Psalms 42:4

Hebrew (Westminster Leningrad Codex) Psalms 42:4 appears in the Hebrew Old Testament. The text above is from the Westminster Leningrad Codex. Each word links to its Strong’s number, a concise gloss, and parsing drawn from the Open Scriptures Hebrew Bible morphology. Click any word for its full Brown-Driver-Briggs (BDB) entry.
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Psalms 42:4 (World English Bible). Public Domain. Lemma interlinear Bible study tool, https://lemma.gebible.app/v/psalms/42/4.

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English Translation
These things I remember, and pour out my soul within me, How I used to go with the crowd, and led them to the house of God, With the voice of joy and praise, a multitude keeping a holy day.
World English Bible · Public Domain
Highlights
  • 1 hapax legomenon — only here in the Hebrew Bible
  • 2 first appearances in the Hebrew Bible
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Compare translations 3

The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.

Each is an independent rendering of the whole verse — the interlinear is not word-aligned to these translations.

Highlighted words mark where these versions differ — a whole-verse word diff, not a word-by-word alignment.

  • World English Bible Public Domain
    These things I remember, and pour out my soul within me, How I used to go with the crowd, and led them to the house of God, With the voice of joy and praise, a multitude keeping a holy day.
  • King James Version Public Domain
    When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
  • unfoldingWord Literal Text CC BY-SA 4.0
    Let me remember these, and let me pour out my soul within me, that I went over with the crowd. I led them in procession to the house of God with a voice of rejoicing and praise, a multitude celebrating a festival.

unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).

Versions to compare (up to 4)

3 of 4 selected

Show all 18 translations

Every available English version of this verse, each an independent rendering of the whole verse.

  • World English Bible Public Domain
    These things I remember, and pour out my soul within me, How I used to go with the crowd, and led them to the house of God, With the voice of joy and praise, a multitude keeping a holy day.
  • Berean Standard Bible Public Domain
    These things come to mind as I pour out my soul: how I walked with the multitude, leading the procession to the house of God with shouts of joy and praise.
  • Majority Standard Bible Public Domain
    These things come to mind as I pour out my soul: how I walked with the multitude, leading the festive procession to the house of God with shouts of joy and praise.
  • King James Version Public Domain
    When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.
  • American Standard Version (1901) Public Domain
    These things I remember, and pour out my soul within me, How I went with the throng, and led them to the house of God, With the voice of joy and praise, a multitude keeping holyday.
  • Revised Version (1885) Public Domain
    These things I remember, and pour out my soul within me, how I went with the throng, and led them to the house of God, with the voice of joy and praise, a multitude keeping holyday.
  • Geneva Bible (1599) Public Domain
    When I remembred these things, I powred out my very heart, because I had gone with the multitude, and ledde them into the House of God with the voyce of singing, and prayse, as a multitude that keepeth a feast.
  • Douay-Rheims (1899) Public Domain
    My tears have been any bread day and night, whilst it is said to me daily: Where is thy God?
  • Young's Literal Translation Public Domain
    These I remember, and pour out my soul in me, For I pass over into the booth, I go softly with them unto the house of God, With the voice of singing and confession, The multitude keeping feast!
  • Literal Standard Version CC BY-SA 4.0
    These I remember, and pour out my soul in me, || For I pass over into the shelter, || I go softly with them to the house of God, || With the voice of singing and confession, || The multitude keeping celebration!
  • Unlocked Literal Bible CC BY-SA 4.0
    These things I call to mind as I pour out my soul: how I went with the throng and led them to the house of God with the voice of joy and praise, a multitude celebrating a festival.
  • unfoldingWord Literal Text CC BY-SA 4.0
    Let me remember these, and let me pour out my soul within me, that I went over with the crowd. I led them in procession to the house of God with a voice of rejoicing and praise, a multitude celebrating a festival.
  • Darby Bible Public Domain
    These things I remember and have poured out my soul within me: how I passed along with the multitude, how I went on with them to the house of God, with the voice of joy and praise, a festive multitude.
  • World Messianic Bible Public Domain
    These things I remember, and pour out my soul within me, how I used to go with the crowd, and led them to God’s house, with the voice of joy and praise, a multitude keeping a holy day.
  • Webster's Bible Public Domain
    \\42:3\\My tears have been my food day and night, while they continually say to me, Where is thy God?
  • Free Bible Version CC BY-SA 4.0
    I am crushed as I remember how I walked with the crowds, leading them in a procession to the house of God, with shouts of joy and songs of thanks among the worshipers at the festival.
  • Bible in Basic English Public Domain
    Let my soul be overflowing with grief when these things come back to my mind, how I went in company to the house of God, with the voice of joy and praise, with the song of those who were keeping the feast.
  • JPS Tanakh (1917) Public Domain
    (42-5) These things I remember, and pour out my soul within me, how I passed on with the throng, and led them to the house of God, with the voice of joy and praise, a multitude keeping holyday.

Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).

