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Selected Verse: Psalms 18:46 - Strong Concordance

Verse	Translation	Text
Ps 18:46	Strong Concordance	The LORD [03068] liveth [02416]; and blessed [01288] be my rock [06697]; and let the God [0430] of my salvation [03468] be exalted [07311].
	King James	The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted.

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]
The Lord liveth--contrasts Him with idols (Co1 8:4).

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

The Lord liveth--contrasts Him with idols (Co1 8:4).

Notes on the Bible, by Albert Barnes, [1834]
The Lord liveth - Yahweh - the name used here - is often described as the living God in contradistinction to idols, who are represented as without life, Deu 5:26; Jos 3:10; Kg2 19:4; Psa 42:2; Mat 16:16; Th1 1:9. Compare Psa 115:5; Psa 135:16. It is probably in allusion to this idea that the phrase "The Lord liveth" is used here. It is a joyful exclamation in view of all that God had done; of all the deliverances which he had performed for the author of the psalm. In the remembrance of all this the psalmist says that God had shown himself to be the living, that is, the true God. These interpositions furnished abundant demonstration that Yahweh existed, and that he was worthy of adoration and praise as the true God. So, in view of mercy and salvation, the heart of the redeemed exultingly exclaims, "The Lord lives - there is a living God." And blessed be my Rock - God, who has shown himself to be a refuge and a protector. See the note at Psa 18:2. And let the God of my salvation be exalted - The God who has saved me from my enemies. Let him be exalted, be praised, be honored, be adored. Let his name be exalted above all idol gods; above all the creatures that he has made. The wish is, that His name might be made prominent; that all creatures might praise and honor Him.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 18:47-49) The hymn now draws towards the end with praise and thanksgiving for the multitude of God's mighty deeds, which have just been displayed. Like the (צוּרי) בּרוּך which is always doxological, חי ה (vivus Jahve) is meant as a predicate clause, but is read with the accent of an exclamation just as in the formula of an oath, which is the same expression; and in the present instance it has a doxological meaning. Accordingly וירוּם also signifies "exalted be," in which sense it is written וירם (וירם = וירם) in the other text. There are three doxological utterances drawn from the events which have just been celebrated in song. That which follows, from האל onwards, describes Jahve once more as the living, blessed (εὐλογητόν), and exalted One, which He has shown Himself to be. From ויּדבּר we see that הנּותן is to be resolved as an imperfect. The proofs of vengeance, נקמות, are called God's gift, insofar as He has rendered it possible to him to punish the attacks upon his own dignity and the dignity of his people, or to witness the punishment of such insults (e.g., in the case of Nabal); for divine vengeance is a securing by punishment (vindicatio) of the inviolability of the right. It is questionable whether הדבּיר (synonym רדד, Psa 144:2) here and in Psa 47:4 means "to bring to reason" as an intensive of דּבר, to drive (Ges.); the more natural meaning is "to turn the back" according to the Arabic adbara (Hitzig), cf. dabar, dabre, flight, retreat; debira to be wounded behind; medbûr, wounded in the back. The idea from which הדביר gains the meaning "to subdue" is that of flight, in which hostile nations, overtaken from behind, sank down under him (Psa 45:6); but the idea that is fully worked out in Psa 129:3, Isa 51:23, is by no means remote. With מפלטי the assertion takes the form of an address. מן רומם does not differ from Psa 9:14 : Thou liftest me up away from mine enemies, so that I hover above them and triumph over them. The climactic אף, of which poetry is fond, here unites two thoughts of a like import to give intensity of expression to the one idea. The participle is followed by futures: his manifold experience is concentrated in one general ideal expression.

