Many there are who say of my soul, “There is no help for him in God.”
Parallel Translations
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Many there are who say of my soul, “There is no help for him in God.”
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Many there be which say of my soul, There is no help for him in God. Selah.
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(3-3) Many there are that say of my soul: 'There is no salvation for him in God.' Selah
Cross-references (13)
Passages linked to Psalms 3:2 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 71:11 saying, “God has forsaken him. Pursue and take him, for no one will rescue him.”
- Psalms 42:3 My tears have been my food day and night, while they continually ask me, “Where is your God?”
- Psalms 42:10 As with a sword in my bones, my adversaries reproach me, while they continually ask me, “Where is your God?”
- Psalms 22:7 All those who see me mock me. They insult me with their lips. They shake their heads, saying,
- Psalms 4:4 Stand in awe, and don’t sin. Search your own heart on your bed, and be still.
- Matthew 27:42-43 “He saved others, but he can’t save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him. He trusts in God. Let God deliver him now, if he wants him; for he said, ‘I am the Son of God.’ ”
- 2 Samuel 16:7-8 Shimei said when he cursed, “Be gone, be gone, you man of blood, and wicked fellow! Yahweh has returned on you all the blood of Saul’s house, in whose place you have reigned! Yahweh has delivered the kingdom into the hand of Absalom your son! Behold, you are caught by your own mischief, because you are a man of blood!”
- Psalms 3:4 I cry to Yahweh with my voice, and he answers me out of his holy hill.
- Psalms 3:8 Salvation belongs to Yahweh. May your blessing be on your people.
- Psalms 4:2 You sons of men, how long shall my glory be turned into dishonor? Will you love vanity and seek after falsehood?
- Habakkuk 3:3 God came from Teman, the Holy One from Mount Paran. His glory covered the heavens, and his praise filled the earth.
- Habakkuk 3:9 You uncovered your bow. You called for your sworn arrows. You split the earth with rivers.
- Habakkuk 3:13 You went out for the salvation of your people, for the salvation of your anointed. You crushed the head of the land of wickedness. You stripped them head to foot.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain The translation of some, Many say OF my soul,…
The translation of some, Many say OF my soul, does not give the true meaning of this passage. The letter ל lamed is indeed sometimes used as meaning of in Hebrew, but David here intended to express something more, namely, that his heart was in a manner pierced with the mockery of his enemies. The word soul, therefore, in my opinion, here signifies the seat of the affections. And it has a corresponding meaning in a passage which we shall meet with in another Psalm, (Psalm 35:3,) “Say to my soul, I am thy salvation.” David thus teaches us by his own example, that although the whole world, with one voice, should attempt to drive us to despair, instead of listening to it, we ought rather to give ear to God alone, and always cherish within us the hope of the salvation which he hath promised; and as the ungodly use their endeavors to destroy our souls, we ought to defend them by our prayers. With respect to the word Selah, interpreters are not agreed. Some maintain it is a mark of affirmations and has the same signification as truly or amen. Others understand it as meaning for ever. But as סלל Selal, from which it is derived, signifies to lift up, we incline to the opinion of those who think it denotes the lifting up of the voice in harmony in the exercise of singing. At the same time, it must be observed, that the music was adapted to the sentiment, and so the harmony was in unison with the character or subject-matter of the song; just as David here, after having complained of his enemies for shamefully laughing to scorn his hope, as if the protection of God would be of no avail to him, fixes the attention on this blasphemy, which severely wounded his heart, by the use of the word Selah; and as a little after, when he has added a new ground of confidence with regard to the safety of his person, he repeats the same word.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Selah here signifieth a lifting up of the voice,…
Selah here signifieth a lifting up of the voice, to cause us to consider the sentence, as a thing of great importance.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 3:2 Many [there be] which say of my…
Psa 3:2 Many [there be] which say of my soul, [There is] no help for him in God. Selah.
