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Selected Verse: Psalms 18:1 - Strong Concordance

Verse	Translation	Text
Ps 18:1	Strong Concordance	To the chief Musician [05329], A Psalm of David [01732], the servant [05650] of the LORD [03068], who spake [01696] unto the LORD [03068] the words [01697] of this song [07892] in the day [03117] that the LORD [03068] delivered [05337] him from the hand [03709] of all his enemies [0341], and from the hand [03027] of Saul [07586]: And he said [0559], I will love [07355] thee, O LORD [03068], my strength [02391].
	King James	To the chief Musician, A Psalm of David, the servant of the LORD, who spake unto the LORD the words of this song in the day that the LORD delivered him from the hand of all his enemies, and from the hand of Saul: And he said, I will love thee, O LORD, my strength.

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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]
"The servant of the LORD," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa. 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use. (Psa. 18:1-50) I will love thee--with most tender affection.

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

"The servant of the LORD," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa. 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use. (Psa. 18:1-50)

I will love thee--with most tender affection.

Notes on the Bible, by Albert Barnes, [1834]
I will love thee, O Lord - This verse is not found in the song in 2 Sam. 22. It appears to have been added after the first composition of the psalm, either by David as expressive of his ardent love for the Lord in view of his merciful interpositions in his behalf, and on the most careful and most mature review of those mercies, or by the collector of the Psalms when they were adapted to purposes of public worship, as a proper commencement of the psalm - expressive of the feeling which the general tenor of the psalm was fitted to inspire. It is impossible now to determine by whom it was added; but no one can doubt that it is a proper commencement of a psalm that is designed to recount so many mercies. It is the feeling which all should have when they recall the goodness of God to them in their past lives. My strength - The source of my strength, or from whom all my strength is derived. So Psa 27:1, "The Lord is the strength of my life." Psa 28:8, "he is the saving strength of his anointed." Compare Psa 29:11; Psa 46:1; Psa 73:26; Psa 81:1; Psa 140:7.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psa 16:1-11; Psa 23:1-6; Ps 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Psa 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. ֗251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee," or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ, rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Pro 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deu 32:4, Deu 32:37 (the latter verse is distinctly echoed here). סלע from סלע, Arab. sl‛, findere, means properly a cleft in a rock (Arabic סלע, (Note: Neshwn defines thus: Arab. 'l-sal‛ is a cutting in a mountain after the manner of a gorge; and Jkt, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isa 16:1; Isa 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.)) then a cleft rock, and צוּר, like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower, (Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun, maṣsadun, and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana, madana, maṣṣara), it is highly probable that in maṣâd, maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.) and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deu 33:17; Sa1 2:1, is found here applied to Jahve Himself: "horn of my salvation" is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psa 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve," though this latter certainly is possible so far as the style is concerned (vid., on Isa 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.

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

(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psa 16:1-11; Psa 23:1-6; Ps 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Psa 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. ֗251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee," or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ, rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Pro 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Gen 15:1; and He is called צוּר (cf. אבן Gen 49:24) in the great Mosaic song, Deu 32:4, Deu 32:37 (the latter verse is distinctly echoed here).

סלע from סלע, Arab. sl‛, findere, means properly a cleft in a rock (Arabic סלע,

(Note: Neshwn defines thus: Arab. 'l-sal‛ is a cutting in a mountain after the manner of a gorge; and Jkt, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isa 16:1; Isa 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.))

then a cleft rock, and צוּר, like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower,

(Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun, maṣsadun, and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana, madana, maṣṣara), it is highly probable that in maṣâd, maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.)

and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deu 33:17; Sa1 2:1, is found here applied to Jahve Himself: "horn of my salvation" is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psa 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve," though this latter certainly is possible so far as the style is concerned (vid., on Isa 45:24, cf. also Gen 3:3; Mic 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Love - Most affectionately, and with my whole soul; as the Hebrew word signifies.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I will love thee - Love always subsists on motive and reason. The verb רחם racham signifies to love with all the tender feelinys of nature. "From my inmost bowels will I love thee, O Lord!" Why should he love Jehovah? Not merely because he was infinitely great and good, possessed of all possible perfections, but because he was good to him: and he here enumerates some of the many blessings he received from him. My strength - 1. Thou who hast given me power over my adversaries, and hast enabled me to avoid evil and do good.

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⁷ O GOD [03069] the Lord [0136], the strength [05797] of my salvation [03444], thou hast covered [05526] my head [07218] in the day [03117] of battle [05402].

¹ To the chief Musician [05329] upon Gittith [01665], A Psalm of Asaph [0623]. Sing aloud [07442] unto God [0430] our strength [05797]: make a joyful noise [07321] unto the God [0430] of Jacob [03290].

²⁶ My flesh [07607] and my heart [03824] faileth [03615]: but God [0430] is the strength [06697] of my heart [03824], and my portion [02506] for ever [05769].

¹ To the chief Musician [05329] for the sons [01121] of Korah [07141], A Song [07892] upon Alamoth [05961]. God [0430] is our refuge [04268] and strength [05797], a very [03966] present [04672] help [05833] in trouble [06869].

¹¹ The LORD [03068] will give [05414] strength [05797] unto his people [05971]; the LORD [03068] will bless [01288] his people [05971] with peace [07965].

⁸ The LORD [03068] is their strength [05797], and he is the saving [03444] strength [04581] of his anointed [04899].

¹ A Psalm of David [01732]. The LORD [03068] is my light [0216] and my salvation [03468]; whom shall I fear [03372]? the LORD [03068] is the strength [04581] of my life [02416]; of whom shall I be afraid [06342]?

