King James Version
Psalms 43
5 verses with commentary
Send Out Your Light and Your Truth
Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. ungodly: or, unmerciful the deceitful: Heb. a man of deceit and iniquity
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The cry 'Judge me, O God' (shaphten) appeals for divine verdict in the psalmist's favor. The 'ungodly nation' and 'deceitful and unjust man' represent opposition that cannot be overcome by human means. The phrase 'plead my cause' uses legal terminology (rivah), portraying God as advocate in the heavenly court.
For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
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The paradox intensifies: 'Thou art the God of my strength: why dost thou cast me off?' Faith affirms God's power while honestly acknowledging felt abandonment. 'Why go I mourning because of the oppression of the enemy?' repeats the question from 42:9, emphasizing that faith persists even when answers don't come.
O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
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O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles. This verse shifts from complaint and plea to specific petition for divine guidance. Following protests about oppression and deceit (43:1-2), the psalmist asks God to intervene through His light and truth—personified attributes that will guide him back to worship. The verse anticipates God's response to the soul's distress expressed throughout Psalms 42-43.
"O send out thy light" (shelach-orkha, שְׁלַח־אוֹרְךָ) is urgent imperative. Shalach means to send forth, dispatch, release. Or means light—symbol of guidance, revelation, deliverance, divine presence. Throughout Scripture, light represents God's nature (1 John 1:5: "God is light"), His word (Psalm 119:105: "Thy word is a lamp unto my feet, and a light unto my path"), His salvation (Isaiah 9:2: "The people that walked in darkness have seen a great light"), and His presence (Psalm 27:1: "The LORD is my light and my salvation"). The psalmist asks God to dispatch His light as guide through present darkness.
"And thy truth" (va'amitekha, וַאֲמִתֶּךָ) pairs with light. Emet means truth, faithfulness, reliability, fidelity. This is not abstract philosophical truth but relational faithfulness—God's trustworthy character and reliable promises. Exodus 34:6 reveals God as "abundant in goodness and truth [emet]." Psalm 25:5 prays: "Lead me in thy truth, and teach me: for thou art the God of my salvation." Truth here encompasses both revelation (what is true) and faithfulness (who is trustworthy). The psalmist needs both illumination to see the path and assurance that the path is reliable.
"Let them lead me" (hemah yanchuni, הֵמָּה יַנְחוּנִי) personifies light and truth as guides. Nachah means to lead, guide, conduct—often used of shepherds leading flocks or God guiding His people. Exodus 15:13 celebrates: "Thou in thy mercy hast led forth the people which thou hast redeemed." Psalm 23:2-3 describes the Lord as shepherd who "leadeth me beside the still waters" and "leadeth me in the paths of righteousness." The dual "them" (light and truth) suggests two guides or two aspects of single divine guidance—illumination and reliability working together.
"Let them bring me unto thy holy hill" (viviuni el-har qodshekha, וִיבִיאוּנִי אֶל־הַר־קָדְשְׁךָ) specifies the destination. Bo means to bring, lead to, cause to arrive. "Thy holy hill" refers to Mount Zion, Jerusalem's temple mount where God's presence dwelt. Psalm 2:6 declares: "Yet have I set my king upon my holy hill of Zion." Psalm 15:1 asks: "LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" The psalmist, separated from Jerusalem, longs for restoration to worship's center.
"And to thy tabernacles" (ve'el-mishkenotekha, וְאֶל־מִשְׁכְּנוֹתֶיךָ) extends the destination. Mishkan means dwelling place, tabernacle. The plural form may indicate: (1) various sacred precincts within temple complex; (2) plural of majesty emphasizing grandeur; (3) multiple dwelling places of God (heavenly and earthly). The word connects to shakan (to dwell, abide), emphasizing God's presence dwelling among His people. The tabernacles represent not merely physical structures but the place where God meets His people in worship.
"O send out thy light" (shelach-orkha, שְׁלַח־אוֹרְךָ) is urgent imperative. Shalach means to send forth, dispatch, release. Or means light—symbol of guidance, revelation, deliverance, divine presence. Throughout Scripture, light represents God's nature (1 John 1:5: "God is light"), His word (Psalm 119:105: "Thy word is a lamp unto my feet, and a light unto my path"), His salvation (Isaiah 9:2: "The people that walked in darkness have seen a great light"), and His presence (Psalm 27:1: "The LORD is my light and my salvation"). The psalmist asks God to dispatch His light as guide through present darkness.
