King James Bible
<> How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me?

American Standard Version
How long, O Jehovah? wilt thou forget me for ever? How long wilt thou hide thy face from me?

Young's Literal Translation
To the Overseer. -- A Psalm of David. Till when, O Jehovah, Dost Thou forget me? -- for ever? Till when dost Thou hide Thy face from me?

Psalm 13:1 Additional Translations
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 13:2-3) The complicated question: till when, how long...for ever (as in Psalm 74:10; Psalm 79:5; Psalm 89:47), is the expression of a complicated condition of soul, in which, as Luther briefly and forcibly describes it, amidst the feeling of anguish under divine wrath "hope itself despairs and despair nevertheless begins to hope." The self-contradiction of the question is to be explained by the conflict which is going on within between the flesh and the spirit. The dejected heart thinks: God has forgotten me for ever. But the spirit, which thrusts away this thought, changes it into a question which sets upon it the mark of a mere appearance not a reality: how long shall it seem as though Thou forgettest me for ever? It is in the nature of the divine wrath, that the feeling of it is always accompanied by an impression that it will last for ever; and consequently it becomes a foretaste of hell itself. But faith holds fast the love that is behind the wrath; it sees in the display of anger only a self-masking of the loving countenance of the God of love, and longs for the time when this loving countenance shall be again unveiled to it. Thrice does David send forth this cry of faith out of the inmost depths of his spirit. To place or set up contrivances, plans, or proposals in his soul, viz., as to the means by which he may be able to escape from this painful condition, is equivalent to, to make the soul the place of such thoughts, or the place where such thoughts are fabricated (cf. Proverbs 26:24). One such עצה chases the other in his soul, because he recognises the vanity of one after another as soon as they spring up. With respect to the יומם which follows, we must think of these cares as taking possession of his soul in the night time; for the night leaves a man alone with his affliction and makes it doubly felt by him. It cannot be proved from Ezekiel 30:16 (cf. Zephaniah 2:4 בּצּהרים), that יומם like יום (Jeremiah 7:25, short for יום יום) may mean "daily" (Ew. 313, a). יומם does not mean this here, but is the antithesis to לילה which is to be supplied in thought in Psalm 13:3. By night he proposes plan after plan, each one as worthless as the other; and by day, or all the day through, when he sees his distress with open eyes, sorrow (יגון) is in his heart, as it were, as the feeling the night leaves behind it and as the direct reflex of his helpless and hopeless condition. He is persecuted, and his foe is in the ascendant. רוּם is both to be exalted and to rise, raise one's self, i.e., to rise to position and arrogantly to assume dignity to one's self (sich brsten). The strophe closes with ‛ad-āna which is used for the fourth time.

Psalm 13:1 Parallel Commentaries
Chief Choirmaster David Director Face Forever Forget Hide Leader Memory Music Musician Music-Maker Overseer Psalm Turned WiltChief Choirmaster David Director Face Forever Forget Hide Leader Memory Music Musician Music-Maker Overseer Psalm Turned WiltThe ESV® Bible (The Holy Bible, English Standard Version®) copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.

Psalm 13:1 Mobile Bible
Psalm 13:1 Bible Suite
Psalm 13:1 Biblia Paralela
Psalm 13:1 Chinese Bible

Bible Apps
Bible Hub