For there is no mention of You in death;
This phrase reflects the psalmist's understanding of death as a state where active remembrance and worship of God cease. In the Old Testament context, death was often seen as a separation from the living community and, by extension, from the worship of God. The Hebrew word for "mention" implies a verbal acknowledgment or remembrance, which is not possible in death. This reflects the ancient Near Eastern view of the afterlife, where the dead were thought to exist in a shadowy, inactive state. The psalmist's plea underscores the urgency of seeking God's intervention in life, as death would end the opportunity to glorify Him actively.

who can praise You from Sheol?
Sheol is the Hebrew term for the realm of the dead, often depicted as a place of silence and inactivity. It is not equivalent to the Christian concept of hell but rather a shadowy underworld where all the dead reside, regardless of their righteousness. The rhetorical question emphasizes the psalmist's belief that Sheol is devoid of the worship and praise of God, highlighting the importance of life as the time to honor Him. This view is consistent with other Old Testament passages, such as Ecclesiastes 9:10, which speaks of the lack of work, planning, knowledge, or wisdom in Sheol. The psalmist's lament can be seen as a foreshadowing of the New Testament revelation of eternal life through Jesus Christ, who conquered death and offers believers the hope of praising God eternally.

1. David
The author of Psalm 6, traditionally believed to be King David, who is expressing deep anguish and seeking God's mercy.

2. Sheol
In Hebrew thought, Sheol is the realm of the dead, a place of silence and forgetfulness where the dead reside.

3. God
The central figure whom David is addressing, seeking His intervention and mercy in a time of distress.The Urgency of Life
Life is the time to praise and serve God. We should not delay in our worship and service, as death brings an end to earthly opportunities to glorify Him.

Understanding Sheol
In the Old Testament context, Sheol represents a place of silence and inactivity. This understanding should motivate us to live purposefully and with eternal perspective.

The Hope of Resurrection
While Sheol is depicted as a place of silence, the New Testament reveals the hope of resurrection through Christ. Believers can look forward to eternal life where praise continues forever.

The Importance of Repentance
David's plea for mercy in this psalm reminds us of the importance of repentance and seeking God's forgiveness while we have the opportunity.(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.)