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

(Heb.: 18:47-49) The hymn now draws towards the end with praise and thanksgiving for the multitude of God's mighty deeds, which have just been displayed. Like the (צוּרי) בּרוּך which is always doxological, חי ה (vivus Jahve) is meant as a predicate clause, but is read with the accent of an exclamation just as in the formula of an oath, which is the same expression; and in the present instance it has a doxological meaning. Accordingly וירוּם also signifies "exalted be," in which sense it is written וירם (וירם = וירם) in the other text. There are three doxological utterances drawn from the events which have just been celebrated in song. That which follows, from האל onwards, describes Jahve once more as the living, blessed (εὐλογητόν), and exalted One, which He has shown Himself to be. From ויּדבּר we see that הנּותן is to be resolved as an imperfect. The proofs of vengeance, נקמות, are called God's gift, insofar as He has rendered it possible to him to punish the attacks upon his own dignity and the dignity of his people, or to witness the punishment of such insults (e.g., in the case of Nabal); for divine vengeance is a securing by punishment (vindicatio) of the inviolability of the right. It is questionable whether הדבּיר (synonym רדד, Psa 144:2) here and in Psa 47:4 means "to bring to reason" as an intensive of דּבר, to drive (Ges.); the more natural meaning is "to turn the back" according to the Arabic adbara (Hitzig), cf. dabar, dabre, flight, retreat; debira to be wounded behind; medbûr, wounded in the back. The idea from which הדביר gains the meaning "to subdue" is that of flight, in which hostile nations, overtaken from behind, sank down under him (Psa 45:6); but the idea that is fully worked out in Psa 129:3, Isa 51:23, is by no means remote. With מפלטי the assertion takes the form of an address. מן רומם does not differ from Psa 9:14 : Thou liftest me up away from mine enemies, so that I hover above them and triumph over them. The climactic אף, of which poetry is fond, here unites two thoughts of a like import to give intensity of expression to the one idea. The participle is followed by futures: his manifold experience is concentrated in one general ideal expression.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The Lord - He and he only is the true living God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Lord liveth - By him alone I have gained all my victories; and he continueth, and will be my Rock, the Source whence I may at all times derive help and salvation. May his name be blessed! May his kingdom be exalted!

Top

⁴ As concerning [4012] therefore [3767] the eating [1035] of those things that are offered in sacrifice unto idols [1494], we know [1492] that [3754] an idol [1497] is nothing [3762] in [1722] the world [2889], and [2532] that [3754] there is none [3762] other [2087] God [2316] but [1508] one [1520].

² The LORD [03068] is my rock [05553], and my fortress [04686], and my deliverer [06403]; my God [0410], my strength [06697], in whom I will trust [02620]; my buckler [04043], and the horn [07161] of my salvation [03468], and my high tower [04869].

¹⁶ They have mouths [06310], but they speak [01696] not; eyes [05869] have they, but they see [07200] not;

⁵ They have mouths [06310], but they speak [01696] not: eyes [05869] have they, but they see [07200] not:

⁹ For [1063] they [518] themselves [846] shew [518] of [4012] us [2257] what manner [3697] of entering in [1529] we had [2192] [2192] unto [4314] you [5209], and [2532] how [4459] ye turned [1994] to [4314] God [2316] from [575] idols [1497] to serve [1398] the living [2198] and [2532] true [228] God [2316];

¹⁶ And [1161] Simon [4613] Peter [4074] answered [611] and said [2036], Thou [4771] art [1488] the Christ [5547], the Son [5207] of the living [2198] God [2316].

² My soul [05315] thirsteth [06770] for God [0430], for the living [02416] God [0410]: when shall I come [0935] and appear [07200] before [06440] God [0430]?

⁴ It may be [0194] the LORD [03068] thy God [0430] will hear [08085] all the words [01697] of Rabshakeh [07262], whom the king [04428] of Assyria [0804] his master [0113] hath sent [07971] to reproach [02778] the living [02416] God [0430]; and will reprove [03198] the words [01697] which the LORD [03068] thy God [0430] hath heard [08085]: wherefore lift up [05375] thy prayer [08605] for the remnant [07611] that are left [04672].

¹⁰ And Joshua [03091] said [0559], Hereby ye shall know [03045] that the living [02416] God [0410] is among [07130] you, and that he will without fail [03423] drive out [03423] from before [06440] you the Canaanites [03669], and the Hittites [02850], and the Hivites [02340], and the Perizzites [06522], and the Girgashites [01622], and the Amorites [0567], and the Jebusites [02983].

²⁶ For who is there of all flesh [01320], that hath heard [08085] the voice [06963] of the living [02416] God [0430] speaking [01696] out of the midst [08432] of the fire [0784], as we have, and lived [02421]?

¹⁴ That I may shew forth [05608] all thy praise [08416] in the gates [08179] of the daughter [01323] of Zion [06726]: I will rejoice [01523] in thy salvation [03444].

²³ But I will put [07760] it into the hand [03027] of them that afflict [03013] thee; which have said [0559] to thy soul [05315], Bow down [07812], that we may go over [05674]: and thou hast laid [07760] thy body [01460] as the ground [0776], and as the street [02351], to them that went over [05674].

³ The plowers [02790] plowed [02790] upon my back [01354]: they made long [0748] their furrows [04618] [04618].

⁶ Thy throne [03678], O God [0430], is for ever [05769] and ever [05703]: the sceptre [07626] of thy kingdom [04438] is a right [04334] sceptre [07626].

⁴ He shall choose [0977] our inheritance [05159] for us, the excellency [01347] of Jacob [03290] whom he loved [0157]. Selah [05542].

² My goodness [02617], and my fortress [04686]; my high tower [04869], and my deliverer [06403]; my shield [04043], and he in whom I trust [02620]; who subdueth [07286] my people [05971] under me.