Teks -- Psalms 3:2 (NET)

3:2 Many say about me, “God will not deliver him.” (Selah)

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Psa 3:2 - My soul

Of me: the soul being commonly put for the person.

Wesley: Psa 3:2 - In God

God hath utterly forsaken him.

Wesley: Psa 3:2 - Selah

This word is no where 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.

JFB: Psa 3:2 - say of my soul

That is, "of me" (compare Psa 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.

JFB: Psa 3:2 - no help . . . in God

Rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.

JFB: Psa 3:2 - Selah

This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Psa 9:16).

Clarke: Psa 3:2 - No help for him in God

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 east 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, סלה 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 Διαψαλμα diapsalma , "a pause in the Psalm."The Chaldee sometimes translates it by לעלמין lealmin , "for ever."The rest of the versions leave it unnoticed. It either comes from סל 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 סלה 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 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 shows selah to be really a nota bene, attend to or mind this.

Calvin: Psa 3:2 - NO PHRASE

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.

TSK: Psa 3:2 - no // Selah

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

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Psa 3:2 - Of my soul // There is no help for him in God // Selah

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.

Haydock: Psa 3:2 - Why

Why. Let me know the enormity of my sins. All Israel follows Absalom, 2 Kings xv. 13. So all rose up against Christ. (Worthington) ---

The Church was assailed on all sides, (Calmet) and every soul must live in expectation of battle from innumerable enemies. Hebrew also, (Haydock) "How are they multiplied." (Houbigant) ---

David is surprised at the sudden change, and adores the depth of God's judgments, which had been denounced unto him, 1 Kings xii. 10. (Calmet)

Gill: Psa 3:2 - Many there be which say of my soul // there is no help for him in God // selah

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 Mat 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 διαψαλμα, 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 Psa 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.