the Second Week after Easter
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Christian Standard Bible ®
Psalms 19:14
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Let the words of my mouth and the meditation of my heart Be acceptable in your sight, LORD, my rock, and my redeemer.
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord , my strength, and my redeemer.
Let the words of my mouth and the meditation of my heart be acceptable in your sight, O Lord , my rock and my redeemer.
I hope my words and thoughts please you. Lord , you are my Rock, the one who saves me.
May my words and my thoughts be acceptable in your sight, O Lord , my sheltering rock and my redeemer.
Let the words of my mouth and the meditation of my heart Be acceptable and pleasing in Your sight, O LORD, my [firm, immovable] rock and my Redeemer.
May the words of my mouth and the meditation of my heart Be acceptable in Your sight, LORD, my rock and my Redeemer.
Let the words of my mouth and the meditation of my heart Be acceptable in your sight, Yahweh, my rock, and my redeemer.
Let the wordes of my mouth, and the meditation of mine heart be acceptable in thy sight, O Lord, my strength, and my redeemer.
Let the words of my mouth and the meditation of my heartBe acceptable in Your sight,O Yahweh, my rock and my Redeemer.
May the words of my mouth and the meditation of my heart be pleasing in Your sight, O LORD, my Rock and my Redeemer.
Let my words and my thoughts be pleasing to you, Lord , because you are my mighty rock and my protector.
Also keep your servant from presumptuous sins, so that they won't control me. Then I will be blameless and free of great offense. May the words of my mouth and the thoughts of my heart be acceptable in your presence, Adonai , my Rock and Redeemer.
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
May my words and thoughts please you. Lord , you are my Rock—the one who rescues me.
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my helper and my Saviour.
May my words and my thoughts be acceptable to you, O Lord , my refuge and my redeemer!
Let the words of my mouth and the meditation of my heart be acceptable in your presence, O Yahweh, my rock and my redeemer.
Let the words of my mouth and the meditation of my heart be pleasing before You, O Jehovah, my Rock and my Redeemer.
Yee the wordes of my mouth & the meditacio of my herte shalbe acceptable vnto the, o LORDE, my helper and my redemer.
Let the words of my mouth and the meditation of my heart Be acceptable in thy sight, O Jehovah, my rock, and my redeemer.
Let the words of my mouth and the thoughts of my heart be pleasing in your eyes, O Lord, my strength and my salvation.
Keep back Thy servant also from presumptuous sins, that they may not have dominion over me; Let the words of my mouth and the meditation of my heart be acceptable before Thee, {P}
Let the words of my mouth, and the meditation of my heart, bee acceptable in thy sight, O Lord my strength, and my redeemer.
Let the wordes of my mouth, and the meditation of my heart be acceptable in thy sight O God: my strength and my redeemer.
So shall the sayings of my mouth, and the meditation of my heart, be pleasing continually before thee, O Lord my helper, and my redeemer.
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my rock, and my redeemer.
And the spechis of my mouth schulen be, that tho plese; and the thenkynge of myn herte euere in thi siyt. Lord, myn helpere; and myn ayenbiere.
Let the words of my mouth and the meditation of my heart Be acceptable in your sight, O Yahweh, my rock, and my redeemer.
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O LORD, my strength and my Redeemer.
May the words of my mouth and the meditation of my heart be pleasing to you, O Lord , my rock and my redeemer.
Let the words of my mouth and the thoughts of my heart be pleasing in Your eyes, O Lord, my Rock and the One Who saves me.
Let the words of my mouth and the meditation of my heart be acceptable to you, O Lord , my rock and my redeemer.
The words of my mouth, and the soft utterance of my heart, shall come with acceptance, before thee, O Yahweh, my Rock and my Redeemer!
(18-15) And the words of my mouth shall be such as may please: and the meditation of my heart always in thy sight. O Lord, my helper and my Redeemer.
Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O LORD, my rock and my redeemer.
Let the sayings of my mouth, And the meditation of my heart, Be for a pleasing thing before Thee, O Jehovah, my rock, and my redeemer!
