Contend, O LORD
The opening plea, "Contend, O LORD," is a call for divine intervention and advocacy. The Hebrew word used here is "רִיב" (riv), which means to strive or plead. This term is often used in legal contexts, suggesting a courtroom scenario where God is asked to act as a defender or advocate. The psalmist is invoking the Lord's justice and righteousness, seeking His active participation in the struggles faced. Historically, this reflects the ancient Near Eastern understanding of God as a divine warrior and judge who fights on behalf of His people. The plea is deeply personal and reflects a trust in God's power to intervene in human affairs.

with those who contend with me
The phrase "with those who contend with me" indicates the presence of adversaries or accusers. The repetition of the root "רִיב" (riv) emphasizes the conflict and the need for divine justice. In the historical context of Israel, this could refer to personal enemies or national foes. The psalmist is not seeking personal vengeance but rather divine justice, aligning with the broader biblical theme of leaving vengeance to God (Romans 12:19). This reflects a deep faith in God's sovereignty and His ultimate control over all situations.

fight against those who fight against me
The call to "fight against those who fight against me" uses the Hebrew word "לָחַם" (lacham), meaning to battle or wage war. This imagery of God as a warrior is prevalent in the Old Testament, where God is often depicted as fighting on behalf of Israel (Exodus 15:3). The psalmist is invoking this powerful image, seeking God's protection and deliverance from enemies. This reflects a belief in God's omnipotence and His role as a protector of His people. The historical context of Israel, often surrounded by hostile nations, underscores the need for divine intervention in battles both physical and spiritual. This plea is a reminder of the spiritual warfare believers face and the assurance that God is their ultimate defender.

Take up Your shield and buckler
The phrase "Take up Your shield and buckler" calls upon God to assume a defensive posture, symbolizing protection and defense. In the Hebrew context, the word for "shield" (מָגֵן, magen) refers to a large protective shield used in battle, while "buckler" (צִנָּה, tsinnah) is a smaller, more maneuverable shield. This dual imagery emphasizes comprehensive protection, suggesting that God is both a formidable defense against large-scale threats and a nimble protector in close combat. Historically, shields were essential in ancient warfare, and their mention here underscores the psalmist's plea for divine intervention against adversaries. Theologically, this imagery reflects the belief in God as a warrior who fights on behalf of His people, a theme prevalent throughout the Old Testament.

arise and come to my aid
The call to "arise and come to my aid" is a plea for immediate and active intervention. The Hebrew verb for "arise" (קוּם, qum) conveys a sense of urgency and readiness, often used in contexts where God is called to action. This reflects the psalmist's deep trust in God's ability to respond swiftly to the cries of His people. The phrase "come to my aid" (לִישׁוּעָתִי, lishu'ati) is a direct appeal for salvation and assistance, highlighting the psalmist's reliance on divine help in times of distress. In the broader scriptural context, this plea is consistent with the recurring theme of God as a deliverer, one who rescues His faithful from peril. This verse, therefore, serves as a powerful reminder of the believer's dependence on God's strength and the assurance that He is ever-ready to defend and support those who call upon Him.

Draw the spear
The phrase "Draw the spear" in Psalm 35:3 evokes a vivid image of God as a divine warrior, ready to defend His people. The Hebrew word for "spear" is "ḥănîṯ," which is often associated with warfare and protection. In ancient times, a spear was a primary weapon used in battle, symbolizing strength and readiness. This imagery reassures believers of God's active involvement in their struggles, emphasizing His role as a protector who is prepared to intervene on behalf of His faithful.

and javelin
The addition of "and javelin" further intensifies the image of God as a mighty defender. The Hebrew term "sāgôr" can be translated as "javelin" or "weapon," underscoring the completeness of God's armory. Historically, a javelin was a versatile weapon, used both for throwing and close combat, indicating God's ability to address threats from any distance. This phrase assures believers that God is fully equipped to handle any adversary, providing comprehensive protection.

against my pursuers
The phrase "against my pursuers" identifies the adversaries as those who relentlessly chase or seek harm. The Hebrew root "rāḏap" conveys the idea of pursuit with hostile intent. In the historical context of David's life, he often faced enemies who sought his life, making this plea for divine intervention deeply personal. For contemporary believers, this phrase serves as a reminder that God is aware of those who pursue us with ill intent, and He stands ready to confront them on our behalf.

Say to my soul
"Say to my soul" reflects a deep, personal communication between God and the psalmist. The Hebrew word "nep̄eš," translated as "soul," encompasses the entirety of one's being—mind, will, and emotions. This phrase highlights the intimate relationship between the believer and God, where God speaks directly to the innermost part of a person. It emphasizes the importance of divine reassurance and the peace that comes from hearing God's voice in times of distress.

I am your salvation
The declaration "I am your salvation" is a profound affirmation of God's role as the ultimate deliverer. The Hebrew word "yēšaʿ" means "salvation" or "deliverance," and it is often used in the context of God rescuing His people from danger. This statement is not just a promise of physical rescue but also a spiritual assurance of God's saving power. For believers, it is a reminder that salvation is found in God alone, and He is both willing and able to save us from all forms of peril. This phrase encapsulates the essence of faith, trusting in God's promise to be our refuge and strength.

May those who seek my life
The phrase "seek my life" in Hebrew is "מְבַקְשֵׁי נַפְשִׁי" (mevakshei nafshi). The word "seek" (מְבַקְשֵׁי) implies a determined pursuit, often with malicious intent. In the historical context of David's life, this refers to his enemies who were actively pursuing him to take his life. Spiritually, it can represent any force or influence that seeks to destroy one's spiritual well-being. The plea is for divine intervention against those who are intent on causing harm.

be disgraced and put to shame
The Hebrew words for "disgraced" (יֵבֹשׁוּ) and "put to shame" (וְיַחְפְּרוּ) convey a deep sense of public humiliation and defeat. In the ancient Near Eastern culture, honor and shame were significant social constructs. To be disgraced and shamed was to lose one's standing and reputation. This prayer is for God to vindicate the righteous by reversing the intended harm back onto the evildoers, thus upholding divine justice.

may those who plot my ruin
The phrase "plot my ruin" in Hebrew is "חֹשְׁבֵי רָעָתִי" (choshevei ra'ati). The word "plot" (חֹשְׁבֵי) suggests a calculated and deliberate plan to cause harm. "Ruin" (רָעָתִי) implies not just physical destruction but also moral and spiritual downfall. This reflects the psalmist's awareness of the deep-seated malice of his adversaries, who are not merely content with physical harm but seek total devastation.

be turned back in dismay
The Hebrew for "be turned back" (יָשׁוּבוּ) and "in dismay" (וְיַחְפְּרוּ) suggests a sudden reversal of fortune. The imagery is of enemies retreating in confusion and fear, thwarted in their evil plans. This is a call for divine intervention that not only protects the psalmist but also causes the enemies to experience the very fear and chaos they intended for him. It is a powerful reminder of God's sovereignty and ability to protect and deliver His people from their adversaries.

