Psalm 3 in Hebrew

Mizmor Gimmel -

Psalm 3 Recited in Hebrew

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Psalm 3 (KJV)

Note: In English translations, v1 and v2 are combined; in the Hebrew Bible, v1 stands alone.

<A Psalm of David, when he fled from Absalom his son.> 1 LORD, how are they increased that trouble me! many are they that rise up against me. 2 Many there be which say of my soul, There is no help for him in God. Selah. 3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head. 4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah. 5 I laid me down and slept; I awaked; for the LORD sustained me. 6 I will not be afraid of ten thousands of people, that have set themselves against me round about. 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. 8 Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.

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mizmor le-David bevorcho mip’nei Avshalom b’no

A psalm of David when he fled from Absalom his son.

v1 Notes:

For crucial background information on this Psalm see 2 Samuel 15-19 regarding Absalom’s revolt against his own father King David. King David was quite distressed about his son’s rebellion, and he intended to lift himself out of his sorrow by means of this song.

Some of the sages interpret mizmor l’david literally: “a song to David.” Some have stated the rule that if David’s name occurs before the word mizmor, then divine inspiration came first, and then came the song; on the other hand, if (as in this case) the word mizmor precedes David’s name, David encouraged himself to find solace in God (Sefer Tehillim 74).

Adonai mah-rabu tzarai rabbim kamim alai

LORD, how are they increased that trouble me!
many are they that rise up against me.

v2 Notes:

mah-rabu tzarai - How many are my tormentors! Including even my own son, Avi-Shalom. Perhaps rabu is a play on rov, “many,” since many in Israel followed Absalom and forsook King David.

rabbim kamim alai - “the great rise up against me.” Rashi interprets rabbim as “many” in the sense of the great multitude. Other sages say rabbim refers to the “great” of Israel - leaders in Torah. Many of the greatest of Israel turned against King David in his hour of need.

rabbim omerim l’nafshi ein yeshu’atah lo ve’lohim. Selah

Many there be which say of my soul, There is no help
for him in God. Selah.

v3 Notes:

rabbim omerim l’nafshi - The great ones (or multitude) pronounce judgement on David’s soul, concluding that he is beyond help. Another reading: they say to David’s soul....

ein yeshu’atah lo ve’lohim - According to some of the sages (i.e., Radak, Rashi), the many were of the opinion that since David had committed adultery, he was beyond hope, without a share in olam haba (the world to come) and therefore had forfeited his right to the throne.

Selah - This is a tricky word to translate. Some have said it is a musical term meaning “pause” or “rest.” Others have said it means “forever,” thus: “there is no salvation for him in God...forever” (Eruvin 54a). Ibn Ezra thinks selah means a sort of “Amen” to what preceded the use; though he also thinks it might be a musical term meaning “crescendo.” This is supported by the root of the word (salah), which can mean rise or build up.

v’atah Adonai magen ba’adi k’vodi u’merim roshi

But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

v4 Notes:

magen ba’adi - A shield about me. David expresses confidence that the LORD will protect him as a shield and eventually restore him to his throne.

Some of the sages note that David’s enemies consider his relationship to God as Elohim - the Judge of the universe; but David’s appeal is to YHVH, the Merciful One who breathes hope into the heart.

Kevodi - “my honor.” YHVH restores the honor of David, even if he is despised in the sight of men.

u’merim roshi - “and lift up my head.” David expresses his confidence that YHVH will restore his dignity -- lost as it was through the shame of his son’s rebellion. The lifting up of David’s head may also refer to his hope that the throne will be reestablished to him soon.

koli el-Adonai ekra vaya’aneni me-har kodsho. Selah.

I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.

v5 Notes:

koli el-Adonai ekra, vaya’eneni - “With my voice I called out to the LORD, and He answered me.” David’s voice is all that is needed to appeal to Adonai, His Shield. Vaya’eneni is the imperfect of anah: “He answered.” David was assured that God’s answer was as good as established, and His response to David was already accomplished.

me-har kodsho - “From His holy mountain.” Some have speculated that David fled by the way of the Mount of Olives, since from there Mount Moriah - the place designated for the Bet Ha-Mikdash (Temple) was to be built - could be clearly seen.

ani shakhavti va’ishanah hekitzoni ki Adonai yismekheni.

I laid me down and slept; I awaked; for the LORD sustained me.

v6 Notes:

hekitzoti- “I awoke.” Hiphil perfect from kitz. David’s confidence in the LORD enabled him to sleep securely, because Adonai yismekheni - “the LORD sustained me.”

Yismekheni comes from samakh, meaning to lean upon or support (see the letter Samekh for more information). The LORD (YHVH) is merciful and gracious, and David expresses his confidence in His care, despite circumstances that would unnerve the faithless soul.

lo-ira me-rivevot am asher saviv shatu alai

I will not be afraid of ten thousands of people, that have set themselves against me round about.

v7 Notes:

lo-ira me-rivevot am - “I fear not the multitude.” Most of Israel followed Absalom’s treachery against David, yet David was unafraid, since he did not reckon on the power of men, but on the power of the LORD.

asher saviv - “that around about.” shatu alai - “set themselves against me.”

kuma Adonai hoshi’eni elohai ki-hikita et-kol-oyvai lechi
shinei resha’im shibarta

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.

v8 Notes:

Kuma Adonai - “Rise up, LORD” hoshi’eni elohai - “save me, O my God.” An appeal to the LORD (YHVH) to arise in compassion and to judge (Elohim) David this matter in justice.

ki-hikita et-kol-oyvai lechi - “for you have struck all my enemies on the jawbone.” Lechi means the jawbone or cheek, perhaps in reference to the lashon hara spoken by David’s enemies.

shinei resha’im shibarta - “You have shattered the teeth of the wicked.” The teeth (shen) are a symbol of the lashon hara and lies spoken, which David knows God detests.

la’donai ha-yeshuah, al-amekha birkhatekha. Selah.

Salvation belongeth unto the LORD:
thy blessing is upon thy people. Selah.

v9 Notes:

la’donai ha-yeshuah - “salvation is for the LORD” (or “to the LORD”), or “to the LORD is salvation.” From the Hebrew verb yasha comes the Name Yeshua who is indeed the captain of salvation (sar yeshuah).

al-amekha birkhatekha - “Upon your people is your blessing.” The berachah in David’s case was that he did not take revenge upon Absalom or his followers, but committed the matter to the sovereign care of the LORD God of Israel.

Selah - This is a tricky word to translate. Some have said it is a musical term meaning “pause” or “rest.” Others have said it means “forever,” thus: “there is no salvation for him in God...forever” (Eruvin 54a). Ibn Ezra thinks selah means a sort of “Amen” to what preceded the use; though he also thinks it might be a musical term meaning “crescendo.” This is supported by the root of the word (salah), which can mean rise or build up.

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