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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width; initial-scale=1.0; maximum-scale=1.0; user-scalable=0;"/><title>Psalm 3:2 Commentaries: Many are saying of my soul, "There is no deliverance for him in God." 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Selah.</div><div id="jump">Jump to: <a href="/commentaries/barnes/psalms/3.htm" title="Barnes' Notes">Barnes</a> • <a href="/commentaries/benson/psalms/3.htm" title="Benson Commentary">Benson</a> • <a href="/commentaries/illustrator/psalms/3.htm" title="Biblical Illustrator">BI</a> • <a href="/commentaries/calvin/psalms/3.htm" title="Calvin's Commentaries">Calvin</a> • <a href="/commentaries/cambridge/psalms/3.htm" title="Cambridge Bible">Cambridge</a> • <a href="/commentaries/clarke/psalms/3.htm" title="Clarke's Commentary">Clarke</a> • <a href="/commentaries/darby/psalms/3.htm" title="Darby's Bible Synopsis">Darby</a> • <a href="/commentaries/ellicott/psalms/3.htm" title="Ellicott's Commentary for English Readers">Ellicott</a> • <a href="/commentaries/expositors/psalms/3.htm" title="Expositor's Bible">Expositor's</a> • <a href="/commentaries/edt/psalms/3.htm" title="Expositor's Dictionary">Exp Dct</a> • <a href="/commentaries/gaebelein/psalms/3.htm" title="Gaebelein's Annotated Bible">Gaebelein</a> • <a href="/commentaries/gsb/psalms/3.htm" title="Geneva Study Bible">GSB</a> • <a href="/commentaries/gill/psalms/3.htm" title="Gill's Bible Exposition">Gill</a> • <a href="/commentaries/gray/psalms/3.htm" title="Gray's Concise">Gray</a> • <a href="/commentaries/guzik/psalms/3.htm" title="Guzik Bible Commentary">Guzik</a> • <a href="/commentaries/haydock/psalms/3.htm" title="Haydock Catholic Bible Commentary">Haydock</a> • <a href="/commentaries/hastings/psalms/1-1.htm" title="Hastings Great Texts">Hastings</a> • <a href="/commentaries/homiletics/psalms/3.htm" title="Pulpit Homiletics">Homiletics</a> • <a href="/commentaries/jfb/psalms/3.htm" title="Jamieson-Fausset-Brown">JFB</a> • <a href="/commentaries/kad/psalms/3.htm" title="Keil and Delitzsch OT">KD</a> • <a href="/commentaries/kelly/psalms/3.htm" title="Kelly Commentary">Kelly</a> • <a href="/commentaries/king-en/psalms/3.htm" title="Kingcomments Bible Studies">King</a> • <a href="/commentaries/lange/psalms/3.htm" title="Lange Commentary">Lange</a> • <a href="/commentaries/maclaren/psalms/3.htm" title="MacLaren Expositions">MacLaren</a> • <a href="/commentaries/mhc/psalms/3.htm" title="Matthew Henry Concise">MHC</a> • <a href="/commentaries/mhcw/psalms/3.htm" title="Matthew Henry Full">MHCW</a> • <a href="/commentaries/parker/psalms/3.htm" title="The People's Bible by Joseph Parker">Parker</a> • <a href="/commentaries/poole/psalms/3.htm" title="Matthew Poole">Poole</a> • <a href="/commentaries/pulpit/psalms/3.htm" title="Pulpit Commentary">Pulpit</a> • <a href="/commentaries/sermon/psalms/3.htm" title="Sermon Bible">Sermon</a> • <a href="/commentaries/sco/psalms/3.htm" title="Scofield Reference Notes">SCO</a> • <a href="/commentaries/ttb/psalms/3.htm" title="Through The Bible">TTB</a> • <a href="/commentaries/tod/psalms/3.htm" title="Treasury of David">TOD</a> • <a href="/commentaries/wes/psalms/3.htm" title="Wesley's Notes">WES</a> • <a href="#tsk" title="Treasury of Scripture Knowledge">TSK</a></div><div id="leftbox"><div class="padleft"><div class="comtype">EXPOSITORY (ENGLISH BIBLE)</div><div class="vheading2"><a href="/commentaries/ellicott/psalms/3.htm">Ellicott's Commentary for English Readers</a></div>(2) <span class= "bld">There is no help.</span>—According to the current creed, misfortune implied wickedness, and the wicked were God-forsaken. David, too, had sent back Zadok with the Ark, which in the popular view meant sending away the power and the presence of God. Even Zadok seemed to share this feeling; and David’s words to him, “thou a seer” (<a href="/2_samuel/15-27.htm" title="The king said also to Zadok the priest, Are not you a seer? return into the city in peace, and your two sons with you, Ahimaaz your son, and Jonathan the son of Abiathar.">2Samuel 15:27</a>), seem to contain something of a rebuke.