May they be like chaff
The term "chaff" refers to the husks and straw removed from grain during threshing. In the Hebrew context, "chaff" (Hebrew: מֹץ, mots) symbolizes worthlessness and impermanence. In ancient agricultural societies, chaff was considered useless and was easily blown away by the wind. This imagery is used throughout Scripture to depict the fate of the wicked, contrasting their fleeting existence with the enduring righteousness of the faithful. The psalmist's invocation for his enemies to become like chaff underscores a desire for their plans and power to be rendered ineffective and transient.

in the wind
The "wind" (Hebrew: רוּחַ, ruach) in biblical literature often represents the power and presence of God, as well as the transitory nature of human endeavors. The wind's ability to scatter chaff effortlessly highlights the ease with which God can dismantle the schemes of the wicked. This phrase emphasizes the divine intervention that the psalmist seeks, trusting that God will disperse his enemies as easily as the wind carries away chaff.

as the angel of the LORD
The "angel of the LORD" (Hebrew: מַלְאַךְ יְהוָה, mal'akh YHWH) is a significant figure in the Old Testament, often representing God's direct intervention in human affairs. This angel is sometimes seen as a theophany, a manifestation of God Himself, bringing divine judgment or deliverance. By invoking the angel of the LORD, the psalmist appeals to a powerful, divine agent to act on his behalf, ensuring that his enemies are not only scattered but also judged by God's righteous standard.

drives them away
The phrase "drives them away" (Hebrew: דָּחָה, dakhah) conveys a forceful removal or expulsion. In the context of this psalm, it reflects the psalmist's plea for God to actively intervene against his adversaries, ensuring their defeat and dispersion. This action is not merely passive but involves a deliberate and powerful act of God, reinforcing the theme of divine justice and protection for those who seek refuge in Him.

May their path
The phrase "their path" refers to the way or course of life that the enemies of the psalmist are taking. In Hebrew, the word for "path" is "orach," which often signifies a well-trodden road or a way of life. The psalmist is invoking divine intervention to disrupt the plans and actions of those who seek to harm him. This reflects a common biblical theme where the righteous seek God's justice against the wicked, trusting that God will make their way difficult and uncertain.

be dark
The word "dark" in Hebrew is "choshek," which can mean darkness, obscurity, or even calamity. Darkness in the Bible often symbolizes confusion, danger, and the absence of God's presence. By asking for their path to be dark, the psalmist is calling for their plans to be confounded and for them to be enveloped in uncertainty and fear, unable to see the way forward.

and slippery
The term "slippery" translates from the Hebrew "chalaq," which means smooth or treacherous. A slippery path is one where footing is unsure, leading to falls and missteps. This imagery suggests that the enemies will find themselves in precarious situations, unable to maintain their balance or progress, symbolizing the instability and eventual downfall of those who oppose God's anointed.

as the angel of the LORD
The "angel of the LORD" is a significant figure in the Old Testament, often representing God's direct intervention in human affairs. In Hebrew, "mal'ak YHWH" can be a messenger or a divine agent. This phrase indicates that the psalmist is calling upon a powerful, divine force to actively pursue and thwart his enemies. The angel of the LORD is seen as a protector of the righteous and an executor of divine justice.

pursues them
The word "pursues" comes from the Hebrew "radaph," which means to chase or follow after with intent. This implies relentless pursuit, suggesting that the divine intervention will be continuous and unyielding. The psalmist is confident that God will not only disrupt the plans of the wicked but will actively chase them down, ensuring that justice is served.

For without cause
The phrase "for without cause" in Psalm 35:7 highlights the unjust nature of the actions against the psalmist. In Hebrew, the word used here is "chinnam," which means "freely" or "without reason." This suggests that the psalmist, traditionally understood to be David, is facing hostility and persecution that is undeserved. Historically, David experienced many instances of unjust treatment, such as King Saul's relentless pursuit of him despite David's loyalty. This phrase calls believers to reflect on the reality of suffering for righteousness' sake, a theme echoed in the New Testament, where Jesus speaks of persecution for His name (Matthew 5:10-12).

they hid their net for me
The imagery of "they hid their net for me" evokes a sense of entrapment and deceit. In ancient times, hunters used nets to capture animals, and this metaphor illustrates the cunning and secretive tactics of David's enemies. The Hebrew word "resheth" for "net" emphasizes the deliberate and premeditated nature of these attacks. This phrase can inspire believers to be vigilant against spiritual and moral traps set by adversaries, reminding them of the Apostle Paul's exhortation to put on the full armor of God to stand against the devil's schemes (Ephesians 6:11).

without cause they dug a pit for my soul
The repetition of "without cause" underscores the baselessness of the aggression faced by the psalmist. The act of digging a pit is another metaphor for plotting harm, with "pit" (Hebrew "shachath") often symbolizing destruction or death. This imagery is powerful, as it conveys the depth of malice intended by the psalmist's foes. In a broader scriptural context, this reflects the spiritual battle between good and evil, where the righteous may face trials and tribulations. Yet, it also serves as a reminder of God's deliverance, as seen in the account of Joseph, who was thrown into a pit by his brothers but later rose to a position of power in Egypt (Genesis 37:24, 50:20).