Word by word

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בַּסָּךְ֮
çâk
H5519
“in/at the · multitude”
Preposition, Determined + Noun, Common, Masculine, Singular, Absolute
Part of Speech
Preposition + Noun
Type
Common
Gender
Masculine
Number
Singular
State
Absolute
Full BDB Definition

Origin: from H5526

TWOT: 1492c

throng, multitude
  1. אֵ֤לֶּה ʼêl-leh H428 “these” Pronoun, Demonstrative, Common, Plural
  2. אֶזְכְּרָ֨ה zâkar H2142 “to remember” Verb, Qal, Cohortative, 1st Person, Common, Singular
  3. וְאֶשְׁפְּכָ֬ה shâphak H8210 “and · to pour” Conjunction + Verb, Qal, Cohortative, 1st Person, Common, Singular
  4. עָלַ֨י ʻal H5921 “upon · me” Preposition + Suffix, Personal, 1st Person, Common, Singular
  5. נַפְשִׁ֗י nephesh H5315 “soul · my” Noun, Common, Both, Singular, Construct + Suffix, Personal, 1st Person, Common, Singular
  6. כִּ֤י kîy H3588 “that” Conjunction
  7. אֶֽעֱבֹ֨ר ʻâbar H5674 “to pass over” Verb, Qal, Imperfect, 1st Person, Common, Singular
  8. אֶדַּדֵּ֗ם dâdâh H1718 “to move slowly · them” Verb, Hithpael, Imperfect, 1st Person, Common, Singular + Suffix, Personal, 3rd Person, Masculine, Plural
  9. עַד ʻad H5704 “until” Preposition
  10. בֵּ֥ית bayith H1004 “house of” Noun, Common, Masculine, Singular, Construct
  11. אֱלֹ֫הִ֥ים ʼĕlôhîym H430 “God(s)” Noun, Common, Masculine, Plural, Absolute
  12. בְּקוֹל qôwl H6963 “in/at · voice of” Preposition + Noun, Common, Masculine, Singular, Construct
  13. רִנָּ֥ה rinnâh H7440 “cry” Noun, Common, Feminine, Singular, Absolute
  14. וְתוֹדָ֗ה tôwdâh H8426 “and · thanksgiving” Conjunction + Noun, Common, Feminine, Singular, Absolute
  15. הָמ֥וֹן hâmôwn H1995 “tumult” Noun, Common, Masculine, Singular, Absolute
  16. חוֹגֵֽג châgag H2287 “feasting” Verb, Qal, Participle Active, Masculine, Singular, Absolute

About this verse

These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →

17
words
17
distinct lemmas
Wisdom
section

Notable vocabulary

1 hapax legomenon — a word that appears only here in the entire Hebrew Bible:

  • בַּסָּךְ֮ multitude H5519

First appearance in Scripture

These words make their first canonical appearance in the Hebrew Bible here:

  • בַּסָּךְ֮ multitude H5519
  • אֶדַּדֵּ֗ם to move slowly H1718

Shared distinctive vocabulary

אֶדַּדֵּ֗ם to move slowly H1718 occurs in 2 verses of the Hebrew Bible. Also found in:

Grammatical profile

  • 5 verbs
  • 8 nouns
  • 1 pronoun
  • 2 prepositions
  • 1 conjunction

Verb forms

  • אֶזְכְּרָ֨ה Qal · Cohortative
  • וְאֶשְׁפְּכָ֬ה Qal · Cohortative
  • אֶֽעֱבֹ֨ר Qal · Imperfect
  • אֶדַּדֵּ֗ם Hithpael · Imperfect
  • חוֹגֵֽג Qal · Participle Active

Hebrew & Septuagint length

In English translation the verse runs 40 words from the Hebrew and 44 from the Septuagint (LXX English) — closely comparable.

A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.

Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.

In the original languages it is 17 Hebrew tokens and 21 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.

Cross-references

19

Topical passages linked to Psalms 42:4 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.

  • Isaiah 30:29 You shall have a song as in the night when a holy feast is kept; and gladness of heart, as when one goes with a pipe to come to the mountain of Yahweh, to the Rock of Israel.
  • 1 Samuel 1:15–16 Hannah answered, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but I poured out my soul before Yahweh.
  • Psalms 62:8 Trust in him at all times, you people. Pour out your heart before him. God is a refuge for us. Selah.
  • Psalms 122:1 I was glad when they said to me, "Let's go to Yahweh's house!"
  • Job 29:2–30:31 "Oh that I were as in the months of old, As in the days when God watched over me;
  • Psalms 55:14 We took sweet fellowship together. We walked in God's house with company.
  • Psalms 100:4 Enter into his gates with thanksgiving, Into his courts with praise. Give thanks to him, and bless his name.
  • Nahum 1:15 Behold, on the mountains the feet of him who brings good news, who publishes peace! Keep your feasts, Judah! Perform your vows, for the wicked one will no more pass through you. He is utterly cut off.
  • Deuteronomy 16:11 and you shall rejoice before Yahweh your God, you, and your son, and your daughter, and your man-servant, and your maid-servant, and the Levite who is within your gates, and the foreigner, and the fatherless, and the widow, who are in the midst of you, in the place which Yahweh your God shall choose, to cause his name to dwell there.
  • Deuteronomy 16:14–15 and you shall rejoice in your feast, you, and your son, and your daughter, and your man-servant, and your maid-servant, and the Levite, and the foreigner, and the fatherless, and the widow, who are within your gates.
  • Ruth 1:21 I went out full, and Yahweh has brought me home again empty; why do you call me Naomi, seeing Yahweh has testified against me, and the Almighty has afflicted me?"
  • 1 Chronicles 15:15–28 The children of the Levites bore the ark of God on their shoulders with the poles thereon, as Moses commanded according to the word of Yahweh.
  • 1 Chronicles 16:1–43 They brought in the ark of God, and set it in the midst of the tent that David had pitched for it: and they offered burnt offerings and peace-offerings before God.
  • 2 Chronicles 7:10 On the three and twentieth day of the seventh month he sent the people away to their tents, joyful and glad of heart for the goodness that Yahweh had shown to David, and to Solomon, and to Israel his people.
  • 2 Chronicles 30:23–26 The whole assembly took counsel to keep other seven days; and they kept [other] seven days with gladness.
  • Psalms 81:1–3 Sing aloud to God, our strength! Make a joyful shout to the God of Jacob!
  • Lamentations 2:19 Arise, cry out in the night, at the beginning of the watches; Pour out your heart like water before the face of the Lord: Lift up your hands toward him for the life of your young children, that faint for hunger at the head of every street.
  • Luke 16:25 "But Abraham said, 'Son, remember that you, in your lifetime, received your good things, and Lazarus, in like manner, bad things. But now here he is comforted and you are in anguish.
  • Lamentations 4:1 How is the gold become dim! [how] is the most pure gold changed! The stones of the sanctuary are poured out at the head of every street.

