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Psalms 7:1 [study!]

American Standard Version (ASV 1901) [2]
— [[Shiggaion of David, which he sang unto Jehovah, concerning the words of Cush a Benjamite.]] O Jehovah my God, in thee do I take refuge: Save me from all them that pursue me, and deliver me,
King James Version (KJV 1769)
— [[Shiggaion of David, which he sang unto the LORD, concerning the words of Cush the Benjamite.]] O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:
New American Standard Bible (NASB ©1995)
— [[A Shiggaion of David, which he sang to the LORD concerning Cush, a Benjamite.]] O LORD my God, in You I have taken refuge; Save me from all those who pursue me, and deliver me,
Webster's Revision of the KJB (WEB 1833)
— [[Shiggaion of David, which he sang to the LORD, concerning the words of Cush the Benjaminite.]] O LORD my God, in thee do I put my trust: save me from all them that persecute me, and deliver me:
Darby's Translation (DBY 1890)
— [[Shiggaion of David, which he sang to Jehovah, concerning the words of Cush the Benjaminite.]] Jehovah my God, in thee have I trusted: save me from all my pursuers, and deliver me;
Rotherham's Emphasized Bible (EBR 1902)
— [[Ode of David: which he sang unto Yahweh, on account of the words of Cush the Benjamite.]] O Yahweh my God, in thee, have I sought refuge,—Save me from all my pursuers, and deliver me:
Young's Literal Translation (YLT 1898)
— 'The Erring One,' by David, that he sung to Jehovah concerning the words of Cush a Benjamite. O Jehovah, my God, in Thee I have trusted, Save me from all my pursuers, and deliver me.
Douay-Rheims Challoner Revision (DR 1750)
— The psalm of David, which he sung to the Lord, for the words of Chusi, the son of Jemini. O Lord, my God, in thee have I put my trust; save me from all them that persecute me, and deliver me.
Original King James Bible (AV 1611) [2]
— [[Shiggaion of Dauid; which he sang vnto the LORD concerning the words of Cush the Beniamite.]] O LORD, my God, in thee doe I put my trust: saue me from all them that persecute me, and deliuer me.
Brenton Greek Septuagint (LXX, Restored Names)
— [[A Psalm of David, which he sang to the Lord because of the words of Hushai{gr.Chusi} the Benjamite.]] O Lord my God, in thee have I trusted: save me from all them that persecute me, and deliver me.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— [[Shiggayon of Dawid, which he sang unto Yahweh, concerning the words of Kush the Benyemini.]] O Yahweh my Elohim, in thee do I put my trust: save me from all them that persecute me, and deliver me:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
[[iggyn שִׁגָּיוֹן 7692
{7692} Prime
שִׁגָּיוֹן
shiggayown
{shig-gaw-yone'}
From H7686; properly aberration, that is, (technically) a dithyramb or rambling poem.
of Dwi דָּוִד, 1732
{1732} Prime
דָּוִד
David
{daw-veed'}
From the same as H1730; loving; David, the youngest son of Jesse.
which x834
(0834) Complement
אֲשֶׁר
'asher
{ash-er'}
A primitive relative pronoun (of every gender and number); who, which, what, that; also (as adverb and conjunction) when, where, how, because, in order that, etc.
he sang 7891
{7891} Prime
שִׁיר
shiyr
{sheer}
The second form being the original form, used in (1 Samuel 18:6); a primitive root (rather identical with H7788 through the idea of strolling minstrelsy); to sing.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
unto Yhw יָהוֶה, 3068
{3068} Prime
יְהֹוָה
Y@hovah
{yeh-ho-vaw'}
From H1961; (the) self Existent or eternal; Jehovah, Jewish national name of God.
concerning 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.
the words 1697
{1697} Prime
דָּבָר
dabar
{daw-baw'}
From H1696; a word; by implication a matter (as spoken of) or thing; adverbially a cause.
of C כּוּשׁ 3568
{3568} Prime
כּוּשׁ
Kuwsh
{koosh}
Probably of foreign origin; Cush (or Ethiopia), the name of a son of Ham, and of his territory; also of an Israelite.
the Benymn בֶּניְמִינִי.]] 1121
{1121} Prime
בֵּן
ben
{bane}
From H1129; a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etc., (like H0001, H0251, etc.).
1145
{1145} Prime
בּן־יְמִינִי
Ben-y@miyniy
{ben-yem-ee-nee'}
Multiple forms. Sometimes (with the article inserted); with H0376 inserted (1 Samuel 9:1); son of a man of Jemini; or shorter (1 Samuel 9:4; Esther 2:5); a man of Jemini; or (1 Samuel 20:1); more simply: a Jeminite; (plural patronymic from H1144; a Benjaminite, or descendant of Benjamin.
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.
my lhm 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.
in thee do I put my trust: 2620
{2620} Prime
חָסַה
chacah
{khaw-saw'}
A primitive root; to flee for protection (compare H0982); figuratively to confide in.
z8804
<8804> Grammar
Stem - Qal (See H8851)
Mood - Perfect (See H8816)
Count - 12562
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 from all x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x3605
(3605) Complement
כֹּל
kol
{kole}
From H3634; properly the whole; hence all, any or every (in the singular only, but often in a plural sense).
them that persecute 7291
{7291} Prime
רָדַף
radaph
{raw-daf'}
A primitive root; to run after (usually with hostile intent; figuratively (of time) gone by).
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
me, and deliver 5337
{5337} Prime
נָצַל
natsal
{naw-tsal'}
A primitive root; to snatch away, whether in a good or a bad sense.
z8685
<8685> Grammar
Stem - Hiphil (See H8818)
Mood - Imperative (See H8810)
Count - 731
me:
Jamieson-Fausset-Brown Commentary