<p><span class= "bld">Selah.</span>—This curious word must apparently remain for ever what it has been ever since the first translation of the Bible was made—the puzzle of ordinary readers, and the despair of scholars. One certain fact about it has been reached, and this the very obscurity of the term confirms. It has no ethical significance, as the Targum, followed by some other of the old versions and by St. Jerome, implies, for in that case it would long ago have yielded a satisfactory meaning. There are many obscure words in Hebrew, but their obscurity arises from the infrequency of their use; but <span class= "ital">selah </span>occurs no less than seventy-one times in the compass of thirty-nine psalms, and three times in the ode of Habakkuk (<a href="/habakkuk/3-3.htm" title="God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.">Habakkuk 3:3</a>; <a href="/habakkuk/3-9.htm" title="Your bow was made quite naked, according to the oaths of the tribes, even your word. Selah. You did split the earth with rivers.">Habakkuk 3:9</a>; <a href="/habakkuk/3-13.htm" title="You went forth for the salvation of your people, even for salvation with your anointed; you wounded the head out of the house of the wicked, by discovering the foundation to the neck. Selah.">Habakkuk 3:13</a>). It is pretty certain that the sense “for ever,” which is the traditional interpretation of the Rabbinical schools, does not suit the majority of these places, and no other moral or spiritual rendering has ever been suggested; nor is it a poetical word, marking the end of a verse or the division into strophes, for it occurs sometimes in the very middle of a stanza, as in <a href="/context/psalms/20-3.htm" title="Remember all your offerings, and accept your burnt sacrifice; Selah.">Psalm 20:3-4</a>; <a href="/context/psalms/32-4.htm" title="For day and night your hand was heavy on me: my moisture is turned into the drought of summer. Selah.">Psalm 32:4-5</a>; <a href="/context/psalms/52-3.htm" title="You love evil more than good; and lying rather than to speak righteousness. Selah.">Psalm 52:3-4</a>, and often at the end of a psalm (Psalms 46). There is only one conclusion, now universally admitted, that <span class= "ital">selah </span>is a musical term, but in the hopeless perplexity and darkness that besets the whole subject of Hebrew music, its precise intention must be left unexplained. The conjecture that has the most probability on its side makes it a direction to <span class= "ital">play loud. </span>The derivation from <span class= "ital">sâlah, “</span>to raise,” is in favour of this view. The fact that in one place (<a href="/psalms/9-16.htm" title="The LORD is known by the judgment which he executes: the wicked is snared in the work of his own hands. Higgaion. Selah.">Psalm 9:16</a>) it is joined to <span class= "ital">higgaion, </span>which is explained as a term having reference to the sound of stringed instruments, lends support to it, as also does the translation uniformly adopted in the Psalms by the LXX.: <span class= "greekheb">διάψαλμα</span>—if, indeed, that word means interlude. It is curious that the interpretation next in favour to Ewald’s makes the meaning of <span class= "ital">selah </span>exactly the opposite to his—<span class= "ital">piano </span>instead of <span class= "ital">forte</span>—deriving it from a word meaning “to be silent,” “to suspend.”<p><div class="vheading2"><a href="/commentaries/benson/psalms/3.htm">Benson Commentary</a></div><span class="bld"><a href="/psalms/3-2.htm" title="Many there be which say of my soul, There is no help for him in God. Selah.">Psalm 3:2</a></span>. <span class="ital">Many there be that say of my soul — </span>Of me; the soul being commonly put for the person: <span class="ital">There is no help for him in God — </span>God hath utterly forsaken him for his many crimes, and will never help him more. <span class="ital">Selah — </span>This word is nowhere 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.