Cross-references courtesy of OpenBible.info (CC BY 4.0).

Hebrew and Greek witnesses Masoretic Hebrew ↔ Greek Septuagint

The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.

You’re reading Greek Psalm 41 (Hebrew Psalm 42). The Septuagint counts the superscription, so verse numbers can differ from the Hebrew — chapter-level alignment, not verse-by-verse. Numbering follows Rahlfs.

These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.

Hebrew Psalms 42:4 Masoretic · Westminster Leningrad Codex

אֵ֤לֶּה אֶזְכְּרָ֨ה וְאֶשְׁפְּכָ֬ה עָלַ֨י נַפְשִׁ֗י כִּ֤י אֶֽעֱבֹ֨ר בַּסָּךְ֮ אֶדַּדֵּ֗ם עַד בֵּ֥ית אֱלֹ֫הִ֥ים בְּקוֹל רִנָּ֥ה וְתוֹדָ֗ה הָמ֥וֹן חוֹגֵֽג

These things I remember, and pour out my soul within me, How I used to go with the crowd, and led them to the house of God, With the voice of joy and praise, a multitude keeping a holy day.

World English Bible · Public Domain

Greek LXX Greek Psalm 41:4 Septuagint · lemma form

γίγνομαι ἐγώ ὁ δάκρυ ἐγώ ἄρτος ἡμέρα καί νύξ ἐν ὁ λέγω ἐγώ κατά ἕκαστος ἡμέρα ποῦ εἰμί ὁ θεός σύ

I remembered these things, and poured out my soul in me, for I will go to the place of your wondrous tabernacle, even to the house of God, with a voice of exultation and thanksgiving and of the sound of those who keep festival.

LXX2012 (modern English Septuagint) · Public Domain

On this verse, Ellicott's Commentary for English Readers discusses the Septuagint’s reading. Read the note in Commentary ↓

Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →

Commentary

Notes on Psalms 42:4 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.

Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →

Trapp's Complete Commentary

John Trapp

Psa 42:4 When I remember these [things], I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday.

Ver. 4. When I remember these things] viz. My present pressures compared with my former happiness, Miserum sane est, fuisse felicem. The Epicures held (but I believe they did not believe themselves therein) that a man might be cheerful amidst the most exquisite torments, ex praeteritarum voluptatum recordatione, by the remembrance of his former pleasures and delights (Cir. de Fin. l. ii.; Sen. de Bon. l. iv. c. 22). David found this here but a slight and sorry comfort, though he better knew how than any of them to make the best of it; and his delights had been far more solid and cordial.

I pour out my soul] See Job 30:16, {See Trapp on "Job 30:16"}

For I had gone with a multitude] Heb. a thick crowd, or throng of good people, frequenting the public ordinances, and David in the head of them. One rendereth it, In umbra vel umbrella, sicut mos est Orientalium ambulare umbrellis contra ardorem solis accommodatis.

I went with them to the house of God] Lente itabam, I went with a gentle pace, gressu grallatorio. He speaketh, saith Vatablus, of the order observed by the faithful when they went to the sanctuary, viz. in comely equipage, singing praise to God, and confessing his goodness.

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.

The Biblical Illustrator

Joseph S. Exell

Psa_42:4

When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God.

Remembrance of bygone happiness

I. The happiness of Davids former condition.

1. The store of company and society which he had with him. Good company is a very blessed and comfortable accommodation in sundry respects.

(1) An exercise of mens faculties and the powers and abilities of the mind.

(2) A fence against danger and a preservative from sadness and various temptations (Ecc_4:10; Pro_11:14).

(3) An opportunity of doing more good.

2. The place of his resort--the house of God.

(1) Davids practice. He went himself. He tool( others along with him. Where others went before him, he followed them, and went with the multitude; where others stayed behind, he drew them on and carried the multitude along with him; and so he did two duties at once, which are both of them observable of ourselves.

(2) His privilege. He speaks of it as a mercy which then he enjoyed, but now was deprived of; and so would hereby signify unto us what a great mercy this indeed is.

(3) The nature and equality of their employment when there.

(1) The proper work of such assemblies--holy and spiritual performances.

(2) We are taught also from hence how to employ ourselves when we come to these assemblies; namely, in such duties and performances as are proper and agreeable hereunto.

As David went to the house of God in regard of the place, so he was employed in icy and praise in regard of the performances: so should we be likewise; we should not come hither to sleep, to gaze, to talk, to disturb both ourselves and others; but we should come as applying ourselves to the work and business of the time and place, with the voice of joy and praise; as the multitude of those that keep holy-day, as it is here expressed.

