Salmos 3
Charles Spurgeon · Citado em PreceptAustin
Salmos 3
Spurgeon - Buckling on his harness for the day's battle, our hero sings, "I will not be afraid of ten thousands of people, that have set themselves against me round about." Observe that he does not attempt to underestimate the number or wisdom of his enemies. He reckons them at tens of thousands, and he views them as cunning huntsmen chasing him with cruel skill. Yet he trembles not, but looking his foeman in the face he is ready for the battle. There may be no way of escape; they may hem me in as the deer are surrounded by a circle of hunters; they may surround me on every side, but in the name of God I will dash through them; or, if I remain in the midst of them, yet shall they not hurt me; I shall be free in my very prison. When One Is A Majority I will not be afraid of ten thousands of people who have set themselves against me all around. — Psalm 3:6 Today's Scripture: 2 Chronicles 32:1-8 When King Hezekiah saw that the king of Assyria intended to capture Jerusalem, he immediately went into action to defend the city. But when he had done all that was humanly possible, he realized it would not be enough. So he called the people together, and in the face of their desperate situation he reassured them, saying, “Be strong and courageous . . . for there are more with us than with him” (2 Chronicles 32:7). How could he possibly make such a statement? Hezekiah gave the answer. He said, “With [Sennacherib] is an arm of flesh; but with us is the Lord our God, to help us and to fight our battles” (v.8). Sennacherib had power, soldiers, and prestige—an “arm of flesh.” The inhabitants of Jerusalem had the Lord God! Think of your own situation. Is the enemy pressing in upon you from all sides? Does everything appear hopeless? Remember, you have God’s help. He is on your side! When you face insurmountable trials—when you are completely surrounded and outnumbered—look to the Lord. Find your confidence in Him, saying with the psalmist: “I will not be afraid of ten thousands of people who have set themselves against me all around” (Psalm 3:6). Does all the world seem against you? Are you in the battle alone? It's often when you are helpless That God's mighty power is shown. —Anon. With God on our side we are never outnumbered. Psalm 3:7 Arise, O LORD; save me, O my God! For You have smitten all my enemies on the cheek; You have shattered the teeth of the wicked. BGT Psalm 3:8 ἀνάστα κύριε σῶσόν με ὁ θεός μου ὅτι σὺ ἐπάταξας πάντας τοὺς ἐχθραίνοντάς μοι ματαίως ὀδόντας ἁμαρτωλῶν συνέτριψας LXE Psalm 3:7 Arise, Lord; deliver me, my God: for thou hast smitten all who were without cause mine enemies; thou hast broken the teeth of sinners. KJV Psalm 3:7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly. NET Psalm 3:7 Rise up, LORD! Deliver me, my God! Yes, you will strike all my enemies on the jaw; you will break the teeth of the wicked. CSB Psalm 3:7 Rise up, LORD! Save me, my God! You strike all my enemies on the cheek; You break the teeth of the wicked. ESV Psalm 3:7 Arise, O LORD! Save me, O my God! For you strike all my enemies on the cheek; you break the teeth of the wicked. NIV Psalm 3:7 Arise, O LORD! Deliver me, O my God! Strike all my enemies on the jaw; break the teeth of the wicked. NLT Psalm 3:7 Arise, O LORD! Rescue me, my God! Slap all my enemies in the face! Shatter the teeth of the wicked! NRS Psalm 3:7 Rise up, O LORD! Deliver me, O my God! For you strike all my enemies on the cheek; you break the teeth of the wicked. NJB Psalm 3:7 Arise, Yahweh, rescue me, my God! You strike all my foes across the face, you break the teeth of the wicked. NAB Psalm 3:8 Arise, LORD! Save me, my God! You will shatter the jaws of all my foes; you will break the teeth of the wicked. YLT Psalm 3:7 Rise, O Jehovah! save me, my God. Because Thou hast smitten All mine enemies on the cheek. The teeth of the wicked Thou hast broken. GWN Psalm 3:7 Arise, O LORD! Save me, O my God! You have slapped all my enemies in the face. You have smashed the teeth of wicked people. BBE Psalm 3:7 Come to me, Lord; keep me safe, O my God; for you have given all my haters blows on their face-bones; the teeth of the evil-doers have been broken by you. RSV Psalm 3:7 Arise, O LORD! Deliver me, O my God! For thou dost smite all my enemies on the cheek, thou dost break the teeth of the wicked. NKJ Psalm 3:7 Arise, O LORD; Save me, O my God! For You have struck all my enemies on the cheekbone; You have broken the teeth of the ungodly. ASV Psalm 3:7 Arise, O Jehovah; Save me, O my God: For thou hast smitten all mine enemies upon the cheek bone; Thou hast broken the teeth of the wicked. DBY Psalm 3:7 Arise, Jehovah; save me, my God! For thou hast smitten all mine enemies upon the cheekbone, thou hast broken the teeth of the wicked. BHT Psalm 3:8 qûmâ yhwh(´ädönäy) hôšî`ëºnî ´élöhay Kî|-hiKKîºtä ´et-Kol-´öybay leºHî šinnê rüšä`îm šiBBaºrTä NIRV Psalm 3:7 LORD, rise up! My God, save me! Strike all my enemies in the face. Break the teeth of sinful people. RWB Psalm 3:7 Arise, O LORD; save me, O my God: for thou hast smitten all my enemies upon the cheek bone; thou hast broken the teeth of the ungodly. WEB Psalm 3:7 Arise, O LORD; save me, O my God: for thou hast smitten all my enemies {upon} the cheek bone; thou hast broken the teeth of the ungodly. Arise: Ps 10:12 12:5 35:23 44:23 59:5 74:11 76:9 Isa 51:9 Hab 2:19 thou: Ps 58:6 Job 16:10 29:17 La 3:30 But David is too wise to venture to the battle without prayer; he therefore betakes himself to his knees, and cries aloud to Jehovah. Arise, O LORD; save me, O my God! - These two imperatives are commands but are not used in the classic sense of commanding God to do something. The idea is more of entreating Him to act. Of course whether He acts or not is His divine prerogative. Arise, O LORD is David's plea in light of "many are rising up against me." (Ps 3:1). Arise, O LORD - Nu. 23:18; 2 Chr. 6:41; Ps. 3:7; Ps. 7:6; Ps. 9:19; Ps. 10:12; Ps. 17:13; Ps. 74:22; Ps. 82:8; Ps. 132:8; Isa. 51:17 For You have smitten all my enemies on the cheek - David expresses his confidence in God and speaks in the past tense (have smitten...have shattered) as if these actions have already been accomplished! Spurgeon - His only hope is in his God, but that is so strong a confidence, that he feels the Lord hath but to arise and he is saved. It is enough for the Lord to stand up, and all is well. He compares his enemies to wild beasts, and he declares that God hath broken their jaws, so that they could not injure him; You have shattered the teeth of the wicked.