⁶ Prophesy [05197] ye not, say they to them that prophesy [05197]: they shall not prophesy [05197] to them, that they shall not take [05253] shame [03639].

³ But of the fruit [06529] of the tree [06086] which is in the midst [08432] of the garden [01588], God [0430] hath said [0559], Ye shall not eat [0398] of it, neither shall ye touch [05060] it, lest [06435] ye die [04191].

²⁴ Surely, shall one say [0559], in the LORD [03068] have I righteousness [06666] and strength [05797]: even to him shall men come [0935]; and all that are incensed [02734] against him shall be ashamed [0954].

⁵ The sorrows [02256] of hell [07585] compassed me about [05437]: the snares [04170] of death [04194] prevented [06923] me.

¹ And Hannah [02584] prayed [06419], and said [0559], My heart [03820] rejoiceth [05970] in the LORD [03068], mine horn [07161] is exalted [07311] in the LORD [03068]: my mouth [06310] is enlarged [07337] over mine enemies [0341]; because I rejoice [08055] in thy salvation [03444].

¹⁷ His glory [01926] is like the firstling [01060] of his bullock [07794], and his horns [07161] are like the horns [07161] of unicorns [07214]: with them he shall push [05055] the people [05971] together [03162] to the ends [0657] of the earth [0776]: and they are the ten thousands [07233] of Ephraim [0669], and they are the thousands [0505] of Manasseh [04519].

¹¹ Let the wilderness [04057] and the cities [05892] thereof lift up [05375] their voice, the villages [02691] that Kedar [06938] doth inhabit [03427]: let the inhabitants [03427] of the rock [05553] sing [07442], let them shout [06681] from the top [07218] of the mountains [02022].

¹ Send [07971] ye the lamb [03733] to the ruler [04910] of the land [0776] from Sela [05554] to the wilderness [04057], unto the mount [02022] of the daughter [01323] of Zion [06726].

³⁷ And he shall say [0559], Where are their gods [0430], their rock [06697] in whom they trusted [02620],

⁴ He is the Rock [06697], his work [06467] is perfect [08549]: for all his ways [01870] are judgment [04941]: a God [0410] of truth [0530] and without iniquity [05766], just [06662] and right [03477] is he.

²⁴ But his bow [07198] abode [03427] in strength [0386], and the arms [02220] of his hands [03027] were made strong [06339] by the hands [03027] of the mighty [046] God of Jacob [03290]; (from thence is the shepherd [07462], the stone [068] of Israel [03478]:)

¹ After [0310] these things [01697] the word [01697] of the LORD [03068] came [01961] unto Abram [087] in a vision [04236], saying [0559], Fear [03372] not, Abram [087]: I am thy shield [04043], and thy exceeding [03966] great [07235] reward [07939].

¹⁸ But he knoweth [03045] not that the dead [07496] are there; and that her guests [07121] are in the depths [06012] of hell [07585].

³ I will call [07121] upon the LORD [03068], who is worthy to be praised [01984]: so shall I be saved [03467] from mine enemies [0341].

¹ A Psalm [04210] of David [01732]. The LORD [03068] is my shepherd [07462]; I shall not want [02637].
² He maketh me to lie down [07257] in green [01877] pastures [04999]: he leadeth [05095] me beside the still [04496] waters [04325].
³ He restoreth [07725] my soul [05315]: he leadeth [05148] me in the paths [04570] of righteousness [06664] for his name's [08034] sake.
⁴ Yea, though I walk [03212] through the valley [01516] of the shadow of death [06757], I will fear [03372] no evil [07451]: for thou art with me; thy rod [07626] and thy staff [04938] they comfort [05162] me.
⁵ Thou preparest [06186] a table [07979] before [06440] me in the presence of mine enemies [06887]: thou anointest [01878] my head [07218] with oil [08081]; my cup [03563] runneth over [07310].
⁶ Surely goodness [02896] and mercy [02617] shall follow [07291] me all the days [03117] of my life [02416]: and I will dwell [03427] in the house [01004] of the LORD [03068] for ever [0753] [03117].

¹ Michtam [04387] of David [01732]. Preserve [08104] me, O God [0410]: for in thee do I put my trust [02620].
² O my soul, thou hast said [0559] unto the LORD [03068], Thou art my Lord [0136]: my goodness [02896] extendeth not to thee;
³ But to the saints [06918] that [01992] are in the earth [0776], and to the excellent [0117], in whom is all my delight [02656].
⁴ Their sorrows [06094] shall be multiplied [07235] that hasten [04116] after another [0312] god: their drink offerings [05262] of blood [01818] will I not offer [05258], nor [01077] take up [05375] their names [08034] into my lips [08193].
⁵ The LORD [03068] is the portion [04490] of mine inheritance [02506] and of my cup [03563]: thou maintainest [08551] my lot [01486].
⁶ The lines [02256] are fallen [05307] unto me in pleasant [05273] places; yea, I have a goodly [08231] heritage [05159].
⁷ I will bless [01288] the LORD [03068], who hath given me counsel [03289]: my reins [03629] also instruct [03256] me in the night seasons [03915].
⁸ I have set [07737] the LORD [03068] always [08548] before me: because he is at my right hand [03225], I shall not be moved [04131].
⁹ Therefore my heart [03820] is glad [08055], and my glory [03519] rejoiceth [01523]: my flesh [01320] also shall rest [07931] in hope [0983].
¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].
¹¹ Thou wilt shew [03045] me the path [0734] of life [02416]: in thy presence [06440] is fulness [07648] of joy [08057]; at thy right hand [03225] there are pleasures [05273] for evermore [05331].