Psalm 3:2
Verse (Click for Chapter)
New International Version
Many are saying of me, "God will not deliver him."

New Living Translation
So many are saying, "God will never rescue him!" Interlude

English Standard Version
many are saying of my soul, “There is no salvation for him in God.” Selah

New American Standard Bible
Many are saying of my soul, "There is no deliverance for him in God." Selah.

King James Bible
Many there be which say of my soul, There is no help for him in God. Selah.

Holman Christian Standard Bible
Many say about me," There is no help for him in God." Selah

International Standard Version
Many are saying about me, "God will never deliver him!" Interlude

NET Bible
Many say about me, "God will not deliver him." (Selah)

New Heart English Bible
Many there are who say of my soul, "There is no help for him in God." Selah.

Aramaic Bible in Plain English
There are many who say to my soul, “You have no salvation in your God”.

GOD'S WORD® Translation
Many are saying about me, "Even with God [on his side], he won't be victorious." [Selah]

JPS Tanakh 1917
Many there are that say of my soul: 'There is no salvation for him in God.' Selah

New American Standard 1977
Many are saying of my soul,
            “There is no deliverance for him in God.” Selah.

Jubilee Bible 2000
There are many who say of my soul, There is no help for him in God. Selah.

King James 2000 Bible
Many there be who say of my soul, There is no help for him in God. Selah.

American King James Version
Many there be which say of my soul, There is no help for him in God. Selah.

American Standard Version
Many there are that say of my soul, There is no help for him in God. Selah

Douay-Rheims Bible
Many say to my soul: There is no salvation for him in his God.

Darby Bible Translation
Many say of my soul, There is no salvation for him in God. Selah.

English Revised Version
Many there be which say of my soul, There is no help for him in God. Selah

Webster's Bible Translation
Many there are who say of my soul, There is no help for him in God. Selah.

World English Bible
Many there are who say of my soul, "There is no help for him in God." Selah.

Young's Literal Translation
Many are saying of my soul, 'There is no salvation for him in God.' Selah.
Study Bible
Deliver Me, O God!
1A Psalm of David, when he fled from Absalom his son. O LORD, how my adversaries have increased! Many are rising up against me. 2Many are saying of my soul, "There is no deliverance for him in God." Selah. 3But You, O LORD, are a shield about me, My glory, and the One who lifts my head.…
Cross References
Psalm 22:7
All who see me sneer at me; They separate with the lip, they wag the head, saying,

Psalm 22:8
"Commit yourself to the LORD; let Him deliver him; Let Him rescue him, because He delights in him."

Psalm 71:11
Saying, "God has forsaken him; Pursue and seize him, for there is no one to deliver."
Treasury of Scripture

Many there be which say of my soul, There is no help for him in God. Selah.

no

Psalm 22:7 All they that see me laugh me to scorn: they shoot out the lip, they …

Psalm 42:3,10 My tears have been my meat day and night, while they continually …

Psalm 71:11 Saying, God has forsaken him: persecute and take him; for there is …

2 Samuel 16:7,8 And thus said Shimei when he cursed, Come out, come out, you bloody …

Matthew 27:42,43 He saved others; himself he cannot save. If he be the King of Israel, …

Selah

Psalm 3:4,8 I cried to the LORD with my voice, and he heard me out of his holy …

Psalm 4:2,4 O you sons of men, how long will you turn my glory into shame? how …

Habakkuk 3:3,9,13 God came from Teman, and the Holy One from mount Paran. Selah. His …

(2) There is no help.--According to the current creed, misfortune implied wickedness, and the wicked were God-forsaken. David, too, had sent back Zadok with the Ark, which in the popular view meant sending away the power and the presence of God. Even Zadok seemed to share this feeling; and David's words to him, "thou a seer" (2Samuel 15:27), seem to contain something of a rebuke.

