Psalms 119:81

Psa 119:81 CAPH. My soul fainteth for thy salvation: [but] I hope in thy word.

Ver. 81. My soul fainteth for thy salvation] Saying, as those good souls, Jer 8:20, "The harvest is past, the summer is ended, and we are not saved." Physicians let their patients’ blood sometimes, etiam ad animae deliquium, till they swoon again. Howbeit, they have a care still to maintain nature; so doth God the fainting spirits of his people by cordials, Isa 57:16.

But I hope in thy word] Vivere spe vidi qui moriturus erat.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_119:81-88

My soul fainteth for Thy salvation: but I hope in Thy Word.

Painful soul moods and their antidotes

I. Painful moods of soul.

1. Painful yearning (Psa_119:81-83).

(1) The general objects of this yearning.

(a) A sense of security.

(b) A sense of comfort.

(2) The distress of this yearning.

(a) Weakening (Heb_12:3)

(b) Anxious (verse 82). Hope deferred, etc.

(c) Consuming (verse 83).

2. Anxious questioning (verse 84).

(1) The shortness of life. How many are the days of Thy servant? This means how few, how brief. Why should this life be so short in a world where there are such wonderful results to achieve, and with a being who has immeasurable faculties to develop?

(2) The advent of retribution.

3. A sense of injustice (verse 85). His persecutors were

(1) Crafty.

(2) Wicked.

(3) Cruel.

II. Antidotes.

1. Firm confidence in the Divine Word (verses 81, 83, 87).

2. A spiritual quickening of soul (verse 88). (Homilist.)

The Word of God a support

As a man binds a tender sapling to a stake, that the wind may not wrench it; or throws out an anchor into the boiling sea, that the ship may be held by it; so must we bind our wavering hearts to the support of the Word of God, and stay the storm-tossed ship of our souls with the anchor of hope, that they may not sink.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Ver. 81. My soul fainteth for thy salvation. He wished for no deliverance but that which came from God: his one desire was for "thy salvation." But for that divine deliverance he was eager to the last degree, up to the full measure of his strength, yea, and beyond it till he fainted. So strong was his desire that it produced prostration of spirit. He grew weary with waiting, faint with watching, sick with urgent need. Thus the sincerity and the eagerness of his desires were proved. Nothing else could satisfy him but deliverance wrought out by the hand of God, his inmost mature yearned and pined for salvation from the God of all grace, and he must have it or utterly fail.

But I hope in thy word. Therefore he felt that salvation would come, for God cannot break his promise, nor disappoint the hope which his own word has excited: yea, the fulfilment of his word is near at hand when our hope is firm and our desire fervent. Hope alone can keep the soul from fainting by using the smelling bottle of the promise. Yet hope does not quench desire for a speedy answer to prayer; it increases our importunity, for it both stimulates ardour and sustains the heart under delays. To faint for salvation, and to be kept from utterly failing by the hope of it, is the frequent experience of the Christian man. We are "faint yet pursuing" hope sustains when desire exhausts. While the grace of desire throws us down, the grace of hope lifts us up again.

The whole eight verses, 81-89. The eleventh letter, Caph, signifies the hollowed hand. The expositors, however, looking only to the meaning curved, which is but half of its import, explain the section as signifying the act of bowing down in penitence, or as noting that the fathers of the Old Testament were like veteran soldiers, stooping with years and toil, and bowed down yet further by the heavy weight of the law, only removable by that coming of Christ for which they prayed. Others extend the notion to the saints of the church, weighed down by the sorrows and cares of this life, and therefore desiring to be dissolved and to be with Christ. The true meaning is to be sought in the full interpretation of the word; for the hand is hollowed either in order to retain something which actually lies in it, or to receive something about to be placed in it by another. Thus the hand may be God's, as the giver of bounty, or man's, as the receiver of it; and the whole scope of the section, as a prayer for speedy help, is that man holds out his hand as a beggar, supplicating the mercy of God. Jerome, Ambrose, and others, in Neale and Littledale.

