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Selected Verse: Psalms 3:3 - King James

Verse	Translation	Text
Ps 3:3	King James	But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
But--literally, "and" (Psa 2:6). He repels the reproach by avowing his continued trust. shield--a favorite and often-used figure for protection. my glory--its source. lifter up of mine head--one who raises me from despondency.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

But--literally, "and" (Psa 2:6). He repels the reproach by avowing his continued trust.

shield--a favorite and often-used figure for protection.

my glory--its source.

lifter up of mine head--one who raises me from despondency.

Notes on the Bible, by Albert Barnes, [1834]
But thou, O Lord, art a shield for me - Not only in these dangers, but in all dangers. The declaration here has a general form, as if he could trust in him at all times. It shows what his feelings were on the occasion here referred to, when dangers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armor, of use, according to the ancient modes of warfare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defense against a musket or cannonball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be protected. See the notes at Eph 6:14-16. From this use of the shield it was natural to speak of God as the "shield," or the "Protector" of his people - an appellation which is often given to him in the Scriptures (Gen 15:1; Deu 33:29; Sa2 22:3; Psa 28:7; Psa 119:114; Psa 144:2; Psa 33:20; Psa 84:11; Pro 30:5. My glory - My honor, or the source of my honor. That is, he bestows upon me all the honor that I have, and it is my glory that I may put my trust in him. I regard it as an honor to be permitted, in times of danger and trouble, to rely on him - a sentiment in which every true child of God will unite. And the lifter up of my head - The head, in time of trouble and sorrow is naturally bowed down, as if overpowered with the weight of affliction. See Psa 35:14 : "I bowed down heavily as one that mourneth for his mother;" Psa 38:6 : "I am bowed down greatly; I go mourning all the day." Compare Psa 42:5; Psa 44:25; Psa 57:6; Joh 19:30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take away his troubles. Such a helper, David says, he had always found God to be, and he looks to him as one who is able to help him still. That is, he feels that God can so entirely take away his present griefs as to reinstate him in his former happy and honorable condition.

Notes on the Bible, by Albert Barnes, [1834]

But thou, O Lord, art a shield for me - Not only in these dangers, but in all dangers. The declaration here has a general form, as if he could trust in him at all times. It shows what his feelings were on the occasion here referred to, when dangers stood thick around him, and what his feelings habitually were in times of peril. The shield was a well-known part of ancient armor, of use, according to the ancient modes of warfare, when swords, and spears, and arrows were employed, but of use only then, since they would constitute no defense against a musket or cannonball. They were usually made of tough and thick hides, fastened to a rim, and so attached to the left arm that they could be readily thrown before the body when attacked, or so that, as they were usually held, the vital parts of the body would be protected. See the notes at Eph 6:14-16. From this use of the shield it was natural to speak of God as the "shield," or the "Protector" of his people - an appellation which is often given to him in the Scriptures (Gen 15:1; Deu 33:29; Sa2 22:3; Psa 28:7; Psa 119:114; Psa 144:2; Psa 33:20; Psa 84:11; Pro 30:5.

My glory - My honor, or the source of my honor. That is, he bestows upon me all the honor that I have, and it is my glory that I may put my trust in him. I regard it as an honor to be permitted, in times of danger and trouble, to rely on him - a sentiment in which every true child of God will unite.