Salmos 3
Spurgeon - "Thou hast broken the teeth of the ungodly." Or else he alludes to the peculiar temptations to which he was then exposed. They had spoken against him; God, therefore, has smitten them upon the cheek bone. They seemed as if they would devour him with their mouths; God hath broken their teeth, and let them say what they will, their toothless jaws shall not be able to devour him. Rejoice, O believer, thou hast to do with a dragon whose head is broken, and with enemies whose teeth are dashed from their jaws! Psalm 3:8 Salvation belongs to the LORD; Your blessing be upon Your people! BGT Psalm 3:9 τοῦ κυρίου ἡ σωτηρία καὶ ἐπὶ τὸν λαόν σου ἡ εὐλογία σου LXE Psalm 3:8 Deliverance is the Lord's, and thy blessing is upon thy people. KJV Psalm 3:8 Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah. NET Psalm 3:8 The LORD delivers; you show favor to your people. (Selah) CSB Psalm 3:8 Salvation belongs to the LORD; may Your blessing be on Your people.Selah ESV Psalm 3:8 Salvation belongs to the LORD; your blessing be on your people! Selah NIV Psalm 3:8 From the LORD comes deliverance. May your blessing be on your people. Selah NLT Psalm 3:8 Victory comes from you, O LORD. May you bless your people. Interlude NRS Psalm 3:8 Deliverance belongs to the LORD; may your blessing be on your people! Selah NJB Psalm 3:8 In Yahweh is salvation, on your people, your blessing!Pause NAB Psalm 3:9 Safety comes from the LORD! Your blessing for your people! Selah YLT Psalm 3:8 Of Jehovah is this salvation; On Thy people is Thy blessing! Selah. GWN Psalm 3:8 Victory belongs to the LORD! May your blessing rest on your people. Selah BBE Psalm 3:8 Salvation comes from the Lord; your blessing is on your people. (Selah.) RSV Psalm 3:8 Deliverance belongs to the LORD; thy blessing be upon thy people! Selah NKJ Psalm 3:8 Salvation belongs to the LORD. Your blessing is upon Your people. Selah ASV Psalm 3:8 Salvation belongeth unto Jehovah: Thy blessing be upon thy people. Selah DBY Psalm 3:8 Salvation is of Jehovah; thy blessing is upon thy people. Selah. BHT Psalm 3:9 lyhwh(la´dönäy) hayüšû`â `a|l-`ammükä birkäteºkä sseºlâ NIRV Psalm 3:8 LORD, you are the one who saves. May your blessing be on your people. Selah RWB Psalm 3:8 Salvation belongeth to the LORD: thy blessing is upon thy people. Selah. WEB Psalm 3:8 Salvation {belongeth} to the LORD: thy blessing {is} upon thy people. Selah. Salvation: Ps 37:39,40 Pr 21:31 Isa 43:11 45:21,22 Jer 3:23 Ho 13:4 Jon 2:9 Ac 4:12 Rev 7:10 19:1 thy blessing: Ps 29:11 72:17 Ac 3:26 Eph 1:3 Heb 6:14 1Pe 3:9 Salvation belongs to the LORD; Spurgeon - This verse contains the sum and substance of Calvinistic doctrine. Search Scripture through, and you must, if you read it with a candid mind, be persuaded that the doctrine of salvation by grace alone is the great doctrine of the word of God: "Salvation belongeth unto the Lord." This is a point concerning which we are daily fighting. Our opponents say, "Salvation belongeth to the free will of man; if not to man's merit, yet at least to man's will;" but we hold and teach that salvation from first to last, in every iota of it, belongs to the Most High God. It is God that chooses his people. He calls them by his grace; he quickens them by his Spirit, and keeps them by his power. It is not of man, neither by man; "not of him that willeth, nor of him that runneth, but of God that showeth mercy." May we all learn this truth experimentally, for our proud flesh and blood will never permit us to learn it in any other way. Your blessing be upon Your people! Spurgeon - In the last sentence the peculiarity and speciality of salvation are plainly stated: "Thy blessing is upon thy people." Neither upon Egypt, nor upon Tyre, nor upon Ninevah; thy blessing is upon thy chosen, thy blood-bought, thine everlastingly-beloved people. "Selah:" lift up your hearts, and pause, and meditate upon this doctrine. "Thy blessing is upon thy people." Divine, discriminating, distinguishing, eternal, infinite, immutable love, is a subject for constant adoration. Pause, my soul, at this Selah, and consider thine own interest in the salvation of God; and if by humble faith thou art enabled to see Jesus as thine by his own free gift of himself to thee, if this greatest of all blessings be upon thee, rise up and sing— "Rise, my soul! adore and wonder! Ask, 'O why such love to me?' Grace hath put me in the number Of the Saviour's family: Hallelujah! Thanks, eternal thanks, to thee!"
