the Creator and Possessor of the world, flows His claim to and expectation of the dominion of the world. The cohortative, natural after challenges, follows upon שׁאל, Ges. 128, 1. Jahve has appointed the dominion of the world to His Son: on His part therefore it needs only the desire for it, to appropriate to Himself that which is allotted to Him. He needs only to be willing, and that He is willing is shown by His appealing to the authority delegated to Him by Jahve against the rebels. This authority has a supplement in Psalm 2:9, which is most terrible for the rebellious ones. The suff. refer to the גּוים, the ἔθνη, sunk in heathenism. For these his sceptre of dominion (Psalm 90:2) becomes a rod of iron, which will shatter them into a thousand pieces like a brittle image of clay (Jeremiah 19:11). With נפּץ alternates רעע ( equals רעץ frangere), fut. תּרע; whereas the lxx (Syr., Jer.), which renders ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ (as 1 Corinthians 4:21) σιδηρᾷ, points it תּרעם from רעה. The staff of iron, according to the Hebrew text the instrument of punitive power, becomes thus with reference to שׁבט as the shepherd's staff Psalm 23:4; Micah 7:14, an instrument of despotism.
Treasury of Scripture Knowledge
for. or, about
O men, how long shall my honor be turned into shame? How long will you love vain words and seek after lies? Selah
For you bless the righteous, O LORD; you cover him with favor as with a shield.
Be gracious to me, O LORD! See my affliction from those who hate me, O you who lift me up from the gates of death,
And now my head shall be lifted up above my enemies all around me, and I will offer in his tent sacrifices with shouts of joy; I will sing and make melody to the LORD.
The LORD is my strength and my shield; in him my heart trusts, and I am helped; my heart exults, and with my song I give thanks to him.
I will extol you, O LORD, for you have drawn me up and have not let my foes rejoice over me.
But you, O LORD, be gracious to me, and raise me up, that I may repay them!
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