And the lifter up of my head - The head, in time of trouble and sorrow is naturally bowed down, as if overpowered with the weight of affliction. See Psa 35:14 : "I bowed down heavily as one that mourneth for his mother;" Psa 38:6 : "I am bowed down greatly; I go mourning all the day." Compare Psa 42:5; Psa 44:25; Psa 57:6; Joh 19:30. To lift up the head, therefore, or to raise one up, is to relieve his distresses, or to take away his troubles. Such a helper, David says, he had always found God to be, and he looks to him as one who is able to help him still. That is, he feels that God can so entirely take away his present griefs as to reinstate him in his former happy and honorable condition.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr. of בּעד = Arab. ba‛da, prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (Sa2 15:30), but Jahve is the "lifter up of his head," inasmuch as He comforts and helps him. The primary passage of this believing utterance "God is a shield" is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering "I cried and He answered me" is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God's part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. 281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry. (Note: Bttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי, פּי, קולי are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psa 130:5; Pro 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה.) To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply; (Note: Vid., Redslob in his treatise: Die Integritat der Stelle Hos. vii. 4-10 in Frage gestellt S. 7.) and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, Sa2 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr. of בּעד = Arab. ba‛da, prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (Sa2 15:30), but Jahve is the "lifter up of his head," inasmuch as He comforts and helps him. The primary passage of this believing utterance "God is a shield" is Gen 15:1 (cf. Deu 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering "I cried and He answered me" is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psa 55:17. (comp. on Psa 120:1); it is only an expression of confidence in the answer on God's part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psa 44:3; Psa 69:11; 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psa 17:10; Psa 27:7; Psa 57:5; Psa 66:17; Psa 142:2, Isa 36:9, though it may be in Psa 69:11; Psa 108:2. According to Ew. 281, c, קולי is an accusative of more precise definition, as without doubt in Isa 10:30 cf. Psa 60:7; Psa 17:13.; the cry is thereby described as a loud cry.

(Note: Bttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי, פּי, קולי are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psa 130:5; Pro 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה.)

To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply;

(Note: Vid., Redslob in his treatise: Die Integritat der Stelle Hos. vii. 4-10 in Frage gestellt S. 7.)

and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, Sa2 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
A shield - My defence. My glory - Thou hast formerly given, and wilt farther give occasion of glorying in thy power and favour. Lifter up - Thou wilt restore me to my former power and dignity.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thou, O Lord art a shield - As a shield covers and defends the body from the strokes of an adversary, so wilt thou cover and defend me from them that rise up against me. The lifter up of mine head - Thou wilt restore me to the state from which my enemies have cast me down. This is the meaning of the phrase; and this he speaks prophetically. He was satisfied that the deliverance would take place, hence his confidence in prayer; so that we find him, with comparative unconcern, laying himself down in his bed, expecting the sure protection of the Almighty.

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⁶ Yet have I set my king upon my holy hill of Zion.

³⁰ When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.

⁶ They have prepared a net for my steps; my soul is bowed down: they have digged a pit before me, into the midst whereof they are fallen themselves. Selah.

²⁵ For our soul is bowed down to the dust: our belly cleaveth unto the earth.

⁵ Why art thou cast down, O my soul? and why art thou disquieted in me? hope thou in God: for I shall yet praise him for the help of his countenance.

⁶ I am troubled; I am bowed down greatly; I go mourning all the day long.

¹⁴ I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

⁵ Every word of God is pure: he is a shield unto them that put their trust in him.

¹¹ For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

²⁰ Our soul waiteth for the LORD: he is our help and our shield.

² My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me.

¹¹⁴ Thou art my hiding place and my shield: I hope in thy word.

⁷ The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.

³ The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence.

²⁹ Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

¹ After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

¹⁴ Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness;
¹⁵ And your feet shod with the preparation of the gospel of peace;
¹⁶ Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked.

²⁵ And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation:

⁴ Unto you, O men, I call; and my voice is to the sons of man.

⁵ I wait for the LORD, my soul doth wait, and in his word do I hope.

¹³ Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:

⁷ Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; Judah is my lawgiver;

³⁰ Lift up thy voice, O daughter of Gallim: cause it to be heard unto Laish, O poor Anathoth.

² Awake, psaltery and harp: I myself will awake early.

¹¹ I made sackcloth also my garment; and I became a proverb to them.

⁹ How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

² I poured out my complaint before him; I shewed before him my trouble.

¹⁷ I cried unto him with my mouth, and he was extolled with my tongue.

⁵ Be thou exalted, O God, above the heavens; let thy glory be above all the earth.

⁷ Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.

¹⁰ They are inclosed in their own fat: with their mouth they speak proudly.

¹¹ I made sackcloth also my garment; and I became a proverb to them.

³ For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.

¹ A Song of degrees. In my distress I cried unto the LORD, and he heard me.

¹⁷ Evening, and morning, and at noon, will I pray, and cry aloud: and he shall hear my voice.

¹ After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

³⁰ And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up.