Salmos 3
Spurgeon - The poor broken-hearted father complains of the multitude of his enemies: and if you turn to 2 Samuel 15:12, you will find it written that "the conspiracy was strong; for the people increased continually with Absalom," while the troops of David constantly diminished! "Lord how are they increased that trouble me!" Here is a note of exclamation to express the wonder of woe which amazed and perplexed the fugitive father. Alas! I see no limit to my misery, for my troubles are enlarged! There was enough at first to sink me very low; but lo! my enemies multiply. When Absalom, my darling, is in rebellion against me, it is enough to break my heart; but lo! Ahithophel hath forsaken me, my faithful counsellors have turned their backs on me; lo! my generals and soldiers have deserted my standard. "How are they increased that trouble me!" Troubles always come in flocks. Sorrow hath a numerous family. Many are rising up against me - Who are the many? His son Absalom. His closest counselor Ahithophel. Spurgeon - "Many are they that rise up against me." Their hosts are far superior to mine! Their numbers are too great for my reckoning! Let us here recall to our memory the innumerable host which beset our Divine Redeemer. The legions of our sins, the armies of fiends, the crowd of bodily pains, the host of spiritual sorrows, and all the allies of death and hell, set themselves in battle against the Son of Man. O how precious to know and believe that he has routed their hosts, and trodden them down in his anger! They who would have troubled us he has removed into captivity, and those who would have risen up against us he has laid low. The dragon lost his sting when he dashed it into the soul of Jesus. Psalm (04210)(mizmor from zamar = to sing, praise, make music) refers to a psalm or melody, a making of make music in praise of God. A sacred song used to praise God.
Salmos 3
Spurgeon - David complains before his loving God of the worst weapon of his enemies' attacks, and the bitterest drop of his distresses. "Oh!" saith David, "many there be that say of my soul, There is no help for him in God." Some of his distrustful friends said this sorrowfully, but his enemies exultingly boasted of it, and longed to see their words proved by his total destruction. This was the unkindest cut of all, when they declared that his God had forsaken him. Yet David knew in his own conscience that he had given them some ground for this exclamation, for he had committed sin against God in the very light of day. Then they flung his crime with Bathsheba into his face, and they said, "Go up, thou bloody man; God hath forsaken thee and left thee." Shimei cursed him, and swore at him to his very face, for he was bold because of his backers, since multitudes of the men of Belial thought of David in like fashion. Doubtless, David felt this infernal suggestion to be staggering to his faith. If all the trials which come from heaven, all the temptations which ascend from hell, and all the crosses which arise from earth, could be mixed and pressed together, they would not make a trial so terrible as that which is contained in this verse. It is the most bitter of all afflictions to be led to fear that there is no help for us in God. And yet remember our most blessed Saviour had to endure this in the deepest degree when he cried, "My God, my God, why hast thou forsaken me?" He knew full well what is was to walk in darkness and to see no light. This was the curse of the curse. This was the wormwood mingled with the gall. To be deserted of his Father was worse than to be the despised of men. Surely we should love him who suffered this bitterest of temptations and trials for our sake. It will be a delightful and instructive exercise for the loving heart to mark the Lord in his agonies as here pourtrayed, for there is here, and in very many other Psalms, far more of David's Lord than of David himself. Spurgeon - "Selah." This is a musical pause; the precise meaning of which is not known. Some think it simply a rest, a pause in the music; others say it means, "Lift up the strain—sing more loudly—pitch the tune upon a higher key—there is nobler matter to come, therefore retune your harps." Harp-strings soon get out of order and need to be screwed up again to their proper tightness, and certainly our heart-strings are evermore getting out of tune, Let "Selah" teach us to pray "O may my heart in tune be found Like David's harp of solemn sound." At least we may learn that wherever we see "Selah," we should look upon it as a note of observation. Let us read the passage which preceeds and succeeds it with greater earnestness, for surely there is always something excellent where we are required to rest and pause and meditate, or when we are required to lift up our hearts in grateful song. "SELAH." Deliverance (translated "salvation" 61/77x, help) (03444) (yeshua) is from a root in Arabic = "make wide" or "make sufficient' sarar = "narrow," = "be restricted" or "cause distress." The idea of wide connotes freedom from distress and ability to pursue one's objectives. It means to move from distress (enemies, natural catastrophies, plague or famine, sickness) to safety which requires deliverance. Generally deliverance comes from some an outside source. The one who brings deliverance is known as the "savior." Yeshua may be used in everyday life free of theological overtones at a well Moses saved daughters of Reuel (Ex 2:17) but generally has strong religious meaning. And so we read Yahweh wrought deliverance - God of our salvation Ps 