Arise, Yahweh! Save me, my God! For you have struck all of my enemies on the cheek bone. You have broken the teeth of the wicked.
Parallel Translations
-
Arise, Yahweh! Save me, my God! For you have struck all of my enemies on the cheek bone. You have broken the teeth of the wicked.
-
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.
-
(3-8) Arise, O LORD; save me, O my God; for Thou hast smitten all mine enemies upon the cheek, Thou hast broken the teeth of the wicked.
Cross-references (15)
Passages linked to Psalms 3:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 58:6 Break their teeth, God, in their mouth. Break out the great teeth of the young lions, Yahweh.
- Job 29:17 I broke the jaws of the unrighteous and plucked the prey out of his teeth.
- Job 16:10 They have gaped on me with their mouth. They have struck me on the cheek reproachfully. They gather themselves together against me.
- Psalms 10:12 Arise, Yahweh! God, lift up your hand! Don’t forget the helpless.
- Psalms 59:5 You, Yahweh God of Armies, the God of Israel, rouse yourself to punish the nations. Show no mercy to the wicked traitors.
- Psalms 6:4 Return, Yahweh. Deliver my soul, and save me for your loving kindness’ sake.
- Psalms 12:5 “Because of the oppression of the weak and because of the groaning of the needy, I will now arise,” says Yahweh; “I will set him in safety from those who malign him.”
- Psalms 35:23 Wake up! Rise up to defend me, my God! My Lord, contend for me!
- Psalms 44:23 Wake up! Why do you sleep, Lord? Arise! Don’t reject us forever.
- Psalms 74:11 Why do you draw back your hand, even your right hand? Take it from your chest and consume them!
- Psalms 76:9 when God arose to judgment, to save all the afflicted ones of the earth.
- Lamentations 3:30 Let him give his cheek to him who strikes him. Let him be filled full of reproach.
- Psalms 7:6 Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
- Isaiah 51:9 Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in pieces, who pierced the monster?
- Habakkuk 2:19 Woe to him who says to the wood, ‘Awake!’ or to the mute stone, ‘Arise!’ Shall this teach? Behold, it is overlaid with gold and silver, and there is no breath at all within it.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 7 Arise, O Lord. As in the former verses…
7 Arise, O Lord. As in the former verses David boasted of his quiet state, it would now appear he desires of the Lord to be preserved in safety during the whole of his life; as if he had said, Lord, since thou hast overthrown my enemies, grant that this thy goodness may follow me, and be continued even to the end of my course. But because it is no uncommon thing for David, in the Psalms, to mingle together various affections, it seems more probable, that, after having made mention of his confidence in God, he returns again to make the same prayers as at the beginning. A faire les mesmes prieres qu’au commencement. — Fr.
Et puis a cause qu’il a obtenu cela, c’est a dire, qu’il est demeure, en sauvete, it luy en rend graces; tesmoignant par cela qu’il tient de Dieu sa deliverance et la recognoist de luy. — Fr. And then having obtained this, that is to say, having been preserved in safety, he gives thanks to God, testifying by this, that he owed his deliverance to him, and recognized it as coming from him.
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.
John Trapp 1656 · Public Domain Psa 3:7 Arise, O LORD; save me, O my…
Psa 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.
Ver. 7. Arise, O Lord, &c.] If the Lord do but arise only his enemies shall be scattered; those also that hate him shall flee before him, Psa 68:1. And God will arise and harness when his people put his promises in suit by their faithful prayers. This Moses knew, and therefore appointed the priests, whensoever the ark removed, to say, "Rise up, Lord," &c., Num 10:35. Commanders must pray before they lead on their forces to battle, as did Huniades, and that late brave king of Sweden, more addicted to prayer than to fighting; according to that,
Read full note →
Vincere quisquis aves hostilem exercitum, age ante
Invictum, vincas per tun vota, Deum.
Save me, O my God] David had many good old soldiers about him, as the Cherethites, Pelethites, Gittites, and others that would stick to him, 2Sa 15:18, - Animasque capaces mortis (Lucan.), mighty men of war, and chafed in their minds, as a bear robbed of her whelps in the field; himself also was a man of war from his youth, 2Sa 17:8, and not used to be worsted; yet he flees to God for deliverance, and pleads the covenant ("Save me, O my God"), which is that Alvearium Divini mellis, the beehive of heavenly honey. So Psa 119:94, "I am thine, save me."
