Psalms 71:20 · Bible study
Psalms 71:20 Commentary: Hope from the Depths
Hebrew · 10 what the commentators say
Meaning in one sentence
Examine Psalm 71:20: does it promise personal revival, national restoration, or resurrection? How the singular/plural variant shapes interpretation.
Research Summary
- Meaning: God restores life from the deepest trouble, whether personal, national, or typological.
- Key words: tehom (depths, abyss, Sheol), shuv (return, used adverbially for 'again'), chayah (revive, preserve alive), alah (bring up, ascend).
- Main debate: Personal revival vs. national restoration vs. resurrection typology, complicated by the Ketiv/Qere textual variant.
- Theological theme: The God who brings death also brings life; confidence in God's power to reverse the worst circumstances.
- Best use: Comfort for those in deep affliction; hope for communities facing crisis; a lens for understanding resurrection hope in the Old Testament.
Translation Comparison
BSB Berean Standard Bible 2020
Though You have shown me many troubles and misfortunes, You will revive me once again. Even from the depths of the earth You will bring me back up.
WEB World English Bible 2000
You, who have shown us many and bitter troubles, you will let me live. You will bring us up again from the depths of the earth.
KJV King James Version 1769
Thou, which hast shewed me great and sore troubles, shalt quicken me again, and shalt bring me up again from the depths of the earth.
ASV American Standard Version 1901
Thou, who hast showed us many and sore troubles, Wilt quicken us again, And wilt bring us up again from the depths of the earth.
YLT Young's Literal Translation 1898
Because Thou hast showed me many and sad distresses, Thou turnest back--Thou revivest me, And from the depths of the earth, Thou turnest back--Thou bringest me up.
Darby Darby Bible 1890
Thou, who hast shewn us many and sore troubles, wilt revive us again, and wilt bring us up again from the depths of the earth;
Douay-Rheims Douay-Rheims Bible 1899
The praises of David, the son of Jesse, are ended.
Translations in other languages (10 available)
Tú, que me has hecho ver muchas angustias y males, volverás á darme vida, y de nuevo me levantarás de los abismos de la tierra.
Tu, que me fizeste ver muitos males e aflições, voltarás a me dar vida; e voltarás a me tirar dos abismos da terra.
Tu nous as fait éprouver bien des détresses et des malheurs;
Denn du lässest mich erfahren viele und große Angst und machst mich wieder lebendig und holst mich wieder aus der Tiefe der Erde herauf.
Gij, Die mij veel benauwdheden en kwaden hebt doen zien, zult mij weder levend maken, en zult mij weder ophalen uit de afgronden der aarde.
Tu, che ci hai fatto veder molte e gravi distrette, ci darai di nuovo la vita e ci trarrai di nuovo dagli abissi della terra;
Który, acześ przypuścił na mię wielkie i ciężkie uciski, wszakże zasię do żywota przywracasz mię, a z przepaści ziemskich zasię wywodzisz mię.
Кончились молитвы Давида, сына Иесеева.
你是 叫我們多經歷 重大 急難的，必使我們復 活，從地 的深處 救 上來。
You, who have sent great and bitter troubles on me, will give me life again, lifting me up from the deep waters of the underworld.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 71:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Psalm 71:20 expresses a bold confidence in God's power to restore life after severe affliction. The psalmist credits God directly with both the troubles and the deliverance. As Barnes notes, the language expresses 'firm confidence in the goodness of God, an assurance that these troubles would pass away.' The 'depths of the earth' are understood as a metaphor for Sheol or extreme danger (Cambridge Bible, Jamieson-Fausset-Brown). Most agree the plural form ('us') points to a corporate dimension: the psalmist represents the nation (Keil, Cambridge). Gill retains both readings, seeing application to personal experience and to Christ's resurrection. The verse functions as a pivot from lament to praise, grounding hope in God's character.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Personal revival: The psalmist speaks of his own severe afflictions and expects a restoration to life; supported by the singular reading (Qere) and by commentators like Matthew Henry and Barnes.
- National restoration: The plural reading (Ketiv) and the imagery of 'depths of the earth' as Sheol suggest a corporate hope, possibly for Israel in exile (Cambridge Bible, Keil).
- Typological of Christ's resurrection: Early Christian tradition applied the language of being brought up from the depths to Christ, citing Psalm 16:10 and Ephesians 4:9 (Clarke, church fathers).