II. The impression which the recalling hereof had upon him. His grief was increased. There are none who more bewail the want of the ordinances and means of salvation than those who have formerly enjoyed them, and have been made partakers of them.

1. Because these know what they are. That which makes men to be indifferent in their desires to these matters is because they know not the sweetness which is in them; but now those who have formerly enjoyed them are made sensible in this particular.

2. Their desire is inured and habituated to them; use it is a second nature: now they are accustomed to such holy employments, and therefore they cannot tell how to be without them; it is grievous to them.

3. Satan, and sometimes other enemies, they do also take occasion from hence to enlarge and increase their grief to them, as here in the text, Where is now thy God? (Thomas Horton, D. D.)

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

J. A. Alexander on Psalms

Joseph Addison Alexander

5. (Psa 42:4). These (things) I will remember and will pour out upon me my soul, when I pass in the crowd, (when) I march (with) them up to the house of God, with the voice of joy and praise, with festive noise (or tumult). This is the only construction of the sentence which gives the future forms their proper force instead of converting them into past tenses, which is wholly arbitrary, and therefore ungrammatical. If the last clause contained a reminiscence of his former privileges, there was nothing whatever to prevent the use of the preterite forms. These things, not his former enjoyments, but his present sufferings. I will remember, I am determined so to do, this idea being suggested by the very form of the Hebrew verb. If the verse related only to the past, this strong expression would be out of place. The act of reflection or self-introversion is expressed by the stong figure of pouring out his soul upon himself, which at the same time suggests the idea of lively emotion; not necessarily of grief, as in Job 30:16, but of mingled joy and sadness in the recollection of past sufferings and deliverances, just as we might speak of a man's heart being melted, either with sorrow or gratitude, or both. When I pass, or still more literally, for I shall pass, which in that case expresses the confident expectation of a favourable issue. Pass, i.e. pass along in solemn procession. The crowd, or throng, the Hebrew word suggesting, by its etymological affinities, the idea of a thicket, and then of a confused mass. The verb translated march occurs only here and in Isa 38:15, where it seems to be borrowed from the place before us. Its construction is like that of the English march, which, though commonly intransitive, in some cases governs the noun directly. If we render it here, I shall march them, it conveys the additional idea of conducting as well as joining the procession. Up to, a stronger expression than to, implying actual arrival at the place in question. The use of music in the processions to the temple may be inferred from 2Sa 6:5. The word translated noise or tumult may also mean the multitude by whom it is produced. See above, on Psa 37:16, Psa 39:7 (6). But, the other is the primary meaning and agrees best with the parallel expressions. The last word in Hebrew means originally dancing (1Sa 30:16), but with special reference to its ceremonial use, as an expression of religious joy (2Sa 6:14).

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

Tyndale Open Study Notes

Tyndale Open Resources

42:4 The psalmist recalls leading a great procession as a member of the Levitical choir, possibly during the high holy days.

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

Geneva Bible (1599)

Geneva Bible translators

That is, how I led the people to serve thee in thy Tabernacle, and now seeing my contrary estate, I die for sorrow.

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

Jamieson, Fausset & Brown

Robert Jamieson, A. R. Fausset & David Brown

The verbs are properly rendered as futures, "I will remember," &c.,--that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Adam Clarke's Commentary

Verse 4. When I remember these things] Or, these things I shall remember. They often occur to me, and sharpen my distressful feelings. My soul is dissolved, becomes weak as water, when I reflect on what I have had, and on what I have lost. Or, I pour out my soul to myself in deep regrets and complaints, when reflecting on these things. I once enjoyed all the ordinances of God, and now I have none. I once had the joyous communion of saints in God's ordinances; but that communion no longer exists, for there are no ordinances to support it. There was a multitude to worship God in public; with these I often went: but, alas, this is no more; now there are found only a few solitary individuals who sigh for the desolations of Zion. There we had our holy days, our appointed feasts, to commemorate the wonderful works of the Lord; now there are no processions, no festivals, no joyous assemblies; all is desolation in Zion, and all is mourning in our captivity. I have endeavoured to give a general sense to this verse, but there are several difficulties in it; and different commentators and critics have given it a great variety of translations, and as many different meanings. My plan will not permit me to follow them. Much may be seen in Dr. Horsley's work on this verse.