Selah.--This curious word must apparently remain for ever what it has been ever since the first translation of the Bible was made--the puzzle of ordinary readers, and the despair of scholars. One certain fact about it has been reached, and this the very obscurity of the term confirms. It has no ethical significance, as the Targum, followed by some other of the old versions and by St. Jerome, implies, for in that case it would long ago have yielded a satisfactory meaning. There are many obscure words in Hebrew, but their obscurity arises from the infrequency of their use; but selah occurs no less than seventy-one times in the compass of thirty-nine psalms, and three times in the ode of Habakkuk (Habakkuk 3:3; Habakkuk 3:9; Habakkuk 3:13). It is pretty certain that the sense "for ever," which is the traditional interpretation of the Rabbinical schools, does not suit the majority of these places, and no other moral or spiritual rendering has ever been suggested; nor is it a poetical word, marking the end of a verse or the division into strophes, for it occurs sometimes in the very middle of a stanza, as in Psalm 20:3-4; Psalm 32:4-5; Psalm 52:3-4, and often at the end of a psalm (Psalms 46). There is only one conclusion, now universally admitted, that selah is a musical term, but in the hopeless perplexity and darkness that besets the whole subject of Hebrew music, its precise intention must be left unexplained. The conjecture that has the most probability on its side makes it a direction to play loud. The derivation from slah, "to raise," is in favour of this view. The fact that in one place (Psalm 9:16) it is joined to higgaion, which is explained as a term having reference to the sound of stringed instruments, lends support to it, as also does the translation uniformly adopted in the Psalms by the LXX.: ????????--if, indeed, that word means interlude. It is curious that the interpretation next in favour to Ewald's makes the meaning of selah exactly the opposite to his--piano instead of forte--deriving it from a word meaning "to be silent," "to suspend."

Verse 2. - Many there be which say of my soul, There is no help for him in God. When Absalom first raised the standard of revolt, there were no doubt many who looked to see some signal Divine interposition on behalf of the anointed king and against the rebel; but when David fled, and with so few followers (2 Samuel 15:18), and in his flight spoke so doubtfully of his prospects (2 Samuel 15:26), and when no help seemed to arise from any quarter, then we can well understand that men's opinions changed, and they came to think that David was God-forsaken, and would succumb to his unnatural foe (comp. Psalm 71:10, 11). Partisans of Absalom would see in David's expulsion from his capital a Divine Nemesis (2 Samuel 16:8), and regard it as quite natural that God should not help him. Selah. There is no traditional explanation of this word. The LXX. rendered it by διάψαλμα which is said to mean "a change of the musical tone;" but it is against this explanation that selah occurs sometimes, as here, at the end of a psalm, where no change was possible. Other explanations rest wholly on conjecture, and are valueless. Many there be which say of my soul,.... Or "to my soul" (u), the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it:

there is no help for him in God; or "no salvation" (w): neither in this world, nor in that which is to come, as Kimchi explains it. David's enemies looked upon his case to be desperate; that it was impossible he should ever extricate himself from it; yea, that God himself either could not or would not save him. And in like manner did the enemies of Christ say, when they had put him upon the cross; see Matthew 27:43; and how frequent is it for the men of the world to represent the saints as in a damnable state! and to call them a damned set and generation of men, as if there was no salvation for them? and how often does Satan suggest unto them, that there is no hope for them, and they may as well indulge themselves in all sinful lusts and pleasures? and how often do their own unbelieving hearts say to them, that there is no salvation in Christ for them, though there is for others; and that they have no interest in the favour of God, and shall be eternally lost and perish? And this account is concluded with the word

selah, which some take to be a musical note; and so the Septuagint render it which Suidas (x) interprets the change of the song, of the note or tune of it; and the rather it may be thought to be so, since it is only used in this book of Psalms, and in the prayer of Habakkuk, which was set to a tune, and directed to the chief singer. 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; and it is a tradition of the Jews (y), that wherever it is said, "netzach", "selah", and "ed", there is no ceasing, it is for ever and ever; and so then, according to this rule, the sense of David's enemies is, that there was no help for him in God for ever. A very learned man (z) has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God, differently used, either in the vocative, genitive, and dative cases; as, O Selah, O God, or of God, or to God, &c. as the sense requires.

(u) , Sept. "animae meae", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so the Targum. (w) "non est salus", V. L. Pagninus, Montanus; "non ulla salus", Junius & Tremellius, Piscator, Ainsworth. (x) In voce (y) T. Bab. Erubin, fol. 54. 1. Vid. Ben Melech in loc. (z) Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1.2. say of my soul—that is, "of me" (compare Ps 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.

no help … in God—rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.

Selah—This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Ps 9:16).3:1-3 An active believer, the more he is beaten off from God, either by the rebukes of providence, or the reproaches of enemies, the faster hold he will take, and the closer will he cleave to him. A child of God startles at the very thought of despairing of help in God. See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety; a shield for me; which denotes the advantage of that protection. 2. Honour; those whom God owns for his, have true honour put upon them. 3. Joy and deliverance. If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own God as giving them both cause and hearts to rejoice.
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