Ver. 81. My soul fainteth for thy salvation. The word here rendered "fainteth" is the same that in Ps 73:26 is translated "faileth": "My flesh and my heart faileth". The idea is, that his strength gave way; he had such an intense desire for salvation that he became weak and powerless. Any strong emotion may thus prostrate us; and the love of God, the desire of his favour, the longing for heaven, may be so intense as to produce this result. Albert Barnes.

Ver. 81. My soul fainteth. Fainting is proper to the body, but here it is ascribed to the soul; as also in many other places. The Apostle saith, "Lest ye be wearied, and faint in your minds" (Heb 7:3); where two words are used, weariness and fainting, both taken from the body. Weariness is a lesser, fainting is a higher degree of deficiency: in weariness, the body requireth some rest or refreshment, when the active power is weakened, and the vital spirits and principles of motion are dulled; but, in fainting, the vital power is contracted, and retires, and leaveth the outward parts lifeless and senseless. When a man is wearied, his strength is abated; when he fainteth, he is quite spent. These things, by a metaphor, are applied to the soul, or mind. A man is weary, when the fortitude of his mind, his moral or spiritual strength, is broken, or begins to abate, when his soul sits uneasy under sufferings; but when he sinks under the burden of grievous, tedious, or long affliction, then he is said to faint, when all the reasons and grounds of his comfort are quite spent, and he can hold out no longer. Thomas Manton.

Ver. 81. My soul fainteth. What is this fainting but the lofty state of raptured contemplation in which the strength of heavenly affections weakens those of earth. Just as the ascent into the highest mountains causes a new respiration, as when Daniel had a great vision from God, he tells us "he fainted and was sick certain days." E. Paxton Hood, 1871.

Ver. 81. My soul fainteth for thy salvation; but I hope. Believe under a cloud, and wait for him when there is no moonlight nor starlight. Let faith live and breathe, and lay hold of the sure salvation of God, when clouds and darkness are about you, and appearance of rotting in the prison before you. Take heed of unbelieving hearts, which can father lies upon Christ. Beware of "Doth his promise fail for evermore?" for it was a man, and not God said it. Who dreameth that a promise of God can fail, fall a swoon, or die? Who can make God sick, or his promises weak? When we are pleased to seek a plea with Christ, let us plead that we hope in him. O stout word of faith, "Though he slay me, yet will I trust in him!" O sweet epitaph, written upon the gravestone of a departed believer, namely,

"I died hoping, and my dust and ashes believe in life!" Faith's eyes, that can see through a millstone, can see through a gloom of God, and under it read God's thoughts of love and peace. Hold fast Christ in the dark; surely ye shall see the salvation of God. Your adversaries are ripe and dry for the fire. Yet a little while, and they shall go up in a flame; the breath of the Lord, like a river of brimstone, shall kindle about them. Samuel Rutherford, 1600-1601.

Ver. 81. For thy salvation. Understood in a higher sense, the holy man longs for the coming of the Saviour in the flesh. Cornelius Jansen.

Ver. 81. Thy salvation. A believer in God, how afflicted so ever lie be, seeketh not to be delivered but in a way allowed by God; "My soul fainteth for thy salvation"; or, till thou deliver me in thy good way. David Dickson.

Ver. 81. I hope in thy word. David knew where he moored his ship. Hope without a promise is like an anchor without ground to helot by; but David's hope fixed itself upon the divine word. William Gurnall.

Ver. 81. I hope in thy word: ie. I hope beyond anything I understand, and beyond anything I can possibly do, and beyond anything I deserve, and beyond all carnal and spiritual consolations, for I desire and look for Thee only I seek Thee, not Thine: I long to hear "Thud word, "that I may obey it in patience and meekness. Le Blanc.

Ver. 81,83. It is good in all times of persecution or affliction to have an eve both on the promises and on the precepts; for the looking to the promise doth encourage to hope, and the eyeing of tim precepts doth prove the hope to be sound. The Psalmist hoped in the word (Ps 119:81), and (Ps 119:88), he forgot not the statutes. David Dickson.

Outlines Upon Keywords of the Psalm, By Pastor C. A. Davis.