<span class="p"><br /><br /></span><a name="mhc" id="mhc"></a><div class="vheading2"><a href="/commentaries/mhc/psalms/3.htm">Matthew Henry's Concise Commentary</a></div>3:1-3 An active believer, the more he is beaten off from God, either by the rebukes of providence, or the reproaches of enemies, the faster hold he will take, and the closer will he cleave to him. A child of God startles at the very thought of despairing of help in God. See what God is to his people, what he will be, what they have found him, what David found in him. 1. Safety; a shield for me; which denotes the advantage of that protection. 2. Honour; those whom God owns for his, have true honour put upon them. 3. Joy and deliverance. If, in the worst of times, God's people can lift up their heads with joy, knowing that all shall work for good to them, they will own God as giving them both cause and hearts to rejoice.<a name="bar" id="bar"></a><div class="vheading2"><a href="/commentaries/barnes/psalms/3.htm">Barnes' Notes on the Bible</a></div>Many there be which say of my soul - Or rather, perhaps, of his "life," for so the word used here - נפשׁ nephesh - frequently means <a href="/leviticus/17-11.htm">Leviticus 17:11</a>; <a href="/deuteronomy/12-23.htm">Deuteronomy 12:23</a>; <a href="/genesis/9-4.htm">Genesis 9:4</a>; <a href="/genesis/35-18.htm">Genesis 35:18</a>; <a href="/1_kings/17-21.htm">1 Kings 17:21</a>. The object of their persecution, as here stated, was not his soul, as such, in the sense in which we now understand the word, but his life; and they now said that they were secure of that, and that all things indicated that God would not now interfere to save him. They were perfectly sure of their prey. Compare <a href="http://biblehub.com/2_samuel/17-1.htm">2 Samuel 17:1-4</a>.<p>There is no help for him in God - He is entirely forsaken. He has no power of defending himself, and no hope of escaping from us now, and all the indications are, that God does not intend to interpose and deliver him. Circumstances, in the rebellion of Absalom (<a href="/2_samuel/16-1.htm">2 Samuel 16:1</a> ff), were such as to seem to justify this taunt. David had been driven away from his throne and his capital. God had not protected him when he had his armed men and his friends around him, and when he was entrenched in a strong city; and now he was a forsaken fugitive, fleeing almost alone, and seeking a place of safety. If God had not defended him on his throne and in his capital; if he had suffered him to be driven away without interposing to save him, much less was there reason to suppose that he would now interpose in his behalf; and hence, they exultingly said that there was no hope for his life, even in that God in whom he had trusted. It is no uncommon thing in this world for good men to be in similar circumstances of trial, when they seem to be so utterly forsaken by God as well as men, that their foes exultingly say they are entirely abandoned.<p>Selah - סלה selâh. Much has been written on this word, and still its meaning does not appear to be wholly determined. It is rendered in the Targum, or Aramaic Paraphrase, לעלמין le‛alemiyn, forever, or to eternity. In the Latin Vulgate it is omitted, as if it were no part of the text. In the Septuagint it is rendered Διάψαλμα Diapsalma, supposed to refer to some variation or modulation of the voice in singing. Sehleusner, Lexicon. The word occurs seventy-one times in the Psalms, and three times in the Book of Habakkuk, <a href="http://biblehub.com/habakkuk/3-3.htm">Habakkuk 3:3</a>, <a href="http://biblehub.com/habakkuk/3-9.htm">Habakkuk 3:9</a>, <a href="/habakkuk/3-13.htm">Habakkuk 3:13</a>. It is never translated in our version, but in all these places the original word "Selah" is retained. It occurs only in poetry, and is supposed to have had some reference to the singing or cantillation of the poetry, and to be probably a musical term. In general, also, it indicates a pause in the sense, as well as in the musical performance. Gesenius (Lexicon) supposes that the most probable meaning of this musical term or note is silence, or pause, and that its use was, in chanting the words of the psalm, to direct the singer to be silent, to pause a little, while the instruments played an interlude or harmony.