Let the words of my mouth and the meditation of my heart Be acceptable in Your sight, O Lord , my rock and my Redeemer.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Let: Psalms 5:1, Psalms 5:2, Psalms 51:15, Psalms 66:18-20, Psalms 119:108, Genesis 4:4, Genesis 4:5, Proverbs 15:8, Romans 15:16, Hebrews 11:4, Hebrews 13:15, 1 Peter 2:5
strength: Heb. rock, Psalms 18:1, Psalms 18:2
redeemer: Job 19:25, Isaiah 43:14, Isaiah 44:6, Isaiah 47:4, Isaiah 54:5, 1 Thessalonians 1:10, Titus 2:14, 1 Peter 1:18, 1 Peter 1:19, Revelation 5:9
Reciprocal: Joshua 1:8 - thou shalt Psalms 9:16 - Higgaion Psalms 27:1 - strength Psalms 28:7 - strength Psalms 31:4 - my strength Psalms 49:3 - meditation Psalms 139:4 - there is not Proverbs 15:26 - but Isaiah 41:14 - saith Jeremiah 16:19 - my strength Luke 11:1 - teach Romans 12:1 - acceptable Ephesians 5:10 - acceptable 1 Timothy 4:15 - Meditate Hebrews 12:28 - we may
Cross-References
Before they went to bed, the men of the city of Sodom, both young and old, the whole population, surrounded the house.
Look, I’ve got two daughters who haven’t been intimate with a man. I’ll bring them out to you, and you can do whatever you want to them. However, don’t do anything to these men, because they have come under the protection of my roof.”
Then the angels said to Lot, “Do you have anyone else here: a son-in-law, your sons and daughters, or anyone else in the city who belongs to you? Get them out of this place,
So Lot went out and spoke to his sons-in-law, who were going to marry his daughters. “Get up,” he said. “Get out of this place, for the Lord is about to destroy the city!” But his sons-in-law thought he was joking.
As soon as the angels got them outside, one of them said, “Run for your lives! Don’t look back and don’t stop anywhere on the plain! Run to the mountains, or you will be swept away!”
Hurry up! Run to it, for I cannot do anything until you get there.” Therefore the name of the city is Zoar.
He looked down toward Sodom and Gomorrah and all the land of the plain, and he saw that smoke was going up from the land like the smoke of a furnace.
Lot departed from Zoar and lived in the mountains along with his two daughters, because he was afraid to live in Zoar. Instead, he and his two daughters lived in a cave.
but those who didn’t take to heart the Lord’s word left their servants and livestock in the field.
He summoned Moses and Aaron during the night and said, “Get out immediately from among my people, both you and the Israelites, and go, worship the Lord as you have said.
Gill's Notes on the Bible
Let the words of my mouth,.... Meaning either his speech in common conversation, which should not be filthy and foolish, rotten and corrupt; but such as ministers grace to the hearer: or else his address to God, both in prayer and thanksgiving;
and the meditation of my heart; his inward thoughts continually revolving in his mind; or his meditation on the word of God and divine things; or mental prayer, which is not expressed, only conceived in the mind;
be acceptable in thy sight; as words and thoughts are, when they are according to the word of God; and as the sacrifices of prayer, whether vocal or mental, and of praise, are through Jesus Christ our Lord. The psalmist, in order to strengthen his faith in God, that he should be heard and answered in the petitions he put up, makes use of the following epithets:
O Lord, my strength, or "rock" l,
and my Redeemer; who had been the strength of his life and of his salvation, the rock on which he was built and established, and the Redeemer who had redeemed his life from destruction, and out of the hands of all his enemies, and from all his iniquities.
l צ××¨× "rupes mea", Musculus, Junius Tremellius, Piscator, Cocceius "mea petra", Pagninus, Montanus, Rivetus; so Ainsworth.
Barnes' Notes on the Bible
Let the words of my mouth - The words that I speak; all the words that I speak.
And the meditation of my heart - The thoughts of my heart.
Be acceptable in thy sight - Be such as thou wilt approve; or, be such as will be pleasing to thee; such as will give thee delight or satisfaction; such as will be agreeable to thee. Compare Proverbs 14:35; Isaiah 56:7; Isaiah 60:7; Jeremiah 6:20; Exodus 28:38; Leviticus 22:20-21; Leviticus 19:5. This supposes:
(a) that God has such control over our thoughts and words, that he can cause us to order them aright;
(b) that it is proper to pray to him to exert such an influence on our minds that our words and thoughts may be right and pure;
(c) that it is one of the sincere desires and wishes of true piety that the thoughts and words may be acceptable or pleasing to God.