Ver. 81-88. Hope in depression. In the depression arising from mortal frailness (Ps 119:81-81), and from unjust persecution (Ps 119:85-87), the word of God is the source of joy and comfort.

Ver. 81. Text suitable for a missionary sermon.

1. The condition of the heathen world, enough to make the Christian faint for the salvation of God to visit it.

(a) The grossness of its darkness.

(b) Its wide area.

(c) Its long continuance.

(d) The limited character and effect of mission labour.

(e) The opposing influences.

2. This condition, though exceedingly sad, is not hopeless. Because

(a) Of the intention, adaptation, and universal call of the

gospel.

(b) Of Christ's commission to his church.

(c) Of the compassionate character of the spiritually

enlightened, produced by their faith in the word.

(d) Of the prophecies and promises. Thus, there is hope in

the word.

3. If Christians are fainting for the salvation, but hoping in the word, their interest in mission work will be intense, and will show itself,

(a) In earnest prayer for more labourers, and greater

results.

(b) In devoting themselves, if possible, to the work.

(c) In free and generous giving, to help on the work. J.F.

Ver. 81. My soul fainteth, etc. Men faint for health, provision, rest, promotion, success, and in some instances for salvation. David fainted.

1. For his own salvation.

(a) From guilt: "Deliver me from all my transgressions; "

"from blood guiltiness."

(b) From defilement: "Create in me a clean heart." "Wash

me."

(c) From formality: "Let the words of my mouth, "etc.

(d) From darkness: "Why hidest thou thyself?" "Lift up, "

etc. "Say unto my soul, "etc.

5. From unhappiness: "Out of the depths, " etc.

2. For the salvation of others.

(a) He talked about it: "Time for thee to work, Lord."

(b) He prayed for it: "Oh that the salvation, "etc. "Let

thy work, "etc. "God be merciful unto us:" "Save now, I

beseech thee."

(c) He laboured for it: "I will make mention of thy

righteousness:" "I will teach transgressors thy ways." W.J.

Ver. 81.

1. Eagerness of expectation.

2. Energy of hope.

3. Establishment of promise: "In thy word."

Ver. 81. Salvation, in Scripture, hath divers acceptations: it is put

1. For that temporal deliverance which God giveth, or hath promised to give to his people: so it is taken. Ex 14:13.

2. For the exhibition of Christ in the flesh. Ps 98:2-3 Lu 2:29-30.

3. For the benefits which we have by Christ on this side of heaven; as the pardon of sin, and the renovation of our natures. Mt 1:21; Tit 3:5 Ps 51:12.

4. For everlasting life: "Receiving the end of your faith, even the salvation of your souls" (1Pe 1:9); meaning thereby our final reward. T. Manton.

Ver. 81.

1. Faint.

2. Pursuing. W.D.

Psalms 119:82*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

CAPH.

Psa 119:81-84. My soul fainteth for thy salvation — With longing desire, earnest expectation, and hope deferred. Mine eyes fail — With looking hither and thither, and to thee for help. I am become like a bottle in the smoke — A bottle of skin or leather, (the only ones then in use,) which, being hung up in the smoke, and by that means parched and dry, aptly represents a person worn out and dried up with long suspense and expectation, The sense is, My natural moisture is dried up; I am withered, deformed, and despised, and my case grows worse and worse every day. How many are the days of thy servant? — Either, 1st, The days of my life; I have but a little while to live in the world; give me some respite before I die; or the days of my misery. How long, Lord, shall my misery last? For ever?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

81. (Psa 119:81) For thy salvation faints my soul; for thy word do I wait. Both verbs are in the preterite, implying that it is so and has been so. Faints, is spent or wasted. This strong expression for intense desire is borrowed from Psa 84:2. With the last clause compare Psa 119:74.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

119:81-88 Kaph (כ): The psalmist is worn out from waiting for the Lord, but his hope is in God’s future rescue.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though my strength fail me, yet my soul groaneth and sigheth, resting still in thy word.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Here we have the psalmist,

