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Psalms 69:1

New American Standard Bible (NASB ©1995) [2]
— [[For the choir director; according to Shoshannim. [A Psalm] of David.]] Save me, O God, For the waters have threatened my life.
King James Version (KJV 1769) [2]
— [[To the chief Musician upon Shoshannim, [A Psalm] of David.]] Save me, O God; for the waters are come in unto [my] soul.
English Revised Version (ERV 1885)
— [[For the Chief Musician; set to Shoshannim. [A Psalm] of David.]] Save me, O God; for the waters are come in unto my soul.
American Standard Version (ASV 1901) [2]
— [[For the Chief Musician; set to Shoshannim. [A Psalm] of David.]] Save me, O God; For the waters are come in unto my soul.
Webster's Revision of the KJB (WEB 1833)
— [[To the chief Musician upon Shoshannim, [A Psalm] of David.]] Save me, O God; for the waters are come in to [my] soul.
Darby's Translation (DBY 1890)
— [[To the chief Musician. Upon Shoshannim. [A Psalm] of David.]] Save me, O God; for the waters are come in unto [my] soul.
Rotherham's Emphasized Bible (EBR 1902)
— [[To the Chief Musician. On "The Lilies." David's.]] Save me, O God, For waters have entered as far as the life;
Young's Literal Translation (YLT 1898)
— To the Overseer.—'On the Lilies,' by David. Save me, O God, for come have waters unto the soul.
Douay-Rheims Challoner Revision (DR 1750)
— Unto the end, for them that shall be changed; for David. Save me, O God: for the waters are come in even unto my soul.
Geneva Bible (GNV 1560)
— [[To him that excelleth vpon Shoshannim. A Psalme of Dauid.]] Saue mee, O God: for the waters are entred euen to my soule.
Original King James Bible (AV 1611) [2]
— [[To the chiefe musician vpon Shoshannim, A [Psalme] of Dauid.]] Saue mee, O God, for the waters are come in vnto [my] soule.
Lamsa Bible (1957)
— SAVE me, O God; for the waters are come near to engulf me.
Brenton Greek Septuagint (LXX, Restored Names)
— [[For the end, [a Psalm] of David, for alternate [strains].]] Save me, O God; for the waters have come in to my soul.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— [[To the chief Musician upon Shoshannim, [A Psalm] of Dawid.]] Save me, O Elohim; for the waters are come in unto [my] soul.

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 x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
Šöšannîm שֹׁשַׁנִּים, 7799
{7799} Prime
שׁוּשָׁן
shuwshan
{shoo-shan'}
From H7797; a lily (from its whiteness), as a flower or architectural ornament; also a (straight) trumpet (from the tubular shape).
[A Psalm] of Däwiđ דָּוִד.]] 1732
{1732} Prime
דָּוִד
David
{daw-veed'}
From the same as H1730; loving; David, the youngest son of Jesse.
Save 3467
{3467} Prime
יָשַׁע
yasha`
{yaw-shah'}
A primitive root; properly to be open, wide or free, that is, (by implication) to be safe; causatively to free or succor.
z8685
<8685> Grammar
Stem - Hiphil (See H8818)
Mood - Imperative (See H8810)
Count - 731
me, O ´Élöhîm אֱלֹהִים; 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
for x3588
(3588) Complement
כִּי
kiy
{kee}
A primitive particle (the full form of the prepositional prefix) indicating causal relations of all kinds, antecedent or consequent; (by implication) very widely used as a relative conjugation or adverb; often largely modified by other particles annexed.
the waters 4325
{4325} Prime
מַיִם
mayim
{mah'-yim}
Dual of a primitive noun (but used in a singular sense); water; figuratively juice; by euphemism urine, semen.
are come y935
[0935] Standard
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
in x935
(0935) Complement
בּוֹא
bow'
{bo}
A primitive root; to go or come (in a wide variety of applications).
unto x5704
(5704) Complement
עַד
`ad
{ad}
Properly the same as H5703 (used as a preposition, adverb or conjugation; especially with a preposition); as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with).
[my] soul. 5315
{5315} Prime
נֶפֶשׁ
nephesh
{neh'-fesh}
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental).
Jamieson-Fausset-Brown Commentary

Psalms 69:1-2

_ _ Psalms 69:1-36. Upon Shoshannim — (See on Psalms 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God’s help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psalms 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Savior in the flesh.

