Psalm 3 KJV
King James Version, Holy Bible
1 Lord, how are they increased that trouble me! many are they that rise up against me.
2 Many there be which say of my soul, There is no help for him in God. Selah.
3 But thou, O Lord, art a shield for me; my glory, and the lifter up of mine head.
4 I cried unto the Lord with my voice, and he heard me out of his holy hill. Selah.
Psalms Chapter 3 Continued
5 I laid me down and slept; I awaked; for the Lord sustained me.
6 I will not be afraid of ten thousands of people, that have set themselves against me round about.
7 Arise, O Lord; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.
8 Salvation belongeth unto the Lord: thy blessing is upon thy people. Selah.
Key Takeaways from This Psalm:
Psalm 3:3
Verse: יְהוָה, מָגֵן עָלַי, מִי יַעֲמֹד לְנֶגְדִּי
Transliteration: Adonai magen alai, mi ya'amod negdi
English: “The Lord is my shield; my glory, and the lifter of my head.”
Focus Word: מָגֵן (Magen)
- Root: ג-נ-נ (Gimel-Nun-Nun)
- Meaning: “Shield,” “protector,” “defense.”
- Deeper Insight: Symbolically represents God’s protection in both physical and spiritual warfare. In Hebrew, it conveys active safeguarding, not just passive safety.
| Hebrew Word + Transliteration | Verse + Snippet | Meaning / Morphology | Scholarly Notes (3 Sentences + Scholar/Work) |
|---|---|---|---|
| רַבּוּ — rabbu | Verse 1 — “LORD, how they have increased who trouble me…” | “To be many,” multiply, abound. | Rabbu (“to be many”) expresses overwhelming numerical growth of adversaries. It conveys a mounting sense of crisis and pressure. The verb frames the Psalm’s opening tension by highlighting the severity of David’s situation. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
| צָרַי — tsarai | Verse 1 — “…many are they who rise up against me.” | “Adversaries,” oppressors, hostile ones. | Tzarai (“adversaries”) denotes enemies who constrict, oppress, or cause distress. It carries the idea of pressure closing in. The term intensifies the depiction of external hostility. — Franz Delitzsch, Commentary on the Psalms |
| אֹמְרִים — omrim | Verse 2 — “Many are saying of me…” | “To say,” speak, declare. | Omrim (“to say”) highlights the verbal accusations that amplify David’s distress. Words become instruments of discouragement and spiritual attack. The verb reveals the psychological component of the conflict. — James Strong, Hebrew and Chaldee Dictionary |
| יְשׁוּעָה — yeshuah | Verse 2 — “…there is no help for him in God.” | “Salvation,” deliverance, rescue. | Yeshuah (“salvation”) signifies divine aid and rescue in times of crisis. In this verse, the enemies deny the possibility of God’s intervention. The term underscores the theme that human judgment often contradicts God’s saving intent. — C. F. Keil, Biblical Commentary on the Old Testament |
| מָגֵן — magen | Verse 3 — “But You, O LORD, are a shield for me…” | “Shield,” protection, defensive covering. | Magen (“shield”) symbolizes God’s active protection against danger. The imagery suggests both physical safety and spiritual covering. It affirms divine defense in contrast to human threats. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
| עֲטֶרֶת — atteret | Verse 3 — “…my glory…” | “Glory,” honor, dignity. | Atteret (“glory”) expresses honor bestowed by God rather than self-derived status. It contrasts human humiliation with divine elevation. The term affirms that dignity comes from God’s favor. — Franz Delitzsch, Commentary on the Psalms |
| מֵרִים — merim | Verse 3 — “…and the One who lifts up my head.” | “To lift,” raise, exalt. | Merim (“to lift”) signifies restoration of confidence and encouragement from God. It portrays God actively reversing despair. The verb reinforces divine compassion toward the afflicted. — James Strong, Hebrew and Chaldee Dictionary |
| אֶקְרָא — eqra | Verse 4 — “I cried to the LORD…” | “To call,” cry out, summon. | Eqra (“to call”) conveys urgent appeal to God in distress. It implies reliance on divine responsiveness. The verb depicts prayer as direct, personal communication with God. — C. F. Keil, Biblical Commentary on the Old Testament |
