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Psalms 5:1 [study!]

American Standard Version (ASV 1901) [2]
— [[For the Chief Musician; with the Nehiloth. A Psalm of David.]] Give ear to my words, O Jehovah, Consider my meditation.
King James Version (KJV 1769)
— [[To the chief Musician upon Nehiloth, A Psalm of David.]] Give ear to my words, O LORD, consider my meditation.
New American Standard Bible (NASB ©1995)
— [[For the choir director; for flute accompaniment. A Psalm of David.]] Give ear to my words, O LORD, Consider my groaning.
Webster's Revision of the KJB (WEB 1833)
— [[To the chief Musician upon Nehiloth, A Psalm of David.]] Give ear to my words, O LORD, consider my meditation.
Darby's Translation (DBY 1890)
— [[To the chief Musician. Upon Nehiloth. A Psalm of David.]] Give ear to my words, O Jehovah; consider my meditation.
Rotherham's Emphasized Bible (EBR 1902)
— [[To the Chief Musician. For the Flutes. A Melody of David.]] To my words, give ear, O Yahweh, Understand thou my softly murmured prayer:
Young's Literal Translation (YLT 1898)
— To the Overseer, 'Concerning the Inheritances.'—A Psalm of David. My sayings hear, O Jehovah, Consider my meditation.
Douay-Rheims Challoner Revision (DR 1750)
— Unto the end, for her that obtaineth the inheritance. A psalm for David. Give ear, O Lord, to my words, understand my cry.
Original King James Bible (AV 1611) [2]
— [[To the chiefe musician vpon Nehiloth, A Psalme of Dauid.]] Giue eare to my words, O LORD, consider my meditation.
Brenton Greek Septuagint (LXX, Restored Names)
— [[For the end, a Psalm of David, concerning her that inherits.]] Hearken to my words, O Lord, attend to my cry.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— [[To the chief Musician upon Nechiloth, A Psalm of Dawid.]] Give ear to my words, O Yahweh, consider my meditation.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
[[To the chief Musician 5329
{5329} Prime
נָצַח
natsach
{naw-tsakh'}
A primitive root; properly to glitter from afar, that is, to be eminent (as a superintendent, especially of the Temple services and its music); also (as denominative from H5331), to be permanent.
z8764
<8764> Grammar
Stem - Piel (See H8840)
Mood - Participle (See H8813)
Count - 685
upon x413
(0413) Complement
אֵל
'el
{ale}
(Used only in the shortened constructive form (the second form)); a primitive particle, properly denoting motion towards, but occasionally used of a quiescent position, that is, near, with or among; often in general, to.
Nl נְחִילוֹת, 5155
{5155} Prime
נְחִילָה
n@chiylah
{nekh-ee-law'}
Probably denominative from H2485; a flute.
A Psalm 4210
{4210} Prime
מִזְמוֹר
mizmowr
{miz-more'}
From H2167; properly instrumental music; by implication a poem set to notes.
of Dwi דָּוִד.]] 1732
{1732} Prime
דָּוִד
David
{daw-veed'}
From the same as H1730; loving; David, the youngest son of Jesse.
Give ear 238
{0238} Prime
אָזַן
'azan
{aw-zan'}
A primitive root; probably to expand; but used only as a denominative from H0241; to broaden out the ear (with the hand), that is, (by implication) to listen.
z8685
<8685> Grammar
Stem - Hiphil (See H8818)
Mood - Imperative (See H8810)
Count - 731
to my words, 561
{0561} Prime
אֵמֶר
'emer
{ay'-mer}
From H0559; something said.
O Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
consider 995
{0995} Prime
בִּין
biyn
{bene}
A primitive root; to separate mentally (or distinguish), that is, (generally) understand.
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
my meditation. 1901
{1901} Prime
הָגִיג
hagiyg
{haw-gheeg'}
From an unused root akin to H1897; properly a murmur, that is, complaint.
Jamieson-Fausset-Brown Commentary

Psalms 5:1

_ _ Psalms 5:1-12. Upon Nehiloth — flutes or wind instruments. The writer begs to be heard, on the ground of God’s regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God’s enemies. At the same time he expresses his confidence that God will extend aid to His people.

_ _ meditation — moanings of that half-uttered form to which deep feeling gives rise — groanings, as in Romans 8:26, Romans 8:27.

