Psalms 140:6 · Bible study
Psalms 140:6 Commentary: My God, Hear My Cry
Hebrew · 8 what the commentators say
Meaning in one sentence
How the confession 'You are my God' grounds the plea for deliverance in the face of violent enemies. A study of covenant trust in crisis.
Research Summary
- Meaning: In the midst of deadly danger, David claims a covenantal relationship with Yahweh and on that basis prays for deliverance.
- Key words: 'Said to Yahweh' (a deliberate confession), 'my God' (covenantal possession), 'voice of my supplications' (urgent, repeated pleas).
- Main debate: No significant debate; the verse functions as a clear statement of trust that grounds the petition.
- Theological theme: Covenant relationship as the foundation for prayer; faith in the face of threat.
- Best use: Personal prayer, pastoral counseling with those under attack, and teaching on the nature of biblical prayer as rooted in relationship.
Translation Comparison
BSB Berean Standard Bible 2020
I say to the LORD, “You are my God.” Hear, O LORD, my cry for help.
WEB World English Bible 2000
I said to Yahweh, “You are my God.” Listen to the cry of my petitions, Yahweh.
KJV King James Version 1769
I said unto the Lord, Thou art my God: hear the voice of my supplications, O Lord.
ASV American Standard Version 1901
I said unto Jehovah, Thou art my God: Give ear unto the voice of my supplications, O Jehovah.
YLT Young's Literal Translation 1898
I have said to Jehovah, `My God art Thou, Hear, Jehovah, the voice of my supplications.'
Darby Darby Bible 1890
I have said unto Jehovah, Thou art my God: give ear, O Jehovah, to the voice of my supplications.
Douay-Rheims Douay-Rheims Bible 1899
Their judges falling upon the rock have been swallowed up. They shall hear my words, for they have prevailed:
Translations in other languages (10 available)
He dicho á Jehová: Dios mío eres tú; escucha, oh Jehová, la voz de mis ruegos.
Eu disse ao SENHOR: Tu és meu Deus; inclina teus ouvidos à voz de minhas súplicas, SENHOR.
Des orgueilleux me tendent un piège et des filets,
Ich aber sage zum HERRN: Du bist mein Gott; HERR, vernimm die Stimme meines Flehens!
De hovaardigen hebben mij een strik verborgen, en koorden; zij hebben een net uitgespreid aan de zijde des wegs; valstrikken hebben zij mij gezet. Sela.
Io ho detto all’Eterno: Tu sei il mio Dio; porgi l’orecchio, o Eterno, al grido delle mie supplicazioni.
Hardzi na mię zastawili sidło, i powrozy; rozciągnęli sieci przy ścieszce, a sidła swe zastawili na mię. Sela.
Вожди их рассыпались по утесам и слышат слова мои, что они кротки.
我曾對耶和華 說：你是我的 神。耶和華啊，求你留心聽 我懇求 的聲音！
I have said to the Lord, You are my God: give ear, O Lord, to the voice of my prayer.
Verse in Context
Scholars' Consensus
Commentators agree that verse 6 is the turning point of the psalm. After painting the danger from slanderous and violent enemies (vv. 2, 5), David makes a deliberate declaration of trust. Barnes notes that in all his perils, his only refuge was God. Gill emphasizes that David speaks this 'in the strength of faith,' claiming his covenant interest in the Lord. The Cambridge Bible adds that he 'appeals to Jehovah, pleading the relation which entitles him to expect protection.' The confession 'You are my God' is not a casual statement, it is a covenantal claim, spoken in distress, that grounds his prayer for deliverance. Calvin and Lange both see this as the foundation for the psalmist's confidence that God will act. The plea 'hear the voice of my supplications' flows directly from that relationship: because God is his God, David expects to be heard.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The psalmist confidently claims a personal covenant relationship with God ('You are my God'), which forms the basis for his petition that God hear his urgent cry for help.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of the enemies | Christians agree that David faced real, violent opponents (likely Saul or his courtiers, or foreign adversaries). | Some see them as historical individuals; others read the psalm as typological of Christ's enemies (Judas, the religious leaders). Both views find support in supplied commentaries (Matthew Henry and Gill make the Christ connection). |
| The nature of the plea for hearing | All traditions agree that 'hear the voice of my supplications' is a prayer for God to act in deliverance, not just to listen. | The question of whether God's 'hearing' implies immediate response or future deliverance is handled differently: some emphasize God's timeless awareness, others his timely rescue. |
| The use of 'You are my God' in Christian prayer | Christians of all traditions affirm that believers can claim God as their own through Christ, and that this relationship gives confidence in prayer. | Catholics and Orthodox might emphasize the communal aspect (God is <em>our</em> God in the Church), while Protestants often highlight the individual appropriation (God is <em>my</em> God by personal faith). |
Historical & Cultural Context
Psalm 140 is attributed to David, likely during his flight from Saul or from later enemies who 'devise mischief' and 'sharpen their tongues like a serpent' (vv. 2, 3). The psalm describes both open warfare and hidden snares, nets, traps, and cords set along the path (vv. 4, 5). David's enemies are not just physically violent; they use slander as a weapon, a form of attack that could destroy reputation and standing in the community.