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

John Calvin's Commentaries

4. When I remember these things This verse is somewhat obscure, on account of the variation of the tenses in the Hebrew. And yet I have no doubt that the true and natural sense is, that David, when he called to remembrance his former condition, experienced so much the greater sadness by comparing it with his present condition. The remembrance, I say, of the past had no small influence in aggravating his misery, from the thought that he, who had formerly acted the part of a leader and standard-bearer in conducting others to the holy assemblies, should now be debarred from access to the temple. We know that those who have been accustomed to suffering from their childhood become insensible to it, and the very continuance of misery produces in us a certain degree of callousness, so that we cease to think of it, or to regard it as anything unusual. It is different with those who have not been so accustomed to it. And, therefore, it is no wonder if David, who had been not one of the common people, but who had lately occupied a chief place among the princes, and had been leader of the foremost ranks among the faithful, should be more grievously disquieted, when he saw himself utterly cast off, and not admitted to a place even among the lowest. Accordingly, I connect the demonstrative pronoun these with the declaration which follows, namely, that he remembered how he had been accustomed to mingle in the company of the godly, and to lead them to the house of God. To pour out the soul is taken metaphorically by some for to give utterance to his grief; others are of opinion, that it signifies to rejoice greatly, or, as we commonly speak, to be melted or dissolved in joy It appears to me that David rather means to say, that his affections were, as it were, melted within him, whether it were from joy or sorrow. As the soul of man sustains him, so long as it keeps its energies collected, so also it sinks within him, and, as it were, vanishes away, when any of the affections, by excessive indulgence, gains the ascendancy. Accordingly, he is said to pour out his soul, who is so excited, that his affections lose their vigor, and begin to flow out. David’s language implies, that his soul melted and fainted within him by the greatness of his sorrow, when he thought of the condition from which he had fallen. If any would rather understand it of joy, the language will admit of such an illustration as this: Formerly I took such a delight in walking foremost in the ranks of the people, and leading them in procession to the sanctuary, that my heart melted within me for joy, and I was quite transported with it: if, therefore, I should again be restored to the same happy condition, all my feelings would be ravished with the same delight. I have, however, already stated what appeared to me to be the best exposition. We must not suppose that David had been overwhelmed with the sorrow of the world; but, as in his present misery he discerned the wrath of God, he sorrowed after a godly sort, because, by his own fault, he had provoked the displeasure of God against him. And, even without touching this reason of his sorrow, we see the source from which it proceeded. Even when afflicted by so many personal privations, he is nevertheless grieved only for the sanctuary, thereby showing that it would have been less distressing to him to have been deprived of life, than to continue in a state of exile from the presence of God. And, indeed, the way in which we ought to regulate all our affections is this, That, on the one hand, our joy may have respect to the paternal love and favor of God towards us, and that, on the other, the only cause of our grief may arise from feeling that he is angry with us. This is the “godly sorrow” of which Paul speaks, 2 Corinthians 7:10. By the term number, which in the Hebrew is called סך, sach, David, I have no doubt, intended ranks, or companies in procession; for when they went to the tabernacle on the holy days, they went not in confusion or in crowds, but walked in regular order, (Luke 2:44.)

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.

Ellicott's Commentary for English Readers

(4) When I.—The conjunction “when” is not expressed, but may be implied from the next clause. Others render, “let me recall these days (i.e., what follows), let me pour out my soul within me” (literally, upon me. Comp. Psa_142:3). But the Authorised Version is better, “when I think of it, my heart must overflow.” The expression, “I pour out my soul upon me,” may, however, mean, “I weep floods of tears over myself,” i.e., “over my lot.”

For I had gone with the multitude.—The LXX. and Vulg., as well as the strangeness of the words rendered “multitude” and “went with them,” indicate a corruption of the text. Fortunately the general sense and reference of the verse are independent of the doubtful expressions. The poet indulges in a grateful recollection of some great festival, probably the Feast of Tabernacles. (See LXX.)

That kept holyday.—Literally, dancing or reeling. But the word is used absolutely (Exo_5:1; Lev_23:41) for keeping a festival, and especially the Feast of Tabernacles. Dancing appears to have been a recognised part of the ceremonial. (Comp. 2Sa_6:16.)

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

The Cambridge Bible for Schools and Colleges

gen. ed. J. J. S. Perowne

4. This let me remember as I pour out my soul upon me,

How I was wont to pass on with the throng, leading them to the house of God,

With the voice of singing and thanksgiving, a multitude keeping festival.

He must needs give free course to his feelings, to the emotional part of his nature, as he thinks of the past. The renderings in me (A.V.) or within me (R.V.) miss the idiomatic force of the preposition which means upon me. The soul (as elsewhere the heart or the spirit) is distinguished from a man’s whole ‘self,’ and regarded as acting upon it from without. See Delitzsch, Biblical Psychology, pp. 179 ff. Cp. Psa_42:5-6; Psa_42:11, Psa_43:5; Psa_131:2; Psa_142:3; Lam_3:20; Job_30:16; Jer_8:18.

How I was wont to pass on. The tense denotes that it was his custom thus to conduct pilgrims to Jerusalem for the festivals. The joyousness of these processions was proverbial (Isa_30:29; cp. Psa_35:10; Psa_51:11).

But what is the connexion of thought? Is it that he indulges in the recollection of the past, as a luxury of grief, because “a sorrow’s crown of sorrow is remembering happier things”? Or is it not rather that the retrospect is the best antidote to the sneers of the heathen? The God, in Whose service he once found such delight, cannot really have deserted him. The verse will then form the natural transition to Psa_42:5. Cp. Psa_42:6, and Psa_77:11.

Leading them. The word is found elsewhere only in Isa_38:15. It seems to denote the slow and stately march of a solemn procession, and may be rendered as in R.V. marg. went in procession with them, or, with a slight change of vowels, taken transitively.

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.

John Gill's Exposition

When I remember these things,.... Either the reproaches of his enemies; or rather his past enjoyments of God in his house, he after makes mention of;

I pour out my soul in me, that is, he had no life nor spirit in him, but was quite overwhelmed with distress and anguish; or he poured out his soul in prayer to God, that it might be with him as in times past;

for I had gone with the multitude, I went with them to the house of God; the place of public worship, whither he had often gone, with great pleasure and delight; and, which added thereto, there were many that went along with him; or whom he had "caused to go" (g), had brought along with him; which is the sense of the word, only used here and in Isa 38:15; as Dr. Hammond from R. Tanchum and Aben Walid, has shown: a good man will not only attend divine worship himself, but will bring others with him: but now, he could neither go alone, nor in company, the remembrance of which greatly affected his mind; see Psa 137:1;

with the voice of joy and praise: the people singing psalms, hymns, and spiritual songs;

with a multitude that kept holy day; as especially on the three great festivals in the year, the feasts of passover, pentecost, and tabernacles, when all the males of Israel appeared before God together, and which was a large multitude; and a delightful sight it was to behold them, when they were all engaged in religious worship at once.

