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Selected Verse: Psalms 5:1 - Strong Concordance

Verse	Translation	Text
Ps 5:1	Strong Concordance	To the chief Musician [05329] upon Nehiloth [05155], A Psalm [04210] of David [01732]. Give ear [0238] to my words [0561], O LORD [03068], consider [0995] my meditation [01901].
	King James	To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation.

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]
Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Psa 5:1-12) meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.

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

Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. (Psa 5:1-12)

meditation--moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Rom 8:26-27.

Notes on the Bible, by Albert Barnes, [1834]
:Title Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth." As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות nechı̂ylôth, plural. נחילה nechı̂ylâh, singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated," from חלל châlal, to bore." The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com." The Latin Vulgate and the Septuagint understand it as meaning "inheritance" - the same as נחלה nachălâh, and as being somehow designed to refer to the people of God "as" a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs. So Luther, Fur das Erbe. What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him." The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that" instrument of music cannot now be determined. Horsley renders it "upon the flutes." Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170. A Psalm of David - See introduction to Psa 3:1-8. Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words" - to what he was about to "express" as his desire. He intended to express only what he wished to be granted. Consider my meditation - Understand; perceive, for so the word rendered "consider" properly means. He desired that he would regard the real import of what is here called his "meditation;" that is, he wished him not merely to attend to his "words," but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all" his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings" (compare Rom 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation." Most interpreters regard it as derived from הגה hâgâh, to meditate (see the notes at Psa 1:2) - and as thus denoting "thought," or "meditation." Gesenius and some others regard it as derived from הגג hāgag, obsolete root - meaning to set on fire, to kindle; and hence, that it means here "heat," fervour of the mind; and then, fervent cry, or prayer. See "Rosenmuiller" also in "loc." DeWette concurs with Gesenius, and supposes that it should be rendered "sigh" or complaint. Prof. Alexander renders it "thought." Horsley renders it, "my sighing," but says he is in doubt whether it refers to an "internal desire of the mind," in opposition to "words" in the former part of the verse, or to a "prayer uttered sotto voce, like the private prayer usually said by every person before he takes his seat in the church" - the "internal motion of the mind toward God." It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion - a fervent, ardent feeling - perhaps finding partial expression in sighs Rom 8:26, but which does not find expression in words, and which words could not convey. He prayed that God would attend to the "whole" desires of the soul - whether expressed or unexpressed.

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

:Title

Upon Nehiloth - The title of Psa 4:1-8 is, "upon Neginoth." As that refers to a musical instrument, so it is probable that this does, and that the idea here is that this psalm was intended particularly for the music-master that had special charge of this instrument, or who presided over those that played on it. Perhaps the idea is that this psalm was specially designed to be accompanied with this instrument. The word here, Nehiloth - נחילות nechı̂ylôth, plural. נחילה nechı̂ylâh, singular - is supposed by Gesenius, Lexicon, to denote a flute, or pipe, as being "perforated," from חלל châlal, to bore." The word occurs only in this place. Very various opinions have been entertained of its meaning. See Hengstenberg, "Com." The Latin Vulgate and the Septuagint understand it as meaning "inheritance" - the same as נחלה nachălâh, and as being somehow designed to refer to the people of God "as" a heritage. Latin Vulgate: In finem pro ca, quae hereditatem consequitur, psalmus David. So the Septuagint - ὑπὲρ τῆς κληρονομούσης huper tēs klēronomousēs. So Luther, Fur das Erbe. What was the precise idea affixed to this it is not very easy to determine. Luther explains it, "according to the title, this is the general idea of the psalm, that the author prays for the inheritance or heritage of God, desiring that the people of God may be faithful to him, and may always adhere to him." The true interpretation, however, is evidently to regard this as an instrument of music, and to consider the psalm as adapted to be sung with the instrument of music specified. Why it was adapted particularly to "that" instrument of music cannot now be determined. Horsley renders it "upon the flutes." Compare Ugolin. Thesau. Ant. Sac.; tom. xxxii. pp. 158-170.

A Psalm of David - See introduction to Psa 3:1-8.

Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer. This form of the petition is, that he would attend to his "words" - to what he was about to "express" as his desire. He intended to express only what he wished to be granted.

