English Standard Version
Be merciful to me, O God, be merciful to me, for in you my soul takes refuge; in the shadow of your wings I will take refuge, till the storms of destruction pass by.
King James Bible
To the chief Musician, Altaschith, Michtam of David, when he fled from Saul in the cave. Be merciful unto me, O God, be merciful unto me: for my soul trusteth in thee: yea, in the shadow of thy wings will I make my refuge, until these calamities be overpast.
American Standard Version
Be merciful unto me, O God, be merciful unto me; For my soul taketh refuge in thee: Yea, in the shadow of thy wings will I take refuge, Until these calamities be overpast.
Unto the end, destroy not, for David, for an inscription of a title, when he fled from Saul into the cave Have mercy on me, O God, have mercy on me: for my soul trusteth in thee. And in the shadow of thy wings will I hope, until iniquity pass away.
English Revised Version
For the Chief Musician; set to Al-tashheth. A Psalm of David: Michtam: when he fled from Saul, in the cave. Be merciful unto me, O God, be merciful unto me; for my soul taketh refuge in thee: yea, in the shadow of thy wings will I take refuge, until these calamities be overpast.
Webster's Bible Translation
To the chief Musician, Al-taschith, Michtam of David, when he fled from Saul in the cave. Be merciful to me, O God, be merciful to me: for my soul trusteth in thee: yes, in the shadow of thy wings will I make my refuge, until these calamities are overpast.
Psalm 57:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
What the poet prays for in Psalm 56:8, he now expresses as his confident expectation with which he solaces himself. נד (Psalm 56:9) is not to be rendered "flight," which certainly is not a thing that can be numbered (Olshausen); but "a being fugitive," the unsettled life of a fugitive (Proverbs 27:8), can really be numbered both by its duration and its many temporary stays here and there. And upon the fact that God, that He whose all-seeing eye follows him into every secret hiding-place of the desert and of the rocks, counteth (telleth) it, the poet lays great stress; for he has long ago learnt to despair of man. The accentuation gives special prominence to נדי as an emphatically placed object, by means of Zarka; and this is then followed by ספרתּה with the conjunctive Galgal and the pausal אתּה with Olewejored (the _ of which is placed over the final letter of the preceding word, as is always the case when the word marked with this double accent is monosyllabic, or dissyllabic and accented on the first syllable). He who counts (Job 31:4) all the steps of men, knows how long David has already been driven hither and thither without any settled home, although free from guilt. He comforts himself with this fact, but not without tears, which this wretched condition forces from him, and which he prays God to collect and preserve. Thus it is according to the accentuation, which takes שׂימה as imperative, as e.g., in 1 Samuel 8:5; but since שׂים, שׂימה ,שׂים, is also the form of the passive participle (1 Samuel 9:24, and frequently, 2 Samuel 13:32), it is more natural, in accordance with the surrounding thoughts, to render it so even in this instance (posita est lacrima mea), and consequently to pronounce it as Milra (Ewald, Hupfeld, Bttcher, and Hitzig). דמעתי (Ecclesiastes 4:1) corresponds chiastically (crosswise) to נדי, with which בנאדך forms a play in sound; and the closing clause הלא בּספרתך unites with ספרתּה in the first member of the verse. Both Psalm 56:9 and Psalm 56:9 are wanting in any particle of comparison. The fact thus figuratively set forth, viz., that God collects the tears of His saints as it were in a bottle, and notes them together with the things which call them forth as in a memorial (Malachi 3:16), the writer assumes; and only appropriatingly applies it to himself. The אז which follows may be taken either as a logical "in consequence of so and so" (as e.g., Psalm 19:14; Psalm 40:8), or as a "then" fixing a turning-point in the present tearful wandering life (viz., when there have been enough of the "wandering" and of the "tears"), or "at a future time" (more abruptly, like שׁם in Psalm 14:5; Psalm 36:13, vid., on Psalm 2:5). בּיום אקרא is not an expansion of this אז, which would trail awkwardly after it. The poet says that one day his enemies will be obliged to retreat, inasmuch as a day will come when his prayer, which is even now heard, will be also outwardly fulfilled, and the full realization of the succour will coincide with the cry for help. By זה־ידעתּי in Psalm 56:10 he justifies this hope from his believing consciousness. It is not to be rendered, after Job 19:19 : "I who know," which is a trailing apposition without any proper connection with what precedes; but, after 1 Kings 17:24 : this I know (of this I am certain), that Elohim is for me. זה as a neuter, just as in connection with ידע in Proverbs 24:12, and also frequently elsewhere (Genesis 6:15; Exodus 13:8; Exodus 30:13; Leviticus 11:4; Isaiah 29:11, cf. Job 15:17); and לי as e.g., in Genesis 31:42. Through Elohim, Psalm 56:11 continues, will I praise דּבר: thus absolutely is the word named; it is therefore the divine word, just like בּר in Psalm 2:12, the Son absolutely, therefore the divine Son. Because the thought is repeated, Elohim stands in the first case and then Jahve, in accordance with the Elohimic Psalm style, as in Psalm 58:7. The refrain in Psalm 56:12 (cf. Psalm 56:5) indicates the conclusion of the strophe. The fact that we read אדם instead of בּשׂר in this instance, just as in Psalm 56:11 דּבר instead of דּברו (Psalm 56:5), is in accordance with the custom in the Psalms of not allowing the refrain to recur in exactly the same form.
Treasury of Scripture Knowledge
1061 (Title.) Al-tas-chith. or, destroy not. A golden Psalm. This Psalm is supposed to have been called al tashcheth, or `destroy not,' because David thus addressed one his followers when about to kill Saul in the cave; and michtam, or 'golden' because written, or worthy to be written, in gold.
The LORD repay you for what you have done, and a full reward be given you by the LORD, the God of Israel, under whose wings you have come to take refuge!"
1 Samuel 22:1
David departed from there and escaped to the cave of Adullam. And when his brothers and all his father's house heard it, they went down there to him.
1 Samuel 24:3
And he came to the sheepfolds by the way, where there was a cave, and Saul went in to relieve himself. Now David and his men were sitting in the innermost parts of the cave.
Kiss the Son, lest he be angry, and you perish in the way, for his wrath is quickly kindled. Blessed are all who take refuge in him.
Keep me as the apple of your eye; hide me in the shadow of your wings,
Who shall ascend the hill of the LORD? And who shall stand in his holy place?
The LORD redeems the life of his servants; none of those who take refuge in him will be condemned.
Jump to PreviousAl-Taschith Al-Tashheth Calamities Cave Chief Choirmaster David Destroy Destruction Disaster Fled Leader Merciful Miktam Musician Passed Passes Poem Psalm Refuge Saul Shadow Soul Trusteth Tune Wings
Jump to NextAl-Taschith Al-Tashheth Calamities Cave Chief Choirmaster David Destroy Destruction Disaster Fled Leader Merciful Miktam Musician Passed Passes Poem Psalm Refuge Saul Shadow Soul Trusteth Tune Wings
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.