Let destruction
The Hebrew word for "destruction" here is "shoah," which conveys a sense of ruin or devastation. In the context of Psalm 35, David is calling upon God to bring about a complete and utter downfall of his enemies. This reflects a deep trust in divine justice, where the psalmist believes that God will intervene to protect the righteous and bring about the downfall of the wicked. Historically, this plea for divine intervention is consistent with the ancient Near Eastern understanding of gods as protectors and avengers of their people.

come upon him
The phrase "come upon him" suggests an unexpected and sudden event. The Hebrew verb "bo" is used here, which means "to come" or "to enter." This implies that the destruction David is praying for will be swift and unforeseen, catching the enemy off guard. This reflects the biblical theme of divine retribution, where God acts in His timing to bring justice.

by surprise
The element of surprise is crucial in this verse. The Hebrew word "lo-yada" means "he does not know," indicating that the enemy will be unaware and unprepared for the impending judgment. This highlights the sovereignty of God, who orchestrates events beyond human understanding and control. It serves as a reminder that God's ways are higher than our ways, and His plans are often hidden from human sight until they unfold.

let the net he hid
The imagery of a net is often used in the Psalms to describe traps set by the wicked. The Hebrew word "resheth" refers to a net used for hunting or fishing, symbolizing deceit and entrapment. David is asking for poetic justice, where the schemes of the wicked backfire on them. This reflects the biblical principle that those who dig a pit for others will fall into it themselves (Proverbs 26:27).

ensnare him
The verb "lakad" means "to capture" or "to ensnare." This word choice emphasizes the inevitability of the wicked being caught in their own devices. It serves as a warning that evil plans ultimately lead to self-destruction, reinforcing the moral order established by God.

into that very destruction
The repetition of the concept of destruction underscores the certainty and completeness of the judgment. The Hebrew word "shoah" is used again, emphasizing the totality of the ruin that awaits the wicked. This reflects the biblical assurance that God's justice will prevail, and evil will not go unpunished.

Then my soul
The phrase "my soul" in Hebrew is "נַפְשִׁי" (nafshi), which refers to the innermost being or life essence of a person. In the biblical context, the soul is often seen as the seat of emotions and desires. The psalmist, David, is expressing a deep, personal response that comes from the core of his being. This highlights the intimate relationship between the believer and God, where the soul's response is not just intellectual but deeply emotional and spiritual.

will rejoice
The Hebrew word for "rejoice" is "יָגִיל" (yagil), which conveys a sense of exultation and gladness. This is not a passive feeling but an active expression of joy. In the context of Psalm 35, David anticipates a future moment of deliverance and vindication from his enemies, which will lead to an outpouring of joy. This rejoicing is rooted in faith and trust in God's justice and salvation.

in the LORD
The term "LORD" is translated from the Hebrew "יְהוָה" (YHWH), the covenant name of God. This name signifies God's eternal, self-existent nature and His faithfulness to His promises. David's joy is specifically directed towards the LORD, emphasizing that true joy and fulfillment are found in a relationship with God. It reflects a deep trust in God's character and His ability to save and protect His people.

and exult
The word "exult" in Hebrew is "תָּגֵל" (tagel), which is closely related to "rejoice" but often implies a more exuberant, triumphant joy. This suggests a public and visible expression of joy, perhaps in worship or testimony. The psalmist's exultation is a response to God's intervention and deliverance, serving as a witness to others of God's power and faithfulness.

in His salvation
The Hebrew word for "salvation" is "יְשׁוּעָתוֹ" (yeshuato), which means deliverance or rescue. In the Old Testament, salvation often refers to God's intervention in the lives of His people, whether from physical danger, enemies, or sin. For David, God's salvation is both a present reality and a future hope. This salvation is not just a personal experience but part of God's redemptive plan for His people. The psalmist's joy and exultation are rooted in the assurance of God's saving power, which is ultimately fulfilled in the person and work of Jesus Christ, the ultimate Savior.

My whole being
The phrase "my whole being" in Psalm 35:10 from the Berean Standard Bible reflects the Hebrew word "נַפְשִׁי" (nafshi), which is often translated as "soul" or "life." This term encompasses the entirety of one's existence, including the physical, emotional, and spiritual aspects. In the context of the psalm, it signifies a deep, all-encompassing response to God's deliverance. The psalmist is expressing that every part of his being is involved in praising God, highlighting the totality of his gratitude and dependence on the Lord. This reflects a holistic approach to worship, where every aspect of life is dedicated to God.

will exclaim
The phrase "will exclaim" comes from the Hebrew root "אָמַר" (amar), which means to say, speak, or declare. In this context, it conveys a spontaneous and enthusiastic outburst of praise. The psalmist is not merely speaking; he is proclaiming with fervor and conviction. This expression of praise is not a quiet or reserved acknowledgment but a loud and public declaration of God's goodness and faithfulness. It underscores the idea that true gratitude and recognition of God's works naturally lead to vocal and heartfelt praise.

Who is like You, O LORD?
This rhetorical question, "Who is like You, O LORD?" is a profound declaration of God's uniqueness and incomparability. The Hebrew word "מִי" (mi) means "who," and it is used here to emphasize that there is no one else like the LORD (Yahweh). This phrase is a common motif in the Old Testament, often used to highlight God's unparalleled power, holiness, and love. It serves as a reminder of God's sovereignty and the futility of comparing Him to any other being or deity. The psalmist is acknowledging that God's attributes and actions are beyond human comprehension and unmatched by any other.

He who delivers the poor
The phrase "He who delivers the poor" reflects God's character as a defender and savior of the marginalized and oppressed. The Hebrew word for "delivers" is "יָשַׁע" (yasha), which means to save or rescue. This term is often associated with God's intervention in times of trouble. The "poor" (עָנִי, ani) refers to those who are afflicted, humble, or in need. This part of the verse highlights God's compassion and justice, emphasizing that He is actively involved in the lives of those who are vulnerable. It reassures believers that God is attentive to their struggles and is committed to their deliverance.

from those too strong for them
The phrase "from those too strong for them" indicates the overwhelming power and influence of the oppressors. The Hebrew word "חָזָק" (chazaq) means strong or mighty, and it is used here to describe the adversaries who are beyond the ability of the poor to resist. This part of the verse underscores the reality of human limitations and the need for divine intervention. It serves as a reminder that, while believers may face formidable challenges, God's strength is greater than any earthly power. The psalmist is expressing confidence that God will protect and deliver His people from those who seek to harm them.

the poor and needy
The repetition of "the poor and needy" emphasizes God's special concern for those who are disadvantaged. The Hebrew words "עָנִי" (ani) and "אֶבְיוֹן" (evyon) are often used together to describe individuals who are economically and socially vulnerable. This repetition reinforces the message that God is attentive to the cries of the oppressed and is committed to their welfare. It highlights the biblical theme of God's preferential option for the poor, reminding believers of their responsibility to care for those in need and to trust in God's provision and justice.

from those who rob them
The phrase "from those who rob them" points to the injustice and exploitation faced by the poor. The Hebrew word "גָּזַל" (gazal) means to rob or plunder, indicating a forceful and unjust taking of what belongs to another. This part of the verse acknowledges the reality of oppression and the suffering it causes. It serves as a call to action for believers to stand against injustice and to advocate for the rights of the vulnerable. The psalmist's confidence in God's deliverance from such oppression is a powerful reminder of God's commitment to justice and righteousness.