Ver. 2. Many there be which say of my soul] These scoffs and sarcasms leniter volant, non leniter violant. David felt them as a murdering weapon in his bones, Psa 42:3; Psa 42:10, and oft complaineth of them to God, Qui satis idoneus est patientiae sequester, as Tertullian phraseth it, who will see that his saints shall lose nothing by their patience.
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There is no help for him in God] Salvation itself cannot save him; he is at that pass that there is neither hope of better for him, nor place of worse; there is no help, health, or deliverance for him at all. The Hebrew hath a letter more than ordinary, to increase the signifcation. {Hebrew Text Note} R. David rendereth it, Nullum auxilium, nullum auxilium, There is no help, there is no help for him; and interpreteth it, neither in this world nor in the world to come. Thus haply his enemies argued from his sin in the matter of Uriah; concluding that God would not look at him therefore. But for that matter he had soundly repented, and made his peace, 2Sa 12:13 Psa 51:1-2, though this present conspiracy, and the trouble thereupon (which lasted six months, saith Jerome, Ex tradit. Hebraeor.), was a part of the temporal punishment of that scandalous sin, 2Sa 12:10. But that it lay not upon his conscience it appeareth, in that on his death bed he regretteth it not, as he did his not punishing of Joab and Shimei; concerning whom he therefore leaveth his charge with his son Solomon, 1Ki 2:5; 1Ki 2:8.
Selah] i.e. In truth, or amen, saith Aben Ezra; Plane, Tremel.; Omnino, penitus, revera, Polan. The Hebrews at this day accordingly add to the end of their prayers and epitapha Amen, Selah, twice or thrice repeated. The Greek maketh it only a musical notion, Dιαφαλμα.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Of my soul, i.e. of me; the soul being…
Of my soul, i.e. of me; the soul being commonly put for the person, as Isa 46:2; Amo 6:8, compared with Gen 22:16.
There is no help for him in God; God hath utterly forsaken him for his many crimes, and will never help him more.
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Selah: this word is nowhere used but in this poetical Book of the Psalms, and in the song of Hab 3:3,9,13; which makes that opinion probable, that it was a musical note, directing the singer either to lift up his voice, or to make a short stop or pause, or to lengthen out the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Many there be which say of my soul,.... Or…
Many there be which say of my soul,.... Or "to my soul" (u), the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it:
there is no help for him in God; or "no salvation" (w): neither in this world, nor in that which is to come, as Kimchi explains it. David's enemies looked upon his case to be desperate; that it was impossible he should ever extricate himself from it; yea, that God himself either could not or would not save him. And in like manner did the enemies of Christ say, when they had put him upon the cross; see Mat 27:43; and how frequent is it for the men of the world to represent the saints as in a damnable state! and to call them a damned set and generation of men, as if there was no salvation for them? and how often does Satan suggest unto them, that there is no hope for them, and they may as well indulge themselves in all sinful lusts and pleasures? and how often do their own unbelieving hearts say to them, that there is no salvation in Christ for them, though there is for others; and that they have no interest in the favour of God, and shall be eternally lost and perish? And this account is concluded with the word
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selah, which some take to be a musical note; and so the Septuagint render it which Suidas (x) interprets the change of the song, of the note or tune of it; and the rather it may be thought to be so, since it is only used in this book of Psalms, and in the prayer of Habakkuk, which was set to a tune, and directed to the chief singer. Kimchi derives it from a root which signifies "to lift up", and supposes that it denotes and directs to an elevation, or straining of the voice, at the place where this word stands. Others understand it as a pause, a full stop for a while; and as a note of attention, either to something that is remarkably bad and distressing, as here; or remarkably good, and matter of rejoicing, as in Psa 3:4. Others consider it as an affirmation of the truth of anything, good or bad; and render it "verily", "truly", as, answering to "Amen"; so be it, so it is, or shall be; it is the truth of the thing: to this sense agrees Aben Ezra. But others render it "for ever", as the Chaldee paraphrase; and it is a tradition of the Jews (y), that wherever it is said, "netzach", "selah", and "ed", there is no ceasing, it is for ever and ever; and so then, according to this rule, the sense of David's enemies is, that there was no help for him in God for ever. A very learned man (z) has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God, differently used, either in the vocative, genitive, and dative cases; as, O Selah, O God, or of God, or to God, &c. as the sense requires.