I. Longing for help from heaven: My soul faints; my eyes fail. He longs for the salvation of the Lord and for his word, that is, salvation according to the word. He is not thus eager for the creatures of fancy, but for the objects of faith, salvation from the present calamities under which he was groaning and the doubts and fears which he was oppressed with. It may be understood of the coming of the Messiah, and so he speaks in the name of the Old Testament church; the souls of the faithful even fainted to see that salvation of which the prophets testified. (Pe1 1:10); their eyes failed for it. Abraham saw it at a distance, and so did others, but at such a distance that it put their eyes to the stretch and they could not stedfastly see it. David was now under prevailing dejections, and, having been long so, his eyes cried our, "When wilt thou comfort me? Comfort me with thy salvation, comfort me with thy word." Observe, 1. The salvation and consolation of God's people are secured to them by the word, which will certainly be fulfilled in its season. 2. The promised salvation and comfort may be, and often are, long deferred, so that they are ready to faint and fall in the expectation of them. 3. Though we think the time long ere the promised salvation and comfort come, yet we must still keep our eye upon that salvation, and resolve to take up with nothing short of it. "Thy salvation, thy word, thy comfort, are what my heart is still upon."

II. Waiting for that help, assured that it will come, and tarrying till it come: But I hope in thy word; and but for hope the heart would break. When the eyes fail yet the faith must not; for the vision is for an appointed time, and at the end it shall speak and shall not lie.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

LETTER כ CAPH. - Eleventh Division

Verse 81. My soul fainteth for thy salvation] I have longed so incessantly after thy salvation - the complete purification and restoration of my soul, that my very spirits are exhausted.

"My heartstrings groan with deep complaint;

My soul lies panting, Lord, for thee;

And every limb and every joint

Stretches for perfect purity."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

81. My soul hath fainted for thy salvation. The Psalmist intimates that, although worn out with continual grief, and perceiving no issue to his calamities, yet trouble and weariness had not produced such a discouraging effect upon his mind, as to prevent him from always reposing with confidence in God. To bring out the meaning the more distinctly, we must begin at the second clause, which is obviously added by way of exposition. There he affirms that he trusts in God; and this is the foundation of all. But, intending to express the invincible constancy of his trust, he tells us that he patiently endured all the distresses, under which others succumb. We see some embracing with great eagerness the promises of God; but their ardor, within a short time, vanishes; or, at least, is quenched by adversity. It was far otherwise with David. The verb כלה, kalah, which signifies to faint, or to be consumed, seems, indeed, at first sight, to convey a different meaning. But the prophet, in this passage, as in other places, by fainting means that patience, which those who are deprived of all strength, and who seem to be already dead, continue to cherish, and which inspires their hearts with secret groanings, and such as cannot be uttered. This fainting, then, is opposed to the delicacy of those who cannot suffer a long delay.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

CAPH.

(81) Fainteth.—The same Hebrew word as fail in the next verse.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

81, 82. The soul grows faint, the eye dim, with the prolonged strain of watching for the fulfilment of God’s promise to deliver His servant. Cp. Psa_119:123; Psa_69:3; Psa_84:2; Lam_4:17.

81–88. Kaph. Faith persevering in the midst of persecution when God defers His help, and seems to be leaving him to be the prey of his enemies.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

The proud have digged pits for me,.... Laid snares and temptations in his way, to draw him into sin, and so into mischief; they sought indeed to take away his life, and formed schemes for it. The allusion is to the digging of pits for the taking of wild beasts; which shows the ill opinion they had of David, and their ill usage of him; see Psa 7:15;

which are not after thy law; no, contrary to it; which forbids the digging of a pit, and leaving it uncovered, so that a neighbour's beast might fall into it, Exo 21:33; and if those might not be dug to the injury of beasts, then much less to the injury of men, to the hurt of the servants of the Lord, or to the shedding of innocent blood, which the law forbids.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

My soul fainteth for thy salvation - The new division of the psalm, which begins here, is indicated by the Hebrew letter Kaph (כ k), equivalent to “k” or “c” (hard). The word here rendered “fainteth” is the same that in Psa 73:26 is translated “faileth”: “My flesh and my heart faileth.” The idea is, that his strength gave way; he had such an intense desire for salvation that he became weak and powerless. Any strong emotion may thus prostrate us; and the love of God - the desire of his favor - the longing for heaven - may be so intense as to produce this result.