Consider my meditation - Understand; perceive, for so the word rendered "consider" properly means. He desired that he would regard the real import of what is here called his "meditation;" that is, he wished him not merely to attend to his "words," but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express "all" his meaning. There were desires of the soul which no language could convey - deep, unuttered "groanings" (compare Rom 8:26-27), which could not be uttered in language. There is a difference, however, in rendering the word translated "meditation." Most interpreters regard it as derived from הגה hâgâh, to meditate (see the notes at Psa 1:2) - and as thus denoting "thought," or "meditation." Gesenius and some others regard it as derived from הגג hāgag, obsolete root - meaning to set on fire, to kindle; and hence, that it means here "heat," fervour of the mind; and then, fervent cry, or prayer. See "Rosenmuiller" also in "loc." DeWette concurs with Gesenius, and supposes that it should be rendered "sigh" or complaint. Prof. Alexander renders it "thought." Horsley renders it, "my sighing," but says he is in doubt whether it refers to an "internal desire of the mind," in opposition to "words" in the former part of the verse, or to a "prayer uttered sotto voce, like the private prayer usually said by every person before he takes his seat in the church" - the "internal motion of the mind toward God." It is not easy to determine the true meaning, but the probability is that it refers to an internal emotion - a fervent, ardent feeling - perhaps finding partial expression in sighs Rom 8:26, but which does not find expression in words, and which words could not convey. He prayed that God would attend to the "whole" desires of the soul - whether expressed or unexpressed.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Nehiloth Nehiloth is not a musical instrument, but means "inheritance," and indicates the character of the Psalm. The righteous are the Lord's inheritance.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 5:2-4) The introit: Prayer to be heard. The thoughts are simple but the language is carefully chosen. אמרים is the plur. of אמר (אמר), one of the words peculiar to the poetic prophetical style. The denominative האזין (like audire = aus, οὖς dare) belongs more to poetry than prose. הגיג (like אביב) or מחיר (like מחיר) occurs only in two Psalms לדוד, viz., here and Psa 34:4. It is derived from הגג = הגה (vid., Psa 1:2) and signifies that which is spoken meditatively, here praying in rapt devotion. Beginning thus the prayer gradually rises to a vox clamoris. שׁועי from שׁוע, to be distinguished from שׁוּעי (inf. Pi.) Psa 28:2; Psa 31:23, is one word with the Aram. צוח, Aethiop. צוּע (to call). On הקשׁיב used of intent listening, vid., Psa 10:17. The invocation מלכּי ואלהי, when it is a king who utters it, is all the more significant. David, and in general the theocratic king, is only the representative of the Invisible One, whom he with all Israel adores as his King. Prayer to Him is his first work as he begins the day. In the morning, בּקר (as in Psa 65:8 for בּבּקר, Psa 88:13), shalt Thou hear my cry, is equivalent to my cry which goes forth with the early morn. Hupfeld considers the mention of the morning as only a "poetical expression" and when getting rid of the meaning prima luce, he also gets rid of the beautiful and obvious reference to the daily sacrifice. The verb ערך is the word used of laying the wood in order for the sacrifice, Lev 1:7, and the pieces of the sacrifice, Lev 1:8, Lev 1:12; Lev 6:5, of putting the sacred lamps in order, Exo 27:21; Lev 24:3., and of setting the shew-bread in order, Exo 40:23; Lev 24:8. The laying of the wood in order for the morning offering of a lamb (Lev 6:5 [Lev 6:12], cf. Num 28:4) was one of the first duties of the priest, as soon as the day began to dawn; the lamb was slain before sun-rise and when the sun appeared above the horizon laid piece by piece upon the altar. The morning prayer is compared to this morning sacrifice. This is in its way also a sacrifice. The object which David has in his mind in connection with אערך is תּפלּתי. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamı̂d upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer (צפּה speculari as in Hab 2:1), perhaps as the priest looks out for fire from heaven to consume the sacrifice, or looks to the smoke to see that it rises up straight towards heaven.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Meditation - My prayer accompanied with deep thoughts and fervent affections of soul.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Give ear to my words - This is properly a morning hymn, as the preceding was an evening hymn. We have seen from the conclusion of the last Psalm that David was very happy, and lay down and slept in the peace and love of his God. When he opens his eyes on the following morning, he not only remembers but feels the happiness of which he spoke; and with his first recollections he meditates on the goodness and mercy of God, and the glorious state of salvation into which he had been brought. He calls on God to give ear to his words; probably words of God's promises which he had been pleading.

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²⁶ [1161] Likewise [5615] the Spirit [4151] also [2532] helpeth [4878] our [2257] infirmities [769]: for [1063] we know [1492] not [3756] what [5101] we should pray for [4336] as [2526] we ought [1163]: but [235] the Spirit [4151] itself [846] maketh intercession [5241] for [5228] us [2257] with groanings [4726] which cannot be uttered [215].
²⁷ And [1161] he that searcheth [2045] the hearts [2588] knoweth [1492] what [5101] is the mind [5427] of the Spirit [4151], because [3754] he maketh intercession [1793] for [5228] the saints [40] according [2596] to the will of God [2316].