Hostile witnesses
The phrase "hostile witnesses" refers to individuals who bear false testimony against the psalmist, David. In the Hebrew text, the word for "witnesses" is "עֵדִים" (edim), which can mean those who testify or give evidence. The term "hostile" implies enmity and malice, suggesting that these witnesses are not merely mistaken but are intentionally deceitful. Historically, false witnesses were a significant concern in ancient Israel, as seen in the account of Naboth's vineyard (1 Kings 21), where false testimony led to Naboth's unjust execution. This phrase highlights the psalmist's experience of betrayal and injustice, a theme that resonates with the trials faced by Jesus, who also encountered false witnesses (Mark 14:56).

come forward
The action "come forward" indicates a deliberate and public act of accusation. In the Hebrew, the verb "קוּם" (qum) means to arise or stand up, suggesting a formal and confrontational setting, such as a court or assembly. This phrase underscores the boldness and audacity of the accusers, who are not content with private slander but seek to publicly undermine the psalmist. It reflects the psalmist's sense of being besieged by adversaries who are eager to see his downfall.

they make charges
The phrase "they make charges" involves the act of bringing accusations or allegations against someone. The Hebrew verb "שָׁאַל" (sha'al) can mean to ask or demand, but in this context, it implies making claims or accusations. This reflects the psalmist's experience of being unjustly accused, a situation that evokes the broader biblical theme of the righteous suffering at the hands of the wicked. It is a reminder of the spiritual battle between truth and falsehood, and the psalmist's reliance on God for vindication.

I know nothing about
The concluding phrase "I know nothing about" emphasizes the psalmist's innocence and ignorance of the charges against him. The Hebrew word "יָדַע" (yada) means to know or be aware of, and its negation here underscores the baselessness of the accusations. This phrase highlights the psalmist's bewilderment and distress at being falsely accused, a situation that calls for divine intervention and justice. It resonates with the experiences of many biblical figures, including Job, who also faced unfounded accusations and sought vindication from God. This phrase serves as a powerful reminder of the importance of integrity and the ultimate justice of God, who knows the truth and will defend the innocent.

They repay me evil for good
This phrase captures a profound sense of betrayal and injustice. The Hebrew root for "repay" is "shalam," which often conveys the idea of making restitution or completing a transaction. In this context, it underscores the moral imbalance and the violation of expected social and spiritual norms. The psalmist, likely David, expresses a deep personal grievance, reflecting a broader human experience of being wronged despite acting righteously. Historically, this sentiment resonates with the experiences of many biblical figures who faced persecution despite their integrity, such as Joseph with his brothers or Jesus with the Pharisees.

to the bereavement of my soul
The word "bereavement" here is translated from the Hebrew "shakol," which means to be bereaved or to suffer loss, often used in the context of losing a child. This choice of word conveys the depth of emotional and spiritual anguish experienced by the psalmist. It is not merely a physical or material loss but a profound inner turmoil. The "soul" or "nephesh" in Hebrew refers to the entirety of one's being, indicating that the betrayal has affected the psalmist at the deepest level. This phrase invites readers to empathize with the psalmist's plight and to reflect on the times when they have felt similarly wronged, encouraging them to seek solace in God's justice and comfort.

But as for me
This phrase sets a personal tone, indicating a contrast between the psalmist's actions and those of others. The Hebrew word "וַאֲנִי" (va'ani) emphasizes individuality and personal responsibility. In the context of Psalm 35, David is distinguishing his behavior from that of his adversaries, highlighting his integrity and commitment to righteousness despite the hostility he faces.

when they were sick
The phrase reflects a time of vulnerability and need. The Hebrew root "חָלָה" (chalah) means to be weak or sick. This indicates that David's response to his enemies was not one of rejoicing in their misfortune but rather of compassion. Historically, this reflects the biblical principle of loving one's enemies and showing kindness even to those who oppose us, as seen in Proverbs 25:21-22.

I wore sackcloth
Sackcloth is a coarse material traditionally worn as a sign of mourning or repentance. The Hebrew "שַׂק" (saq) signifies humility and contrition. In ancient Israel, wearing sackcloth was a public demonstration of one's sorrow or penitence. David's choice to wear sackcloth for his enemies underscores his deep empathy and his desire for their well-being, aligning with the biblical call to mourn with those who mourn (Romans 12:15).

I afflicted myself with fasting
Fasting, or "צוּם" (tzum) in Hebrew, is a spiritual discipline involving abstaining from food to seek God's favor or intervention. David's fasting for his enemies illustrates his earnest intercession and self-denial for their sake. This act of humility and prayerful dedication is a powerful testament to the transformative power of love and forgiveness, as Jesus later taught in the Sermon on the Mount (Matthew 5:44).

I prayed with my head bowed low
The act of bowing one's head in prayer, "תְּפִלָּה" (tefillah), signifies submission and reverence before God. David's posture in prayer reflects his sincere devotion and humility. In the biblical context, prayer is a means of aligning one's heart with God's will, seeking His guidance and mercy. David's intercession for his adversaries exemplifies the heart of a true servant of God, who seeks peace and reconciliation over vengeance.

I paced about as for my friend or brother
This phrase captures the deep emotional turmoil and empathy that David felt. The Hebrew word for "paced about" is "halak," which often means to walk or go about. In this context, it suggests a restless, anxious movement, reflecting David's deep concern and care. The comparison to a "friend or brother" indicates a close, familial bond, emphasizing the depth of David's compassion and loyalty. Historically, friendships and brotherhoods in ancient Israel were sacred and binding, often involving covenants and mutual support. David's actions here reflect a heart aligned with God's own compassion, as he mourns and intercedes for those he loves deeply.

I bowed down in mourning, as one weeping for his mother
The act of "bowing down" signifies humility and submission, often associated with deep sorrow or reverence. The Hebrew root "shachah" conveys a sense of prostration, indicating the intensity of David's grief. Mourning customs in ancient Israel were profound, involving sackcloth, ashes, and public lamentation. The comparison to "weeping for his mother" underscores the personal and profound nature of his sorrow. A mother's loss is one of the deepest human griefs, symbolizing the ultimate expression of love and loss. This phrase highlights David's vulnerability and the sincerity of his lament, reflecting a heart that mirrors God's own compassion for His people.

