Exegetical and Hermeneutical Commentary of Psalms 3:2
Many [there be] which say of my soul, [There is] no help for him in God. Selah.
2. Faint-hearted friends may be meant, as well as insolent enemies like Shimei, who professed to regard the king’s calamities as the divine punishment for his past crimes (2Sa 16:8 ff.).
of my soul ] The ‘soul’ in O.T. language is a man’s ‘self;’ it represents him as a living, thinking, conscious individual.
help ] Or, salvation, as in Psa 3:8; where see note. Cp. ‘save me’ in Psa 3:7. But the words ‘soul’ and ‘salvation’ are not primarily to be understood in a spiritual sense.
in God ] As distinguished from men. All help, divine as well as human, fails him in his need. Hence the general term God is used. But where David expresses his own confident assurance ( Psa 3:8) or pleads for help ( Psa 3:4), he uses the covenant name Jehovah. The LXX however, which P.B.V. follows, reads, in his God.
Fuente: The Cambridge Bible for Schools and Colleges
Many there be which say of my soul – Or rather, perhaps, of his life, for so the word used here – nephesh – frequently means Lev 17:11; Deu 12:23; Gen 9:4; Gen 35:18; 1Ki 17:21. The object of their persecution, as here stated, was not his soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare 2Sa 17:1-4.
There is no help for him in God – He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (2Sa 16:1 ff), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he had his armed men and his friends around him, and when he was entrenched in a strong city; and now he was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on his throne and in his capital; if he had suffered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence, they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circumstances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned.
Selah – selah. Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum, or Aramaic Paraphrase, lealemiyn, forever, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is rendered Diapsalma, supposed to refer to some variation or modulation of the voice in singing. Sehleusner, Lexicon. The word occurs seventy-one times in the Psalms, and three times in the Book of Habakkuk, Hab 3:3, Hab 3:9, Hab 3:13. It is never translated in our version, but in all these places the original word Selah is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lexicon) supposes that the most probable meaning of this musical term or note is silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony.
Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from sal, salah, to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, Thesau. Antiq. Sacr., tom. xxii.
Fuente: Albert Barnes’ Notes on the Bible
Psa 3:2
There is no help for him in God.
Help in God
David had grieved God, and God had threatened to raise up evil against him out of his own house. The threatening was fulfilled in the rebellion of Absalom. Then he seemed so helpless that, in the language of mockery and exultation, his enemies said, There is no help for him m God. But David was not altogether cast down. He did not give way to despondency; he placed his confidence and found his refuge in the protection of Almighty God. From all he had been taught to believe, and from all that he had been privileged to feel respecting the ways of His providence, he was fully persuaded that light would rise out of darkness, and order out of confusion, and safety out of peril. Thus it should be with all who have that deep and enlightened piety by which David was distinguished. The time of affliction is the time for trying faith and patience, for manifesting the energy and perfection which belong to them, and for enjoying the consolation which they are so well fitted to impart. It matters not what your trials and your sorrows be; your support and your solacement remain unchangeably the same. The larger sorrows are as much within the reach of Gods sovereign and absolute control as is the most inconsiderable evil that can possibly befall you. Suppose your distresses are the result of your transgression, still do not despond, or allow your confidence in God as your God to be impaired. You would have cause for despair if you hardened yourselves against Him, but none if you are penitent. He is neither vindictive nor relentless. Beholding you in the face of Jesus Christ, He becomes your Father, your Protector, and your Friend. Amidst all his sins and sufferings the Psalmist had recourse to the exercises of devotion. He retired into his secret chambers, or he went into the public sanctuary and addressed himself to God in prayer and supplication. To be successful in prayer we must seek in the appointed way, out of His holy hill. Whatever be the evils we suffer, let this great truth be firmly believed in and constantly remembered–Salvation belongeth unto the Lord. (A. Thomson, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Psa 3:2; Psa 3:4; Psa 3:8
Selah.