The great purpose of the truly pious is, not to please themselves, or to please their fellow-men, (compare Galatians 1:10), but to please God. The great object is to secure acceptance with him; to have such thoughts, and to utter such words, that He can look upon them with approbation.
O Lord my strength - Margin, as in Hebrew, rock. Compare the note at Psalms 18:2.
And my redeemer - On the word used here, see the note at Job 19:25; compare Isaiah 41:14; Isaiah 43:14; Isaiah 44:6, Isaiah 44:24; Isaiah 47:4; Isaiah 63:16. The two things which the psalmist here refers to in regard to God, as the appellations dear to his heart, are
(a) that God is his Rock, or strength; that is, that he was his defense and refuge; and
(b) that he had rescued or redeemed him from sin; or that he looked to him as alone able to redeem him from sin and death.
It is not necessary to inquire here how far the psalmist was acquainted with the plan of salvation as it would be ultimately disclosed through the great Redeemer of mankind; it is sufficient to know that he had an idea of redemption, and that he looked to God as his Redeemer, and believed that he could rescue him from sin. The psalm, therefore, which begins with a contemplation of God in his works, appropriately closes with a contemplation of God in redemption; or brings before us the great thought that it is not by the knowledge of God as we can gain it from his works of creation that we are to be saved, but that the most endearing character in which he can be manifested to us is in the work of redemption, and that wherever we begin in our contemplation of God, it becomes us to end in the contemplation of his character as our Redeemer.
Clarke's Notes on the Bible
Verse Psalms 19:14. Let the words of my mouth — He has prayed against practical sin, the sins of the body; now, against the sins of the mouth and of the heart. Let my mouth speak nothing but what is true, kind, and profitable; and my heart meditate nothing but what is holy, pure, and chaste.
Acceptable in thy sight — Like a sacrifice without spot or blemish, offered up with a perfect heart to God.
O Lord, my strength — צ××¨× tsuri, "my fountain, my origin."
My redeemer. — ×××× goali, my kinsman, he whose right it is to redeem the forfeited inheritance; for so was the word used under the old law. This prayer is properly concluded! he was weak, he felt the need of God's strength. He had sinned and lost all title to the heavenly inheritance, and therefore needed the interference of the Divine kinsman; of HIM who, because the children were partakers of flesh and blood, also partook of the same. No prayer can be acceptable before God which is not offered up in his strength; through HIM who took our nature upon him, that he might redeem us unto God, and restore the long-lost inheritance. Lord my helpar and my byer. - Old Psalter. He who is my only help, and he that bought me with his blood. This prayer is often, with great propriety, uttered by pious people when they enter a place of worship.
ANALYSIS OF THE NINETEENTH PSALM
I. There are TWO parts in this Psalm. The first is doctrinal; the second, penitential. The doctrinal part has two members:-
1. The first teaches us to know God by natural reason, from the book of creation, Psalms 19:1-7.
2. But because this way is insufficient to save a soul, therefore in the second part we have a better way prescribed, which is the book of the Scriptures; the excellences of which are described, Psalms 19:7-11.
II. The penitential part begins at the twelfth verse, for since the reward to be expected proceeds from the keeping of God's law, and David's heart told him he had not kept it, therefore, he begs pardon and grace, Psalms 19:12-14.
I. "The heavens declare," c. By the glory of God we are to understand his goodness, wisdom, power in a word, all his attributes, of which we have a double declaration: -
1. A testimony from the creatures, but especially the heavens, whose magnitude, beauty, order, variety, perpetual motion, light, influences, c., declare that there is an omnipotent, wise, good, and gracious God, who is their Creator with this David begins: "The heavens declare the glory of God, and the firmament showeth forth," c.