(g) "deduceham", Tigurine version; "assumebum mihi iilos", Michaelis; "efficiebam eos in societatem collectos socios esse mihi", Gussetius, p. 180.

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

Albert Barnes' Notes on the Bible

When I remember these things - These sorrows; this banishment from the house of God; these reproaches of my enemies. The verb used here is in the future tense, and would be appropriately rendered “I will remember these things, and I will pour out my soul within me.” That is, it is not a mere recollection of the past, but it indicates a state or purpose of mind - a solemn resolution to bear these things ever in remembrance, and to allow them to produce a proper impression on his mind and heart that would not be effaced by time. Though the future tense is used as denoting what the state of his mind would be, the immediate reference is to the past. The sorrows and afflictions which had overwhelmed him were the things he would remember.

I pour out my soul in me - Hebrew, upon me. See the notes at Job 30:16. The idea is derived from the fact that the soul in grief seems to be dissolved, or to lose all firmness, consistency, or power, and to be like water. We speak now of the soul as being melted, tender, dissolved, with sympathy or grief, or as overflowing with joy.

For I had gone with the multitude - The word here rendered “multitude” - סך sâk - occurs nowhere else in the Scriptures. It is supposed to denote properly a thicket of trees; a thick wood; and then, a crowd of men. The Septuagint renders it, “I will pass on to the place of the wonderful tabernacle,” σκηνῆς θαυμαστῆς skēnēs thaumastēs. So the Latin Vulgate. Luther translates it, “multitude,” Haufen. The Hebrew verb is in the future - “I shall pass,” or “when I pass,” indicating a confident expectation of a favorable issue of his present trials, and referring not to the fact that he had gone with the multitude in time past, but to the fact that he would be permitted to go with them in solemn procession to the house of God, and that then he would recall these things, and pour out his soul in the fullness of his emotions. The Septuagint renders this in the future; so also the Latin Vulgate, DeWette, and Prof. Alexander. Luther renders it, “For I would gladly go hence with the multitude.” It seems clear, therefore, that this does not refer to what had been in the past, but to what he confidently hoped and expected would be in the future. He expected again to go with the multitude to the house of God. Even in his exile, and in his sorrows, he confidently anticipated this, and he says that he would then pour forth the full expression of gratitude - his whole soul - in view of all these things which had occurred. He was now in exile: his heart was overwhelmed with sorrow; he was away from the place of worship - the house of God; he no longer went with others with solemn steps to the sanctuary, but he hoped and expected again to be permitted to do so; and, in view of this, he calls on his soul Psa 42:5 not to be cast down. This interpretation, referring it to the future, also brings this part of the psalm into harmony with the subsequent part Psa 42:8, where the author of the psalm confidently expresses the same hope.

I went with them to the house of God - The tabernacle; the place of public worship. See the notes at Psa 23:6. The Hebrew verb here is also in the future tense, and, in accordance with the interpretation above, the meaning is, “I will go,” etc. The word occurs only here, and in Isa 38:15, “I shall go softly all my years.” See the word explained in the notes at that passage. It seems here to be used with reference to a movement in a slow and solemn procession, as in the usual processions connected with public worship among the Hebrews. The meaning is, that he would go with the multitude with seriousness and solemnity, as they went up to the house of God to worship.

With the voice of joy and praise - Chanting hymns to God.

With a multitude that kept holyday - The word here rendered “multitude” - המון hâmôn - is different from that which is employed in the former part of the verse. This is the usual word to denote a multitude. It literally means a noise or sound, as of rain, 1Ki 18:41; then, a multitude or crowd making a noise, as of nations, or of an army, Isa 13:4; Jdg 4:7; Dan 11:11-13. The word rendered “that kept holyday” - חוגג chogēg - from חגג châgag, to dance - means literally dancing; dancing in a circle; and then, keeping a festival, celebrating a holyday, as this was done formerly by leaping and dancing, Exo 5:1; Lev 23:41. The meaning is, that he would join with the multitude in the joyful celebrations of public worship. This was the bright anticipation before him in exile; this cheered and sustained his heart when sinking in despair.

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

Matthew Poole's English Annotations

These things; either,

1. Which follow, to wit, my former freedom. Or rather,

2. Last mentioned, my banishment from God’s presence, and mine enemies’ scoffs and triumphs upon that occasion.

I pour out my soul: this phrase notes either,

1. His fervent prayer, as it is taken, 1Sa 1:15; Psa 62:8. Or,

2. His bitter sorrows, whereby his very heart was almost melted or dissolved, and his spirits spent, and he was ready to faint away; as it is used Job 30:16; Lam 2:12. Compare Psa 22:14. Or rather,

3. Both together; that he breathed out his sorrows and sad complaints unto God by fervent prayers. In me, i.e. within my own breast, between God and my own soul; not openly, lest mine enemies should turn it into matter of rejoicing and insulting over me.

I had gone, to wit, in the way to Jerusalem. And my sorrow was increased by the remembrance of my former enjoyments. Compare Lam 1:7.

With the multitude; according to the custom, and in the company of Israelites, who went thither in great numbers. Compare Psa 84:6,7.

I went with them; or, I led them, encouraging them by my presence and forwardness.