<p>Perhaps this is all that can now be known of the meaning of the word, and this is enough to satisfy every reasonable inquiry. It is probable, if this was the use of the term, that it would commonly correspond with the sense of the passage, and be inserted where the sense made a pause suitable; and this will doubtless be found usually to be the fact. But any one acquainted at all with the character of musical notation will perceive at once that we are not to suppose that this would be invariably or necessarily the fact, for the musical pauses by no means always correspond with pauses in the sense. This word, therefore, can furnish very little assistance in determining the meaning of the passages where it is found. Ewald supposes, differing from this view, that it rather indicates that in the places where it occurs the voice is to be raised, and that it is synonymous with up, higher, loud, or distinct, from סל sal, סלה sâlâh, to ascend. Those who are disposed to inquire further respecting its meaning, and the uses of musical pauses in general, may be referred to Ugolin, 'Thesau. Antiq. Sacr.,' tom. xxii. <a name="jfb" id="jfb"></a><div class="vheading2"><a href="/commentaries/jfb/psalms/3.htm">Jamieson-Fausset-Brown Bible Commentary</a></div>2. say of my soul—that is, "of me" (compare Ps 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.<p>no help … in God—rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.<p>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 Ps 9:16).<div class="vheading2"><a href="/commentaries/poole/psalms/3.htm">Matthew Poole's Commentary</a></div> <span class="bld">Of my soul, </span> i.e. of me; the soul being commonly put for the person, as <span class="bld"><a href="/isaiah/46-2.htm" title="They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity.">Isaiah 46:2</a> <a href="/amos/6-8.htm" title="The Lord GOD has sworn by himself, said the LORD the God of hosts, I abhor the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.">Amos 6:8</a></span>, compared with <span class="bld"><a href="/genesis/22-16.htm" title="And said, By myself have I sworn, said the LORD, for because you have done this thing, and have not withheld your son, your only son:">Genesis 22:16</a></span>. <span class="p"><br /><br /></span><span class="bld">There is no help for him in God; </span> God hath utterly forsaken him for his many crimes, and will never help him more. <span class="p"><br /><br /></span><span class="bld">Selah:</span> this word is nowhere used but in this poetical Book of the Psalms, and in the song of <span class="bld"><a href="/habakkuk/3-3.htm" title="God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.">Habakkuk 3:3</a>,9,13</span>; 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. <span class="p"><br /><br /></span><a name="gil" id="gil"></a><div class="vheading2"><a href="/commentaries/gill/psalms/3.htm">Gill's Exposition of the Entire Bible</a></div>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: <p>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 <a href="/matthew/27-43.htm">Matthew 27:43</a>; 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 <p>selah, which some take to be a musical note; and so the Septuagint render it 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 <a href="/psalms/3-4.htm">Psalm 3:4</a>. 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. <p>(u) , Sept. "animae meae", V. L. Pagninus, Montanus, Musculus, Gejerus, Michaelis; so the Targum. (w) "non est salus", V. L. Pagninus, Montanus; "non ulla salus", Junius & Tremellius, Piscator, Ainsworth. (x) In voce (y) T. Bab. Erubin, fol. 54. 1. Vid. Ben Melech in loc. (z) Paschii Dissertatio de Selah, p. 670. in Thesaur. Theolog. Philolog. par. 1.<a name="gsb" id="gsb"></a><div class="vheading2"><a href="/commentaries/gsb/psalms/3.htm">Geneva Study Bible</a></div><span class="cverse2">Many <i>there be</i> which say of my soul, <i>There is</i> no help for him in God. <span class="cverse3">{b}</span> Selah.