For thou hast smilten all mine enemies on the cheek bone] Thou hast given them a box on the ear, as Queen Elizabeth once did the Earl of Essex, turning his back upon her uncivilly, upon some discontent. Or, as some great man doth a mean fellow, with whom he scorns to fight. Thou hast sent them away with smart and shame enough, Job 16:10. Thou hast so handled them that now they may go seek their teeth in their throats, as the proverb is. God’s hand is a mighty hand, saith Peter, 1Pe 5:6, it is a fearful thing to fall into it, saith Paul, Heb 10:31. For who knoweth the power of his wrath? saith Moses, Psa 90:11. His enemies are sure to speed worse than did Dares in Virgil (Aeneid), whom, when he had been well beaten by old Entellus, his fellows led away
Iaetantemque utroque caput, crassumque cruorem
Ore reiectantem, mistosque in sanguine dentes.
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 Arise; bestir thyself on my behalf, and be no…
Arise; bestir thyself on my behalf, and be no longer as an idle spectator of my miseries.
O my God; who art mine by special relation and covenant, and I am thy son and thy servant; Lord, save thine own.
Read full note →
Thou hast smitten all mine enemies thou hast hitherto helped me, do not now leave me.
Upon the cheek-bone; which implies either contempt and reproach, as this phrase signifies, 1Ki 22:24; Mic 5:1; Joh 18:22; 19:3; or the smartness and soreness of the blow, whereby, as the next clause explains it, their teeth were struck out; and so they did not only receive hurt themselves, but were disenabled from doing that mischief to others which they desired and were accustomed to do.
The teeth, i.e. their strength and the instruments of their cruelty. He compares them to wild beasts.
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 Arise, O Lord; save me, O my God,.... God…
Arise, O Lord; save me, O my God,.... God sometimes, in the apprehension of his people, seems to be as if he was asleep: when he does not appear to them and for them, and does not exert his power on their behalf, then they call to him to awake and arise; see Psa 44:23; and it may be some respect is had to the words of Moses when the ark set forward, Num 10:35; and it may be observed, that though David enjoyed so much peace and tranquillity of mind, and was in such high spirits as not to be afraid of ten thousands of men, yet he did not neglect the right means of deliverance and safety, prayer to God, who he knew was his God; and he addresses him as such, and uses his covenant interest in him, as an argument with him to arise and save him from his enemies, who was able to do it, and to whom salvation belongs: so Christ, his antitype, prayed to God as his God to save him, and was heard by him in like manner; so the saints call upon God in a day of trouble, cry to him in their distresses, to be delivered out of them;
for thou hast smitten all mine enemies upon the cheekbone; to smite anyone upon the cheek is reckoned reproachful, and is casting contempt upon them; see Job 16:10 and the sense is, that God had poured contempt upon his enemies in time past, and had brought them to shame and confusion: hence he puts up the above prayer as a prayer of faith for salvation, founded on past experience of God's goodness; he prayed that his God would arise and save him, and he believed he would because he had hitherto appeared for him, and against his enemies;
Read full note →
thou hast broken the teeth of the ungodly; who were like to beasts of prey, whose strength lies in their teeth, whereby they do the mischief they do; and the breaking of their teeth signifies the taking away from them the power of hurting, and refers to the victories which God had given David over the Philistines, Edomites, Syrians, and others; and maybe applied to Christ, and be expressive of sin, Satan, the world, and death, being overcome and abolished by him, and of the victory which the saints have through him over the same enemies.
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 Cheek bone - Which implies contempt and reproach. Teeth…
Cheek bone - Which implies contempt and reproach. Teeth - Their strength and the instruments of their cruelty. He compares them to wild beasts.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. Arise, O Lord] Though he knew that…
Verse 7. Arise, O Lord] Though he knew that God had undertaken his defence, yet he knew that his continued protection depended on his continual prayer and faith. God never ceases to help as long as we pray. When our hands hang down, and we restrain prayer before him, we may then justly fear that our enemies will prevail.