Matthew Henry's Commentary

Psalms 5:1-6

_ _ The title of this psalm has nothing in it peculiar but that it is said to be upon Nehiloth, a word nowhere else used. It is conjectured (and it is but a conjecture) that is signifies wind — instruments, with which this psalm was sung, as Neginoth was supposed to signify the stringed — instruments. In these verses David had an eye to God,

_ _ I. As a prayer-hearing God; such he has always been ever since men began to call upon the name of the Lord, and yet is still as ready to hear prayer as ever. Observe how David here styles him: O Lord (Psalms 5:1, Psalms 5:3), Jehovah, a self-existent, self-sufficient, Being, whom we are bound to adore, and, “my King and my God (Psalms 5:2), whom I have avouched for my God, to whom I have sworn allegiance, and under whose protection I have put myself as my King.” We believe that the God we pray to is a King, and a God. King of kings and God of gods; but that is not enough: the most commanding encouraging principle of prayer, and the most powerful or prevailing plea in prayer, is to look upon him as our King and our God, to whom we lie under peculiar obligations and from whom we have peculiar expectations. Now observe,

_ _ 1. What David here prays for, which may encourage our faith and hopes in all our addresses to God. If we pray fervently, and in faith, we have reason to hope, (1.) That God will take cognizance of our case, the representation we make of it and the requests we make upon it; for so he prays here: Give ear to my words, O Lord! Though God is in heaven, he has an ear open to his people's prayers, and it is not heavy, that he cannot hear. Men perhaps will not or cannot hear us; our enemies are so haughty that they will not, our friends at such a distance that they cannot; but God, though high, though in heaven, can, and will. (2.) That he will take it into his wise and compassionate consideration, and will not slight it, or turn it off with a cursory answer; for so he prays: Consider my meditation. David's prayers were not his words only, but his meditations; as meditation is the best preparative for prayer, so prayer is the best issue of meditation. Meditation and prayer should go together, Psalms 19:14. It is when we thus consider our prayers, and then only, that we may expect that God will consider them, and take that to his heart which comes from ours. (3.) That he will, in due time, return a gracious answer of peace; for so he prays (Psalms 5:2): Hearken to the voice of my cry. His prayer was a cry; it was the voice of his cry, which denotes fervency of affection and importunity of expression; and such effectual fervent prayers of a righteous man avail much and do wonders.

_ _ 2. What David here promises, as the condition on his part to be performed, fulfilled, and kept, that he might obtain this gracious acceptance; this may guide and govern us in our addresses to God, that we may present them aright, for we ask, and have not, if we ask amiss. Four things David here promises, and so must we: — (1.) That he will pray, that he will make conscience of praying, and make a business of it: Unto thee will I pray. “Others live without prayer, but I will pray.” Kings on their own thrones (so David was) must be beggars at God's throne. “Others pray to strange gods, and expect relief from them, but to thee, to thee only, will I pray.” The assurances God has given us of his readiness to hear prayer should confirm our resolution to live and die praying. (2.) That he will pray in the morning. His praying voice shall be heard then, and then shall his prayer be directed; that shall be the date of his letters to heaven, not that only (“Morning, and evening, and at noon, will I pray, nay, seven times a day, will I praise thee”), but that certainly. Morning prayer is our duty; we are the fittest for prayer when we are in the most fresh, and lively, and composed frame, got clear of the slumbers of the night, revived by them, and not yet filled with the business of the day. We have then most need of prayer, considering the dangers and temptations of the day to which we are exposed, and against which we are concerned; by faith and prayer, to fetch in fresh supplies of grace. (3.) That he will have his eye single and his heart intent in the duty: I will direct my prayer, as a marksman directs his arrow to the white; with such a fixedness and steadiness of mind should we address ourselves to God. Or as we direct a letter to a friend at such a place so must we direct our prayers to God as our Father in heaven; and let us always send them by the Lord Jesus, the great Mediator, and then they will be sure not to miscarry. All our prayers must be directed to God; his honour and glory must be aimed at as our highest end in all our prayers. Let our first petition be, Hallowed, glorified, by thy name, and then we may be sure of the same gracious answer to it that was given to Christ himself: I have glorified it, and I will glorify it yet again. (4.) That he will patiently wait for an answer of peace: “I will look up, will look after my prayers, and hear what God the Lord will speak (Psalms 85:8; Habakkuk 2:1), that, if he grant what I asked, I may be thankful — if he deny, I may be patient — if he defer, I may continue to pray and wait and may not faint.” We must look up, or look out, as he that has shot an arrow looks to see how near it has come to the mark. We lose much of the comfort of our prayers for want of observing the returns of them. Thus praying, thus waiting, as the lame man looked stedfastly on Peter and John (Acts 3:4), we may expect that God will give ear to our words and consider them, and to him we may refer ourselves, as David here, who does not pray, “Lord, do this, or the other, for me;” but, “Hearken to me, consider my case, and do in it as seemeth good unto thee.”

