For there is no mention of You
The phrase "no mention of You" underscores the psalmist's deep concern about the finality of death. In the Hebrew text, the word for "mention" is "zakar," which means to remember or to call to mind. This reflects the psalmist's fear that in death, the opportunity to actively remember and proclaim God's deeds ceases. In the ancient Near Eastern context, memory and mention were vital for maintaining one's legacy and relationship with the divine. The psalmist is expressing a heartfelt plea for life, so he can continue to honor God.

in death
The Hebrew word for "death" here is "mavet," which signifies the end of physical life. In the Old Testament, death is often portrayed as a state of silence and inactivity, contrasting with the vibrancy of life where one can worship and serve God. The psalmist's use of "death" emphasizes the urgency of his plea for deliverance, as death would sever his ability to engage in the living worship of God.

who can praise You
"Praise" in Hebrew is "yadah," which involves giving thanks or confessing. This word choice highlights the psalmist's desire to continue offering gratitude and acknowledgment to God. In the conservative Christian perspective, praise is a fundamental aspect of a believer's life, and the psalmist's lament is rooted in the fear of losing this vital connection with God through worship.

from Sheol?
"Sheol" is a Hebrew term often translated as the grave or the abode of the dead. It is depicted as a shadowy place where the dead reside, devoid of the vibrant life and worship found among the living. In the ancient Israelite understanding, Sheol was not a place of active punishment or reward but rather a realm of silence and inactivity. The psalmist's rhetorical question underscores the belief that the dead cannot participate in the worship and praise of God, thus intensifying his plea for deliverance from death. This reflects a deep yearning to remain in the land of the living, where he can continue to fulfill his purpose of glorifying God.

(5) For in death.--As in Psalm 30:9, the sufferer urges as a further reason for Divine aid the loss Jehovah would suffer by the cessation of his praise. The Israelite's natural dread of death was intensified by the thought that the grave separated him from all the privileges of the covenant with God. (Comp. Isaiah 38:18.) There can be neither remembrance of His past mercies there, nor confession of His greatness. The word translated grave, in exact parallelism with death, is sheol, or underworld, in the early conception merely a vast sepulchral cave, closed as rock-tombs usually were by gates of stone or iron (Isaiah 38:10; Job 17:16). The derivation of the word is disputed, but the primary meaning appears to have been hollowness. It occurs sixty-five times in the Bible, and is rendered in the Authorised version three times "pit," and then with curious impartiality thirty-one times "grave," and as many "hell." When it ceased to be merely a synonym for "grave," and began to gather a new set of ideas we cannot ascertain. It was before the time of which we have any contemporary records. But it acquired these new ideas very slowly. Sheol was for a very long time only a magnified grave, into which all the dead, bad and good alike, prince and peasant, went; where they lay side by side in their niches, as the dead do in the loculi of eastern tombs now, without sense of light or sound, or any influence from the upper world (1Kings 2:2; Job 30:23; Psalm 89:48). It is something more than death, put it is not life. The "sleep of death" expresses it. As in Homer's Hades, the dead are men without the minds or energies of men--"soulless men; so the dead in the Hebrew conception are rephaim, that is, weak, shadowy existences. Indeed, the Biblical representation is even less tolerable than the Greek. Homer's heroes retain many of their interests in the living world; they rejoice in the prosperity of their friends--their own approval or disapproval makes a difference to those still on earth--and, apart from this continued connection with the upper air, they had gone to a realm of their own, with its sovereign lord, its laws and customs, its sanctions, and penalties. Not so in the Jewish belief--"the dead know not anything"; "there is no wisdom in sheol." It would be of no use for God to show any wonders among those incapable of perceiving them (Ecclesiastes 9:5-10; Psalm 88:10). They have passed altogether from all the interests and relations of life, even from the covenant relation with Jehovah. (Comp. Isaiah 38:18; Psalm 115:17.) How the Hebrew conscience, helped, possibly, by the influence of foreign ideas, gradually struggled into a higher light on these subjects, belongs to the history of eschatology. The fact that Psalms 6 reflects the earlier undeveloped doctrine, is an argument against any very late date for it. . . . Verse 5. - For in death there is no remembrance of thee (comp. Psalm 30:9; Psalm 88:11; Psalm 115:17; Psalm 118:17; Isaiah 38:18). The general view of the psalmists seems to have been that death was a cessation of the active service of God - whether for a time or permanently, they do not make clear to us. So even Hezekiah, in the passage of Isaiah above quoted. Death is represented as a sleep (Psalm 13:3), but whether there is an awakening from it does not appear. No doubt, as has been said ('Speaker's Commentary,' vol. 4. p. 182), "the cessation of active service, even of remembrance or devotion, does not affect the question of a future restoration," and the metaphor of sleep certainly suggests the idea of an awakening. But such a veil hung over the other world, under the old dispensation, and over the condition of the departed in it, that thought was scarcely exercised upon the subject. Men's duties in this life were what occupied them, and they did not realize that in another they would have employments - much less form any notion of what those employments would be. The grave seemed a place of silence, inaction, tranquillity. In the grave (Hebrew, in Sheol) who shall give thee thanks? (comp. Psalm 115:17, 18).

Parallel Commentaries ...


For
כִּ֤י (kî)
Conjunction
Strong's 3588: A relative conjunction

there is no
אֵ֣ין (’ên)
Adverb
Strong's 369: A non-entity, a negative particle

mention of You
זִכְרֶ֑ךָ (ziḵ·re·ḵā)
Noun - masculine singular construct | second person masculine singular
Strong's 2143: A memento, recollection, commemoration

in death;
בַּמָּ֣וֶת (bam·mā·weṯ)
Preposition-b, Article | Noun - masculine singular
Strong's 4194: Death, the dead, their place, state, pestilence, ruin

who
מִ֣י (mî)
Interrogative
Strong's 4310: Who?, whoever, in oblique construction with prefix, suffix

can praise
יֽוֹדֶה־ (yō·w·ḏeh-)
Verb - Hifil - Imperfect - third person masculine singular
Strong's 3034: To throw, at, away, to revere, worship, to bemoan

You
לָּֽךְ׃ (lāḵ)
Preposition | second person feminine singular
Strong's Hebrew

from Sheol?
בִּ֝שְׁא֗וֹל (biš·’ō·wl)
Preposition-b | Noun - common singular
Strong's 7585: Underworld (place to which people descend at death)


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OT Poetry: Psalm 6:5 For in death there is no memory (Psalm Ps Psa.)