_ _ (Compare Psalms 40:2).

_ _ come in unto my soul — literally, “come even to my soul,” endanger my life by drowning (Jonah 2:5).

Matthew Henry's Commentary

Psalms 69:1-12

_ _ In these verses David complains of his troubles, intermixing with those complaints some requests for relief.

_ _ I. His complaints are very sad, and he pours them out before the Lord, as one that hoped thus to ease himself of a burden that lay very heaven upon him.

_ _ 1. He complains of the deep impressions that his troubles made upon his spirit (Psalms 69:1, Psalms 69:2): “The waters of affliction, those bitter waters, have come unto my soul, not only threaten my life, but disquiet my mind; they fill my head with perplexing cares and my heart with oppressive grief, so that I cannot enjoy God and myself as I used to do.” We shall bear up under our troubles if we can but keep them from our hearts; but, when they put us out of the possession of our own souls, our case is bad. The spirit of a man will sustain his infirmity; but what shall we do when the spirit is wounded? That was David's case here. His thoughts sought for something to confide in, and with which to support his hope, but he found nothing: He sunk in keep mire, where there was no standing, no firm footing; the considerations that used to support and encourage him now failed him, or were out of the way, and he was ready to give himself up for gone. He sought for something to comfort himself with, but found himself in deep waters that overflowed him, overwhelmed him; he was like a sinking drowning man, in such confusion and consternation. This points at Christ's sufferings in his soul, and the inward agony he was in when he said, Now is my soul troubled; and, My soul is exceedingly sorrowful; for it was his soul that he made an offering for sin. And it instructs us, when we are in affliction, to commit the keeping of our souls to God, that we may be neither soured with discontent nor sink into despair.

_ _ 2. He complains of the long continuance of his troubles (Psalms 69:3): I am weary of my crying. Though he could not keep his head above water, yet he cried to his God, and the more death was in his view the more life was in his prayers; yet he had not immediately an answer of peace given in, no, nor so much of that support and comfort in praying which God's people used to have; so that he was almost weary of crying, grew hoarse, and his throat so dried that he could cry no more. Nor had he his wonted satisfaction in believing, hoping, and expecting relief: My eyes fail while I wait for my God; he had almost looked his eyes out, in expectation of deliverance. Yet his pleading this with God is an indication that he is resolved not to give up believing and praying. His throat is dried, but his heart is not; his eyes fail, but his faith does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou forsaken me? yet, at the same time, he kept hold of his relation to him: My God, my God.

_ _ 3. He complains of the malice and multitude of his enemies, their injustice and cruelty, and the hardships they put upon him, Psalms 69:4. They hated him, they would destroy him, for hatred aims at the destruction of the person hated; but what was his iniquity, what was his sin, what provocation had he given them, that they were so spiteful towards him? None at all: “They hate me without a cause; I never did them the least injury, that they should bear me such ill-will.” Our Saviour applies this to himself (John 15:25): They hated me without a cause. We are apt to use this in justification of our passion against those that hate us, that we never gave them cause to hate us. But it is rather an argument why we should bear it patiently, because then we suffer as Christ did, and may then expect that God will give us redress. “They are my enemies wrongfully, for I have been no enemy to them.” In a world where unrighteousness reigns so much we must not wonder if we meet with those that are our enemies wrongfully. Let us take care that we never do wrong and then we may the better bear it if we receive wrong. These enemies were not to be despised, but were very formidable both for their number — They are more than the hairs of my head (Christ's enemies were numerous; those that came to seize him were a great multitude; how were those increased that troubled him!) and for their strength — They are mighty in authority and power. We are weak, but our enemies are strong; for we wrestle against principalities and powers. Then I restored that which I took not away. Applying this to David, it was what his enemies compelled him to (they made him suffer for that offence which he had never been guilty of); and it was what he consented to, that, if possible, he might pacify them and make them to be at peace with him. He might have insisted upon the laws of justice and honour, the former not requiring and the latter commonly thought to forbid the restoring of that which we took not away, for that is to wrong ourselves both in our wealth and in our reputation. Yet the case may be such sometimes that it may become our duty. Blessed Paul, though free from all men, yet, for the honour of Christ and the edification of the church, made himself a servant to all. But, applying it to Christ, it is an observable description of the satisfaction which he made to God for our sin by his blood: Then he restored that which he took not away; he underwent the punishment that was due to us, paid our debt, suffered for our offence. God's glory, in some instances of it, was taken away by the sin of man; man's honour, and peace, and happiness, were taken away; it was not he that took them away, and yet by the merit of his death he restored them.