I hope in thy word - I trust in thy promises, and am sustained. My powers, which would otherwise wholly fail, are upheld by thy word, and on that I rely. See Psa 119:74.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CAPH

Fainteth, with longing desire, and earnest expectation, and hope deferred, and hitherto disappointed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

כ, Caph.

81-88. My soul fainteth—Affliction and trial are again upon him. “The clouds return after the rain.” The exact point of the grief is expressed in Psa_119:83.

A bottle in the smoke—One hung up on the tent poles clear of the heads of the inmates, and, of course, where the smoke finds its way toward the hole in the peak of the tent. It means useless, unemployed, idle. Possibly the writer was in prison, as Paul afterward languished at Rome.

Very bitter, worse than death, to a free, generous soul, is such enforced idleness. The crown of those who suffer should be brighter than that of those who are active. It is in these trying days that the psalmist wishes to rest his fainting soul on the testimony of God’s mouth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

kCAPH.

My soul fainteth for thy salvation. (comp. Psa_84:2) The phrase used expresses the most intense desire possible. But I hope in thy Word. (So also ver. 74.) While almost fainting, the psalmist is sustained by his hope and trust in God"s promises.

Vers. 81-88. "Persecuted, but not forsaken.

I PERSECUTED. That he was so is clear from the verses before us. For he says:

1. Thy soul fainteth," etc. (Ver. 81) He was heart-sick at the long delay of the hoped-for help. Year after year, generation after generation, it has been at times the lot of God"s people to suffer persecution. And then the piteous confession of these verses is heard.

2. Mine eyes fail," etc. (Ver. 82) As one who steadily gazes out into the distance, looking for aid promised, expected, but does not come, at length his eyes become weary and dim, and his sorrow finds utterance in the plaintive words, "When wilt thou comfort me?" Hard, indeed, is the lot of such.

3. His very countenance and his body generally showed the marks of his distress. (Ver. 83) Like as a wine skin-bottle hung up in the smoke of the fire would blacken and shrivel, become dry, parched, wrinkled, and useless, so the deep lines and the wasted look and the shrunken form told of the inward anguish of the soul.

4. It was near the close of his life, and his persecution, so wrong and unjust, still continued. (Vers. 84-86) They sought to trap him as if he were a wild beast (ver. 85). So did the ungodly deal with him. Persistent, cruel, cunning, unjust, ever seeking his life how piteous such a condition!

5. He was "almost consumed." (Ver. 87) As a brand blackened and charred, and all but burnt up and reduced to ashes. It is an emblem of uttermost distress. Yes; he was persecuted, and it was hard to bear.

II BUT HE WAS NOT FORSAKEN.

1. For the promises of God were his stay. He hoped in them still (ver. 81). Did not forget God"s statutes. Forsook not his precepts (vers. 83, 87).