(u) , Sept. "animae meae", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so the Targum. (w) "non est salus", V. L. Pagninus, Montanus; "non ulla salus", Junius & Tremellius, Piscator, Ainsworth. (x) In voce (y) T. Bab. Erubin, fol. 54. 1. Vid. Ben Melech in loc. (z) Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain My soul - Of me: the soul being commonly…
My soul - Of me: the soul being commonly put for the person. In God - God hath utterly forsaken him. Selah - This word is no where used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 2. No help for him in God.] These…
Verse 2. No help for him in God.] These were some of the reproaches of his enemies, Shimei and others: "He is now down, and he shall never be able to rise. God alone can save him from these his enemies; but God has visibly cast him off." These reproaches deeply affected his heart; and he mentions them with that note which so frequently occurs in the Psalms, and which occurs here for the first time, סלה selah. Much has been said on the meaning of this word; and we have nothing but conjecture to guide us. The Septuagint always translate it by Διαψαλμα diapsalma, "a pause in the Psalm." The Chaldee sometimes translates it by לעלמין lealmin, "for ever." The rest of the versions leave it unnoticed. It either comes from סל sal, to raise or elevate, and may denote a particular elevation in the voices of the performers, which is very observable in the Jewish singing to the present day; or it may come from סלה salah, to strew or spread out, intimating that the subject to which the word is attached should be spread out, meditated on, and attentively considered by the reader. Fenwick, Parkhurst, and Dodd, contend for this meaning; and think "it confirmed by Ps 9:16, where the word higgaion is put before selah, at the end of the verse." Now higgaion certainly signifies meditation, or a fit subject for meditation; and so shows selah to be really a nota bene, attend to or mind this.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 3:2. Many there be that say of my…
Psa 3:2. Many there be that say of my soul — Of me; the soul being commonly put for the person: There is no help for him in God — God hath utterly forsaken him for his many crimes, and will never help him more. Selah — This word is nowhere used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But, withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Many there be which say of my soul -…
Many there be which say of my soul - Or rather, perhaps, of his “life,” for so the word used here - נפשׁ nephesh - frequently means Lev 17:11; Deu 12:23; Gen 9:4; Gen 35:18; 1Ki 17:21. The object of their persecution, as here stated, was not his soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare 2Sa 17:1-4.
There is no help for him in God - He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (2Sa 16:1 ff), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he had his armed men and his friends around him, and when he was entrenched in a strong city; and now he was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on his throne and in his capital; if he had suffered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence, they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circumstances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned.
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Selah - סלה selâh. Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum, or Aramaic Paraphrase, לעלמין le‛alemiyn, forever, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is rendered Διάψαλμα Diapsalma, supposed to refer to some variation or modulation of the voice in singing. Sehleusner, Lexicon. The word occurs seventy-one times in the Psalms, and three times in the Book of Habakkuk, Hab 3:3, Hab 3:9, Hab 3:13. It is never translated in our version, but in all these places the original word “Selah” is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lexicon) supposes that the most probable meaning of this musical term or note is silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony.
Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from סל sal, סלה sâlâh, to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, ‘Thesau. Antiq. Sacr.,’ tom. xxii.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain say of my soul--that is, "of me" (compare Psa…
say of my soul--that is, "of me" (compare Psa 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.
no help . . . in God--rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.