_ _ 4. He complains of the unkindness of his friends and relations, and this is a grievance which with an ingenuous mind cuts as deeply as any (Psalms 69:8): “I have become a stranger to my brethren; they make themselves strange to me and use me as a stranger, are shy of conversing with me and ashamed to own me.” This was fulfilled in Christ, whose brethren did not believe on him (John 7:5), who came to his own and his own received him not (John 1:11), and who was forsaken by his disciples, whom he had been free with as his brethren.

_ _ 5. He complains of the contempt that was put upon him and the reproach with which he was continually loaded. And in this especially his complaint points at Christ, who for our sakes submitted to the greatest disgrace and made himself of no reputation. We having by sin injured God in his honour, Christ made him satisfaction, not only by divesting himself of the honours due to an incarnate deity, but by submitting to the greatest dishonours that could be done to any man. Two things David here takes notice of as aggravations of the indignities done him: — (1.) The ground and matter of the reproach, Psalms 69:10, Psalms 69:11. They ridiculed him for that by which he both humbled himself and honoured God. When men lift up themselves in pride and vain glory they are justly laughed at for their folly; but David chastened his soul, and clothed himself with sackcloth, and from his abasing himself they took occasion to trample upon him. When men dishonour God it is just that their so doing should turn to their dishonour; but when David, purely in devotion to God and to testify his respect to him, wept, and chastened his soul with fasting, and made sackcloth his garment, as humble penitents used to do, instead of commending his devotion and recommending it as a great example of piety, they did all they could both to discourage him in it and to prevent others from following his good example; for that was to his reproach. They laughed at him as a fool for mortifying himself thus; and even for this he became a proverb to them; they made him the common subject of their banter. We must not think it strange if we be ill spoken of for that which is well done, and in which we have reason to hope that we are accepted of God. Our Lord Jesus was stoned for his good works (John 10:32), and when he cried, Eli, EliMy God, my God, was bantered, as if he called for Elias. (2.) The persons that reproached him, Psalms 69:12. [1.] Even the gravest and the most honourable, from whom better was expected: Those that sit in the gate speak against me, and their reproaches pass for the dictates of senators and the decrees of judges, and are credited accordingly. [2.] The meanest, and the most despicable, the abjects (Psalms 35:15), and scum of the country, the children of fools, yea, the children of base men, Job 30:8. Such drunkards as these make themselves vile, and he was the song of the drunkards; they made themselves and their companions merry with him. See the bad consequences of the sin of drunkenness; it makes men despisers of those that are good, 2 Timothy 3:3. When the king was made sick with bottles of wine he stretched out his hand with scorners, Hosea 7:5. The bench of the drunkards is the seat of the scornful. See what is commonly the lot of the best of men: those that are the praise of the wise are the song of fools. But it is easy to those that rightly judge of things to despise being thus despised.

_ _ II. His confessions of sin are very serious (Psalms 69:5): “O God! thou knowest my foolishness, what is and what is not; my sins that I am guilty of are not hidden from thee, and therefore thou knowest how innocent I am of those crimes which they charge upon me.” Note, Even when, as to men's unjust accusations, we plead Not guilty, yet, before God, we must acknowledge ourselves to have deserved all that is brought upon us, and much worse. This is the genuine confession of a penitent, who knows that he cannot prosper in covering his sin, and that therefore it is his wisdom to acknowledge it, because it is naked and open before God. 1. He knows the corruption of our nature: Thou knowest the foolishness that is bound up in my heart. All our sins take rise from our foolishness. 2. He knows the transgressions of our lives; they are not hidden from him, no, not our heart-sins, no, not those that are committed most secretly. They are all done in his sight, and are never cast behind his back till they are repented of and pardoned. This may aptly be applied to Christ, for he knew no sin, yet he was made sin for us; and God knew it, nor was it hidden from him, when it pleased the Lord to bruise him and put him to grief.

