6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Augustine of Hippo354–430Early church, WestExpositions on the Book of Psalms · on Psalms 3:5The words, "I slept, and took rest; and rose, for the Lord will take me up," lead us to believe that this Psalm is to be understood as in the Person of Christ; for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David's flight is described from the face of his rebellious son. … It may be not unsuitably remarked, that it is expressly said, "I," to signify that of His own Will He underwent death … Scripture contains numberless instances of sleep being put for death … "I slept, and took rest," is therefore well understood as "I gave Myself up to My Passion, and death ensued." "And I rose, for the Lord will take Me up."
The words, "I slept, and took rest; and rose, for the Lord will take me up," lead us to believe that this Psalm is to be understood as in the Person of Christ; for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David's flight is described from the face of his rebellious son. … It may be not unsuitably remarked, that it is expressly said, "I," to signify that of His own Will He underwent death … Scripture contains numberless instances of sleep being put for death … "I slept, and took rest," is therefore well understood as "I gave Myself up to My Passion, and death ensued." "And I rose, for the Lord will take Me up."
Augustine of Hippo, Expositions on the Book of Psalms, on the title and on 3:5; the Oxford translation (1847–1857) as A. Cleveland Coxe condensed it for the Nicene and Post-Nicene Fathers (New York, 1888); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Psalms 3:2With 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. … 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
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. … 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
John Calvin, Commentaries, on 3:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Psalms 3:1–3David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. … "Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." … David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa 60:19. … "Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail."
David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. … "Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." … David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa 60:19. … "Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail."
Matthew Henry, Commentary on the Whole Bible, on 3:1–3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Psalms 3:2Selah, which some take to be a musical note … 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 Psalm 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 … A very learned man … has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God
Selah, which some take to be a musical note … 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 Psalm 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 … A very learned man … has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God
John Gill, An Exposition of the Old and New Testament, on 3:2; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Psalms 3:5That this God will protect him, His protection during the past night is now a pledge to him in the early morning. … It is a retrospective glance at the past night. Awaking in health and safety, he feels grateful to Him to whom he owes it … It is the result of the fact that Jahve supports him, and that God's hand is his pillow. … Because this loving, almighty hand is beneath his head (Sol 2:6) he is inaccessible and therefore also devoid of fear.
That this God will protect him, His protection during the past night is now a pledge to him in the early morning. … It is a retrospective glance at the past night. Awaking in health and safety, he feels grateful to Him to whom he owes it … It is the result of the fact that Jahve supports him, and that God's hand is his pillow. … Because this loving, almighty hand is beneath his head (Sol 2:6) he is inaccessible and therefore also devoid of fear.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:5–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Psalms 3:8At Jahve's free disposal stands … salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. … Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. … The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.
At Jahve's free disposal stands … salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. … Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. … The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:7–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Psalms 3
Psalms 3:1–8, World English Bible
Psalms 3 in the Bible · Told in the Story: Chapter 13, The King’s Son
What others have written
6 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Augustine of Hippo354–430Early church, WestExpositions on the Book of Psalms · on Psalms 3:5The words, "I slept, and took rest; and rose, for the Lord will take me up," lead us to believe that this Psalm is to be understood as in the Person of Christ; for they sound more applicable to the Passion and Resurrection of our Lord, than to that history in which David's flight is described from the face of his rebellious son. … It may be not unsuitably remarked, that it is expressly said, "I," to signify that of His own Will He underwent death … Scripture contains numberless instances of sleep being put for death … "I slept, and took rest," is therefore well understood as "I gave Myself up to My Passion, and death ensued." "And I rose, for the Lord will take Me up."
Augustine of Hippo, Expositions on the Book of Psalms, on the title and on 3:5; the Oxford translation (1847–1857) as A. Cleveland Coxe condensed it for the Nicene and Post-Nicene Fathers (New York, 1888); the text of the Christian Classics Ethereal Library. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
John Calvin1509–1564ReformedCommentaries · on Psalms 3:2With 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. … 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
John Calvin, Commentaries, on 3:1–2; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Psalms 3:1–3David was now in great grief; when, in his flight, he went up the Mount of Olives, he wept greatly, with his head covered, and marching bare-foot; yet then he composed this comfortable psalm. He wept and prayed, wept and sung, wept and believed; this was sowing in tears. … "Thou art a shield for me, a shield about me" (so some), "to secure me on all sides, since my enemies surrounded me." … David was now in disgrace; the crown had fallen from his head; but he will not think the worse of himself while he has God for his glory, Isa 60:19. … "Thou art the lifter up of my head; thou wilt lift up my head out of my troubles, and restore me to my dignity again, in due time; or, at least, thou wilt lift up my head under my troubles, so that I shall not droop nor be discouraged, nor shall my spirits fail."
Matthew Henry, Commentary on the Whole Bible, on 3:1–3; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Psalms 3:2Selah, which some take to be a musical note … 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 Psalm 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 … A very learned man … has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God
John Gill, An Exposition of the Old and New Testament, on 3:2; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Psalms 3:5That this God will protect him, His protection during the past night is now a pledge to him in the early morning. … It is a retrospective glance at the past night. Awaking in health and safety, he feels grateful to Him to whom he owes it … It is the result of the fact that Jahve supports him, and that God's hand is his pillow. … Because this loving, almighty hand is beneath his head (Sol 2:6) he is inaccessible and therefore also devoid of fear.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:5–6; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.
Keil and Delitzsch1807–1888 and 1813–1890LutheranBiblical Commentary on the Old Testament · on Psalms 3:8At Jahve's free disposal stands … salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. … Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. … The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.
Keil and Delitzsch, Biblical Commentary on the Old Testament, on 3:7–8; translated by James Martin and others (Edinburgh, 1866–1891); the text of the Free Use Bible API. The edition
Carl Friedrich Keil and Franz Delitzsch, two German Lutheran scholars of Hebrew whose commentary on the Old Testament is still read for its learning.