In ancient Israel, to say 'You are my God' was to invoke the covenant relationship established at Sinai. My God was not a general confession of monotheism but a declaration of personal allegiance and loyalty. It implied that the speaker belonged to Yahweh and that Yahweh was obligated by covenant to protect and deliver. The Psalms use this phrase in moments of crisis: Psalm 31:14 ('I said, “You are my God”’) and Psalm 16:2 ('You are my Lord'). Each time, the declaration precedes a plea.
The word 'supplications' (plural in the Hebrew, conveyed by the English) suggests repeated, urgent requests. The psalmist does not pray once and stop; he keeps crying out. This fits the context of ongoing danger. The surrounding verses show that David expects God to act as a warrior-king: covering his head in battle (v. 7) and frustrating the plans of the wicked (v. 8). Verse 6 is the hinge: from lament to petition, rooted in a personal claim.
Textual Notes
The consulted sources note no significant textual variants for Psalm 140:6. The Hebrew text is stable, and the translations (WEB, KJV, ASV, BSB, YLT, Darby) all render the verse with the same sense: a declaration of God as 'my God' followed by a plea to hear. The Douay-Rheims apparently departs (offering a different rendering), but this is a translation choice, not a textual issue. No variant readings are discussed in the supplied commentaries.
Reception History
Psalm 140:6 has been treasured in personal devotion and liturgy across Christian traditions. The early church read the psalms christologically; Gill notes that Christ himself 'offered up prayers and supplications with strong crying' and declared his faith in God as his God (citing Hebrews 5:7). Matthew Henry also sees David as a type of Christ, suffering before reigning. In monastic and Reformed traditions, this verse was used as a model of prayer under persecution, an example of claiming the covenant while still in danger. The phrase 'You are my God' has been echoed in hymns of trust and in pastoral prayers for those facing slander or threat. It has also been a favorite verse for those in spiritual warfare, as it anchors the petitioner in a relationship that is stronger than the enemy's attack.
Preaching This Verse
Three-point outline
- Danger described (vv. 2, 5): The threat is real, violent men, hidden snares, poisoned tongues. David does not minimize the danger.
- Declaration made (v. 6a): In the middle of the crisis, David says, 'You are my God.' This is an act of faith, not a feeling. He chooses to claim the covenant.
- Petition offered (v. 6b): On the basis of that relationship, he asks God to hear. Prayer is not begging a stranger; it is asking a Father, a covenant Lord.
Five-point outline
- The setting: surrounded by enemies (vv. 2, 3)
- The tactics: hidden snares and slander (vv. 4, 5)
- The response of faith: 'I said to Yahweh, You are my God' (v. 6a)
- The plea: 'Hear the voice of my supplications' (v. 6b)
- The ground for confidence: God has covered his head in battle before (v. 7)
Illustration hooks
- A child lost in a crowd who spots a parent and calls out, there is a specific relationship that gives the call authority.
- A soldier in a firefight who remembers his commander's promise to have his back, the relationship grounds the trust.
- A patient in a hospital waiting room who texts a spouse, not a stranger, the covenant connection makes the plea natural.