Psalms 7:1-2

_ _ Psalms 7:1-17. Shiggaion — a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David’s persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God’s righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God’s aid, he closes with rejoicing.

_ _ Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare 1 Samuel 20:1; 1 Samuel 23:23; 1 Samuel 26:19).

Matthew Henry's Commentary

Psalms 7:1-9

_ _ Shiggaion is a song or psalm (the word is used so only here and Habakkuk 3:1) — a wandering song (so some), the matter and composition of the several parts being different, but artificially put together — a charming song (so others), very delightful. David not only penned it, but sang it himself in a devout religious manner unto the Lord, concerning the words or affairs of Cush the Benjamite, that is, of Saul himself, whose barbarous usage of David bespoke him rather a Cushite, or Ethiopian, than a true-born Israelite. Or, more likely, it was some kinsman of Saul named Cush, who was an inveterate enemy to David, misrepresented him to Saul as a traitor, and (which was very needless) exasperated Saul against him, one of those children of men, children of Belial indeed, whom David complains of (1 Samuel 26:19), that made mischief between him and Saul. David, thus basely abused, has recourse to the Lord. The injuries men do us should drive us to God, for to him we may commit our cause. Nay, he sings to the Lord; his spirit was not ruffled by it, nor cast down, but so composed and cheerful that he was still in tune for sacred songs and it did not occasion one jarring string in his harp. Thus let the injuries we receive from men, instead of provoking our passions, kindle and excite our devotions. In these verses,

_ _ I. He puts himself under God's protection and flies to him for succour and shelter (Psalms 7:1): “Lord, save me, and deliver me from the power and malice of all those that persecute me, that they may not have their will against me.” He pleads, 1. His relation to God. “Thou art my God, and therefore whither else should I go but to thee? Thou art my God, and therefore my shield (Genesis 15:1), my God, and therefore I am one of thy servants, who may expect to be protected.” 2. His confidence in God: “Lord, save me, for I depend upon thee: In thee do I put my trust, and not in any arm of flesh.” Men of honour will not fail those that repose a trust in them, especially if they themselves have encouraged them to do so, which is our case. 3. The rage and malice of his enemies, and the imminent danger he was in of being swallowed up by them: “Lord, save me, or I am gone; he will tear my soul like a lion tearing his prey,” with so much pride, and pleasure, and power, so easily, so cruelly. St. Paul compares Nero to a lion (2 Timothy 4:17), as David here compares Saul. 4. The failure of all other helpers: “Lord, be thou pleased to deliver me, for otherwise there is none to deliver,Psalms 7:2. It is the glory of God to help the helpless.