But when I stumbled
The phrase "But when I stumbled" suggests a moment of vulnerability or weakness. In the Hebrew text, the word for "stumbled" can be understood as a faltering or slipping, often used metaphorically to describe a moral or spiritual failing. This imagery is powerful, as it reflects the human condition of imperfection and the times when one might fall short of God's standards. Historically, this can be seen as a moment when David, the psalmist, faced personal trials or failures, reminding us that even the most faithful can experience moments of weakness.

they gathered in glee
The phrase "they gathered in glee" indicates a malicious joy taken by others in the psalmist's misfortune. The Hebrew root for "glee" conveys a sense of mocking or derisive joy. This reflects the reality of human nature where some may take pleasure in the downfall of others. In a historical context, David often faced opposition and betrayal, even from those he considered allies. This serves as a reminder of the spiritual warfare believers face, where adversaries, both seen and unseen, may rejoice in our struggles.

they gathered against me
The repetition of "they gathered" emphasizes the collective nature of the opposition. This gathering is not for support but for confrontation and attack. The historical context of David's life, with numerous enemies and conspirators, illustrates the reality of facing organized opposition. Spiritually, this can be seen as a representation of the forces of evil that conspire against the faithful, highlighting the need for divine protection and strength.

Assailants I did not know
"Assailants I did not know" speaks to the unexpected nature of the attack. The Hebrew term for "assailants" can also mean strangers or foreigners, indicating those who are not familiar or previously known to the psalmist. This element of surprise and betrayal is a common theme in David's life, where he often faced threats from unexpected sources. It serves as a reminder of the unpredictable nature of spiritual battles and the importance of vigilance and reliance on God.

tore at me without ceasing
The phrase "tore at me without ceasing" conveys relentless aggression. The imagery of tearing suggests a violent and destructive attack, akin to a wild animal tearing at its prey. In the Hebrew context, this relentless pursuit is indicative of the intensity of the opposition faced by the psalmist. Historically, David's life was marked by continuous challenges and adversaries. This phrase underscores the persistent nature of spiritual warfare and the need for perseverance and faith in God's deliverance.

Like godless jesters at a feast
The phrase "like godless jesters at a feast" paints a vivid picture of mockery and derision. The Hebrew word for "jesters" can be understood as "hypocritical mockers," indicating individuals who are not only irreverent but also deceitful in their intentions. In ancient Near Eastern culture, feasts were times of celebration and community, yet here, the psalmist finds himself surrounded by those who should be companions but instead are adversaries. The term "godless" underscores their lack of reverence for God, highlighting a moral and spiritual deficiency. This imagery serves to emphasize the psalmist's isolation and the betrayal he feels, as those who should be allies are instead ridiculing him.

they gnashed their teeth at me
The expression "they gnashed their teeth at me" conveys intense anger and hostility. In biblical literature, gnashing of teeth often symbolizes rage and scorn, as seen in other scriptural contexts such as Job 16:9 and Acts 7:54. The Hebrew root for "gnash" suggests a grinding or clenching, indicative of deep-seated animosity. This phrase not only reflects the physical manifestation of their contempt but also the spiritual and emotional assault the psalmist endures. Historically, such expressions of enmity were common in the face of perceived threats or disdain, and here it underscores the severity of the opposition the psalmist faces. The psalmist's plight is a reminder of the trials faced by the faithful, yet it also points to the ultimate justice and vindication that God promises to His people.

How long, O Lord
This phrase is a heartfelt cry of lament and urgency. The Hebrew root for "How long" is "עַד־מָתַי" (ad-matai), which expresses a deep yearning for divine intervention. The psalmist, David, is in a state of distress, questioning the duration of his suffering. This plea is common in the Psalms, reflecting the human experience of waiting on God's timing. Historically, this reflects the trials David faced, possibly during his persecution by Saul, emphasizing the patience and faith required in times of prolonged adversity.

will You look on?
The phrase suggests a perception of divine inaction or delay. The Hebrew verb "תִּרְאֶה" (tir'eh) means "to see" or "to look." David feels as though God is merely observing his plight without intervening. This reflects a common biblical theme where believers wrestle with the silence of God during trials. It challenges the faithful to trust in God's omniscience and sovereignty, even when His presence seems passive.

Rescue my soul
Here, "rescue" is derived from the Hebrew "הַצִּילָה" (hatzilah), meaning "to deliver" or "to save." The "soul" (נַפְשִׁי, nafshi) represents the entirety of David's being, not just his physical life. This plea underscores the psalmist's dependence on God for salvation and protection. It is a reminder of God's role as a deliverer, a theme prevalent throughout Scripture, where God repeatedly rescues His people from peril.

from their ravages
The term "ravages" implies violent destruction or ruin. The Hebrew word "שֹׁאֵד" (sho'ed) conveys the idea of devastation. David is asking for deliverance from those who seek to destroy him. This reflects the historical context of David's life, filled with enemies and threats. It serves as a metaphor for the spiritual battles believers face, encouraging reliance on God for protection against all forms of evil.

my precious life
The phrase "precious life" highlights the value David places on his existence. The Hebrew "יְחִידָתִי" (yechidati) can be translated as "my only one" or "my unique one," emphasizing the singularity and worth of his life. This reflects the biblical view of life as a sacred gift from God, worthy of protection and care. It inspires believers to cherish their lives and trust in God's preservation.

from these lions
"Lions" symbolize fierce and powerful enemies. In the ancient Near East, lions were seen as formidable predators, and the Hebrew "מִיָּשִׁים" (miyashim) refers to these dangerous adversaries. David often used this imagery to describe his foes, as seen in other psalms. This metaphor extends to spiritual adversaries, reminding believers of the need for God's strength to overcome the challenges posed by those who seek to harm them.

I will give You thanks
This phrase begins with a personal commitment to express gratitude to God. The Hebrew root for "thanks" is "yadah," which implies not only giving thanks but also confessing or acknowledging God's character and deeds. In the context of ancient Israel, thanksgiving was a vital part of worship, often expressed through sacrifices and offerings. This act of giving thanks is not just a private matter but a public declaration of God's goodness and faithfulness.

in the great assembly
The "great assembly" refers to a large gathering of worshippers, likely at the temple in Jerusalem. Historically, the assembly was a place where the community of Israel came together to worship, celebrate feasts, and hear the reading of the Law. This setting emphasizes the communal aspect of worship and thanksgiving, highlighting the importance of sharing one's testimony of God's deliverance and blessings with others. It underscores the idea that faith is not just personal but also communal, encouraging others in their faith journey.

