English Standard Version
Turn, O LORD, deliver my life; save me for the sake of your steadfast love.
King James Bible
Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
American Standard Version
Return, O Jehovah, deliver my soul: Save me for thy lovingkindness'sake.
Turn to me, O Lord, and deliver my soul: O save me for thy mercy's sake.
English Revised Version
Return, O LORD, deliver my soul: save me for thy lovingkindness' sake.
Webster's Bible Translation
Return, O LORD, deliver my soul: Oh save me for thy mercies sake.
Psalm 6:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 5:11-13) The verb אשׁם or אשׁם unites in itself the three closely allied meanings of becoming guilty (e.g., Leviticus 5:19), of a feeling of guilt (Leviticus 5:4.), and of expiation (Psalm 34:22.); just as the verbal adj. אשׁם also signifies both liable to punishment and expiating, and the substantive אשׁם both the guilt to be expiated and the expiation. The Hiph. האשׁים signifies to cause any one to render the expiation due to his fault, to make him do penance. As an exception God is here, in the midst of the Jehovic Psalms, called אלהים, perhaps not altogether unintentionally as being God the Judge. The מן of ממּעצותיהם (with Gaja by the מן and a transition of the counter-tone Metheg into Galgal, as in Hosea 11:6 into Meajla, vid., Psalter ii. 526) is certainly that of the cause in Hosea 11:6, but here it is to be explained with Olsh. and Hitz. according to Sir. 14:2, Judith 11:6 (cf. Hosea 10:6): may they fall from their own counsels, i.e., founder in the execution of them. Therefore מן in the sense of "down from, away," a sense which the parallel הדּיחמו thrust them away (cf. דּחוּ from דּחה Psalm 36:13), presupposes. The ב of בּרב is to be understood according to John 8:21, John 8:24 "ye shall die ἐν ταῖς ἁμαρτίαις ὑμῶν." The multitude of their transgressions shall remain unforgiven and in this state God is to cast them into hades. The ground of this terrible prayer is set forth by כּי מרוּ בך. The tone of מרוּ, for a well-known reason (cf. e.g., Psalm 37:40; Psalm 64:11; Psalm 72:17) has retreated to the penult. מרה, root מר, prop. to be or hold one's self stiff towards any one, compare Arab. mârr, tmârr, to press and stiffen against one another in wrestling, Arab. mârâ, tmârâ, to struggle against anything, whether with outward or mental and moral opposition. Their obstinacy is not obstinacy against a man, but against God Himself; their sin is, therefore, Satanic and on that account unpardonable. All the prayers of this character are based upon the assumption expressed in Psalm 7:13, that those against whom they are directed do not wish for mercy. Accordingly their removal is prayed for. Their removal will make the ecclesia pressa free and therefore joyous. From this point of view the prayer in Psalm 5:12 is inspired by the prospect of the result of their removal. The futt. do not express a wish, but a consequence. The division of the verse is, however, incorrect. The rise of the first half of the verse closes with בך (the pausal form by Pazer), its fall is לעולם ירנּנוּ; then the rise begins anew in the second half, extending to בך which ought likewise to be pointed בך, and אהבי שׁמך is its fall. ותסך עלימו (from הסך Hiph. of סכך Psalm 91:4) is awkward in this sequence of thoughts. Hupfeld and Hitzig render it: "they shall rejoice for ever whom Thou defendest;" but then it ought not only to be pointed ירנּנוּ, but the ו must also be removed, and yet there is nothing to characterise תסך עלימו as being virtually a subject. On the other hand it does not harmonise with the other consecutive futures. It must therefore, like יפּלוּ, be the optative: "And do Thou defend them, then shall those who love Thy name rejoice in Thee." And then upon this this joy of those who love the name of Jahve (i.e., God in His revelation of Himself in redemption) Psalm 69:37; Psalm 119:132, is based by כּי־אתּה from a fact of universal experience which is the sum of all His historical self-attestations. עלימו is used instead of עליהם as a graver form of expression, just like הדּיחמו for הדּיחם as an indignant one. The form ויעלצוּ (Ges. 63, 3) is chosen instead of the יעלצוּ found in Psalm 25:2; Psalm 68:4, in order to assist the rhythm. The futt. are continuative. תּעטרנּוּ, cinges eum, is not a contracted Hiph. according to 1 Samuel 17:25, but Kal as in 1 Samuel 23:26; here it is used like the Piel in Psalm 8:6 with a double accusative. The צנּה (from צנן Arab. tsân, med. Waw, Aethiop. צון to hedge round, guard) is a shield of a largest dimensions; larger than מגן 1 Kings 10:16. (cf. 1 Samuel 17:7, where Goliath has his צנּה borne by a shield-bearer). כּצּנּה "like a shield" is equivalent to: as with a shield (Ges. 118, 3, rem.). The name of God, יהוה, is correctly drawn to the second member of the verse by the accentuation, in order to balance it with the first; and for this reason the first clause does not begin with כי־אתה יהוה here as it does elsewhere (Psalm 4:9; Psalm 12:8). רצון delight, goodwill, is also a synonym for the divine blessing in Deuteronomy 33:23.
Treasury of Scripture Knowledge
Arise, O LORD! Save me, O my God! For you strike all my enemies on the cheek; you break the teeth of the wicked.
Arise, O LORD! Confront him, subdue him! Deliver my soul from the wicked by your sword,
Make your face shine on your servant; save me in your steadfast love!
Rise up; come to our help! Redeem us for the sake of your steadfast love!
Return, O LORD! How long? Have pity on your servants!
Jump to PreviousDeliver Free Kindness Love Loving Mercies Mercy Mercy's Rescue Sake Salvation Save Soul Steadfast Turn Unfailing
Jump to NextDeliver Free Kindness Love Loving Mercies Mercy Mercy's Rescue Sake Salvation Save Soul Steadfast Turn Unfailing
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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.