Psalm Chapter 142 KJV
King James Version, Holy Bible
1 I cried unto the Lord with my voice; with my voice unto the Lord did I make my supplication.
2 I poured out my complaint before him; I shewed before him my trouble.
3 When my spirit was overwhelmed within me, then thou knewest my path. In the way wherein I walked have they privily laid a snare for me.
4 I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul.
5 I cried unto thee, O Lord: I said, Thou art my refuge and my portion in the land of the living.
More Psalms Chapter 142 Below
6 Attend unto my cry; for I am brought very low: deliver me from my persecutors; for they are stronger than I.
7 Bring my soul out of prison, that I may praise thy name: the righteous shall compass me about; for thou shalt deal bountifully with me.
Key Takeaways from This Psalm:
Psalm 142:1
Verse: תְּפִלָּה אֶל-יְהוָה אֶקְרָא
Transliteration: Tefillah el-Adonai ekra
English: “I cry aloud to the Lord; I lift up my voice to the Lord for mercy.”
Focus Word: קָרָא (Qara)
- Root: ק-ר-א (Qof-Resh-Aleph)
- Meaning: “To call,” “to cry out,” “to summon.”
- Deeper Insight: Qara conveys urgent, vocal petition, emphasizing dependence on God’s attention and intervention.
| Hebrew Word + Transliteration | Verse + Snippet | Meaning | Scholarly Notes |
|---|---|---|---|
| קוֹלִי — koli | Verse 1 — “I cry aloud to the LORD…” | “Voice,” sound. | Koli (“voice”) emphasizes audible, heartfelt lament. It symbolizes full vulnerability before God. The term sets intimate tone. — Wilhelm Gesenius, Lexicon |
| תְּחִנָּה — techinnah | Verse 1 — “…I make supplication.” | “Supplication,” plea. | Techinnah (“supplication”) expresses earnest pleading rooted in need. It reveals dependence upon divine compassion. The word intensifies emotional appeal. — Franz Delitzsch, Biblical Commentary |
| שָׁפַךְ — shafakh | Verse 2 — “I pour out my complaint…” | “To pour,” spill forth. | Shafakh (“to pour out”) depicts unrestrained emotional disclosure before God. It suggests total openness. The verb deepens the Psalm’s raw honesty. — Carl Friedrich Keil, Commentary |
| רֽוּחִי — ruchi | Verse 3 — “When my spirit is overwhelmed…” | “Spirit,” inner life. | Ruchi (“spirit”) conveys internal exhaustion and disorientation. It illustrates emotional collapse. The word highlights need for divine guidance. — Wilhelm Gesenius, Lexicon |
| נָתַתָּ — natatta | Verse 3 — “…You knew my path.” | “To know,” perceive. | Natatta (“to know”) emphasizes divine understanding in confusion. It signals God’s providential awareness. The word provides comfort amid distress. — Franz Delitzsch, Commentary |
| הֵכִינוּ — hekhinu | Verse 3 — “…they secretly set a snare…” | “To prepare,” set in place. | Hekhinu (“to prepare”) reveals intentional, calculated evil. It highlights hidden threats surrounding the psalmist. The term heightens danger imagery. — Carl Friedrich Keil, Commentary |
| מַחְסֶה — machseh | Verse 5 — “You are my refuge…” | “Refuge,” shelter. | Machseh (“refuge”) symbolizes divine safety in crisis. It expresses protected space under God. The word anchors hope in His covering. — Wilhelm Gesenius, Lexicon |
| חֶלְקִי — chelqi | Verse 5 — “…my portion in the land of the living.” | “Portion,” inheritance. | Chelqi (“portion”) identifies God as the psalmist’s ultimate possession. It expresses satisfied contentment. The term ties survival to divine provision. — Franz Delitzsch, Biblical Commentary |
| הוֹצִיאָה — hotzi’ah | Verse 7 — “Bring my soul out of prison…” | “To bring out,” deliver. | Hotzi’ah (“to bring out”) conveys liberation from confinement. It signifies spiritual and emotional release. The verb closes the Psalm with expectancy. — Carl Friedrich Keil, Commentary |
| נָכֹה — nakhoh | Verse 7 — “…for You shall deal bountifully with me.” | “To be good,” deal kindly. | Nakhoh (“to do good”) expresses confidence in divine generosity. It anticipates restoration. The word underscores faith in future blessing. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
Biblical Scholars On This Chapter:
| Scholar (Institution & Dates) | Work | View on Psalm 142 |
|---|---|---|
| Richard Baxter (University of Cambridge, 1615–1691) | Paraphrase of the Psalms | Baxter interprets the Psalm as a heartfelt plea for God’s guidance when overwhelmed by adversity. |
| Matthew Henry (Chester / Various, 1662–1714) | Commentary on the Whole Bible | Henry emphasizes the Psalmist’s honesty in expressing personal distress while seeking divine help. |
| John Lightfoot (University of Cambridge, 1602–1675) | Horae Hebraicae et Talmudicae | Lightfoot stresses the importance of turning to God in solitude, relying on Him as refuge. |
| Edmund Calamy (University of Cambridge, 1600–1666) | An Exposition of the Psalms | Calamy highlights the Psalm as a model for those feeling abandoned or trapped by circumstances. |
| Thomas Boston (University of Edinburgh, 1676–1732) | Human Nature in Its Fourfold State | Boston notes that prayer expressed in desperation demonstrates trust in God’s providence. |
Prayer: May The Lord give you the strength to overcome adversity and trust in His redeeming hand to bring you out and set you in a large place. May He give you the desires of your heart as you trust in Him and give you His Peace in Jesus' Mighty Name. Amen.