I will praise You
"Praise" in Hebrew is "halal," which means to boast or to glorify. This word is the root of "Hallelujah," meaning "Praise the Lord." The act of praising God is central to the life of a believer, as it acknowledges God's sovereignty, power, and love. Praise is both an expression of joy and a declaration of God's worthiness. It is an act of worship that elevates God above all circumstances and focuses the believer's heart on His eternal nature.

among many people
The phrase "among many people" suggests a setting beyond the immediate community of faith, possibly indicating a broader audience. This could include Gentiles or those outside the covenant community of Israel. It reflects the missional aspect of the believer's life, where the acts of thanksgiving and praise serve as a witness to God's greatness to all nations. Historically, Israel was called to be a light to the nations, and this phrase aligns with that calling, encouraging believers to share God's goodness with the world.

Let not my enemies gloat over me
The phrase "Let not my enemies gloat over me" reflects a plea for divine intervention against unjust triumph. The Hebrew root for "gloat" is "שָׂמַח" (samach), which means to rejoice or be glad. In the context of ancient Israel, enemies gloating was not just a personal affront but a challenge to God's justice and protection over His chosen people. The psalmist seeks God's vindication, emphasizing that the enemies' joy is misplaced and unjust. This plea resonates with the broader biblical theme of God as the defender of the righteous, who ultimately ensures that justice prevails.

without cause
The phrase "without cause" translates from the Hebrew "חִנָּם" (chinnam), meaning gratuitously or undeservedly. This highlights the innocence of the psalmist and the baseless nature of the enemies' hostility. In a historical context, this reflects the frequent experiences of the Israelites, who often faced opposition not due to wrongdoing but because of their covenant relationship with God. This phrase underscores the moral and ethical dimensions of the psalmist's appeal, aligning with the biblical principle that God is a just judge who discerns the true motives of the heart.

nor those who hate me without reason
The repetition of "without reason" (also "חִנָּם" in Hebrew) emphasizes the unjustified nature of the hatred faced by the psalmist. Hatred in biblical terms often signifies deep-seated enmity and opposition, which in this context, is unwarranted. This reflects the broader spiritual battle between good and evil, where the righteous often face baseless animosity. The psalmist's experience is a microcosm of the larger narrative of God's people, who are often misunderstood and persecuted for their faithfulness.

wink in malice
The phrase "wink in malice" conveys a sense of deceit and treachery. The Hebrew word for "wink" is "קָרַץ" (qarats), which can imply a secretive or conspiratorial gesture. In ancient Near Eastern culture, winking could be a sign of mockery or a covert signal among conspirators. "Malice" translates from "מִרְמָה" (mirmah), meaning deceit or treachery. This phrase paints a vivid picture of the enemies' duplicity, contrasting their outward expressions with their inner intentions. It serves as a reminder of the psalmist's reliance on God to reveal and thwart hidden schemes, reinforcing the biblical assurance that God sees beyond outward appearances and judges the heart.

For they do not speak peace
The phrase "speak peace" in Hebrew is "דַּבְּרוּ שָׁלוֹם" (dabbĕrû shālôm). The word "peace" (שָׁלוֹם, shālôm) is rich in meaning, encompassing not just the absence of conflict but also completeness, welfare, and harmony. In the context of ancient Israel, peace was a sign of God's favor and blessing. The psalmist laments that his adversaries do not promote this divine peace. Instead, their words are void of the harmony and goodwill that should characterize relationships among God's people. This highlights the deep betrayal and moral corruption of those who oppose the righteous.

but they devise deceitful schemes
The Hebrew word for "devise" is "חָשַׁב" (ḥāšab), which means to think, plan, or calculate. This indicates a deliberate and premeditated effort to cause harm. "Deceitful schemes" translates from "דְּבָרִים מִרְמָה" (dĕbārîm mirmāh), where "מִרְמָה" (mirmāh) means deceit or treachery. The psalmist is emphasizing the malicious intent of his enemies, who are not merely passive in their opposition but actively plotting harm. This reflects a broader biblical theme of the wicked plotting against the righteous, as seen throughout the Psalms and Proverbs.

against those who live quietly in the land
The phrase "live quietly" comes from the Hebrew "רִגְעֵי אֶרֶץ" (rig'ê 'ereṣ), suggesting a lifestyle of peace, contentment, and integrity. The "land" (אֶרֶץ, 'ereṣ) often refers to the Promised Land, a place of divine inheritance and blessing for the Israelites. Those who "live quietly" are the faithful, who abide by God's commandments and seek to live in harmony with others. The psalmist contrasts their peaceful existence with the hostility of the wicked, underscoring the injustice of the situation. This serves as a reminder of the spiritual battle between good and evil, and the call for believers to trust in God's justice and protection.

They gape at me
The phrase "They gape at me" suggests an image of open-mouthed astonishment or mockery. In the Hebrew text, the word used here can imply a sense of malicious delight or scorn. Historically, this reflects the behavior of adversaries who are eager to witness the downfall of the psalmist, often identified as David. This reaction is not just passive observation but an active participation in the humiliation of the righteous. In a broader scriptural context, this mirrors the treatment of Jesus Christ during His passion, where onlookers mocked Him, fulfilling the prophetic nature of the Psalms.

and say, 'Aha, aha!'
The repetition of "Aha, aha!" is an expression of triumph or gloating. In Hebrew, such repetition emphasizes the intensity of the emotion. This phrase captures the delight of the psalmist's enemies in what they perceive as his misfortune or failure. Historically, this reflects the cultural context of ancient Near Eastern taunts, where verbal expressions were powerful tools of psychological warfare. From a conservative Christian perspective, this can be seen as a foreshadowing of the mockery faced by Christ, highlighting the timeless nature of the righteous suffering at the hands of the wicked.

Our eyes have seen!
This declaration, "Our eyes have seen!" implies a sense of vindication or proof. The enemies of the psalmist claim to have witnessed his downfall, which they interpret as validation of their accusations or beliefs. In the Hebrew context, seeing is often equated with understanding or knowing, suggesting that the adversaries believe they have gained insight or confirmation of the psalmist's supposed guilt or failure. In a broader biblical narrative, this reflects the human tendency to judge based on appearances, contrasting with God's deeper understanding of the heart. For Christians, this serves as a reminder that earthly judgments are often flawed and that true vindication comes from God alone.