2. He was sure that God would fulfill his Word. (Ver. 84) It was only a question of "when?

3. His soul still turned to God. Praying for help (ver. 86). For quickening, so that he might keep hold of God"s testimonies. Believing absolutely in the loving-kindness of God (ver. 88). Now, a man who can do all this, persecuted he may be, as this man was, but forsaken he is not. Oh the blessedness of real faith in God! Life is often terribly stern. Gethsemane and Calvary are along the way God"s people often have to take, though never can they be to us so awful as they were to our Lord. But as unto him, so to us, light ariseth out of darkness; for such is the blessedness of the people of God. S.C.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Fainteth - With long desire and earnest expectation.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The eightfold Kaph. This strengthening according to God's promise is his earnest desire (כּלה) now, when within a very little his enemies have compassed his ruin (כּלּה). His soul and eyes languish (כּלה as in Psa 69:4; Psa 84:3, cf. Job 19:27) for God's salvation, that it may be unto him according to God's word or promise, that this word may be fulfilled. In Psa 119:83 כּי is hypothetical, as in Psa 21:12 and frequently; here, as perhaps also in Psa 27:10, in the sense of "although" (Ew. ֗362, b). He does not suffer anything to drive God's word out of his mind, although he is already become like a leathern bottle blackened and shrivelled up in the smoke. The custom of the ancients of placing jars with wine over the smoke in order to make the wine prematurely old, i.e., to mellow it (vid., Rosenm׬ller), does not yield anything towards the understanding of this passage: the skin-bottle that is not intended for present use is hung up on high; and the fact that it had to withstand the upward ascending smoke is intelligible, notwithstanding the absence of any mention of the chimney. The point of comparison, in which we agree for the most part with Hitzig, is the removal of him who in his dungeon is continually exposed to the drudgery of his persecutors. כּמּה in Psa 119:84 is equivalent to "how few." Our life here below is short, so also is the period within which the divine righteousness can reveal itself. שׁיחות (instead of which the lxx erroneously reads שׂיחות), pits, is an old word, Psa 57:7. The relative clause, Psa 119:85, describes the "proud" as being a contradiction to the revealed law; for there was no necessity for saying that to dig a pit for others is not in accordance with this law. All God's commandments are an emanation of His faithfulness, and therefore too demand faithfulness; but it is just this faithfulness that makes the poet an object of deadly hatred. They have already almost destroyed him"in the land." It is generally rendered "on earth;" but "in heaven" at the beginning of the following octonary is too far removed to be an antithesis to it, nor does it sound like one (cf. on the other hand ἐν τοῖς ouranoi's, Mat 5:12). It is therefore: in the land (cf. Psa 58:3; Psa 73:9), where they think they are the only ones who have any right there, they have almost destroyed him, without shaking the constancy of his faith. But he stands in need of fresh grace in order that he may not, however, at last succumb.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Caph. The Consolation of God’s Word in the Midst of Great Troubles. —

v. 81. My soul fainteth for Thy salvation, in the extreme longing brought about by a further attack of sorrow; but I hope in Thy Word, he refuses to let go this trust.

v. 82. Mine eyes, strained with gazing for the coming of salvation, fail for Thy Word, on account of his waiting for the fulfilment of God’s promises, saying, When wilt Thou comfort me? The assistance which he longed for seemed so slow in coming that he was filled with impatience and begged for a speedy revelation of God’s mercy.

v. 83. For I am become like a bottle in the smoke, a wine-skin shriveled up and blackened from being suspended high over the fireplace, the point of comparison being in the discarding of a useless article; yet do I not forget Thy statutes, he clings to God’s Word, which alone has permanent value for a poor sinner.

v. 84. How many are the days of Thy servant? This question arises in his heart on account of the shortness of human life, this fact causing him to fear that he may not live long enough to see himself vindicated before his enemies. When wilt Thou execute judgment on them that persecute me? He begs that God would interfere in his behalf very soon, since the enemies are showing an increased activity.

v. 85. The proud have digged pits for me, plotting with the intention of destroying him, which are not after Thy Law, that is, although they pretend to be actuated only by the highest motives, in our days, for instance, by the welfare of the state, by the demands of a universal brotherhood, yet they have, in truth, no basis for their action in the Word of God.

v. 86. All Thy commandments are faithful, altogether trustworthy and dependable; they persecute me wrongfully, with the usual false accusations as to his being an enemy of existing order and obstinately wanting his own way; help Thou me.

v. 87. They had almost consumed me upon earth, their plans to destroy him had almost succeeded; but I forsook not Thy precepts, he would not give up his trust in the Word of God.

v. 88. Quicken me after Thy loving-kindness, giving him new spiritual life and strength, both for enduring persecutions and for overcoming his enemies; so shall I keep the testimony of Thy mouth, for every new evidence of God’s power in the life of the believers tends to strengthen their faith in the testimony of God for Himself, for the truth, against sin.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

KAPH

This is the name of the eleventh letter of the Hebrew alphabet. In the Hebrew language, each line of verses 81-88 begins with this letter.

I hope in your word

"I confidently trust in what you say"

My eyes long to see your promise

Here "eyes" represents the whole person. AT: "I wait and wait for you to do what you promised to do" (See: Synecdoche)

translationWords

hope

word of God

promise

comfort

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

pines Heb. כלתה, desires.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.