Questions your congregation is asking
- How can I say 'You are my God' when I feel distant from him or when my circumstances seem to contradict his care?
- Does God always hear prayers that come from a covenantal relationship, even if the answer is delayed?
- What does it mean to pray 'supplications', is there a difference between a casual prayer and an urgent cry?
Leading a Discussion
This verse sits at the heart of a prayer from deep trouble. David does not start with his request; he starts with a declaration of relationship. The small group should explore how that declaration shapes the way we pray today.
Discussion questions
- Observation: What do the surrounding verses (Ps 140:2, 5) tell us about David's situation when he prays this verse?
- Interpretation: Why does David first say 'You are my God' before asking God to hear him? What does that order reveal about his faith?
- Cross-reference: Read Psalm 31:14. How is that verse similar? What does it add to our understanding of saying 'You are my God'?
- Application: When you face a crisis, do you start by stating who God is to you? How might that change the way you pray?
- Deepening: The word 'supplications' suggests urgency and repetition. What does it mean to 'cry' to God? Is there a place for loud, emotional prayer in your life?
- Community: David prayed this alone, but it was collected for corporate worship. How can the church help people who are in crisis to claim God as their God?
- Hope: After this plea, David expresses confidence (v. 7). What experiences have you had that build confidence that God hears your cry?
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 16:2 | My soul, you have said to Yahweh, “You are my Lord. Apart from you I have no good thing.” |
| Psalms 16:5 | Yahweh assigned my portion and my cup. You made my lot secure. |
| Psalms 16:6 | The lines have fallen to me in pleasant places. Yes, I have a good inheritance. |
| Psalms 27:7 | Hear, Yahweh, when I cry with my voice. Have mercy also on me, and answer me. |
| Psalms 27:8 | When you said, “Seek my face,” my heart said to you, “I will seek your face, Yahweh.” |
| Psalms 28:1 | By David. To you, Yahweh, I call. My rock, don’t be deaf to me, lest, if you are silent to me, I would become like those who go down into the pit. |
| Psalms 28:2 | Hear the voice of my petitions, when I cry to you, when I lift up my hands toward your Most Holy Place. |
| Psalms 31:14 | But I trust in you, Yahweh. I said, “You are my God.” |
Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights two distinct kinds of danger: open war and a crafty enemy lying in ambush. In both seen and unseen perils, his only refuge was God alone, whom he confidently believed would defend him.
Calvin's Commentaries Reformed 1564
Calvin highlights the particular Hebrew words David uses for his enemies: adam for the evil man and ish for the violent man, drawing a distinction between general wickedness and personal hostility. He also notes that the term for an asp's poison, achshub, appears only here in Scripture, signaling the unique venom of their slander.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator points out that the psalmist's appeal is based on his existing relationship with God, which gives him a rightful claim to protection. In distress, he pleads this connection, not merely asking but relying on the bond that entitles him to expect deliverance.
Geneva Bible Notes Reformed 1599
Therefore I saide vnto the Lord, Thou art my God: heare, O Lord, the voyce of my prayers.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the psalmist declares God as his covenant God even while surrounded by enemies plotting his ruin. This personal claim, made in the midst of distress, strengthens his faith to plead for deliverance. Gill also sees this as foreshadowing Christ, who in his suffering called God his God and prayed with strong cries.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observe that when enemies attack in full battle array, the psalmist prays and God shields his anointed's head from the deadly blow, like a helmet. The unusual Hebrew word forms in the verse reinforce this image of divine protection, and the passage's language echoes Proverbs and Isaiah.
Lange's Commentary Reformed 1857
Lange argues that the unusual, abrupt expressions in this psalm are characteristic of David himself, not signs of a later imitation. He carefully explains rare Hebrew words, showing that "stir up war" replaces the common reading "gather together for war," and that the enemies' "tongue like a serpent" points to slander as poison.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry sees David as a type of Christ who suffered before reigning, humbled before exalted. His enemies, led by one evil man, are the serpent's offspring: dangerously subtle, constantly plotting to overthrow a good man's steps, and described as wicked people whom God cannot favor.