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Selah--This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Psa 9:16).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 2. My soul— “Soul”” (נפשׁ, nephesh) is here a…
2. My soul— “Soul”” (נפשׁ, nephesh) is here a Hebraism for me, myself; but is used sometimes in the psychological sense for πνευμα, or spirit, the mental ego. The reproachful words of his enemies— “there is no help for him in God”—had entered into his inmost being. See 2Sa_16:7-8; Psa_71:11; Psa_62:10. David’s order to Zadok to return the ark to Zion. (2Sa_15:24-25,) might have given plausibility to these envenomed words.
Selah—A word occurring seventy-three times in the Psalms, and three times in Habakkuk. As a musical direction it denotes pause, rest, silence, that is, of the voice, to give place to a brief intermediate symphony, or ritornello. It may also be a sign to the reader to pause for meditation upon the import of what is just said. To human eyes David’s cause seemed lost.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 2. Faint-hearted friends may be meant, as well as…
2. Faint-hearted friends may be meant, as well as insolent enemies like Shimei, who professed to regard the king’s calamities as the divine punishment for his past crimes (2Sa_16:8 ff.).
of my soul] The ‘soul’ in O.T. language is a man’s ‘self;’ it represents him as a living, thinking, conscious individual.
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help] Or, salvation, as in Psa_3:8; where see note. Cp. ‘save me’ in Psa_3:7. But the words ‘soul’ and ‘salvation’ are not primarily to be understood in a spiritual sense.
in God] As distinguished from men. All help, divine as well as human, fails him in his need. Hence the general term God is used. But where David expresses his own confident assurance (Psa_3:8) or pleads for help (Psa_3:4), he uses the covenant name Jehovah. The LXX however, which P.B.V. follows, reads, in his God.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (2) There is no help.—According to the current creed,…
(2) There is no help.—According to the current creed, misfortune implied wickedness, and the wicked were God-forsaken. David, too, had sent back Zadok with the Ark, which in the popular view meant sending away the power and the presence of God. Even Zadok seemed to share this feeling; and David’s words to him, “thou a seer” (2Sa_15:27), seem to contain something of a rebuke.
Selah.—This curious word must apparently remain for ever what it has been ever since the first translation of the Bible was made—the puzzle of ordinary readers, and the despair of scholars. One certain fact about it has been reached, and this the very obscurity of the term confirms. It has no ethical significance, as the Targum, followed by some other of the old versions and by St. Jerome, implies, for in that case it would long ago have yielded a satisfactory meaning. There are many obscure words in Hebrew, but their obscurity arises from the infrequency of their use; but selah occurs no less than seventy-one times in the compass of thirty-nine psalms, and three times in the ode of Habakkuk (Hab_3:3; Hab_3:9; Hab_3:13). It is pretty certain that the sense “for ever,” which is the traditional interpretation of the Rabbinical schools, does not suit the majority of these places, and no other moral or spiritual rendering has ever been suggested; nor is it a poetical word, marking the end of a verse or the division into strophes, for it occurs sometimes in the very middle of a stanza, as in Psa_20:3-4; Psa_32:4-5; Psa_52:3-4, and often at the end of a psalm (Psalms 46). There is only one conclusion, now universally admitted, that selah is a musical term, but in the hopeless perplexity and darkness that besets the whole subject of Hebrew music, its precise intention must be left unexplained. The conjecture that has the most probability on its side makes it a direction to play loud. The derivation from sâlah, “to raise,” is in favour of this view. The fact that in one place (Psa_9:16) it is joined to higgaion, which is explained as a term having reference to the sound of stringed instruments, lends support to it, as also does the translation uniformly adopted in the Psalms by the LXX.: διάψαλμα—if, indeed, that word means interlude. It is curious that the interpretation next in favour to Ewald’s makes the meaning of selah exactly the opposite to his—piano instead of forte—deriving it from a word meaning “to be silent,” “to suspend.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Many there be which say of my soul, There…
Many there be which say of my soul, There is no help for him in God. When Absalom first raised the standard of revolt, there were no doubt many who looked to see some signal Divine interposition on behalf of the anointed king and against the rebel; but when David fled, and with so few followers, (2Sa_15:18) and in his flight spoke so doubtfully of his prospects, (2Sa_15:26) and when no help seemed to arise from any quarter, then we can well understand that men"s opinions changed, and they came to think that David was God-forsaken, and would succumb to his unnatural foe. (comp. Psa_71:10, Psa_71:11) Partisans of Absalom would see in David"s expulsion from his capital a Divine Nemesis, (2Sa_16:8) and regard it as quite natural that God should not help him. Selah. There is no traditional explanation of this word. The LXX rendered it by diaqalma which is said to mean "a change of the musical tone;" but it is against this explanation that selah occurs sometimes, as here, at the end of a psalm, where no change was possible. Other explanations rest wholly on conjecture, and are valueless.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Verse 2. David complains before his loving God of…
Verse 2. 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.