"And thy truth" (va'amitekha, וַאֲמִתֶּךָ) pairs with light. Emet means truth, faithfulness, reliability, fidelity. This is not abstract philosophical truth but relational faithfulness—God's trustworthy character and reliable promises. Exodus 34:6 reveals God as "abundant in goodness and truth [emet]." Psalm 25:5 prays: "Lead me in thy truth, and teach me: for thou art the God of my salvation." Truth here encompasses both revelation (what is true) and faithfulness (who is trustworthy). The psalmist needs both illumination to see the path and assurance that the path is reliable.
"Let them lead me" (hemah yanchuni, הֵמָּה יַנְחוּנִי) personifies light and truth as guides. Nachah means to lead, guide, conduct—often used of shepherds leading flocks or God guiding His people. Exodus 15:13 celebrates: "Thou in thy mercy hast led forth the people which thou hast redeemed." Psalm 23:2-3 describes the Lord as shepherd who "leadeth me beside the still waters" and "leadeth me in the paths of righteousness." The dual "them" (light and truth) suggests two guides or two aspects of single divine guidance—illumination and reliability working together.
"Let them bring me unto thy holy hill" (viviuni el-har qodshekha, וִיבִיאוּנִי אֶל־הַר־קָדְשְׁךָ) specifies the destination. Bo means to bring, lead to, cause to arrive. "Thy holy hill" refers to Mount Zion, Jerusalem's temple mount where God's presence dwelt. Psalm 2:6 declares: "Yet have I set my king upon my holy hill of Zion." Psalm 15:1 asks: "LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill?" The psalmist, separated from Jerusalem, longs for restoration to worship's center.
"And to thy tabernacles" (ve'el-mishkenotekha, וְאֶל־מִשְׁכְּנוֹתֶיךָ) extends the destination. Mishkan means dwelling place, tabernacle. The plural form may indicate: (1) various sacred precincts within temple complex; (2) plural of majesty emphasizing grandeur; (3) multiple dwelling places of God (heavenly and earthly). The word connects to shakan (to dwell, abide), emphasizing God's presence dwelling among His people. The tabernacles represent not merely physical structures but the place where God meets His people in worship.
Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. my exceeding: Heb. the gladness of my joy
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Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. This verse describes the anticipated outcome of divine guidance—restoration to worship. Following the request for light and truth to lead him (v.3), the psalmist envisions arriving at the altar, encountering God, and offering praise. The future tense expresses confident expectation that God will answer, separation will end, and worship will resume. The verse moves from petition to promise, from longing to anticipated fulfillment.
"Then will I go" (ve'avoa, וְאָבוֹאָה) indicates sequence: when God sends light and truth (v.3), then I will go. Bo means to come, enter, arrive. The cohortative mood expresses determination: "I will go," "I am resolved to go," "let me go." This isn't passive hoping but active intention—when God provides way, the psalmist will eagerly seize opportunity to return to worship.
"Unto the altar of God" (el-mizbach Elohim, אֶל־מִזְבַּח אֱלֹהִים) specifies worship's center. Mizbeach means altar—place of sacrifice, central fixture in tabernacle and temple worship. The altar represented atonement, consecration, thanksgiving. Approaching God required sacrifice addressing sin's barrier. The psalmist longs not merely to visit Jerusalem as tourist but to participate in sacrificial worship, drawing near to God through prescribed means. This anticipates Christ who became both altar and sacrifice, making permanent atonement (Hebrews 13:10-12).
"Unto God my exceeding joy" (el-El simchat gili, אֶל־אֵל שִׂמְחַת גִּילִי) is remarkable phrase appearing only here. Simchah means joy, gladness, mirth. Gil means rejoicing, exultation, circling dance. The construct phrase simchat gili (joy of my rejoicing) intensifies: "exceeding joy," "joyful exultation," "utmost gladness." The repetition of el (unto God, unto God) emphasizes that God Himself—not merely worship experiences or religious activities—is the source of exceeding joy. This recalls verse 2's thirst for "God, for the living God." The psalmist desires God Himself, finding in Him ultimate satisfaction and delight.