68:19-20. Yeshua can also describe salvation through human agents empowered by God. While the NT idea of salvation is primarily forgiveness of sin, deliverance from sin's power and defeat of Satan, the OT only begins to point in this direction. And so in the OT the majority of references to salvation speak of Yahweh granting deliverance from real enemies and out of real catastrophies. Note that there is a similar Hebrew word Yehoshua/Jehoshua (03091) which is the English Name Joshua (as translated in the OT), and which is the equivalent of the Name Jesus (Iesous) in the NT. Yehosua is from Jehovah (Yahweh) + yasha' (03467) and means "the LORD delivers." Yehosua is translated in the Greek (Lxx) as Iesous which is Name "Jesus" in the NT. Iesous means Yahweh saves. The root yasha' (see word study)' means "to save, to help, to deliver, to defend. The underlying idea of this verb is bringing to a place of safety or broad pasture as opposed to a narrow strait, symbolic of distress and danger." (Baker, W. The Complete Word Study Dictionary : Old Testament) The Lxx translates Yeshua with soteria (from soter = savior) describes the rescue or deliverance from danger, destruction and peril. ; (1) physically, as rescue from danger deliverance, preservation, safety (Heb 11.7); (2) as a religious technical term safety of the soul in a spiritual sense salvation (2Co 7.10); (3) of the messianic deliverance at the end of the present age salvation (Ro 13.11) Selah (05542) selah is found 71 times in the Psalms (Ps 3:2, 4, 8) and 3x in Hab 3:3, 9, 13. Most think that Selah invites the reader/singer to stop and think about that thought. This expression is equivalent to a musical rest in which the reader or singer was instructed to stop and think about what he just sang or read. It affords an opportunity for pause and reflection upon what has been said. Someone has suggested that when we read it, we probably should not vocalize it anymore than a singer would vocalize the rests of a musical composition. The noun diapsalma means musical interlude or break and is the most common word used to translate selah. QUESTION - What does selah mean in the Bible? ANSWER - The word selah is found in two books of the Bible, but is most prevalent in the Psalms, where it appears 71 times. It also appears three times in the third chapter of the minor prophet Habakkuk. There is a great deal of uncertainty about the meaning of selah. Most versions of the Bible do not attempt to translate selah but simply transliterate the word straight from the Hebrew. The Septuagint translated the word as “daplasma” (“a division”). Well-meaning Bible scholars disagree on the definition of selah and on its root word, but since God has ordained that it be included in His Word, we should make an effort to find out, as best we can, the meaning. One possible Hebrew word related to selah is calah, which means “to hang” or “to measure or weigh in the balances.” Referring to wisdom, Job says, “The topaz of Ethiopia shall not equal it, neither shall it be valued with pure gold” (Job 28:19). The word translated “valued” in this verse is the Hebrew calah. Here Job is saying that wisdom is beyond comparing against even jewels, and when weighed in the balance against wisdom, the finest jewels cannot equal its value. Selah is also thought to be rendered from two Hebrew words: s_lah, “to praise”; and s_lal, “to lift up.” Another commentator believes it comes from salah, “to pause.” From salah comes the belief that selah is a musical notation signifying a rest to the singers and/or instrumentalists who performed the psalms. If this is true, then each time selah appears in a psalm, the musicians paused, perhaps to take a breath, to sing a cappella, or to let the instruments play alone. Perhaps they were pausing to praise the One about whom the song was speaking, perhaps even lifting their hands in worship. This theory would encompass all these meanings—“praise,” “lift up,” and “pause.” When we consider the three verses in Habakkuk, we also see how selah could mean “to pause and praise.” Habakkuk’s prayer in chapter 3 inspires the reader to pause and praise God for His mercy, power, sustaining grace, and sufficiency. Perhaps the best way to think of selah is a combination of all these meanings. The Amplified Bible adds “pause and calmly think about that” to each verse where selah appears. When we see the word selah in a psalm or in Habakkuk 3, we should pause to carefully weigh the meaning of what we have just read or heard, lifting up our hearts in praise to God for His great truths. “All the earth bows down to you; they sing praise to you, they sing the praises of your name. Selah!” (Psalm 66:4). GotQuestions.org James Smith - “BUT THOU.” PSALM 3:3 “But Thou.” 1. Ah, that makes all the difference! 2. It reminds one of a gloomy day—leaden sky, nothing but a dreary drab. 3. All of a sudden there is a rift in the dull, heavy clouds, a patch of blue sky is seen and the sun streams through. 4. What a sullen sky spread itself over the Psalmist. All was darkness. 5. “But Thou.” Ah, that made all the difference. It was that fact that altered the whole situation. 6. Oh, let us never forget that, whoever we lose, and whoever leaves us, we still have God. 7. We do not wonder that this Psalm was used by the French Protestants during persecution times as a signal for the stationing of sentinels to keep watch against sudden attack. 8. It not only acted as a signal, but a wholesome reminder of their Divine Protector and Protection. Results of Remembrance of the Lord. 1. Earnest and successful prayer (verse 4). 