"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
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"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."
Verse 2. When the believer questions the power of God, or his interest in it, his joy gusheth out as blood out of a broken vein. This verse is a sore stab indeed.
William Gurnall.
Verse 2. A child of God startles at the very thought of despairing of help in God; you cannot vex him with anything so much as if you offer to persuade him, "There is no help for him in God." David comes to God, and tells him what his enemies said of him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord; they say, "There is no help for me in thee;" but, Lord, if it be so, I am undone. They say to my soul, "There is no salvation" (for so the word is) "for him in God;" but, Lord, do thou say unto my soul, "I am thy salvation" (Psalm 35:3), and that shall satisfy me, and in due time silence them.
Matthew Henry.
Verses 2, 4, 8. "Selah." (Heb.) Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum or Chaldee paraphrase, (Hebrew), lealmin, for ever, or to eternity. In the Latin Vulgate, it is omitted, as if it were no part of the text. In the Septuagint it is rendered Diaqalma, supposed to refer to some variation or modulation of the voice in singing. Schleusner, Lex. The word occurs seventy-three times in the Psalms, and three times in the book of Habakkuk (3:3, 9, 13). It is never translated in our version, but in all these places the original word Selah is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lex.) supposes that the most probable meaning of this musical term or note is silence or pause, and that its use was, in chanting the words of the Psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony. Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable enquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But anyone acquainted at all with the character of musical notation, will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from (Hebrew) sal, (Hebrew) salal, to ascend. Those who are disposed to enquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, "Thesau. Antiq. Sacr.," tom. xxii.
Albert Barnes, 1868.
Verses 2, 4, 8. Selah, (Heb.) is found seventy-three times in the Psalms, generally at the end of a sentence or paragraph; but in Psalm 55:19 and 57:3, it stands in the middle of the verse. While most authors have agreed in considering this word as somehow relating to the music, their conjectures about its precise meaning have varied greatly. But at present these two opinions chiefly obtain. Some, including Herder, De Wette, Ewald (Poet. Bocher, i. 179), and Delitzsch, derive it from (Heb.), or (Heb.), to raise, and understand an elevation of the voice or music; others, after Gesenius, in Thesaurus, derive it from (Heb.), to be still or silent, and understand a pause in the singing. So Rosenmller, Hengstenberg, and Tholuck. Probably selah was used to direct the singer to be silent, or to pause a little, while the instruments played an interlude (so Sept., diuqalma or symphony. In Psalm 9:16, it occurs in the expression higgaion selah, which Gesenius, with much probability, renders instrumental music, pause; i.e., let the instruments strike up a symphony, and let the singer pause. By Tholuck and Hengstenberg, however, the two words are rendered meditation, pause; i.e., let the singer meditate while the music stops.
Benjamin Davies, Ph.D.,L.L.D., article Psalms, in Kitto's Cyclopaedia of Biblical Literature.
Verse 2. The lie against the saint and the libel upon his God.