You have seen it, O LORD
This phrase begins with a profound acknowledgment of God's omniscience. The Hebrew root for "seen" is "רָאָה" (ra'ah), which implies not just a passive observation but an active, discerning, and understanding gaze. In the context of ancient Israel, this acknowledgment would have been a comfort to the faithful, affirming that God is fully aware of the injustices and struggles faced by His people. The invocation of "O LORD" uses the sacred name "Yahweh," emphasizing a personal and covenantal relationship with God. This phrase reassures believers that nothing escapes God's notice, and He is intimately involved in the lives of His followers.

do not be silent
Here, the psalmist pleads for God to act. The Hebrew word for "silent" is "חָרַשׁ" (charash), which can mean to be silent or to be still. In the cultural and historical context of the psalm, silence from God could be perceived as inaction or indifference. The psalmist's plea is a call for divine intervention, reflecting a deep trust that God will not remain passive in the face of injustice. This phrase encourages believers to persist in prayer, trusting that God will respond in His perfect timing.

O Lord
The repetition of "O Lord" underscores the psalmist's earnestness and dependence on God. It is a reminder of the psalmist's humility and recognition of God's sovereignty. In the Hebrew text, this is "אֲדֹנָי" (Adonai), a title that conveys God's authority and lordship. This repetition serves to reinforce the psalmist's faith in God's power to deliver and vindicate.

be not far from me
This plea for God's presence reflects a deep yearning for divine closeness and support. The Hebrew root "רָחַק" (rachak) means to be distant or far away. In the ancient Near Eastern context, proximity to a deity was associated with favor and protection. The psalmist's request is a heartfelt appeal for God's nearness, which brings comfort and assurance. For believers today, this phrase is a reminder of the promise that God is always near to those who call on Him, providing strength and refuge in times of trouble.

Awake
The plea for God to "awake" is a vivid anthropomorphic expression, suggesting that the psalmist feels as though God has been inactive or silent in the face of his troubles. In the Hebrew context, the word used here is "עוּר" (ur), which conveys a call to action. This reflects a deep trust in God's ability to intervene and a belief that His apparent inactivity is temporary. The psalmist's cry is not one of doubt but of faith, urging God to manifest His power and justice.

and rise
The phrase "and rise" complements the call to "awake," further emphasizing the urgency and desperation of the psalmist's situation. The Hebrew root "קוּם" (qum) is often used in the context of God arising to act on behalf of His people. This is a call for divine intervention, a request for God to stand up as a warrior ready to defend and deliver. It reflects the psalmist's confidence in God's sovereignty and His role as a protector.

to my defense
The term "defense" here is translated from the Hebrew "רִיב" (riv), which can mean to contend or plead. The psalmist is asking God to act as his advocate, to take up his cause as a legal defender would in a court of law. This reflects the covenant relationship between God and His people, where God is seen as a just judge who will vindicate the righteous. It underscores the belief in God's justice and His commitment to uphold the cause of those who are wronged.

to my cause
The repetition of "to my cause" reinforces the personal nature of the psalmist's plea. It is not just a general call for help but a specific request for God to address the particular injustices he is facing. The Hebrew word "מִשְׁפָּט" (mishpat) is often associated with justice and judgment, indicating that the psalmist is seeking a righteous resolution to his plight. This highlights the psalmist's reliance on God's moral order and His ability to bring about justice.

my God and my Lord
The dual reference to "my God and my Lord" is a powerful declaration of faith and submission. "My God" (אֱלֹהַי, Elohai) emphasizes a personal relationship with the divine, while "my Lord" (אֲדֹנָי, Adonai) acknowledges God's authority and lordship. This duality reflects a deep reverence and trust in God's power and character. It is a reminder of the psalmist's devotion and the intimate bond between the believer and the Creator, who is both a personal savior and a sovereign ruler.

Vindicate me
The Hebrew root for "vindicate" is "שָׁפַט" (shaphat), which means to judge, govern, or vindicate. In the context of this psalm, David is appealing to God as the ultimate judge to declare him innocent and to deliver him from false accusations. This plea for vindication is not just a request for personal justice but a call for divine intervention to uphold righteousness. It reflects a deep trust in God's ability to discern truth and act justly, emphasizing the believer's reliance on God's perfect judgment rather than human opinion.

by Your righteousness
The term "righteousness" in Hebrew is "צְדָקָה" (tsedaqah), which encompasses justice, rightness, and faithfulness. David is appealing to God's inherent righteousness, which is a central attribute of His character. This righteousness is not merely a legalistic adherence to rules but a profound moral integrity that ensures fairness and justice. By invoking God's righteousness, David is confident that God's actions will be just and that His decisions will reflect His holy nature. This assurance is a source of comfort for believers, knowing that God's righteousness is the standard by which all things are measured.

O LORD my God
The use of "LORD" here is the translation of the Hebrew "יהוה" (YHWH), the personal name of God, which signifies His eternal, self-existent nature. "My God" personalizes this relationship, indicating a covenantal bond between David and God. This phrase underscores the intimacy and personal nature of David's plea. It is not a distant or impersonal request but a heartfelt cry to a God who is both sovereign and relational. For believers, this highlights the privilege of approaching God with confidence, knowing Him as both the Almighty and as a personal Savior.

and do not let them gloat over me
The phrase "gloat over me" translates from the Hebrew "שָׂמַח" (samach), meaning to rejoice or take pleasure in someone else's misfortune. David is asking God to prevent his enemies from experiencing triumph at his expense. This request is not born out of a desire for personal revenge but from a longing for God's justice to prevail. The concern is that the enemies' gloating would not only harm David but also bring dishonor to God's name. For Christians, this serves as a reminder to seek God's glory above personal vindication, trusting that His justice will ultimately silence all opposition.

Let them not say in their hearts
This phrase emphasizes the internal dialogue and intentions of David's adversaries. In Hebrew, the heart (לֵב, "lev") is often seen as the center of thought and intention, not just emotion. David is appealing to God to prevent his enemies from even thinking triumphantly. This reflects a deep understanding of human nature, where the heart is the wellspring of actions. In a spiritual sense, it reminds believers to guard their own hearts and to seek God's intervention in the hearts of others.

Aha, our soul!
The exclamation "Aha" (הֶאָח, "he'ach") is an expression of malicious joy or gloating. The phrase "our soul" (נַפְשֵׁנוּ, "nafshenu") can be understood as a collective expression of the enemies' being or life force. Historically, this reflects the taunting nature of enemies who believe they have gained the upper hand. For the believer, it is a call to trust in God's justice, knowing that gloating over others' misfortunes is contrary to His will.