_ _ III. His supplications are very earnest. 1. For himself (Psalms 69:1): “Save me, O God! save me from sinking, from despairing.” Thus Christ was heard in that he feared, for he was saved from letting fall his undertaking, Hebrews 5:7. 2. For his friends (Psalms 69:6): Let not those that wait on thee, O Lord God of hosts! and that seek thee, O God of Israel! (under these two characters we ought to seek God, and in seeking him to wait on him, as the God of hosts, who has all power to help, and as the God of Israel in covenant with his people, whom therefore he is engaged in honour and truth to help) be ashamed and confounded for my sake. This intimates his fear that if God did not appear for him it would be a discouragement to all other good people and would give their enemies occasion to triumph over them, and his earnest desire that whatever became of him all that seek God, and wait upon him, might be kept in heart and kept in countenance, and might neither be discouraged in themselves nor exposed to contempt from others. If Jesus Christ had not been owned and accepted of his Father in his sufferings, all that seek God, and wait for him, would have been ashamed and confounded; but they have confidence towards God, and in his name come boldly to the throne of grace.

_ _ IV. His plea is very powerful, Psalms 69:7, Psalms 69:9. Reproach was one of the greatest of his burdens: “Lord, roll away the reproach, and plead my cause, for, 1. It is for thee that I am reproached, for serving thee and trusting in thee: For thy sake I have borne reproach.” Those that are evil spoken of for well-doing may with a humble confidence leave it to God to bring forth their righteousness as the light. 2. “It is with thee that I am reproached: The zeal of thy house has eaten me up, that is, has made me forget myself, and do that which they wickedly turn to my reproach. Those that hate thee and thy house for that reason hate me, because they know how zealously affected I am to it. It is this that has made them ready to eat me up and has eaten up all the love and respect I had among them.” Those that blasphemed God, and spoke ill of his word and ways, did therefore reproach David for believing in his word and walking in his ways. Or it may be construed as an instance of David's zeal for God's house, that he resented all the indignities done to God's name as if they had been done to his own name. He laid to heart all the dishonour done to God and the contempt cast upon religion; these he laid nearer to his heart than any outward troubles of his own. And therefore he had reason to hope God would interest himself in the reproaches cast upon him, because he had always interested himself in the reproaches cast upon God. Both the parts of this verse are applied to Christ. (1.) It was an instance of his love to his Father that the zeal of his house did even eat him up when he whipped the buyers and sellers out of the temple, which reminded his disciples of this text, John 2:17. (2.) It was an instance of his self-denial, and that he pleased not himself, that the reproaches of those that reproached God fell upon him (Romans 15:3), and therein he set us an example.

John Wesley's Explanatory Notes

Psalms 69:1

Waters — Tribulations.

Geneva Bible Translation Notes

Psalms 69:1

"To the chief Musician upon (a) Shoshannim, [A Psalm] of David." Save me, O God; for the (b) waters are come in unto [my] soul.

(a) Of Shoshannim, read (Psalms 45:1).

(b) David shows by the waters the great dangers he was in, out of which God delivered him.

Cross-Reference Topical ResearchStrong's Concordance
A Psalm:
It is uncertain when this Psalm was composed; though it is probable that it was written by David during the rebellion of Absalom. It is an exceedingly fine composition; it evidently refers to the advent, passion, and resurrection of our Lord, to the vocation of the Gentiles, and the reprobation of Jews. See the marginal references.

the waters:

Psalms 69:2 I sink in deep mire, where [there is] no standing: I am come into deep waters, where the floods overflow me.
Psalms 69:14-15 Deliver me out of the mire, and let me not sink: let me be delivered from them that hate me, and out of the deep waters. ... Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit shut her mouth upon me.
Psalms 18:4 The sorrows of death compassed me, and the floods of ungodly men made me afraid.
Psalms 42:7 Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me.
Isaiah 28:17 Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.
Isaiah 43:2 When thou passest through the waters, I [will be] with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee.
Lamentations 3:54 Waters flowed over mine head; [then] I said, I am cut off.
Jonah 2:3-5 For thou hadst cast me into the deep, in the midst of the seas; and the floods compassed me about: all thy billows and thy waves passed over me. ... The waters compassed me about, [even] to the soul: the depth closed me round about, the weeds were wrapped about my head.
Revelation 12:15-16 And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. ... And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth.
Revelation 17:15 And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.
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Chain-Reference Bible SearchCross References with Concordance

Ps 18:4; 42:7; 69:2, 14. Is 28:17; 43:2. Lm 3:54. Jna 2:3. Rv 12:15; 17:15.

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