Thou hast smitten] That is, Thou wilt smite. He speaks in full confidence of God's interference; and knows as surely that he shall have the victory, as if he had it already. Breaking the jaws and the teeth are expressions which imply, confounding and destroying an adversary; treating him with extreme contempt; using him like a dog, &c.
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 3:7. Arise, O Lord, save me — Defer…
Psa 3:7. Arise, O Lord, save me — Defer no longer, but let them see thou hast not forsaken me; O my God — Who art mine by special relation and covenant: Lord, save thy own. Deliver me from these my rebellious subjects, whose policy and power I am unable to withstand without thee. For thou hast smitten mine enemies — Namely, in times past; on the cheek bone — Hast discomfited and put them to shame, hast subdued and exposed them to contempt and reproach. Thou hast broken the teeth of the ungodly — That is, their strength, and the instruments of their cruelty. As, then, thou hast hitherto helped me, do not now leave me; but deliver me from these, as thou hast formerly delivered me from other powerful enemies. Thus David, in his distress, encouraged himself in God by the experience he had had of his former gracious interpositions in his favour, by saving him from his cruel enemies, who had frequently attempted his destruction, and whom he compares to savage beasts, which tear their prey with their teeth, and grind it with their jaws, an allusion which, in a country abounding with these ravenous creatures, was natural and expressive. Some, however, consider him as relating, in the former verses, the state of his mind during his flight, and as expressing, in the latter part of this, and in the following, his thankfulness for his deliverance, which he ascribes entirely to God’s power and goodness. See Chandler.
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 Arise, O Lord - This is a common mode…
Arise, O Lord - This is a common mode of calling upon God in the Scriptures, as if he had been sitting still, or had been inactive. It is, of course, language taken from human conceptions, for in the intervals of active effort, in labor or in battle, we sit or lie down, and when we engage in toil we arise from our sitting or recumbent posture. So the mind accustoms itself to think of God. The idea is simply that David now calls upon God to interpose in his behalf and to deliver him.
Save me, O my God - He was still surrounded by numerous enemies, and he, therefore, calls earnestly upon God to help him. In accordance with a common usage in the Scriptures, and with what is right for all the people of God, he calls him “his” God: “O my God.” That is, he was the God whom he recognized as his God in distinction from all idols, and who had manifested himself as his God by the many mercies which he had conferred on him.
Read full note →
For thou hast smitten all mine enemies - That is, in former exigencies, or on former occasions. In his conflicts with Saul, with the Philistines, and with the surrounding nations, he had done this; and as the result of all he had established him on the throne, and placed him over the realm. In the remembrance of all this he appeals with the full confidence that what God had done for him before He would do now, and that, notwithstanding he was surrounded with numerous foes, He would again interpose. So we may derive comfort and assurance in present trouble or danger from the recollection of what God has done for us in former times. He who has saved us in former perils can still save us; we may believe that he who did not forsake us in those perils will not leave us now.
Upon the cheek-bone - This language seems to be taken from a comparison of his enemies with wild beasts; and the idea is, that God had disarmed them as one would a lion or tiger by breaking out his teeth. The cheek-bone denotes the bone in which the teeth are placed; and to smite that, is to disarm the animal. The idea here is not that of “insult,” therefore; but the meaning is simply that he had deprived them of the power of doing him wrong.
Thou hast broken the teeth of the ungodly - The same idea is here expressed under another form, “as if” the teeth of wild animals were broken out, rendering them harmless. As God had thus disarmed his enemies in times past, the psalmist hoped that he would do the same thing now, and he confidently called on him to do it.
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 Arise, O Lord--God is figuratively represented as asleep to…
Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Psa 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Psa 27:2), and smiting their cheekbone (Kg1 22:24) denotes violence and insult.
thou hast broken--God took his part, utterly depriving the enemy of power to injure.
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 7. Arise, O Lord—The rising, here, is to be…
7. Arise, O Lord—The rising, here, is to be taken in the military or hostile sense, as in Psa_3:1, and Psa_92:11. The crisis is upon him, and he calls upon Jehovah to take a position openly against his enemies. They had said, “There is no help for him in God,” Psa_3:2; he had said, “Thou, O Lord, art a shield for me; my glory, and the lifter up of my head,” Psa_3:3. Everything depended upon some manifest interference of God in behalf of the exiled king.