2. The vicissitude of day and night, proceeding from their motions, declares this also: "Day unto day uttereth speech," c. 1. The heavens are diligent preachers for they preach all day and all night, without intermission. 2. They are learned preachers, for they preach in all tongues: "There is no speech-where their voice is not heard." 3. They are universal preachers, for they preach to the whole world: "Their sound is gone through all the earth," c.
3. But among all these creatures the SUN, for which God in heaven has set a throne, makes the fairest and clearest evidence, and that in the three following ways:-
1. By his splendour, light, and beauty he riseth as gloriously as a bridegroom coming from under his canopy.
2. By his wonderful celerity, not only in revolving round his own axis, which revolution, although he is one million three hundred and eighty-four thousand four hundred and sixty-two times bigger than the earth, he performs in twenty-five days fourteen hours of our time, but also in the swiftness with which his light comes to the earth. It travels at the rate of one hundred and ninety-four thousand one hundred and eighty-eight miles in a second of time and reaches our earth in eight minutes and about twelve seconds, a distance of ninety-five millions five hundred and thirteen thousand seven hundred and ninety-four English miles, at a mean rate.
3. His strange and miraculous heat, from which nothing is hidden, and by which every thing is benefited.
II. But as the declaration, even from the most glorious of creatures, is not sufficient to make men wise and happy, he has been pleased to declare himself by his WRITTEN WORD, called here the LAW generally; and is commended to us by the following reasons: -
1. From the author: It is the "law of Jehovah."
2. From its sufficiency: It is "perfect."
3. From its utility: "It converts the soul: - gives wisdom to the simple."
4. From its infallibility: "The testimony of the Lord is sure."
5. From its perspicuity: "The statutes of the Lord are right."
6. From the effects it works on the soul: "They rejoice the heart." They quiet the troubled conscience; "being justified by faith, we have peace with God."
7. From its purity: "The commandment of the Lord is pure." It is opposed to all bad opinions and evil practices.
8. From its effects in the understanding: "It enlightens the eyes." It dispels all darkness and ignorance, all doubts and fears, diffidence, carnal security, false worship, c., and gives us to see our own deformities.
9. From its uncorruptness: "The fear of the Lord is clean." Other religions are polluted with human inventions, strange ceremonies, uncommanded sacrifices, false gods, c.
10. From its perpetuity: "It endureth for ever." It is an endless law, and an everlasting Gospel.
11. From its truth and equity: "It is altogether true and righteous."
From all which David concludes, that it is both precious and delightful.
1. The price of it is beyond the best gold: "More to be desired than gold yea, than much fine gold."
2. It is delightful: "Sweeter than honey and the honey-comb."
3. This he knew by his own experience: "Moreover, by them is thy servant illuminated."
4. It is profitable to observe them: "For in keeping of them there is, 1. A reward. 2. A great reward."
III. But this last consideration sent David to the throne of mercy. What! a reward, a great reward! and only to those who keep God's law? My conscience tells me that the reward is not for me I cannot plead this observance. David had public sins, secret faults and errors, to deplore. But he had at hand three means of help: 1. Confession of sin. 2. Petition for grace. 3. Faith in the Divine mercy, through the great Redeemer.
1. He knew he was an offender, but he knew not how greatly he had offended. He saw that he was guilty, and asked pardon. He felt that he was impure, and asked cleansing: "Who can understand his errors? cleanse thou me from my secret faults."
2. He prays that he may be preserved from presumptuous sins; that he might not be hardened in transgression: "Keep back also thy servant from presumptuous sins." For which he gives two reasons: 1. If he were not kept back from them, sin would get the dominion over him. Sin would become a king, who would command, rule, and enslave him. 2. If thus kept back, he would be innocent from the great transgression; for he that gets under the strong habit of sin may at last deny God himself, renounce the blood of the covenant, and become a castaway.
3. Lastly, that his prayer may be heard, he prays for his prayer: "Let the words of my mouth and the meditation of my heart be acceptable in thy sight." This is pleading, or supplication.
That prayer and supplication may be successful he acts faith in God, whom he,
1. Claims as his strength; literally, his rock, by whom alone he could resist and overcome.
2. His redeemer, through whom alone he could get pardon for the past, and grace to help him in time of need. To this word he adds nothing, as it includes every thing necessary to saint and sinner. See the notes.