Let them not say
This repetition underscores the plea for divine intervention. It is a call for God to silence the voices of those who would claim victory over the righteous. In the broader scriptural context, it echoes the biblical theme that ultimate victory belongs to God, and human boasting is futile.

We have swallowed him up!
The imagery of swallowing (בָּלַע, "bala") suggests complete destruction or consumption. In ancient Near Eastern culture, this metaphor was often used to describe overwhelming defeat. David's prayer is for God to prevent his enemies from achieving or even claiming such a victory. For Christians, this serves as a reminder of God's sovereignty and the assurance that, despite appearances, the righteous will not be utterly defeated.

May those who gloat in my distress
The phrase "gloat in my distress" captures the malicious joy that adversaries feel when witnessing the suffering of others. The Hebrew root for "gloat" is "שָׂמַח" (samach), which means to rejoice or be glad. In this context, it is a perverse rejoicing over another's misfortune. Historically, this reflects the common human tendency to feel superior when others falter, a theme prevalent throughout the Psalms. The psalmist's plea is for divine justice against those who take pleasure in his suffering, a call for God to intervene and uphold righteousness.

be ashamed and confounded
The words "ashamed" and "confounded" are powerful expressions of divine retribution. "Ashamed" comes from the Hebrew "בּוֹשׁ" (bosh), meaning to feel shame or disgrace. "Confounded" is derived from "חָפֵר" (chaphar), which implies being perplexed or humiliated. The psalmist desires that those who mock him experience a reversal of fortune, where their pride turns into confusion and dishonor. This reflects a biblical principle where God humbles the proud and exalts the humble, as seen in the broader scriptural narrative.

may those who exalt themselves over me
The act of exalting oneself over another is rooted in pride and arrogance. The Hebrew word "רוּם" (rum) means to rise or lift oneself up. This self-exaltation is contrary to the biblical call for humility, as seen in Proverbs 16:18, "Pride goes before destruction, and a haughty spirit before a fall." The psalmist's prayer is for God to address this arrogance, reminding us that true exaltation comes from God alone.

be clothed in shame and reproach
The imagery of being "clothed" in shame and reproach is vivid and evocative. In biblical times, clothing was a symbol of one's status and identity. To be "clothed in shame" suggests a complete covering or enveloping in disgrace. "Reproach" (Hebrew "חֶרְפָּה" - cherpah) indicates scorn or disgrace. This metaphor underscores the totality of the judgment the psalmist seeks against his enemies. It is a call for their public humiliation, a reversal of their unjust exaltation, and a restoration of divine justice.

Let them shout for joy and be glad
This phrase calls the faithful to express exuberant joy and gladness. The Hebrew word for "shout for joy" is "רָנַן" (ranan), which conveys a sense of jubilant singing or shouting. Historically, this expression of joy was often associated with victory or deliverance, reflecting a deep-seated gratitude and celebration of God's intervention. The call to "be glad" further emphasizes a state of inner happiness and contentment, rooted in the assurance of God's justice and protection.

who favor my vindication
The term "vindication" in Hebrew is "צְדָקָה" (tsedaqah), which can also mean righteousness or justice. This phrase refers to those who support or take pleasure in the psalmist's righteous cause. In a broader scriptural context, it highlights the communal aspect of faith, where believers are encouraged to support one another in their pursuit of justice and righteousness, trusting that God will ultimately vindicate the righteous.

may they always say
The word "always" suggests a continual, unwavering declaration. It implies a steadfastness in faith and a perpetual acknowledgment of God's goodness. This constancy is a testament to the enduring nature of God's promises and the believer's commitment to proclaiming His praise.

‘The LORD be magnified
To "magnify" the LORD, from the Hebrew "גָּדַל" (gadal), means to make great or exalt. This phrase is a call to elevate God's name and character above all else, recognizing His supreme authority and majesty. Historically, magnifying the LORD was a central aspect of worship, reflecting a deep reverence and awe for His divine nature.

who delights in the well-being of His servant.’
The word "delights" comes from the Hebrew "חָפֵץ" (chaphets), indicating pleasure or desire. This phrase underscores God's benevolent nature and His active interest in the prosperity and welfare of His servants. The "well-being" or "peace" (שָׁלוֹם, shalom) of His servant encompasses not just physical health, but also spiritual and emotional wholeness. This assurance of God's delight in the prosperity of His people is a source of profound comfort and encouragement, affirming His loving care and provision.

My tongue
The phrase "My tongue" signifies the personal and intimate nature of the psalmist's declaration. In Hebrew, the word for tongue is "לָשׁוֹן" (lashon), which not only refers to the physical organ but also symbolizes speech and communication. The tongue is often seen as a powerful tool for both blessing and cursing, as noted in James 3:5-6. Here, the psalmist commits his tongue to a noble purpose, emphasizing the importance of using one's speech to honor God.

will proclaim
The Hebrew root for "will proclaim" is "דָּבַר" (dabar), which means to speak, declare, or announce. This verb conveys a sense of intentionality and purpose. The psalmist is not merely speaking but is making a deliberate choice to declare something significant. This act of proclamation is a form of worship and testimony, reflecting the psalmist's commitment to sharing God's righteousness and praise with others.

Your righteousness
"Your righteousness" refers to the moral and ethical perfection of God. The Hebrew word "צְדָקָה" (tsedaqah) encompasses justice, rightness, and faithfulness. In the context of the Psalms, God's righteousness is often associated with His covenant faithfulness and His actions in delivering and vindicating His people. The psalmist acknowledges that God's righteousness is worthy of proclamation, as it is the foundation of His character and His dealings with humanity.

and Your praises
The phrase "and Your praises" highlights the psalmist's intention to extol God's virtues and deeds. The Hebrew word for praises, "תְּהִלָּה" (tehillah), is related to the word "הלל" (halal), meaning to praise or boast. This indicates a form of worship that is exuberant and joyful. The psalmist is committed to celebrating God's greatness and goodness, recognizing that praise is a fitting response to His righteous acts.

all day long
"All day long" suggests a continuous and unending act of worship. The Hebrew phrase "כָּל־הַיּוֹם" (kol-hayom) implies constancy and dedication. This reflects the psalmist's desire to make the praise of God a central and ongoing part of his life. It serves as a reminder to believers of the importance of maintaining a heart of gratitude and worship throughout the day, regardless of circumstances. This continuous praise is both a discipline and a delight, rooted in the recognition of God's unchanging righteousness and faithfulness.