_ _ II. He makes a solemn protestation of his innocency as to those things whereof he was accused, and by a dreadful imprecation appeals to God, the searcher of hearts, concerning it, Psalms 7:3-5. Observe, in general, 1. When we are falsely accused by men it is a great comfort if our own consciences acquit us —

Hic murus aheneus esto,
Nil conscire sibi.
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence. —

_ _ and not only they cannot prove their calumnies (Acts 24:13), but our hearts can disprove them, to our own satisfaction. 2. God is the patron of wronged innocency. David had no court on earth to appeal to. His prince, who should have righted him, was his sworn enemy. But he had the court of heaven to fly to, and a righteous Judge there, whom he could call his God. And here see, (1.) What the indictment is which he pleads not guilty to. He was charged with a traitorous design against Saul's crown and life, that he compassed and imagined to depose and murder him, and, in order to that, levied war against him. This he utterly denies. He never did this; there was no iniquity of this kind in his hand (Psalms 7:3); he abhorred the thought of it. He never rewarded evil to Saul when he was at peace with him, nor to any other, Psalms 7:4. Nay, as some think it should be rendered, he never rendered evil for evil, never did those mischief that had injured him. (2.) What evidence he produces of his innocency. It is hard to prove a negative, and yet this was a negative which David could produce very good proof of: I have delivered him that without cause is my enemy, Psalms 7:4. By this it appeared, beyond contradiction, that David had no design against Saul's life — that, once and again, Providence so ordered it that Saul lay at his mercy, and there were those about him that would soon have dispatched him, but David generously and conscientiously prevented it, when he cut off his skirt (1 Samuel 24:4) and afterwards when he took away his spear (1 Samuel 26:12), to attest for him what he could have done. Saul himself owned both these to be undeniable proofs of David's integrity and good affection to him. If we render good for evil, and deny ourselves the gratifications of our passion, our so doing may turn to us for a testimony, more than we think of, another day. (3.) What doom he would submit to if he were guilty (Psalms 7:5): Let the enemy persecute my soul to the death, and my good name when I am gone: let him lay my honour in the dust. This intimates, [1.] That, if he had been indeed injurious to others, he had reason to expect that they would repay him in the same coin. He that has his hand against every man must reckon upon it that every man's hand will be against him. [2.] That, in that case, he could not with any confidence go to God and beg of him to deliver him or plead his cause. It is a presumptuous dangerous thing for any that are guilty, and suffer justly, to appeal to God, as if they were innocent and suffered wrongfully; such must humble themselves and accept the punishment of their iniquity, and not expect that the righteous God will patronise their unrighteousness. [3.] That he was abundantly satisfied in himself concerning his innocency. It is natural to us to wish well to ourselves; and therefore a curse to ourselves, if we swear falsely, has been thought as awful a form of swearing as any. With such an oath, or imprecation, David here ratifies the protestation of his innocency, which yet will not justify us in doing the like for every light and trivial cause; for the occasion here was important.

_ _ III. Having this testimony of his conscience concerning his innocency, he humbly prays to God to appear for him against his persecutors, and backs every petition with a proper plea, as one that knew how to order his cause before God.

_ _ 1. He prays that God would manifest his wrath against his enemies, and pleads their wrath against him: “Lord, they are unjustly angry at me, be thou justly angry with them and let them know that thou art so, Psalms 7:6. In thy anger lift up thyself to the seat of judgment, and make thy power and justice conspicuous, because of the rage, the furies, the outrages (the word is plural) of my enemies.” Those need not fear men's wrath against them who have God's wrath for them. Who knows the power of his anger?

_ _ 2. He prays that God would plead his cause.

_ _ (1.) He prays, Awake for me to judgment (that is, let my cause have a hearing), to the judgment which thou hast commanded; this speaks, [1.] The divine power; as he blesses effectually, and is therefore said to command the blessing, so he judges effectually, and is therefore said to command the judgment, which is such as none can countermand; for it certainly carries execution along with it. [2.] The divine purpose and promise: “It is the judgment which thou hast determined to pass upon all the enemies of thy people. Thou hast commanded the princes and judges of the earth to give redress to the injured and vindicate the oppressed; Lord, awaken thyself to that judgment.” He that loves righteousness, and requires it in others, will no doubt execute it himself. Though he seem to connive at wrong, as one asleep, he will awake in due time (Psalms 78:65) and will make it to appear that the delays were no neglects.

