Mazmur 54:1

Alkitab Terjemahan Baru

Untuk pemimpin biduan. Dengan permainan kecapi. Nyanyian pengajaran Daud, (54-2) ketika orang Zifi datang mengatakan kepada Saul: "Daud bersembunyi kepada kami." (54-3) Ya Allah, selamatkanlah aku karena nama-Mu, berilah keadilan kepadaku karena keperkasaan-Mu!

Parallel Translations

Bahasa Indonesia Sehari-hari
Untuk pemimpin biduan. Dengan permainan kecapi. Nyanyian pengajaran Daud, (54-2) ketika orang Zifi datang mengatakan kepada Saul: "Daud bersembunyi kepada kami." (54-3) Ya Allah, selamatkanlah aku karena nama-Mu, berilah keadilan kepadaku karena keperkasaan-Mu!

Alkitab Terjemahan Lama
Suatu pengajaran Daud bagi biduan besar, pada Nejinot.

Bible Verse Review
  from Treasury of Scripure Knowledge

judge: Psalms 26:1, Psalms 43:1, Psalms 43:2, Psalms 99:4, Proverbs 23:11, Jeremiah 50:34

Reciprocal: Joshua 15:24 - Ziph 1 Samuel 23:19 - the Ziphites 1 Samuel 26:1 - Doth not 2 Chronicles 11:8 - Ziph Psalms 12:1 - Help Psalms 108:6 - save Habakkuk 3:19 - stringed instruments Luke 18:7 - avenge

Gill's Notes on the Bible

Save me, O God, by thy name,.... That is, by himself, by his power, and of his grace and goodness; the Lord's name is often used for himself. David in his distress applies to his God for salvation and deliverance, who only could give it; which was right; and his prayer was remarkably heard and answered: for when Saul came down upon the first discovery, and beset David and his men all around, just as he was about to seize the prey, tidings came to him of the invasion of the Philistines; which obliged him directly to quit his pursuit of David, and return in haste for the defence of his country, 1 Samuel 23:26; and upon the second discovery, when Saul came again to take him, Saul was delivered into the hands of David, who could have took away his life if he would; but he only took his spear and cruse of water by his bolster, as a proof of his being in his power, 1 Samuel 26:12. Of such avail is the effectual fervent prayer of a righteous man. This prayer is suitable enough to David's antitype and son, the Messiah; see Psalms 69:1; and especially to sensible sinners; who, being made acquainted with, their lost and perishing condition, inquire the way of salvation; and finding it is not by works, but by Christ alone, apply in that way for it, and desire that God would save them by his Son; who is his name, in whom his name is, and whose name Jesus, a Saviour, is of God's giving; and this name is a strong tower, whither such souls, sensible of danger, flee and are safe; nor is there any other name in which salvation is, and which is therefore exceeding precious, and like ointment poured forth; see Exodus 23:21. Or, "for thy name's sake" h; for the sake of the glory of his divine perfections; which was displayed in the deliverance of David, and more abundantly in the salvation of lost sinners; such as the wisdom, power, faithfulness, justice, grace and mercy of God. Such a petition shows that man cannot save himself; that no creature, none but God can save him; and that a sensible sinner desires to be saved in such a way that God may be glorified;

and judge me by thy strength; David, though innocent, had many charges laid against him; his enemies were lively and strong; he puts his cause into the hands of the Lord, his strong Redeemer, who was able to plead it thoroughly against those that strove with him; so Christ, his antitype, committed his cause to him that judgeth righteously, 1 Peter 2:23; and so should every believer.

h בשמך "propter nomen tuum", Junius & Tremellius, Piscator, Gejerus, Amama, Michaelis.

Barnes' Notes on the Bible

Save me, O God, by thy name - The word “name” here may include the perfections or attributes properly implied in the name. It is a calling on God as God, or in view of all that is implied in his name, or that constitutes the idea of “God.” That name would imply all of power and benevolence that was necessary to secure his salvation or safety. The particular object of the prayer here is that God would save him from the design of the Ziphims to betray him to Saul. In some way David seems to have been apprised of the information which they had given to Saul, or at least to have suspected it so strongly that he felt it was necessary for him to move from place to place in order to find safety.

And judqe me by thy strength - The word “judge” here is used in the sense of declaring a judgment in his favor, or of vindicating him. See the notes at Psalms 7:8. Compare Psalms 18:20; Psalms 26:1; Psalms 43:1. The idea is, Vindicate or save me by thy power.

Clarke's Notes on the Bible

PSALM LIV

The psalmist complains that strangers were risen up against

him to take away his life, 1-3;

expresses his confidence in God that he will uphold him, and

punish his enemies, 4, 5;

on which he promises to sacrifice to God, 6;

he speaks of his deliverance, 7.

NOTES ON PSALM LIV

The title is, "To the chief Musician upon Neginoth, an instructive Psalm of David, when the Ziphites came to Saul, and said, Doth not David conceal himself among us?"

Ziph was a village in the southern part of Palestine. David having taken refuge in the mountains of that country, the Ziphites went to Saul, and informed him of the fact. Saul, with his army, immediately went thither, and was on one side of a mountain while David was on the other. Just when he was about to fall into the hands of his merciless pursuer, an express came to Saul that the Philistines had invaded Israel, on which he gave up the pursuit, and returned to save his country, and David escaped to En-gedi. See the account in 1 Samuel 23:19-29. It is supposed to have been after this deliverance that he composed this Psalm. Neginoth, from נגן nagan, to strike or play on some kind of instrument, probably signifies stringed instruments, such as were played on with a plectrum.

Verse Psalms 54:1. Save me, O God, by thy name — Save me by thyself alone; so name here may be understood. The name of God is often God himself. David was now in such imminent danger of being taken and destroyed, that no human means were left for his escape; if God therefore had not interfered, he must have been destroyed. See the introduction above.