Thou hast smitten—The perfect tense here either refers to past triumphs in support of present faith, and as an argument for present help, or is what is called the “prophetical perfect,” as indicating the answer which is immediately expected, as if it had been already made. And this latter appears to be the true sense.
Read full note →
Broken the teeth—David’s enemies are here compared to wild beasts, who, with their teeth and strong jaws, tear their prey; but God had now rendered them as powerless as these beasts of prey would be with their jaws broken and their teeth dashed out. See Job_29:17; Psa_58:6
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 7. Arise, O Lord] The opening words of the…
7. Arise, O Lord] The opening words of the ancient marching-shout of Israel, rich in memories of deliverance and victory. See Num_10:35. Cp. Psa_68:1.
for thou hast smitten] Again, as in Psa_3:4, appeal is made to the experience of the past as the ground of prayer. Hitherto Jehovah has put His enemies to shame, and destroyed their power for mischief. The buffet on the cheek was a climax of insult which shewed that all spirit and power of resistance were gone. Cp. 1Ki_22:24; Job_16:10; Lam_3:30; Mic_5:1. Then, by a natural figure (how appropriate in David’s mouth! cp. 1Sa_17:34), the wicked are pictured as ferocious wild beasts, rushing upon their prey, but suddenly deprived of their power to hurt. Cp. Psa_58:6.
Read full note →
7, 8. The Psalm concludes with a prayer for deliverance as in times past, and for a blessing on the people.
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 (7) Thou hast smitten . . . broken.—Better, thou…
(7) Thou hast smitten . . . broken.—Better, thou smitest . . . breakest. The enemies are conceived of as wild beasts, like the lion and bear of the adventures of David’s own youth, whom God would render harmless to him.
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 Arise, O Lord. (comp. Num_10:35 Psa_7:6 Psa_9:19 Psa_10:12 Psa_17:13…
Arise, O Lord. (comp. Num_10:35 Psa_7:6 Psa_9:19 Psa_10:12 Psa_17:13 Psa_68:1) This call is generally made when God"s forbearance towards his enemies is thought to have been excessive, and his tolerance of sinners too great. Save me, O my God. David was in imminent danger. "All Israel" had come against him. (2Sa_16:15) He was short of supplies. (2Sa_17:29) He was doubtful how God was disposed towards him. (2Sa_15:25, 2Sa_15:26) It was a time when, unless God would save, there could be no hope. Hence the intense earnestness of his prayer. For thou hast smitten all mine enemies upon the cheek-bone. Heretofore, i.e. , thou hast always taken my part thou hast smitten mine enemies, and given me victory over them, and by breaking their jaw-bones thou hast taken away from them all power to hurt. (see Psa_58:6) The reference is, of course, to David"s long series of victories, as those over the Philistines, (2Sa_5:17-25 2Sa_8:1) over Moab, (2Sa_8:2) over Hadadezer, King of Zobah, (2Sa_8:3, 2Sa_8:4) over the Syrians of Damascus, (2Sa_8:6) over the Edomites, (2Sa_8:13, 2Sa_8:14) over the Ammonites, (2Sa_10:7-14) and over the "Syrians beyond the river". (2Sa_10:16-19) Thou hast broken the teeth of the ungodly. (comp. Job_4:10 Psa_58:6) The ungodly, enemies alike of David and of God, are represented as wild beasts whose weapons are their jaws and teeth. Let God break these, and they are harmless.
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 7. His only hope is in his God,…
Verse 7. 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; "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!
Verse 7. "Arise, O Lord," Jehovah! This is a common scriptural mode of calling upon God to manifest his presence and his power, either in wrath or favour. By a natural anthropomorphism, it describes the intervals of such manifestations as periods of inaction or of slumber, out of which he is besought to rouse himself. "Save me," even me, of whom they say there is no help for him in God. "Save me, O my God," mine by covenant and mutual engagement, to whom I therefore have a right to look for deliverance and protection. This confidence is warranted, moreover, by experience. "For thou hast," in former exigencies, "smitten all mine enemies," without exception "(on the) cheek" or jaw, an act at once violent and insulting.