_ _ (2.) He prays (Psalms 7:7), “Return thou on high, maintain thy own authority, resume thy royal throne of which they have despised the sovereignty, and the judgment-seat of which they have despised the sentence. Return on high, that is, visibly and in the sight of all, that it may be universally acknowledged that heaven itself owns and pleads David's cause.” Some make this to point at the resurrection and ascension of Jesus Christ, who, when he returned to heaven (returned on high in his exalted state), had all judgment committed to him. Or it may refer to his second coming, when he shall return on high to this world, to execute judgment upon all. This return his injured people wait for, and pray for, and to it they appeal from the unjust censures of men.

_ _ (3.) He prays again (Psalms 7:8), “Judge me, judge for me, give sentence on my side.” To enforce this suit, [1.] He pleads that his cause was now brought into the proper court: The Lord shall judge the people, Psalms 7:8. He is the Judge of all the earth, and therefore no doubt he will do right and all will be obliged to acquiesce in his judgment. [2.] He insists upon his integrity as to all the matters in variance between him and Saul, and desires only to be judged, in this matter, according to his righteousness, and the sincerity of his heart in all the steps he had taken towards his preferment. [3.] He foretels that it would be much for the glory of God and the edification and comfort of his people if God would appear for him: “So shall the congregation of the people compass thee about; therefore do it for their sakes, that they may attend thee with their raises and services in the courts of thy house.” First, They will do it of their own accord. God's appearing on David's behalf, and fulfilling his promise to him, would be such an instance of his righteousness, goodness, and faithfulness, as would greatly enlarge the hearts of all his faithful worshippers and fill their mouths with praise. David was the darling of his country, especially of all the good people in it; and therefore, when they saw him in a fair way to the throne, they would greatly rejoice and give thanks to God; crowds of them would attend his footstool with their praises for such a blessing to their land. Secondly, If David come into power, as God has promised him, he will take care to bring people to church by his influence upon them, and the ark shall not be neglected, as it was in the days of Saul, 1 Chronicles 13:3.

_ _ 3. He prays, in general, for the conversion of sinners and the establishment of saints (Psalms 7:9): “O let the wickedness, not only of my wicked enemies, but of all the wicked, come to an end! but establish the just.” Here are two things which everyone of us must desire and may hope for: — (1.) The destruction of sin, that it may be brought to an end in ourselves and others. When corruption is mortified, when every wicked way and thought are forsaken, and the stream which ran violently towards the world and the flesh is driven back and runs towards God and heaven, then the wickedness of the wicked comes to an end. When there is a general reformation of manners, when atheists and profane are convinced and converted, when a stop is put to the spreading of the infection of sin, so that evil men proceed no further, their folly being made manifest, when the wicked designs of the church's enemies are baffled, and their power is broken, and the man of sin is destroyed, then the wickedness of the wicked comes to an end. And this is that which all that love God, and for his sake hate evil, desire and pray for. (2.) The perpetuity of righteousness: But establish the just. As we pray that the bad maybe made good, so we pray that the good may be made better, that they may not be seduced by the wiles of the wicked nor shocked by their malice, that they may be confirmed in their choice of the ways of God and in their resolution to persevere therein, may be firm to the interests of God and religion and zealous in their endeavours to bring the wickedness of the wicked to an end. His plea to enforce this petition is, For the righteous God trieth the hearts and the reins; and therefore he knows the secret wickedness of the wicked and knows how to bring it to an end, and the secret sincerity of the just he is witness to and has secret ways of establishing.

_ _ As far as we have the testimony of an unbiased conscience for us that in any instance we are wronged and injuriously reflected on, we may, in singing these verses, lodge our appeal with the righteous God, and be assured that he will own our righteous cause, and will one day, in the last day at furthest, bring forth our integrity as the light.