Verse 2. "There is no help for him in his God." In the Hebrew the expression is simply, "in God," without the pronoun "his", which seems to me to give clearness and force to the expression. As if he had said, They say of me that I am not only deserted and oppressed by all creatures, but that even God, who is present with all things, and preserves all things, and protects all things, forsakes me as the only thing out of the whole universe that he does not preserve. Which kind of temptation Job seems also to have tasted where he says, "Why hast thou set me as a mark against thee?" Job 7:20. For there is no temptation, no, not of the whole world together, nor of all hell combined in one, equal unto that wherein God stands contrary to man, which temptation Jeremiah prays against (Jeremiah 17:17), "Be not a terror unto me; thou art my hope in the days of evil;" and concerning which also the sixth Psalm following saith, "O Lord, rebuke me not in thine anger;" and we find the same petitions throughout the psaltery. This temptation is wholly unsupportable, and is truly hell itself; as it is said in the same sixth Psalm, "for in death there is no remembrance of thee," etc. In a word, if you have never experienced it, you can never form any idea of it whatever.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain There is no help for him in God.
Psa_3:2
There is no help for him in God.
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Help in God
David had grieved God, and God had threatened to raise up evil against him out of his own house. The threatening was fulfilled in the rebellion of Absalom. Then he seemed so helpless that, in the language of mockery and exultation, his enemies said, There is no help for him m God. But David was not altogether cast down. He did not give way to despondency; he placed his confidence and found his refuge in the protection of Almighty God. From all he had been taught to believe, and from all that he had been privileged to feel respecting the ways of His providence, he was fully persuaded that light would rise out of darkness, and order out of confusion, and safety out of peril. Thus it should be with all who have that deep and enlightened piety by which David was distinguished. The time of affliction is the time for trying faith and patience, for manifesting the energy and perfection which belong to them, and for enjoying the consolation which they are so well fitted to impart. It matters not what your trials and your sorrows be; your support and your solacement remain unchangeably the same. The larger sorrows are as much within the reach of Gods sovereign and absolute control as is the most inconsiderable evil that can possibly befall you. Suppose your distresses are the result of your transgression, still do not despond, or allow your confidence in God as your God to be impaired. You would have cause for despair if you hardened yourselves against Him, but none if you are penitent. He is neither vindictive nor relentless. Beholding you in the face of Jesus Christ, He becomes your Father, your Protector, and your Friend. Amidst all his sins and sufferings the Psalmist had recourse to the exercises of devotion. He retired into his secret chambers, or he went into the public sanctuary and addressed himself to God in prayer and supplication. To be successful in prayer we must seek in the appointed way, out of His holy hill. Whatever be the evils we suffer, let this great truth be firmly believed in and constantly remembered--Salvation belongeth unto the Lord. (A. Thomson, D. D.)
Psa_3:2; Psa_3:4; Psa_3:8
Selah.
Stop and think
That seems to sum up the several meanings of the word Selah. Some say it is a direction to the musicians to play an interlude while the singers ceased; some regard it as a direction to the players to stop and tune their instruments. Others see an injunction to raise heart and voice, harp and organ, to their fullest capacity. Others see a reference to eternity, as if one interposed, World without end, Amen! Many regard the word as equivalent to certain well-known signs in music, bidding you turn back and repeat. In any case, it is as if a solemn rock (sela) stood right across our path, bidding us stop and think. On the ground of this injunction meet all meanings, however divergent they seem. No help for him in God. Stop and think. Selah looks forward as well as back. God has been a shield for David; He can also lift up his head once more, and invest him with glory, the sunshine of the Divine countenance. For us who conduct the services of Gods house, Selah has a message. It bids the preacher rightly divide the word of truth. It bids him compare truth with truth, bringing out things new and old, and fixing each in its most telling place. It says--tune your hearts, voices, instruments. Seek inspiration, do justice to the Divine message and the gospel song, so that with holy passion, and sacred emphasis, and heart-felt pathos you shall lead our hearts to God, and incite our minds to things eternal. (Michael Eastwood.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.