¹ To the chief Musician [05329] upon Nehiloth [05155], A Psalm [04210] of David [01732]. Give ear [0238] to my words [0561], O LORD [03068], consider [0995] my meditation [01901].
² Hearken [07181] unto the voice [06963] of my cry [07773], my King [04428], and my God [0430]: for unto thee will I pray [06419].
³ My voice [06963] shalt thou hear [08085] in the morning [01242], O LORD [03068]; in the morning [01242] will I direct [06186] my prayer unto thee, and will look up [06822].
⁴ For thou art not a God [0410] that hath pleasure [02655] in wickedness [07562]: neither shall evil [07451] dwell [01481] with thee.
⁵ The foolish [01984] shall not stand [03320] in thy sight [05869]: thou hatest [08130] all workers [06466] of iniquity [0205].
⁶ Thou shalt destroy [06] them that speak [01696] leasing [03577]: the LORD [03068] will abhor [08581] the bloody [01818] and deceitful [04820] man [0376].
⁷ But as for me, I will come [0935] into thy house [01004] in the multitude [07230] of thy mercy [02617]: and in thy fear [03374] will I worship [07812] toward thy holy [06944] temple [01964].
⁸ Lead [05148] me, O LORD [03068], in thy righteousness [06666] because of mine enemies [08324]; make thy way [01870] straight [03474] before my face [06440].
⁹ For there is no faithfulness [03559] in their mouth [06310]; their inward [07130] part is very wickedness [01942]; their throat [01627] is an open [06605] sepulchre [06913]; they flatter [02505] with their tongue [03956].
¹⁰ Destroy [0816] thou them, O God [0430]; let them fall [05307] by their own counsels [04156]; cast them out [05080] in the multitude [07230] of their transgressions [06588]; for they have rebelled [04784] against thee.
¹¹ But let all those that put their trust [02620] in thee rejoice [08055]: let them ever [05769] shout for joy [07442], because thou defendest [05526] them: let them also that love [0157] thy name [08034] be joyful [05970] in thee.
¹² For thou, LORD [03068], wilt bless [01288] the righteous [06662]; with favour [07522] wilt thou compass [05849] him as with a shield [06793].

² But his delight [02656] is in the law [08451] of the LORD [03068]; and in his law [08451] doth he meditate [01897] day [03119] and night [03915].

¹ A Psalm [04210] of David [01732], when he fled [01272] from [06440] Absalom [053] his son [01121]. LORD [03068], how are they increased [07231] that trouble [06862] me! many [07227] are they that rise up [06965] against me.
² Many [07227] there be which say [0559] of my soul [05315], There is no help [03444] for him in God [0430]. Selah [05542].
³ But thou, O LORD [03068], art a shield [04043] for me; my glory [03519], and the lifter up [07311] of mine head [07218].
⁴ I cried [07121] unto the LORD [03068] with my voice [06963], and he heard [06030] me out of his holy [06944] hill [02022]. Selah [05542].
⁵ I laid me down [07901] and slept [03462]; I awaked [06974]; for the LORD [03068] sustained [05564] me.
⁶ I will not be afraid [03372] of ten thousands [07233] of people [05971], that have set [07896] themselves against me round about [05439].
⁷ Arise [06965], O LORD [03068]; save [03467] me, O my God [0430]: for thou hast smitten [05221] all mine enemies [0341] upon the cheek bone [03895]; thou hast broken [07665] the teeth [08127] of the ungodly [07563].
⁸ Salvation [03444] belongeth unto the LORD [03068]: thy blessing [01293] is upon thy people [05971]. Selah [05542].

¹ To the chief Musician [05329] on Neginoth [05058], A Psalm [04210] of David [01732]. Hear [06030] me when I call [07121], O God [0430] of my righteousness [06664]: thou hast enlarged [07337] me when I was in distress [06862]; have mercy [02603] upon me, and hear [08085] my prayer [08605].
² O ye sons [01121] of men [0376], how long [05704] will ye turn my glory [03519] into shame [03639]? how long will ye love [0157] vanity [07385], and seek [01245] after leasing [03577]? Selah [05542].
³ But know [03045] that the LORD [03068] hath set apart [06395] him that is godly [02623] for himself: the LORD [03068] will hear [08085] when I call [07121] unto him.
⁴ Stand in awe [07264], and sin [02398] not: commune [0559] with your own heart [03824] upon your bed [04904], and be still [01826]. Selah [05542].
⁵ Offer [02076] the sacrifices [02077] of righteousness [06664], and put your trust [0982] in the LORD [03068].
⁶ There be many [07227] that say [0559], Who will shew [07200] us any good [02896]? LORD [03068], lift thou up [05375] the light [0216] of thy countenance [06440] upon us.
⁷ Thou hast put [05414] gladness [08057] in my heart [03820], more than in the time [06256] that their corn [01715] and their wine [08492] increased [07231].
⁸ I will both [03162] lay me down [07901] in peace [07965], and sleep [03462]: for thou, LORD [03068], only [0910] makest me dwell [03427] in safety [0983].