2. Restfulness (verse 5). 3. Hopefulness (verse 6) and courage. 4. Importunity. Psalm 3:3 But You, O LORD, are a shield about me, My glory, and the One who lifts my head. BGT Psalm 3:4 σὺ δέ κύριε ἀντιλήμπτωρ μου εἶ δόξα μου καὶ ὑψῶν τὴν κεφαλήν μου LXE Psalm 3:3 But thou, O Lord, art my helper: my glory, and the one that lifts up my head. KJV Psalm 3:3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head. NET Psalm 3:3 But you, LORD, are a shield that protects me; you are my glory and the one who restores me. CSB Psalm 3:3 But You, LORD, are a shield around me, my glory, and the One who lifts up my head. ESV Psalm 3:3 But you, O LORD, are a shield about me, my glory, and the lifter of my head. NIV Psalm 3:3 But you are a shield around me, O LORD; you bestow glory on me and lift up my head. NLT Psalm 3:3 But you, O LORD, are a shield around me; you are my glory, the one who holds my head high. NRS Psalm 3:3 But you, O LORD, are a shield around me, my glory, and the one who lifts up my head. NJB Psalm 3:3 But you, Yahweh, the shield at my side, my glory, you hold my head high. NAB Psalm 3:4 But you, LORD, are a shield around me; my glory, you keep my head high. YLT Psalm 3:3 And Thou, O Jehovah, art a shield for me, My honour, and lifter up of my head. GWN Psalm 3:3 But you, O LORD, are a shield that surrounds me. You are my glory. You hold my head high. BBE Psalm 3:3 But your strength, O Lord, is round me, you are my glory and the lifter up of my head. RSV Psalm 3:3 But thou, O LORD, art a shield about me, my glory, and the lifter of my head. NKJ Psalm 3:3 But You, O LORD, are a shield for me, My glory and the One who lifts up my head. ASV Psalm 3:3 But thou, O Jehovah, art a shield about me; My glory and the lifter up of my head. DBY Psalm 3:3 But thou, Jehovah, art a shield about me; my glory, and the lifter up of my head. BHT Psalm 3:4 wü´aTTâ yhwh(´ädönäy) mägën Ba`ádî Kübôdî ûmërîm rö´šî NIRV Psalm 3:3 LORD, you are like a shield that keeps me safe. You honor me. You help me win the battle. RWB Psalm 3:3 But thou, O LORD, art a shield for me; my glory, and the lifter up of my head. WEB Psalm 3:3 But thou, O LORD, {art} a shield for me; my glory, and the lifter up of my head. shield: Ps 18:2 Ps 28:7 Ps 84:11 Ps 119:114 Ge 15:1 Dt 33:29 my: Ps 4:3 62:7 Isa 45:25 60:19 Lu 2:32 Rev 21:11,23 the: Ps 27:6 110:7 Ge 40:13 2Ki 25:27 Related Passages: Genesis 15:1+ After these things the word of the LORD came to Abram in a vision, saying, “Do not fear, Abram, I am a Shield to you; Your reward shall be very great.” Deuteronomy 33:29+ “Blessed are you, O Israel; Who is like you, a people saved by the LORD, Who is the Shield of your help ('ezer; Lxx - boethos = Helper - only in Heb 13:6+ in NT) And the sword of your majesty! So your enemies will cringe before you, And you will tread upon their high places.” 2 Samuel 22:3 (cf Ps 18:2) My God, my rock, in whom I take refuge, My shield and the horn of my salvation, my stronghold and my refuge; My savior, You save me from violence. Psalm 28:7 The LORD is my strength and my shield; My heart trusts in Him, and I am helped; Therefore my heart exults, And with my song I shall thank Him. Psalm 33:20 Our soul waits for the LORD; He is our help and our shield. Psalm 84:9 Behold our shield, O God, And look upon the face of Your anointed. Genesis 40:13 within three more days Pharaoh will lift up your head and restore you to your office (AS WOULD HAPPEN TO DAVID); and you will put Pharaoh’s cup into his hand according to your former custom when you were his cupbearer. 2 Samuel 15:30+ And David went up the ascent of the Mount of Olives, and wept as he went, and his head was covered (PARALLEL "THE ONE WHO LIFTS MY HEAD") and he walked barefoot. Then all the people who were with him each covered his head and went up weeping as they went. JEHOVAH IS MY SHIELD LIFTER OF MY HEAD But You - O blessed term of contrast. The waves of adversity were crashing on David, then the Spirit sent him this blessed word "but!" Jamieson says David "repels the reproach by avowing his continued trust." O LORD (Jehovah -Yahweh), are a shield (magen) about me - NET has "a shield that protects me." A shield had doubtless been a literal protector of David in his battles. But here he uses the figure of a shield to depict his protection in spiritual battles. The Hebrew word for shield is translated with the Greek word antileptor which means protector, helper, defender (not in NT, 17v OT - 2 Sam. 22:3; Ps. 3:3; Ps. 18:2; Ps. 42:9; Ps. 46:7; Ps. 46:11; Ps. 54:4; Ps. 59:9; Ps. 59:16; Ps. 59:17; Ps. 62:2; Ps. 62:6; Ps. 89:26; Ps. 91:2; Ps. 109:12; Ps. 119:114; Ps. 144:2) The Septuagint reads "Thou, O Lord, art my Helper." David's words remind me of Paul's exhortation in Eph 6:16+ "in addition to all, taking up the shield of faith with which you will be able to extinguish all the flaming arrows of the evil one." He is our Shield, but we still need to take up the truth (like we might pick up a shield at our side) and use it to fortify and protect our minds from our strong enemy! Spurgeon - Here David avows his confidence in God. "Thou, O Lord, art a shield for me." The word in the original signifies more than a shield; it means a buckler round about, a protection which shall surround a man entirely, a shield above, beneath, around, without and within. Oh! what a shield is God for his people! He wards off the fiery darts of Satan from beneath, and the storms of trials from above, while, at the same instant, he speaks peace to the tempest within the breast.