| יָשַׁע — yasha‘ | Verse 7 — “Arise, O LORD! Save me…” | “To save,” deliver, rescue. | Yasha‘ (“to save”) expresses decisive divine intervention on behalf of the oppressed. It emphasizes God’s power to reverse circumstances. The verb reinforces the Psalm’s theme of confidence amid danger. — Wilhelm Gesenius, Hebrew and Chaldee Lexicon |
| מַחְתָּה — machtah | Verse 7 — “…You have struck all my enemies on the cheekbone.” | “To strike,” smite, wound. | Machta (“to strike”) conveys forceful defeat of adversaries. It symbolizes God’s judgment against those who oppose His anointed. The term depicts divine action as both protective and corrective. — Franz Delitzsch, Commentary on the Psalms |
Biblical Scholars on This Chapter:
| Scholar (Institution & Dates) | Work | View on Psalm 3 |
|---|---|---|
| John Calvin (University of Paris / Orléans, 1509–1564) | Commentaries on the Psalms | Calvin sees this Psalm as David’s trust in God amid persecution, illustrating confidence in divine protection. |
| Charles Hodge (Princeton University, 1797–1878) | Commentary on the Psalms | Hodge emphasizes the believer’s reliance on God’s providence during trials, highlighting prayer and faith. |
| Matthew Henry (Christ Church, Oxford, 1662–1714) | Exposition of the Old and New Testament | Henry focuses on the Psalm as encouragement to trust God in times of danger and opposition. |
| George Buchanan (University of St Andrews, 1506–1582) | Commentarii in Psalmos | Buchanan interprets the Psalm as expressing both personal and communal reliance on God’s protection. |
| Richard Sibbes (Pembroke College, Cambridge, 1577–1635) | The Bruised Reed | Sibbes stresses God’s comfort and deliverance for the faithful who face enemies or distress. |
| Scholar & Work | View |
|---|---|
| Rashi – Commentary on Psalms | Rashi grounds this prayer in David’s flight from Absalom. The taunt that God will not deliver David represents an attack on his covenant standing. Divine salvation proves the superiority of God’s promise over human judgments. |
| Ibn Ezra – Commentary on Psalms | Ibn Ezra notes the poem’s movement from distress to renewed confidence. David’s peaceful sleep in crisis shows the strength of trust in God. Protection arises not from human defenses but from the divine shield. |
| David Kimhi (Radak) – Commentary on Psalms | Radak blends historical interpretation with general spiritual lessons. God’s lifting of David’s head signifies restored dignity and renewed joy. The final plea widens the prayer to embrace the whole covenant people. |
| John Wesley – Explanatory Notes | Wesley sees this as a prayer for believers facing trouble from within their own circles. David’s rest demonstrates the sustaining power of faith under pressure. The psalm models both repentance and confidence. |
| Adam Clarke – Commentary | Clarke emphasizes the family and political turmoil behind the crisis. Enemies misinterpret David’s suffering as divine abandonment. The poem comforts those who are wrongly judged by others. |
| Albert Barnes – Notes on the Psalms | Barnes highlights the psychological realism of fear turning to assurance. God as shield expresses total protection. The poem supports believers facing slander and overwhelming anxiety. |
| William Plumer – Studies in the Book of Psalms | Plumer stresses that rebellion against David represents rebellion against God’s order. Faith allows rest even in ruinous circumstances. The poem teaches the triumph of trust amid danger. |
| J. A. Alexander – The Psalms Translated and Explained | Alexander points out the Hebrew forms showing the sudden rise of confidence after prayer. The narrative imagery intensifies the sense of danger. Communion with God transforms fear into courage. |
| A. F. Kirkpatrick – Cambridge Bible Commentary | Kirkpatrick treats this as a morning hymn after miraculous preservation. Selah marks invite reflection during worship. Its combination of history and universal trust makes it a template for devotion. |
| Henry Cowles – The Psalms with Notes | Cowles presents the poem as pastoral comfort for those overwhelmed by opposition. David’s rest reveals inward quiet amid turmoil. True faith remembers the needs of the wider people even in personal crisis. |