¹ I will stand [05975] upon my watch [04931], and set [03320] me upon the tower [04692], and will watch [06822] to see [07200] what he will say [01696] unto me, and what I shall answer [07725] when I am reproved [08433].

⁴ The one [0259] lamb [03532] shalt thou offer [06213] in the morning [01242], and the other [08145] lamb [03532] shalt thou offer [06213] at even [06153];

¹² And the fire [0784] upon the altar [04196] shall be burning [03344] in it; it shall not be put out [03518]: and the priest [03548] shall burn [01197] wood [06086] on it every morning [01242], and lay the burnt offering [05930] in order [06186] upon it; and he shall burn [06999] thereon the fat [02459] of the peace offerings [08002].

⁵ Or all that about which he hath sworn [07650] falsely [08267]; he shall even restore [07999] it in the principal [07218], and shall add [03254] the fifth part [02549] more [03254] thereto, and give [05414] it unto him to whom it appertaineth, in the day [03117] of his trespass offering [0819].

⁸ Every sabbath [07676] he shall set it [03117] in order [06186] before [06440] the LORD [03068] continually [08548], being taken from the children [01121] of Israel [03478] by an everlasting [05769] covenant [01285].

²³ And he set [06187] the bread [03899] in order [06186] upon it before [06440] the LORD [03068]; as the LORD [03068] had commanded [06680] Moses [04872].

³ Without [02351] the vail [06532] of the testimony [05715], in the tabernacle [0168] of the congregation [04150], shall Aaron [0175] order [06186] it from the evening [06153] unto the morning [01242] before [06440] the LORD [03068] continually [08548]: it shall be a statute [02708] for ever [05769] in your generations [01755].

²¹ In the tabernacle [0168] of the congregation [04150] without [02351] the vail [06532], which is before the testimony [05715], Aaron [0175] and his sons [01121] shall order [06186] it from evening [06153] to morning [01242] before [06440] the LORD [03068]: it shall be a statute [02708] for ever [05769] unto their generations [01755] on the behalf of the children [01121] of Israel [03478].

¹² And he shall cut [05408] it into his pieces [05409], with his head [07218] and his fat [06309]: and the priest [03548] shall lay them in order [06186] on the wood [06086] that is on the fire [0784] which is upon the altar [04196]:

⁸ And the priests [03548], Aaron's [0175] sons [01121], shall lay [06186] the parts [05409], the head [07218], and the fat [06309], in order [06186] upon the wood [06086] that is on the fire [0784] which is upon the altar [04196]:

⁷ And the sons [01121] of Aaron [0175] the priest [03548] shall put [05414] fire [0784] upon the altar [04196], and lay the wood [06086] in order [06186] upon the fire [0784]:

¹³ But unto thee have I cried [07768], O LORD [03068]; and in the morning [01242] shall my prayer [08605] prevent [06923] thee.

⁸ They also that dwell [03427] in the uttermost parts [07099] are afraid [03372] at thy tokens [0226]: thou makest the outgoings [04161] of the morning [01242] and evening [06153] to rejoice [07442].

¹⁷ LORD [03068], thou hast heard [08085] the desire [08378] of the humble [06035]: thou wilt prepare [03559] their heart [03820], thou wilt cause thine ear [0241] to hear [07181]:

²³ O love [0157] the LORD [03068], all ye his saints [02623]: for the LORD [03068] preserveth [05341] the faithful [0539], and plentifully [03499] rewardeth [07999] the proud [01346] doer [06213].

² Hear [08085] the voice [06963] of my supplications [08469], when I cry [07768] unto thee, when I lift up [05375] my hands [03027] toward thy holy [06944] oracle [01687].

² But his delight [02656] is in the law [08451] of the LORD [03068]; and in his law [08451] doth he meditate [01897] day [03119] and night [03915].

⁴ I sought [01875] the LORD [03068], and he heard [06030] me, and delivered [05337] me from all my fears [04035].