What is clear: God is the agent who brings life from the lowest point, and the psalmist expresses certain hope that this deliverance will happen, whether for himself, his people, or as a foreshadowing of the Messiah.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Singular vs plural reading (Ketiv/Qere) | Both readings exist in the manuscript tradition and have interpretive value. | Some commentators (Keil, Cambridge Bible) argue the plural 'us' is original and corporate. Others (Gill) retain both, seeing personal and national applications as complementary. |
| 'Depths of the earth', literal Sheol or metaphor | The phrase denotes the most extreme affliction, often associated with death or the grave. | Some (Barnes, Jamieson-Fausset-Brown) read it as a metaphor for a debased low condition. Others (Cambridge Bible, Keil) connect it to the subterranean abyss of Sheol, making the deliverance a resurrection from the dead. |
| Resurrection reference, direct prophecy or typology | The verse uses resurrection-like language that Christian tradition has applied to Christ. | Historic Christian reading (Clarke, early church) sees a direct prophecy of Christ's resurrection. Others (many Reformed commentators) treat it as a figure for political or personal deliverance, with typological application to Christ. |
| Personal vs corporate interpretation | The verse addresses both individual suffering and the experience of the people of God. | Some (Calvin, Matthew Henry) emphasize the personal hope of the psalmist. Others (Keil, Cambridge) stress that the psalmist speaks as a representative of the nation, looking for national restoration. |
Historical & Cultural Context
The psalm is traditionally attributed to David in his old age, likely during Absalom's rebellion (Calvin, Poole). The reference to 'many and bitter troubles' fits David's experience of family betrayal, public shame, and physical danger. Yet the psalm also echoes earlier psalms and may have been reused in later exilic contexts (Lange).
The 'depths of the earth' draws on ancient Near Eastern cosmology: the earth rested on subterranean waters (tehom), and Sheol was in the lower parts. The phrase 'bring up again' uses the Hiphil of alah, often used for ascending from the dead. The textual variant between 'me' and 'us' is significant: the written text (Ketiv) has plural, the reading tradition (Qere) has singular (Cambridge Bible). This suggests the psalmist saw his own fate as bound up with the people's.
The verse marks a decisive turn. Having described troubles, the psalmist now declares certainty of restoration. This confidence rests on God's past faithfulness (v.17-18) and on God's incomparable righteousness (v.19). The change of voice is sudden and powerful: lament becomes testimony.
Textual Notes
The Masoretic Text preserves a classic Ketiv/Qere variation. The written text (Ketiv) has the plural suffix ('us'), while the marginal reading (Qere) substitutes the singular ('me'). The ancient versions are divided: the Septuagint and Syriac read 'me,' while the Targum and Jerome's translation read 'us' (Cambridge Bible). Keil and Delitzsch argue that the plural is original, noting that the psalmist's vision widens from personal to national experience. Gill retains both readings, seeing complementary truths in each. The consulted sources note no other significant textual variants for this verse.
Reception History
Psalm 71:20 has been received differently across eras. Early Christian interpreters (beginning with the New Testament's use of Psalm 16:10) saw in the language of resurrection a prophecy of Christ's victory over death. Adam Clarke explicitly applies the verse to Christ's passion and resurrection, citing the phrase 'bring me up from the depths of the earth' as a foreshadowing of the empty tomb.
Reformation commentators (Calvin, Geneva Bible) focused on the psalmist's personal deliverance, reading the verse as a promise that God would restore the aged king from near-destruction. The corporate dimension was not lost: the Geneva Bible retains the plural 'us' in its text.
Modern exegesis (Cambridge Bible, Keil, Lange) emphasizes the representative role of the psalmist and the national hope of restoration from exile. The verse continues to be used in hymns and liturgies of hope, especially in settings of mourning and recovery.
Preaching This Verse
Three-point outline
- God owns both the trouble and the rescue. The psalmist directly addresses God as the one who 'showed me many and bitter troubles' and then insists that the same God 'will let me live.' This ascribes sovereignty to God over the entire process, not just the happy ending.
- Hope has a specific object. The promise is concrete: 'You will let me live. You will bring us up again from the depths of the earth.' The psalmist does not hope vaguely; he expects a resurrection-like deliverance from the lowest point.
- Deliverance includes the community. The plural reading ('us') reminds us that one person's restoration often carries implications for others. The psalmist's hope is not private; it embraces those who suffer with him.
Five-point outline
- The admission: God has shown me many and bitter troubles. (Honesty about suffering)
- The conviction: You will let me live. (Confidence in God's power)
- The ascent: You will bring me up from the depths. (Resurrection language)
- The community: Us, not just me. (Corporate dimension)
- The response: Praise follows deliverance. (vv.22-24 demonstrate gratitude)
Illustration hooks
- A person undergoing repeated health crises who says, 'This is the worst yet, but the same God who got me through before will get me through again.'