Salmos 3
Spurgeon - Thou art "my glory." David knew that though he was driven from his capital in contempt and scorn, he should yet return in triumph, and by faith he looks upon God as honouring and glorifying him. O for grace to see our future glory amid present shame! Indeed, there is a present glory in our afflictions, if we could but discern it (Ro 8:18+, 1Pe 1:6-7+, 2Cor 4:17-18+); for it is no mean thing to have fellowship with Christ in his sufferings (Php 3:10-11+, Col 1:24+). David was honoured when he made the ascent of Olivet, weeping, with his head covered (2Sa 15:30+); for he was in all this made like unto his Lord. May we learn, in this respect, to glory in tribulations also (Ro 5:3-5+)! And the One who lifts my head - NLT "who hold my head high." Why would David need his head lifted up? Because he was bowed down in morning as he was forced to depart his beloved city (See Ps 35:14 = "I bowed down mourning," Ps 38:6 = "I am bent over and greatly bowed down; I go mourning all day long.") When do we need our head uplifted? When we are downcast, despondent, mourning, like David was as he departed Jerusalem (2Sa 15:30).
Salmos 3
Spurgeon - "And the lifter up of mine head"—thou shalt yet exalt me. Though I hang my head in sorrow, I shall very soon lift it up in joy and thanksgiving. What a divine trio of mercies is contained in this verse!—defence for the defenceless, glory for the despised, and joy for the comfortless. Verily we may well say, "there is none like the God of Jeshurun." (Dt 33:26KJV+) Pulpit Commentary - As God had raised up David to the throne (2 Samuel 2:4; 2 Samuel 5:3), and prospered him in his wars (2 Samuel 8:1-14), and exalted him above all the other kings of the period, so he was well able now, if he so willed, to restore him to his place and re-establish him in the monarchy (comp. 2 Samuel 15:25; Psalm 43:3). Shield (04043) magen rom ganan = to cover, surround, defend) is a masculine noun which most often refers to a shield, indicating some kind of protection, literal or figurative. A shield is described as a weapon (Jdg. 5:8; 2Sa 1:21; 1Ki 14:27; Job 15:26), as an ornament (1Ki. 10:17; 14:26), as the protective scales of a crocodile (Job 41:15). The Lord has promised good to me, His Word my hope secures; He will my shield and portion be, As long as life endures. Amazing Grace Krell says "The shield was the primary defensive weapon of the OT warrior. It was a portable fortress, a defensive wall that could be taken with the warrior into battle. It provided a barrier between the vulnerable flesh of the warrior and the dangerous impact of various weapons. It’s a recurring image, particularly in the Psalms, of God’s protection." James Anderson - The word rendered “shield” is in the Hebrew text מָגֵן, magen, which was a short buckler intended merely for defence. The word rendered “buckler” is צִנָּה tsinnah; it was double the weight of the magen, and was carried by the infantry; the magen, being lighter and more manageable, was used by the cavalry. Figuratively magen refers to God as a Source of protection or escape, a refuge. Magen is used figuratively to refer to Israel's king in (Ps 84:9 cp Ps 84:9NLT, Ps 89:18, rulers in Ps 47:9), a shield describes God's truth in (Ps 91:4KJV) In the Lxx the word for shield when it figuratively refers to God is either the verb huperaspizo = to hold a shield over (Ge 15:1, Dt 33:29, Pr 2:7, ) or the noun huperaspistes = one who holds a shield over, a protector (2Sa 22:3, 31, 36+, Ps 18:2, 30, 35, 28:7, 33:20, 59:11, 115:9-11, 144:2) The most important figurative use of magen is the description of Jehovah as a shield to those who are His, which emphasizes that He is our Protector and our protection. This of course implies we need protection. Indeed, we have 3 enemies, the world, the flesh and the devil , and God is Our Protector from each. Praise the Name of our Covenant Defender, Jehovah. Dear name! the rock on which I build, My shield and hiding place, My never failing treasury filled With boundless stores of grace! Perhaps you are under attack and fearful like Abram. Can I encourage you to pause for a moment and sing a declaration of your faith in the Eternal God as your Shield from the attack... Thou Art a Shield About Me Psalm 3 Commentary When (not "if") the attack comes hold on to the truth that Jehovah Himself is your Shield. Then the truth that you are holding on to will hold you fast and secure! Memorize Ephesians 6:16+ (in fact memorize your full armor in Ephesians 6:10-18+ beloved, that you might recall it to mind when the attacks come!) In addition to all (ALL WHAT? Check context - Eph 6:13-15), taking up the shield of faith with which you will be able (dunamai - speaks of supernatural power from the Spirit of God!) to extinguish all (HOW MANY?) the flaming arrows of the evil one (cf "thought" in 2Cor 10:5b+ and Pr 23:7a). About (01157) (baad) is a preposition meaning away from, behind, about, on behalf of, round