Read full note →
J. A. Alexander, D.D.
Verse 7. "Upon the cheek bone." The language seems to be taken from a comparison of his enemies with wild beasts. The cheek bone denotes the bone in which the teeth are placed, and to break that is to disarm the animal.
Albert Barnes, in loc.
Verse 7. When God takes vengeance upon the ungodly, he will smite in such a manner as to make them feel his almightiness in every stroke. All his power shall be exercised in punishing and none in pitying. O that every obstinate sinner would think of this, and consider his unmeasurable boldness in thinking himself able to grapple with Omnipotence!
Stephen Charnock.
Verse 7.
(1) Describe the Lord's past dealing with his enemies; "thou hast."
(2) Show that the Lord should be our constant resort, "O Lord," "O my God."
(3) Enlarge upon the fact that the Lord is to be stirred up: "Arise."
(4) Urge believers to use the Lord's past victories as an argument with which to prevail with him.
Verse 7. (last clause). Our enemies vanquished foes, toothless lions.
Verse 7. "For thou hast smitten all mine enemies upon the cheekbone; thou hast broken the teeth of the ungodly." Hieronymus uses this metaphor of "cheek bones", and "teeth", to represent cutting words, detractions, calumnies, and other injuries of the same kind, by which the innocent are oppressed: according to that of Proverbs 30:14, "There is a generation whose teeth are as swords, and their jaw-teeth as knives, to devour the poor from off the earth, and the needy from among men." It was by these that Christ was devoured, when, before Pilate, he was condemned to the cross by the voices and accusations of his enemies. And hence it is that the apostle saith (Galatians 5:15), "But if ye bite and devour one another, take heed that ye be not consumed one of another."
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 Thou hast smitten all mine enemies upon the cheek…
Psa_3:7
Thou hast smitten all mine enemies upon the cheek bone.
Read full note →
The secret of Davids confidence
This shows that Davids expectation of victory was not in himself, in his personal prowess as a warrior, but in the faithfulness of the Lord his God. Hence his impassioned cry, Arise, O Lord! save me, O my God! It is true that David marshalled his forces as a skilful and experienced general should, and as carefully as if everything in the battle to ensue was to be accomplished by the sword alone;--and yet he still looked to God alone for success. And to inspire himself with confidence that God would give success, he refers to the victories He had given him in times past, saying, Thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly. This imagery of breaking the cheek bone and teeth of enemies is likening them to wild beasts whose great power is in their jaws and teeth, so that when their jaws and teeth are broken their power to injure is gone. The imagery, then, indicates that the Lord had always destroyed the power of Davids enemies to injure him. And as the Lord had subdued his enemies before him hitherto, David could not but believe that He would subdue them still. This, his belief, was not in vain, as the speedy winding up of Absaloms rebellion showed; for Absaloms forces, though outnumbering his fathers probably more than ten to one, were utterly routed and dispersed, and himself slain, in the first and only battle fought. The battle was the Lords, the victory His, and to Him David ascribes it. (David Caldwell, A. M.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Rise up
Rise up
David speaks of starting to do something as getting up. AT: "Take action" or "Do something" (See: Metonymy)
Read full note →
hit all my enemies ... break the teeth of the wicked
These phrases say very similar things. The phrases "my enemies" and "the wicked" refer to the same group of people. (See: Parallelism)
For you will hit all my enemies on the jaw
This was a way of insulting people. David speaks as if Yahweh would come and physically hit his enemies. AT: "For you will insult all my enemies like someone hitting them on the jaw" (See: Symbolic Action and Metaphor)
you will break the teeth of the wicked
Animals attack with their teeth. Breaking their teeth takes away their power to attack. David speaks as if Yahweh would come and physically fight against the wicked. AT: "you will make the wicked unable to harm me like someone breaking the teeth of a ferocious animal" (See: Metaphor)
Salvation comes from Yahweh
The abstract noun "salvation" can be expressed with the verb "save." AT: "Yahweh saves his people" (See: Abstract Nouns)
translationWords
raise
save
adversary
evil
save
bless
people group
selah
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 3:7-8 The psalmist does not seek revenge; instead, he…
3:7-8 The psalmist does not seek revenge; instead, he waits for the Lord’s vengeance. • Arise: The psalmist calls upon the Lord to take action now.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.