- A church that has experienced deep division or decline and wonders if it can recover. The testimony of this psalm is that God brings life from the ground of death.
- The image of a deep pit or sinking ship: the 'depths of the earth' is not a metaphor for a moderate setback. The psalmist anticipates a rescue that feels like resurrection.
Questions your congregation is asking
- Why does God show me troubles? Is he the source of my pain?
- How can I be sure that better days are coming when everything feels hopeless?
- Does my suffering have any meaning for other people, or is it just my private struggle?
Leading a Discussion
This verse sits at a turning point in Psalm 71, where lament gives way to hope. The psalmist has been honest about suffering (vv.1-13) and now declares confidence in God's power to restore. The shift is not naive; it is based on a long history of God's faithfulness (v.17). Discuss how this verse speaks to times when life seems to hit bottom.
Discussion questions
- Read Psalm 71:20 aloud. What stands out to you about the way the psalmist describes his troubles?
- The verse uses both 'me' and 'us' in different readings. Why might it matter whether the psalmist is speaking for himself alone or for a community?
- What does 'the depths of the earth' mean in this context? How does that image affect the way you think about rescue?
- How does the psalmist connect his past experience of God (vv.17-18) with his hope for the future in this verse?
- When have you experienced a situation that felt like 'the depths,' and what helped you hope for restoration?
- How does this verse shape your understanding of God's role in both suffering and deliverance?
- The verse ends with certainty: 'you will bring me up again.' What would it look like for your group to hold that kind of confidence in hard times?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 12:11 | “This is what Yahweh says: ‘Behold, I will raise up evil against you out of your own house; and I will take your wives before your eyes and give them to your neighbor, and he will lie with your wives in the sight of this sun. |
| Psalms 16:10 | For you will not leave my soul in Sheol, neither will you allow your holy one to see corruption. |
| Psalms 40:1 | For the Chief Musician. A Psalm by David. I waited patiently for Yahweh. He turned to me, and heard my cry. |
| Psalms 40:3 | He has put a new song in my mouth, even praise to our God. Many shall see it, and fear, and shall trust in Yahweh. |
| Psalms 60:3 | You have shown your people hard things. You have made us drink the wine that makes us stagger. |
| Psalms 66:10 | For you, God, have tested us. You have refined us, as silver is refined. |
| Psalms 66:12 | You allowed men to ride over our heads. We went through fire and through water, but you brought us to the place of abundance. |
| Psalms 80:18 | So we will not turn away from you. Revive us, and we will call on your name. |
Interlinear and lexical data from STEPBible (CC BY 4.0). 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.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that the verse speaks to two events at once: David's own experience of being nearly crushed by afflictions and then restored, and as a prophecy of Christ's passion and resurrection. For David, deliverance felt like being raised from the dead; for Christ, death could not hold God's Holy One.
Calvin's Commentaries Reformed 1564
Calvin observes that this psalm closely follows Psalm 31, which David wrote during Saul's persecution. The distinctive feature is that David adapted the earlier prayer to his later crisis by adding references to his old age, showing how faith reuses past expressions of trust for new trials.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the Hebrew text fluctuates between "us" and "me" in this verse. He argues that the plural points to the correct reading: the Psalmist speaks on behalf of the entire nation, looking for its restoration from a deathlike state of humiliation in the depths of Sheol.
Geneva Bible Notes Reformed 1599
The commentator highlights the contrast between the severe troubles God permits and the certain restoration He promises. The same God who brought the affliction will personally return to revive and lift the believer from the lowest depths, showing that deliverance comes from the very hand that disciplined.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that David traces his severe troubles directly to God, not to human agents or circumstances. He also notes a textual oddity where the Hebrew can read "us" instead of "me," suggesting David's experiences mirror those of all believers. The promised revival and rescue from the depths point to both present restoration and the hope of resurrection.
Jamieson-Fausset-Brown Commentary Protestant 1871
depths of the earth —debased, low condition.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch observes that the poet's faith is so strong he already treats the deliverance as accomplished, so his uncomplaining prayer dissolves into a loud song of praise. They note that his personal vindication is interwoven with the nation's restoration, and that he will praise God's truth with both song and speech.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes a sudden and dramatic shift in the psalmist's tone from fear to joyful praise, rooted entirely in faith and hope. He emphasizes the deliberate choice to hope continually in the darkest conditions, which then fuels an ever-increasing offering of praise to God.