about, through. Complete Word Study Dictionary – Old Testament - The basic renderings are: behind, as in shutting a door behind oneself (Ge 7:16); surrounding one, shutting a person in (Ps. 3:3; 139:11; Jon 2:6). Figuratively, it is used after a verb of shutting to indicate (baʿad̠) the womb (Gen. 20:18). After the verb to pray, it indicates what is prayed for (Ge 20:7). It indicates stand on behalf (baʿad̠) of something or someone (2Sa 10:12). It is used to indicate looking through (baʿad̠) something (Ge 26:8) or to describe motion over something (2Sa 20:21). It is used to render the idiom this... for that, e.g., skin for (be‘ad̠) skin (Job 2:4). Elmer Martens - Used primarily as a preposition, baʿad is significant theologically. First baʿad occurs in conjunction with petition "in behalf of" (baʿad) someone. Persons request a spiritual leader to pray (usually Hithpael of pālal) in their behalf, e.g. Pharaoh to Moses (Exodus 8:28 [H 24]); people to Samuel (1 Samuel 12:19); Hezekiah to Isaiah (2 Kings 19:4); representatives to Jeremiah (Jeremiah 21:2; Jeremiah 42:2). Or, assertions are made of spiritual leaders that they have or will intercede, e.g. Abraham (Genesis 29:7) and Moses (Numbers 21:7; Deut. 9:20). Jeremiah is commanded not to pray for (baʿad) the people (Jeremiah 7:16; Jeremiah 11:14). The preposition throughout underscores the mediating function of leaders, including prophets, in intercession. Instructions given to priests include the expression "make atonement for (baʿad)." Aaron is instructed to make atonement (kāpar, q.v.) for himself and his house (Leviticus 9:7). In the temple which Ezekiel describes, sin offerings are to be observed "to make atonement for" (baʿad) the people (Ezekiel 45:17, 22). Descriptions of the ritual for the Day of Atonement repeated the same expression (Leviticus 16:6, 11, 17, 24). It is perhaps presumptuous to argue merely from baʿad that sacrifice is to be understood as substitutionary. The whole ritual must be considered. Prayer is also spoken of as "making atonement for" (Exodus 32:30). Yet there can be no doubt that sacrifice, supremely Christ's sacrifice, is "for the benefit of" and "in behalf of" others. Non-theological usages include: away from, behind, out from or out through in various appropriate situations. (See TWOT) Baad - about(2), account(1), around(2), because(1), behalf(4), behind(7), behind*(3), over(1), sake(2), through(9), what concerns(1). Gen. 7:16; Gen. 26:8; Jos. 2:15; Jdg. 3:23; Jdg. 5:28; 1 Sam. 19:12; 2 Sam. 10:12; 2 Sam. 20:21; 2 Ki. 1:2; 2 Ki. 4:4; 2 Ki. 4:5; 2 Ki. 4:21; 2 Ki. 4:33; 1 Chr. 19:13; Job 1:10; Job 22:13; Ps. 3:3; Ps. 138:8; Ps. 139:11; Prov. 6:26; Prov. 7:6; Cant. 4:1; Cant. 4:3; Cant. 6:7; Isa. 8:19; Isa. 26:20; Jer. 11:14; Jer. 21:2; Jer. 29:7; Jer. 37:3; Joel 2:8; Joel 2:9; Jon. 2:6 Glory (03519) kabod from root kabad = to be heavy or weighty) conveys the central meaning of weight in most OT occurrences and most of the applications carry this figurative sense (cp "heavy with sin"). This sense gives rise to the idea of a "weighty" person in society or one who is honorable, impressive, worthy of respect. Such honor or glory can be associated with dignity, wealth, or high position. It involves respect or reverence from others; sometimes it refers to an object as being worthy of respect. The Septuagint (Lxx) translates kabod with doxa, which in simple terms means that which gives a proper opinion of some one or some thing. And so God's glory gives us a proper opinion of Who He is, providing a glimpse into His beauty, brilliance, effulgence, and radiance. Play this upbeat, encouraging song based on Psalm 3 - THOU ART A SHIELD FOR ME..LET GOD ARISE F B
Salmos 3
Spurgeon - Why doth he say, "with my voice?" Surely, silent prayers are heard. Yes, but good men often find that, even in secret, they pray better aloud than they do when they utter no vocal sound. Perhaps, moreover, David would think thus:—"My cruel enemies clamour against me; they lift up their voices, and, behold, I lift up mine, and my cry outsoars them all. They clamour, but the cry of my voice in great distress pierces the very skies, and is louder and stronger than all their tumult; for there is one in the sanctuary who hearkens to me from the seventh heaven, And He answered me from His holy mountain. Spurgeon - Answers to prayers are sweet cordials for the soul. We need not fear a frowning world while we rejoice in a prayer-hearing God. Here stands another Selah. Rest awhile, O tried believer, and change the strain to a softer air. The despairing worshiper cried out to God, who revealed Himself as present and attentive to His hurting child. God revealed His care in the encounter of a night's sleep and sleeplessness. Revelation includes God's answer to the individual who expresses personal need to God. An Overcoming Faith I cried to the Lord with my voice, and He heard me from His holy hill. — Psalm 3:4 Today's Scripture: 1 Samuel 1:1-18 Few things disable new