That kept holyday; or, that kept the feast, to wit, the three solemn festival solemnities, which they kept holy unto the Lord.

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

The Treasury of David

Charles H. Spurgeon

Ver. 4. When I remember these things, I pour out my soul in me. When he harped upon his woes his heart melted into water and was poured out upon itself. God hidden, and foes raging, a pair of evils enough to bring down the stoutest heart! Yet why let reflections so gloomy engross us, since the result is of no value: merely to turn the soul on itself, to empty it from itself into itself is useless, how much better to pour out the heart before the Lord! The prisoner's tread wheel might sooner land him in the skies than mere inward questioning raise us nearer to consolation. For I had gone with the multitude, I went with them to the house of God. Painful reflections were awakened by the memory of past joys; he had mingled in the pious throng, their numbers had helped to give him exhilaration and to awaken holy delight, their company had been a charm to him as with them he ascended the hill of Zion. Gently proceeding with holy ease, in comely procession, with frequent strains of song, he and the people of Jehovah had marched in reverent ranks up to the shrine of sacrifice, the dear abode of peace and holiness. Far away from such goodly company the holy man pictures the sacred scene and dwells upon the details of the pious march. With the voice of joy and praise, with a multitude that kept holyday. The festive noise is in his ears, and the solemn dance before his eyes. Perhaps he alludes to the removal of the ark and to the glorious gatherings of the tribes on that grand national holy day and holiday. How changed his present place! For Zion, a wilderness; for the priests in white linen, soldiers in garments of war; for the song, the sneer of blasphemy; for the festivity, lamentation; for joy in the Lord, a mournful dirge over his absence.

"I sigh to think of happier days

When thou, O God, wast nigh,

When every heart was tuned to praise;

And none more blest than I."

When in a foreign land, amid the idolatries of Popery, we have felt just the same home sickness for the house of the Lord which is here described; we have said, "Ziona, Ziona, our holy and beautiful house, when shall I see thee again? Thou church of the living God, my mother, my home, when shall I hear thy psalms and holy prayers, and once again behold the Lord in the midst of his people" David appears to have had a peculiarly tender remembrance of the singing of the pilgrims, and assuredly it is the most delightful part of worship and that which comes nearest to the adoration of heaven. What a degradation to supplant the intelligent song of the whole congregation by the theatrical prettiness of a quartet, the refined niceties of a choir, or the blowing off of wind from inanimate bellows and pipes! We might as well pray by machinery as praise by it.

Ver. 4. When I remember these things, etc. To a person in misery it is a great increase of misery to have been once happy: it was to David an occasion of new tears when he remembered his former joys. Time was, says the poor soul, when I thought of God with comfort, and when I thought of him as my own God; and to lose a God that I once enjoyed is the loss of all my losses, and of all my terrors the most terrible. Time was when I could go and pray to him, and ease myself in prayer; but now I have no boldness, no hope, no success in prayer. I cannot call him my Father any more. Time was when I could read the Bible and treasure up the promises, and survey the land of Canaan as my own inheritance; but now I dare not look into the Word lest I read my own condemnation there. The Sabbath was formerly to me as one of the days of heaven, but now it is also, as well as the rest, a sad and mournful day. I formerly rejoiced in the name of Christ, "I sat under his shadow." So 2:3. I was in his eyes as one that found favour; but now my soul is like the deserts of Arabia, I am scorched with burning heat. From how great a height have I fallen! How fair was I once for heaven and for salvation, and now am like to come short of it! I once was flourishing in the courts of the Lord, and now all my fruit is blasted and withered away: "his dew lay all night upon my branches, "but now I am like the mountains of Gilboa, no rain falls upon me. Had I never heard of heaven I could not have been so miserable as I now am: had I never known God, the loss of him had not been so terrible as now it is like to be. Job 29:2-3. Timothy Rogers.

Ver. 4. (first clause). The blessedness of even the remembrance of divine worship is so great, that it can save the soul from despair. J. P. Lange's Commentary.

Ver. 4. I pour out my soul. The very soul of prayer lies in the pouring out of the soul before God. Thomas Brooks.

Ver. 4. I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday. The gracious God is pleased to esteem it his glory to have many beggars thronging at the beautiful gate of his temple, for spiritual and corporal alms. What an honour is it to our great Landlord that multitudes of tenants flock together to his house to pay their rent of thanks and worship for their all which they hold of him! How loud and lovely is the noise of many golden trumpets! Good Lord, what an echo do they make in heaven's ears! When many skilful musicians play in concert with well tuned and prepared instruments the music cannot but be ravishing to God himself. George Swinnock.

Ver. 4. Do but consider David's tears and grief for want of, and his fervent prayers for the fruition of public ordinances even then, when he had opportunities for private performances; and surely thou wilt esteem the ministry of the Word no mean mercy. See his sorrow when he was driven from God's sanctuary. When I remember these things I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God." "My soul is poured out; that is, I am overwhelmed with grief, and ever ready to die when I compare my present condition with my former happiness in the fruition of religious assemblies. There is an elegancy in the phrase poured out; the word is applied to water, or any liquid thing, and in Scripture signifieth abundance. Joe 2:28. My life is ready to be poured out as water upon the ground, which cannot be gathered up again, when I remember my former mercies, and consider my present misery...The loss of his father, mother, wives, children, lands, libertynay, of his very life, would not have gone so near his heart as the loss of public ordinances. As his sorrow was great for the want, so was his suit most earnest for the enjoyment of them. How many a prayer doth he put up for the liberty of the tabernacle! Ps 43:3-4 27:4, 8. It is the one thing, the principal thing which he begs of God. Henry Smith.