Stop and think
That seems to sum up the several meanings of the word Selah. Some say it is a direction to the musicians to play an interlude while the singers ceased; some regard it as a direction to the players to stop and tune their instruments. Others see an injunction to raise heart and voice, harp and organ, to their fullest capacity. Others see a reference to eternity, as if one interposed, World without end, Amen! Many regard the word as equivalent to certain well-known signs in music, bidding you turn back and repeat. In any case, it is as if a solemn rock (sela) stood right across our path, bidding us stop and think. On the ground of this injunction meet all meanings, however divergent they seem. No help for him in God. Stop and think. Selah looks forward as well as back. God has been a shield for David; He can also lift up his head once more, and invest him with glory, the sunshine of the Divine countenance. For us who conduct the services of Gods house, Selah has a message. It bids the preacher rightly divide the word of truth. It bids him compare truth with truth, bringing out things new and old, and fixing each in its most telling place. It says–tune your hearts, voices, instruments. Seek inspiration, do justice to the Divine message and the gospel song, so that with holy passion, and sacred emphasis, and heart-felt pathos you shall lead our hearts to God, and incite our minds to things eternal. (Michael Eastwood.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 2. No help for him in God.] These were some of the reproaches of his enemies, Shimei and others: “He is now down, and he shall never be able to rise. God alone can save him from these his enemies; but God has visibly cast him off.” These reproaches deeply affected his heart; and he mentions them with that note which so frequently occurs in the Psalms, and which occurs here for the first time, selah. Much has been said on the meaning of this word; and we have nothing but conjecture to guide us. The Septuagint always translate it by diapsalma, “a pause in the Psalm.” The Chaldee sometimes translates it by lealmin, “for ever.” The rest of the versions leave it unnoticed. It either comes from sal, to raise or elevate, and may denote a particular elevation in the voices of the performers, which is very observable in the Jewish singing to the present day; or it may come from salah, to strew or spread out, intimating that the subject to which the word is attached should be spread out, meditated on, and attentively considered by the reader. Fenwick, Parkhurst, and Dodd, contend for this meaning; and think “it confirmed by Ps 9:16, where the word higgaion is put before selah, at the end of the verse.” Now higgaion certainly signifies meditation, or a fit subject for meditation; and so shows selah to be really a nota bene, attend to or mind this.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Of my soul, i.e. of me; the soul being commonly put for the person, as Isa 46:2; Amo 6:8, compared with Gen 22:16.
There is no help for him in God; God hath utterly forsaken him for his many crimes, and will never help him more.
Selah: this word is nowhere used but in this poetical Book of the Psalms, and in the song of Hab 3:3,9,13; which makes that opinion probable, that it was a musical note, directing the singer either to lift up his voice, or to make a short stop or pause, or to lengthen out the tune. But withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention or observation of the singer and hearer.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. say of my soulthat is, “ofme” (compare Ps 25:3).This use of “soul” is common; perhaps it arose fromregarding the soul as man’s chief part.
no help . . . in Godrejectedby Him. This is the bitterest reproach for a pious man, and denotes aspirit of malignant triumph.
SelahThis word is ofvery obscure meaning. It probably denotes rest or pause,both as to the music and singing, intimating something emphatic inthe sentiment (compare Ps 9:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Many [there be] which say of my soul,…. Or “to my soul” u, the following cutting words, which touched to the quick, reached his very heart, and like a sword pierced through it:
[there is] no help for him in God; or “no salvation” w: neither in this world, nor in that which is to come, as Kimchi explains it. David’s enemies looked upon his case to be desperate; that it was impossible he should ever extricate himself from it; yea, that God himself either could not or would not save him. And in like manner did the enemies of Christ say, when they had put him upon the cross; see
Mt 27:43; and how frequent is it for the men of the world to represent the saints as in a damnable state! and to call them a damned set and generation of men, as if there was no salvation for them? and how often does Satan suggest unto them, that there is no hope for them, and they may as well indulge themselves in all sinful lusts and pleasures? and how often do their own unbelieving hearts say to them, that there is no salvation in Christ for them, though there is for others; and that they have no interest in the favour of God, and shall be eternally lost and perish? And this account is concluded with the word
selah, which some take to be a musical note; and so the Septuagint render it , which Suidas x interprets the change of the song, of the note or tune of it; and the rather it may be thought to be so, since it is only used in this book of Psalms, and in the prayer of Habakkuk, which was set to a tune, and directed to the chief singer. Kimchi derives it from a root which signifies “to lift up”, and supposes that it denotes and directs to an elevation, or straining of the voice, at the place where this word stands. Others understand it as a pause, a full stop for a while; and as a note of attention, either to something that is remarkably bad and distressing, as here; or remarkably good, and matter of rejoicing, as in Ps 3:4. Others consider it as an affirmation of the truth of anything, good or bad; and render it “verily”, “truly”, as, answering to “Amen”; so be it, so it is, or shall be; it is the truth of the thing: to this sense agrees Aben Ezra. But others render it “for ever”, as the Chaldee paraphrase; and it is a tradition of the Jews y, that wherever it is said, “netzach”, “selah”, and “ed”, there is no ceasing, it is for ever and ever; and so then, according to this rule, the sense of David’s enemies is, that there was no help for him in God for ever. A very learned man z has wrote a dissertation upon this word; in which he endeavours to prove, that it is a name of God, differently used, either in the vocative, genitive, and dative cases; as, O Selah, O God, or of God, or to God, c. as the sense requires.