workers on a job like criticism from veterans. Good hiring managers know to protect new employees by surrounding them with mentors willing to shield them from unnecessary barbs. Hannah is a mentor to us in dealing with criticism and deep desires of the heart (1 Sam. 1:1-18). Surrounded by a husband who didn’t understand, a taunting peer, and an overly judgmental clergyman, Hannah found a way through the fog by confiding in God (v.10). While we now know God answered the prayer of Hannah’s heart by giving her a child, we don’t know for sure if Eli’s blessing was a wish or a promise from God (v.17). I think her no-longer-sad face came most of all because she gained peace from confiding in Him. The kindest Friend I’ve ever had Is One I cannot see, Yet One in whom I can confide, Who loves and blesses me. —Shuler In prayer, it’s better to have a heart without words than words without heart. Persevering with Peace I lie down and sleep; I wake again, because the Lord sustains me. Psalm 3:5 Today's Scripture & Insight: Psalm 3 As I continue trusting God through my struggles with chronic pain, even the simplest setback can feel like a fierce enemy attacker. Problem One jabs me from the right. Problem Two shoves me from behind. Problem Three punches me square in the nose. During these times, when my strength wanes and immediate relief evades me, running and hiding can seem like a good idea. But since I can’t escape my pain, change my circumstances, or ignore my emotions, I’m learning slowly to rely on God to carry me through. When I need encouragement, comfort, and courage, I prayerfully read through the songs of the psalmists, who honestly bring their situations to God. In one of my favorite psalms, King David flees from Absalom, his son who wanted to kill him and take his kingdom. Though David lamented his painful situation (Psalm 3:1–2), he trusted God’s protection and expected Him to answer his prayers (vv. 3–4). The king didn’t lose sleep worrying or fearing what could happen, because he trusted God to sustain and save him (vv. 5–8). Lord, thanks for giving us rest in the peace of Your constant presence and assuring us of the victory You’ve already won. God offers us peace as He holds us up and carries us through every trial. Psalm 3:5 I lay down and slept; I awoke, for the LORD sustains me. BGT Psalm 3:6 ἐγὼ ἐκοιμήθην καὶ ὕπνωσα ἐξηγέρθην ὅτι κύριος ἀντιλήμψεταί μου LXE Psalm 3:5 I lay down and slept; I awaked; for the Lord will help me. KJV Psalm 3:5 I laid me down and slept; I awaked; for the LORD sustained me. NET Psalm 3:5 I rested and slept; I awoke, for the LORD protects me. CSB Psalm 3:5 I lie down and sleep; I wake again because the LORD sustains me. ESV Psalm 3:5 I lay down and slept; I woke again, for the LORD sustained me. NIV Psalm 3:5 I lie down and sleep; I wake again, because the LORD sustains me. NLT Psalm 3:5 I lay down and slept, yet I woke up in safety, for the LORD was watching over me. NRS Psalm 3:5 I lie down and sleep; I wake again, for the LORD sustains me. NJB Psalm 3:5 As for me, if I lie down and sleep, I shall awake, for Yahweh sustains me. NAB Psalm 3:6 Whenever I lay down and slept, the LORD preserved me to rise again. YLT Psalm 3:5 I -- I have lain down, and I sleep, I have waked, for Jehovah sustaineth me. GWN Psalm 3:5 I lie down and sleep. I wake up again because the LORD continues to support me. BBE Psalm 3:5 I took my rest in sleep, and then again I was awake; for the Lord was my support. RSV Psalm 3:5 I lie down and sleep; I wake again, for the LORD sustains me. NKJ Psalm 3:5 I lay down and slept; I awoke, for the LORD sustained me. ASV Psalm 3:5 I laid me down and slept; I awaked; For Jehovah sustaineth me. DBY Psalm 3:5 I laid me down and slept; I awaked, for Jehovah sustaineth me. I laY: Ps 4:8 127:2 Lev 26:6 Job 11:18,19 Pr 3:24 Ac 12:6 the: Ps 4:8 66:9 Pr 14:26 18:10 Isa 26:3 A SLEEP OF HOLY CONFIDENCE I lay down and slept; I awoke, Spurgeon - David's faith enabled him to lie down; anxiety would certainly have kept him on tiptoe, watching for an enemy. Yea, he was able to sleep, to sleep in the midst of trouble, surrounded by foes. "So he giveth his beloved sleep." There is a sleep of presumption; God deliver us from it! There is a sleep of holy confidence; God help us so to close our eyes! But David says he awaked also. Some sleep the sleep of death; but he, though exposed to many enemies, reclined his head on the bosom of his God, slept happily beneath the wing of Providence in sweet security, and then awoke in safety.
Salmos 3
Spurgeon - The sweet influence of the Pleiades of promise shone upon the sleeper, and he awoke conscious that the Lord had preserved him. An excellent divine has well remarked—"This quietude of a man's heart by faith in God, is a higher sort of work than the natural resolution of manly courage, for it is the gracious operation of God's Holy Spirit upholding a man above nature, and therefore the Lord must have all the glory of it." Warren