</span><p>(b) Selah here signifies a lifting up of the voice, to cause us to consider the sentence as a thing of great importance.</div></div><div id="centbox"><div class="padcent"><div class="comtype">EXEGETICAL (ORIGINAL LANGUAGES)</div><div class="vheading2"><a href="/commentaries/cambridge/psalms/3.htm">Cambridge Bible for Schools and Colleges</a></div><span class="bld">2</span>. Faint-hearted friends may be meant, as well as insolent enemies like Shimei, who professed to regard the king’s calamities as the divine punishment for his past crimes (<a href="/2_samuel/16-8.htm" title="The LORD has returned on you all the blood of the house of Saul, in whose stead you have reigned; and the LORD has delivered the kingdom into the hand of Absalom your son: and, behold, you are taken in your mischief, because you are a bloody man.">2 Samuel 16:8</a> ff.).<span class="p"><br /><br /></span><span class="ital">of my soul</span>] The ‘soul’ in O.T. language is a man’s ‘self;’ it represents him as a living, thinking, conscious individual.<span class="p"><br /><br /></span><span class="ital">help</span>] Or, <span class="ital">salvation</span>, as in <span class="ital"><a href="/psalms/3-8.htm" title="Salvation belongs to the LORD: your blessing is on your people. Selah.">Psalm 3:8</a></span>; where see note. Cp. ‘save me’ in <span class="ital"><a href="/psalms/3-7.htm" title="Arise, O LORD; save me, O my God: for you have smitten all my enemies on the cheek bone; you have broken the teeth of the ungodly.">Psalm 3:7</a></span>. But the words ‘soul’ and ‘salvation’ are not primarily to be understood in a spiritual sense.<span class="p"><br /><br /></span><span class="ital">in God</span>] As distinguished from men. All help, divine as well as human, fails him in his need. Hence the general term <span class="ital">God</span> is used. But where David expresses his own confident assurance (<span class="ital"><a href="/psalms/3-8.htm" title="Salvation belongs to the LORD: your blessing is on your people. Selah.">Psalm 3:8</a></span>) or pleads for help (<span class="ital"><a href="/psalms/3-4.htm" title="I cried to the LORD with my voice, and he heard me out of his holy hill. Selah.">Psalm 3:4</a></span>), he uses the covenant name Jehovah. The LXX however, which P.B.V. follows, reads, <span class="ital">in his God</span>.<span class="p"><br /><br /></span><a name="pul" id="pul"></a><div class="vheading2"><a href="/commentaries/pulpit/psalms/3.htm">Pulpit Commentary</a></div><span class="cmt_sub_title">Verse 2.</span> - <span class="cmt_word">Many there be which say of my soul, There is no help for him in God.</span> When Absalom first raised the standard of revolt, there were no doubt many who looked to see some signal Divine interposition on behalf of the anointed king and against the rebel; but when David fled, and with so few followers (<a href="/2_samuel/15-18.htm">2 Samuel 15:18</a>), and in his flight spoke so doubtfully of his prospects (<a href="/2_samuel/15-26.htm">2 Samuel 15:26</a>), and when no help seemed to arise from any quarter, then we can well understand that men's opinions changed, and they came to think that David was God-forsaken, and would succumb to his unnatural foe (comp. <a href="/psalms/71-10.htm">Psalm 71:10, 11</a>). Partisans of Absalom would see in David's expulsion from his capital a Divine Nemesis (<a href="/2_samuel/16-8.htm">2 Samuel 16:8</a>), and regard it as quite natural that God should not help him. <span class="cmt_word">Selah</span>. There is no traditional explanation of this word. The LXX. rendered it by <span class="greek">διάψαλμα</span> which is said to mean "a change of the musical tone;" but it is against this explanation that <span class="accented">selah</span> occurs sometimes, as here, at the end of a psalm, where no change was possible. Other explanations rest wholly on conjecture, and are valueless. Psalm 3:2<a name="kad" id="kad"></a><div class="vheading2"><a href="/commentaries/kad/psalms/3.htm">Keil and Delitzsch Biblical Commentary on the Old Testament</a></div>(Heb.: 3:2-3) The first strophe contains the lament concerning the existing distress. From