John Wesley's Explanatory Notes

[[no comment]]

Geneva Bible Translation Notes

[[no comment]]

Cross-Reference Topical ResearchStrong's Concordance
words:
or, business,
2 Samuel 16:1-23 And when David was a little past the top [of the hill], behold, Ziba the servant of Mephibosheth met him, with a couple of asses saddled, and upon them two hundred [loaves] of bread, and an hundred bunches of raisins, and an hundred of summer fruits, and a bottle of wine. ... And the counsel of Ahithophel, which he counselled in those days, [was] as if a man had enquired at the oracle of God: so [was] all the counsel of Ahithophel both with David and with Absalom.

Cush:
Cush signifies black, an epithet, in all languages, when applied to the mind, expressive of moral turpitude; and therefore probably here applied to Shimei, denoting that he was a calumniator and villain.

O:

Psalms 13:3 Consider [and] hear me, O LORD my God: lighten mine eyes, lest I sleep the [sleep of] death;
Psalms 13:5 But I have trusted in thy mercy; my heart shall rejoice in thy salvation.
Psalms 18:28 For thou wilt light my candle: the LORD my God will enlighten my darkness.
Psalms 30:2 O LORD my God, I cried unto thee, and thou hast healed me.
Psalms 30:12 To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever.
Psalms 43:4 Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
Psalms 89:26 He shall cry unto me, Thou [art] my father, my God, and the rock of my salvation.
Joshua 14:8 Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.
Jeremiah 31:18 I have surely heard Ephraim bemoaning himself [thus]; Thou hast chastised me, and I was chastised, as a bullock unaccustomed [to the yoke]: turn thou me, and I shall be turned; for thou [art] the LORD my God.
Daniel 9:4 And I prayed unto the LORD my God, and made my confession, and said, O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments;
Daniel 9:19-20 O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name. ... And whiles I [was] speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;
Zechariah 14:5 And ye shall flee [to] the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, [and] all the saints with thee.

in:

Psalms 11:1 [[To the chief Musician, [A Psalm] of David.]] In the LORD put I my trust: how say ye to my soul, Flee [as] a bird to your mountain?
Psalms 18:2 The LORD [is] my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, [and] my high tower.
Psalms 25:2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me.
Psalms 26:1 [[[A Psalm] of David.]] Judge me, O LORD; for I have walked in mine integrity: I have trusted also in the LORD; [therefore] I shall not slide.
Psalms 31:1 [[To the chief Musician, A Psalm of David.]] In thee, O LORD, do I put my trust; let me never be ashamed: deliver me in thy righteousness.
Psalms 32:10 Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about.
Psalms 146:3-6 Put not your trust in princes, [nor] in the son of man, in whom [there is] no help. ... Which made heaven, and earth, the sea, and all that therein [is]: which keepeth truth for ever:
Isaiah 50:10 Who [is] among you that feareth the LORD, that obeyeth the voice of his servant, that walketh [in] darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God.
1 Peter 1:21 Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God.

save:

Psalms 3:7 Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies [upon] the cheek bone; thou hast broken the teeth of the ungodly.
Psalms 17:7-9 Shew thy marvellous lovingkindness, O thou that savest by thy right hand them which put their trust [in thee] from those that rise up [against them]. ... From the wicked that oppress me, [from] my deadly enemies, [who] compass me about.
Psalms 31:15 My times [are] in thy hand: deliver me from the hand of mine enemies, and from them that persecute me.
Psalms 35:1-3 [[[A Psalm] of David.]] Plead [my cause], O LORD, with them that strive with me: fight against them that fight against me. ... Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation.
Jeremiah 15:15 O LORD, thou knowest: remember me, and visit me, and revenge me of my persecutors; take me not away in thy longsuffering: know that for thy sake I have suffered rebuke.
Jeremiah 20:11 But the LORD [is] with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail: they shall be greatly ashamed; for they shall not prosper: [their] everlasting confusion shall never be forgotten.
1 Peter 4:19 Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.
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Jsh 14:8. 2S 16:1. Ps 3:7; 11:1; 13:3, 5; 17:7; 18:2, 28; 25:2; 26:1; 30:2, 12; 31:1, 15; 32:10; 35:1; 43:4; 89:26; 146:3. Is 50:10. Jr 15:15; 20:11; 31:18. Dn 9:4, 19. Zc 14:5. 1P 1:21; 4:19.

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