_ _ II. As a sin-hating God, Psalms 5:4-6. David takes notice of this, 1. As a warning to himself, and all other praying people, to remember that, as the God with whom we have to do is gracious and merciful, so he is pure and holy; though he is ready to hear prayer, yet, if we regard iniquity in our heart, he will not hear our prayers, Psalms 66:18. 2. As an encouragement to his prayers against his enemies; they were wicked men, and therefore enemies to God, and such as he had not pleasure in. See here. (1.) The holiness of God's nature. When he says, Thou art not a God that has pleasure in wickedness, he means, “Thou art a God that hates it, as directly contrary to thy infinite purity and rectitude, and holy will.” Though the workers of iniquity prosper, let none thence infer that God has pleasure in wickedness, no, not in that by which men pretend to honour him, as those do that hate their brethren, and cast them out, and say, Let the Lord be glorified. God has no pleasure in wickedness, though covered with a cloak of religion. Let those therefore who delight in sin know that God has no delight in them; nor let any say, when he is tempted, I am tempted of God, for God is not the author of sin, neither shall evil dwell with him, that is, it shall not always be countenanced and suffered to prosper. Dr. Hammond thinks this refers to that law of Moses which would not permit strangers, who persisted in their idolatry, to dwell in the land of Israel. (2.) The justice of his government. The foolish shall not stand in his sight, that is, shall not be smiled upon by him, nor admitted to attend upon him, nor shall they be acquitted in the judgment of the great day. The workers of iniquity are very foolish. Sin is folly, and sinners are the greatest of all fools; not fools of God's making (those are to be pitied), for he hates nothing that he has made, but fools of their own making, and those he hates. Wicked people hate God; justly therefore are they hated of him, and it will be their endless misery and ruin. “Those whom thou hatest thou shalt destroy;” particularly two sorts of sinners, who are here marked for destruction: — [1.] Those that are fools, that speak leasing or lying, and that are deceitful. There is a particular emphasis laid on these sinners (Revelation 21:8), All liars, and (Psalms 22:15), Whosoever loves and makes a lie; nothing is more contrary than this, and therefore nothing more hateful to the God of truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for inhumanity is no less contrary, no less hateful, to the God of mercy, whom mercy pleases. Liars and murderers are in a particular manner said to resemble the devil and to be his children, and therefore it may well be expected that God should abhor them. These were the characters of David's enemies; and such as these are still the enemies of Christ and his church, men perfectly lost to all virtue and honour; and the worse they are the surer we may be of their ruin in due time.

_ _ In singing these verses, and praying them over, we must engage and stir up ourselves to the duty of prayer, and encourage ourselves in it, because we shall not seek the Lord in vain; and must express our detestation of sin, and our awful expectation of that day of Christ's appearing which will be the day of the perdition of ungodly men.

John Wesley's Explanatory Notes

Psalms 5:1

Meditation — My prayer accompanied with deep thoughts and fervent affections of soul.

Geneva Bible Translation Notes

Psalms 5:1

"To the chief Musician upon Nehiloth, A Psalm of David." Give ear to my words, O LORD, consider my (a) meditation.

(a) That is, my vehement prayer and secret complaint and sighings.

Cross-Reference Topical ResearchStrong's Concordance
Give:

Psalms 17:1 [[A Prayer of David.]] Hear the right, O LORD, attend unto my cry, give ear unto my prayer, [that goeth] not out of feigned lips.
Psalms 54:2 Hear my prayer, O God; give ear to the words of my mouth.
Psalms 55:1-2 [[To the chief Musician on Neginoth, Maschil, [A Psalm] of David.]] Give ear to my prayer, O God; and hide not thyself from my supplication. ... Attend unto me, and hear me: I mourn in my complaint, and make a noise;
Psalms 64:1 [[To the chief Musician, A Psalm of David.]] Hear my voice, O God, in my prayer: preserve my life from fear of the enemy.
Psalms 80:1 [[To the chief Musician upon Shoshannimeduth, A Psalm of Asaph.]] Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock; thou that dwellest [between] the cherubims, shine forth.
Psalms 86:1 [[A Prayer of David.]] Bow down thine ear, O LORD, hear me: for I [am] poor and needy.
1 Peter 3:12 For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the face of the Lord [is] against them that do evil.
1 John 5:14-15 And this is the confidence that we have in him, that, if we ask any thing according to his will, he heareth us: ... And if we know that he hear us, whatsoever we ask, we know that we have the petitions that we desired of him.

consider my:

Psalms 19:14 Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
1 Samuel 1:13 Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken.
1 Samuel 1:16 Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto.
*marg.
Romans 8:26 Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered.
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Chain-Reference Bible Search

1S 1:13, 16. Ps 17:1; 19:14; 54:2; 55:1; 64:1; 80:1; 86:1. Ro 8:26. 1P 3:12. 1Jn 5:14.

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