u , Sept. “animae meae”, V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis so the Targum. w “non est salus”, V. L. Pagninus, Montanus; “non ulla salus”, Junius & Tremellius, Piscator, Ainsworth. x In voce . y T. Bab. Erubin, fol. 54. 1. Vid. Ben Melech in loc. z Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The translation of some, Many say OF my soul, does not give the true meaning of this passage. The letter ל lamed is indeed sometimes used as meaning of in Hebrew, but David here intended to express something more, namely, that his heart was in a manner pierced with the mockery of his enemies. The word soul, therefore, in my opinion, here signifies the seat of the affections. And it has a corresponding meaning in a passage which we shall meet with in another Psalm, (Psa 35:3,) “Say to my soul, I am thy salvation.” David thus teaches us by his own example, that although the whole world, with one voice, should attempt to drive us to despair, instead of listening to it, we ought rather to give ear to God alone, and always cherish within us the hope of the salvation which he hath promised; and as the ungodly use their endeavors to destroy our souls, we ought to defend them by our prayers. With respect to the word Selah, interpreters are not agreed. Some maintain it is a mark of affirmations and has the same signification as truly or amen. Others understand it as meaning for ever. But as סלל Selal, from which it is derived, signifies to lift up, we incline to the opinion of those who think it denotes the lifting up of the voice in harmony in the exercise of singing. At the same time, it must be observed, that the music was adapted to the sentiment, and so the harmony was in unison with the character or subject-matter of the song; just as David here, after having complained of his enemies for shamefully laughing to scorn his hope, as if the protection of God would be of no avail to him, fixes the attention on this blasphemy, which severely wounded his heart, by the use of the word Selah; and as a little after, when he has added a new ground of confidence with regard to the safety of his person, he repeats the same word.
Fuente: Calvin’s Complete Commentary
(2) There is no help.According to the current creed, misfortune implied wickedness, and the wicked were God-forsaken. David, too, had sent back Zadok with the Ark, which in the popular view meant sending away the power and the presence of God. Even Zadok seemed to share this feeling; and Davids words to him, thou a seer (2Sa. 15:27), seem to contain something of a rebuke.
Selah.This curious word must apparently remain for ever what it has been ever since the first translation of the Bible was madethe puzzle of ordinary readers, and the despair of scholars. One certain fact about it has been reached, and this the very obscurity of the term confirms. It has no ethical significance, as the Targum, followed by some other of the old versions and by St. Jerome, implies, for in that case it would long ago have yielded a satisfactory meaning. There are many obscure words in Hebrew, but their obscurity arises from the infrequency of their use; but selah occurs no less than seventy-one times in the compass of thirty-nine psalms, and three times in the ode of Habakkuk (Hab. 3:3; Hab. 3:9; Hab. 3:13). It is pretty certain that the sense for ever, which is the traditional interpretation of the Rabbinical schools, does not suit the majority of these places, and no other moral or spiritual rendering has ever been suggested; nor is it a poetical word, marking the end of a verse or the division into strophes, for it occurs sometimes in the very middle of a stanza, as in Psa. 20:3-4; Psa. 32:4-5; Psa. 52:3-4, and often at the end of a psalm (Psalms 46). There is only one conclusion, now universally admitted, that selah is a musical term, but in the hopeless perplexity and darkness that besets the whole subject of Hebrew music, its precise intention must be left unexplained. The conjecture that has the most probability on its side makes it a direction to play loud. The derivation from slah, to raise, is in favour of this view. The fact that in one place (Psa. 9:16) it is joined to higgaion, which is explained as a term having reference to the sound of stringed instruments, lends support to it, as also does the translation uniformly adopted in the Psalms by the LXX.: if, indeed, that word means interlude. It is curious that the interpretation next in favour to Ewalds makes the meaning of selah exactly the opposite to hispiano instead of fortederiving it from a word meaning to be silent, to suspend.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. My soul “Soul”” ( , nephesh) is here a Hebraism for me, myself; but is used sometimes in the psychological sense for , or spirit, the mental ego. The reproachful words of his enemies “there is no help for him in God” had entered into his inmost being. See 2Sa 16:7-8; Psa 71:11; Psa 62:10. David’s order to Zadok to return the ark to Zion. (2Sa 15:24-25,) might have given plausibility to these envenomed words.
Selah A word occurring seventy-three times in the Psalms, and three times in Habakkuk. As a musical direction it denotes pause, rest, silence, that is, of the voice, to give place to a brief intermediate symphony, or ritornello. It may also be a sign to the reader to pause for meditation upon the import of what is just said. To human eyes David’s cause seemed lost.