its combination with the exclamative מה, רבּוּ is accented on the ultima (and also in <a href="/psalms/104-24.htm">Psalm 104:24</a>); the accentuation of the perf. of verbs עע very frequently (even without the Waw consec.) follows the example of the strong verb, Ges. ֗67 rem. 12. A declaration then takes the place of the summons and the רבּים implied in the predicate רבּוּ now becomes the subject of participial predicates, which more minutely describe the continuing condition of affairs. The ל of לנפשׁי signifies "in the direction of," followed by an address in <a href="/psalms/11-1.htm">Psalm 11:1</a> ( equals "to"), or, as here and frequently (e.g., <a href="/genesis/21-7.htm">Genesis 21:7</a>) followed by narration ( equals "of," concerning). לנפשׁי instead of לי implies that the words of the adversaries pronounce a judgment upon his inmost life, or upon his personal relationship to God. ישׁוּעתה is an intensive form for ישׁוּעה, whether it be with a double feminine termination (Ges., Ew., Olsh.), or, with an original (accusative) ah of the direction: we regard this latter view, with Hupfeld, as more in accordance with the usage and analogy of the language (comp. <a href="/psalms/44-27.htm">Psalm 44:27</a> with <a href="http://biblehub.com/psalms/80-3.htm">Psalm 80:3</a>, and לילה prop. νύκτα, then as common Greek ἡ νύκτα νύχθα). God is the ground of help; to have no more help in Him is equivalent to being rooted out of favour with God. Open enemies as well as disconcerted friends look upon him as one henceforth cast away. David had plunged himself into the deepest abyss of wretchedness by his adultery with Bathsheba, at the beginning of the very year in which, by the renewal of the Syro-Ammonitish war, he had reached the pinnacle of worldly power. The rebellion of Absolom belonged to the series of dire calamities which began to come upon him from that time. Plausible reasons were not wanting for such words as these which give up his cause as lost. <div class="vheading2">Links</div><a href="/interlinear/psalms/3-2.htm">Psalm 3:2 Interlinear</a><br /><a href="/texts/psalms/3-2.htm">Psalm 3:2 Parallel Texts</a><br /><span class="p"><br /><br /></span><a href="/niv/psalms/3-2.htm">Psalm 3:2 NIV</a><br /><a href="/nlt/psalms/3-2.htm">Psalm 3:2 NLT</a><br /><a href="/esv/psalms/3-2.htm">Psalm 3:2 ESV</a><br /><a href="/nasb/psalms/3-2.htm">Psalm 3:2 NASB</a><br /><a href="/kjv/psalms/3-2.htm">Psalm 3:2 KJV</a><span class="p"><br /><br /></span><a href="http://bibleapps.com/psalms/3-2.htm">Psalm 3:2 Bible Apps</a><br /><a href="/psalms/3-2.htm">Psalm 3:2 Parallel</a><br /><a href="http://bibliaparalela.com/psalms/3-2.htm">Psalm 3:2 Biblia Paralela</a><br /><a href="http://holybible.com.cn/psalms/3-2.htm">Psalm 3:2 Chinese Bible</a><br /><a href="http://saintebible.com/psalms/3-2.htm">Psalm 3:2 French Bible</a><br /><a href="http://bibeltext.com/psalms/3-2.htm">Psalm 3:2 German Bible</a><span class="p"><br /><br /></span><a href="/">Bible Hub</a><br /></div></div></td></tr></table></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td align="center"><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script><br /><br />  <div id='div-gpt-ad-1529103594582-2'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-3'> </div><br /><br />  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div><br /><br />  <div align="center" id='div-gpt-ad-1531425649696-0'> </div><br /><br /> <ins class="adsbygoogle" style="display:inline-block;width:200px;height:200px" data-ad-client="ca-pub-3753401421161123" data-ad-slot="3592799687"></ins> <script> (adsbygoogle = window.adsbygoogle || []).push({}); </script><br /><br /> </div> <div id="left"><a href="../psalms/3-1.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="Psalm 3:1"><img src="/left.png" name="lft" border="0" alt="Psalm 3:1" /></a></div><div id="right"><a href="../psalms/3-3.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="Psalm 3:3"><img src="/right.png" name="rght" border="0" alt="Psalm 3:3" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div> <div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>