Ver. 4. The bias of the soul is remarkably shown by the objects of regretful recollection. Henry March.

Ver. 4. With a multitude that kept holy day.

Though private prayer be a brave design

Yet public hath more promises, more love:

And love's a weight to hearts, to eyes a sign.

We all are but cold suitors; let us move

Where it is warmest. Leave thy six and seven;

Pray with the most: for where most pray, is heaven. George Herbert, in "The Temple."

Ver. 4.

1. It is common for the mind, in seasons of sorrow, to seek relief from the present in recollections of the past.

2. In recollections of past enjoyments, those that relate to social worship will be peculiarly dear to the servant of God.

3. Man is a social being, hence he derives help from united worship.

Ver. 4. I pour out my soul in me. The uselessness of mistrustful introspection.

Ver. 4. I had gone with the multitude, etc. Company, if it be that which is good, is a very blessed and comfortable accommodation in sundry respects.

1. It is an exercise of men's faculties, and the powers and abilities of the mind.

2. It is a fence against danger, and a preservative against sadness and various temptations.

3. An opportunity of doing more good. Thomas Horton.

Ver. 4. I had gone, etc. Sunny memories, their lessons of gratitude and hope.

Ver. 4 (last clause). Not Chaucer's tales of the Canterbury pilgrims, but David's tales of the Jerusalem pilgrims.

Ver. 4. With the voice, etc. Congregational singing defended, extolled, discriminated, and urged.

Psalms 42:5*

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

Whedon's Commentary on the Bible

Daniel D. Whedon

4. When I remember these things—It is more easy and simple to take “these things” as referring, not to what follows, as some do, but to the psalmist’s sorrow and to the cruel taunts of his enemies; and he appeals to his habit of worship in vindication of his sincerity.

With the voice of joy and praise—The description here applies to their great festivals and most public occasions of worship, in which he led the procession with singing and joy,

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freely placing himself among the masses, as on the removal of the ark, 2Sa_6:14.

Kept holyday—חגג, (hhagag,) translated “kept holyday,” primarily means, to move, or dance in a circle, and thence to move in a procession, to celebrate a feast. In this last sense it is always rendered in the English version, except in 1Sa_30:16, where it is translated dancing. In the earlier Hebrew history dancing, which was often little else than a graceful keeping of step with the music, was, though not of Mosaic origin, an early accompaniment of their festivals, (Jdg_21:19-23,) and always of public celebrations of victory. Exo_15:20; 2Sa_6:14; see also on Psa_68:11; Psa_68:25. From a too literal construction of David’s words it has been supposed by some that he introduced dancing at the great festivals: but of this there is no evidence, though it reappeared in later Maccabean times. It was universal as a religious ceremony in heathen festivals, but never obtained any permanency among the Hebrews. In Psa_30:11; Psa_149:3; Psa_150:4, a different word is used, where see notes. In the text it means no more than “the multitude, celebrating the feast,” not a “festive crowd dancing in a circle.”

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

The Pulpit Commentary

When I remember these things; rather, these things I remember the things remembered being those touched on in the rest of the verse his former free access to the house of God, and habit of frequenting it, especially on festival occasions, when the multitude "kept holy day." "Deep sorrow," as Hengstenberg remarks, "tries to lose itself in the recollection of the happier past." I pour out my soul in me. "The heart pours itself out, or melts in any one, who is in a manner dissolved by grief and pain." David does not alleviate his sorrow, but aggravates it, by thinking of the happy past. "Nessun muggier dolore che ricordarsi di tempo felice nella miseria" (Dante). For I had gone (rather, how I went) with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holy day. (comp. 2Sa_6:12-19)

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

John Wesley's Explanatory Notes

Remember - My banishment from God's presence, and mine enemies triumphs. In me - I breathe out my sorrows and complaints to God within my own breast. The multitudes - Israelites, who went thither in great numbers. Holy-day - Or that kept the feast, the three solemn festival solemnities, which they kept holy unto the Lord.

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

Rashi

Rabbi Shlomo Yitzchaki (Rashi)

My tears were my bread From here we derive that distress satiates a person, and he does not seek to eat. Similarly, Scripture states regarding Hannah (I Sam. 1:7): “and she wept and did not eat.”

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.

Lesson kit

Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.

Psalms, in the Wisdom, opens this verse with 17 words (17 distinct Hebrew lemmas). Its most distinctive word is çâk (“multitude”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.

Discussion questions

  1. The word çâk carries the sense “multitude.” How does it shape the verse?
  2. This verse holds 1 word here found nowhere else in the Hebrew Bible. What might the rare word draw attention to?
  3. 2 words here appear for the first time in Scripture. What is being introduced at this debut?
  4. Isaiah 38:15 shares the word «to move slowly» with this verse. How do the two illuminate each other?
  5. The translations on this page render this verse differently — a whole-verse word diff, not a word-by-word alignment. What might account for the different wordings?
  6. The verb «אֶזְכְּרָ֨ה» is Qal Cohortative. How does its form color the action?
  7. Reading how Trapp's Complete Commentary and The Biblical Illustrator read this verse, where do the two commentators agree and where do they part?

Things to notice

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Old Testament
Old Testament edition

Read the OT as the Masoretic Hebrew (MT) or the Greek Septuagint (LXX).

English shown for the Greek Septuagint (in the Hebrew ↔ Greek comparison).

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