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 3:2. Selah Various are the conjectures about the meaning of this word, says Dr. Chandler; but, whatever has been hitherto offered in explication of it, is no more than conjecture, and I am far from being able to satisfy myself or others about it. The reader may consult Noldius in his Annotations, p. 540 and Pfeiffer, p. 295. Bishop Bossuet, following the authority of the greater number of interpreters, translates it by the Greek , and supposes that it implies some note or stop in music; but Parkhurst, after Fenwick, is of opinion with many other learned men, that it is inserted as a note requiring our particular attention: N.B. attend to, or mind this; literally, according to the root, strew, or spread it out; i.e. before the eyes of your mind, that you may thoroughly consider it. This interpretation is confirmed by Psa 9:16 where the word Higgaion is put before Selah, at the end of the verse. Now Higgaion certainly signifies meditation, or a fit subject for meditation; and so shews Selah to be really a nota bene. See Fenwick’s Hebrew Titles on the Psalms, p. 112.
Fuente: Commentary on the Holy Bible by Thomas Coke
Most probably David referred to the curses of Shimei in what he here saith. See 2Sa 16:8 . But still yet more striking are these words if considered, as referring to the persecutions of the Lord Jesus. Indeed our adored Lord might well be supposed to speak of the increase of them that troubled him, and which arose up against him. And never surely were taunts so cruelly thrown out as those upon Jesus while hanging on the cross, when they cried out: ‘he trusted in God let him deliver him now if he will have him.’ Mat 27:43 . Reader! of all soul distresses that certainly is the greatest, when the enemy and our own unbelieving hearts would tempt us to suppose God hath forsaken us. Here the child of God is sadly put to it, when the enemies of our salvation thus reproach. Oh! Lord, suffer not my soul to fall under this heaviest of all sorrows. While Jesus looks on my affliction, and speaks peace, all is well. Let Jesus but smile, I care not who frowns. But if I begin to despond of his favor; if it could be so, that there was really no help for me in my God, then I should be ruined indeed. I detain the Reader one moment longer on this verse, to take notice of the little word that is placed at the end of it, Selah. And as the same word is found very many times in the book of the Psalms, I would here, once for all, offer a short observation upon it. Various have been the opinions of the learned concerning the precise meaning of it. But the most general sentiment determines it to be a note of observation: that where the word Selah occurs, it means, take particular notice of what is said before it. Now supposing this to be the case, how very appropriate are both those verses, if considered as referring to Jesus. Such a thought is sweet, in eyeing Christ in his unequalled troubles? And such a thought in beholding Jesus as our example, for our lesser troubles, is blessed also. It is as much as to say, did the ungodly taunt Jesus himself with being without help in his God; well then may they be supposed to say so concerning his household!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Psa 3:2 Many [there be] which say of my soul, [There is] no help for him in God. Selah.
Ver. 2. Many there be which say of my soul ] These scoffs and sarcasms leniter volant, non leniter violant. David felt them as a murdering weapon in his bones, Psa 42:3 ; Psa 42:10 , and oft complaineth of them to God, Qui satis idoneus est patientiae sequester, as Tertullian phraseth it, who will see that his saints shall lose nothing by their patience.
There is no help for him in God
Selah
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Many. Figure of speech Anaphora.
my soul = me, or myself. Hebrew. nephesh. App-13.
help = salvation, or deliverance.
God. Hebrew. Elohim. App-4.
Selah. Connecting the contrast between “man” (as a creature) who knows God (Elohim) only as Creator, with the speaker (David), who knew Jehovah as his Covenant God. See App-4and Psa 66:11.
Fuente: Companion Bible Notes, Appendices and Graphics
no: Psa 22:7, Psa 42:3, Psa 42:10, Psa 71:11, 2Sa 16:7, 2Sa 16:8, Mat 27:42, Mat 27:43
Selah: Psa 3:4, Psa 3:8, Psa 4:2, Psa 4:4, Hab 3:3, Hab 3:9, Hab 3:13
Reciprocal: Exo 14:3 – They are entangled 2Sa 15:12 – the people 2Sa 15:17 – went forth 2Ch 32:11 – The Lord our God Psa 7:5 – Selah Psa 14:6 – Ye Psa 22:8 – let him Psa 25:19 – Consider Psa 41:8 – and Psa 119:42 – So shall Psa 119:157 – Many Mar 14:43 – and with Joh 18:3 – a band
Fuente: The Treasury of Scripture Knowledge
Psa 3:2. Many there be that say of my soul Of me; the soul being commonly put for the person: There is no help for him in God God hath utterly forsaken him for his many crimes, and will never help him more. Selah This word is nowhere used but in this poetical book, and in the song of Habakkuk. Probably it was a musical note, directing the singer either to lift up his voice, to make a pause, or to lengthen the tune. But, withal, it is generally placed at some remarkable passage; which gives occasion to think that it served also to quicken the attention of the singer and hearer.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3:2 Many [there be] which say of my soul, [There is] no help for him in God. {b} Selah.
(b) Selah here signifies a lifting up of the voice, to cause us to consider the sentence as a thing of great importance.