"Yea, upon the harp will I praise thee" (ve'odekha bekinnor, וְאוֹדְךָ בְכִנּוֹר) describes worship's form. Kinnor is lyre or harp, stringed instrument prominent in temple worship. David was skilled harpist (1 Samuel 16:23). The sons of Korah, as Levitical musicians, led temple music. Yadah (praise, give thanks) indicates vocal and instrumental praise combined. The direct address shifts from third person ("God") to second person ("thee")—in worship's intimacy, the psalmist speaks directly to God, not merely about Him.
"O God my God" (Elohim Elohai, אֱלֹהִים אֱלֹהָי) concludes with emphatic personal claim. Elohim (God) is repeated with possessive suffix (Elohai—my God). This echoes the refrain's conclusion (42:11). Despite prolonged separation, abandonment feelings (42:9), and enemies' taunts (42:10), the psalmist maintains personal covenant relationship: "MY God." This is faith's defiant declaration—asserting relationship despite contrary evidence, claiming God as one's own when circumstances suggest abandonment.
"Then will I go" (ve'avoa, וְאָבוֹאָה) indicates sequence: when God sends light and truth (v.3), then I will go. Bo means to come, enter, arrive. The cohortative mood expresses determination: "I will go," "I am resolved to go," "let me go." This isn't passive hoping but active intention—when God provides way, the psalmist will eagerly seize opportunity to return to worship.
"Unto the altar of God" (el-mizbach Elohim, אֶל־מִזְבַּח אֱלֹהִים) specifies worship's center. Mizbeach means altar—place of sacrifice, central fixture in tabernacle and temple worship. The altar represented atonement, consecration, thanksgiving. Approaching God required sacrifice addressing sin's barrier. The psalmist longs not merely to visit Jerusalem as tourist but to participate in sacrificial worship, drawing near to God through prescribed means. This anticipates Christ who became both altar and sacrifice, making permanent atonement (Hebrews 13:10-12).
"Unto God my exceeding joy" (el-El simchat gili, אֶל־אֵל שִׂמְחַת גִּילִי) is remarkable phrase appearing only here. Simchah means joy, gladness, mirth. Gil means rejoicing, exultation, circling dance. The construct phrase simchat gili (joy of my rejoicing) intensifies: "exceeding joy," "joyful exultation," "utmost gladness." The repetition of el (unto God, unto God) emphasizes that God Himself—not merely worship experiences or religious activities—is the source of exceeding joy. This recalls verse 2's thirst for "God, for the living God." The psalmist desires God Himself, finding in Him ultimate satisfaction and delight.
"Yea, upon the harp will I praise thee" (ve'odekha bekinnor, וְאוֹדְךָ בְכִנּוֹר) describes worship's form. Kinnor is lyre or harp, stringed instrument prominent in temple worship. David was skilled harpist (1 Samuel 16:23). The sons of Korah, as Levitical musicians, led temple music. Yadah (praise, give thanks) indicates vocal and instrumental praise combined. The direct address shifts from third person ("God") to second person ("thee")—in worship's intimacy, the psalmist speaks directly to God, not merely about Him.
"O God my God" (Elohim Elohai, אֱלֹהִים אֱלֹהָי) concludes with emphatic personal claim. Elohim (God) is repeated with possessive suffix (Elohai—my God). This echoes the refrain's conclusion (42:11). Despite prolonged separation, abandonment feelings (42:9), and enemies' taunts (42:10), the psalmist maintains personal covenant relationship: "MY God." This is faith's defiant declaration—asserting relationship despite contrary evidence, claiming God as one's own when circumstances suggest abandonment.
Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God.
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Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, who is the health of my countenance, and my God. This verse repeats the refrain appearing in 42:5 and 42:11, now concluding Psalms 42-43 (originally one psalm). The threefold repetition creates rhythmic structure, reinforcing the psalm's central message: despite continued struggle, choose hope; despite present despair, expect future praise. The repetition itself demonstrates faith's persistence—returning again and again to truth when feelings repeatedly suggest lies.
The verse's structure and meaning echo previous analysis (see 42:11), but context matters. This final occurrence follows specific petition for guidance (v.3) and confident anticipation of restored worship (v.4). The refrain now functions as conclusion, demonstrating that after expressing complaint, making specific requests, and envisioning future joy, the psalmist still faces present struggle. The soul remains "cast down" and "disquieted." Spiritual victory isn't instant emotional transformation but sustained choice to hope despite unchanged feelings.
The progression through three refrains charts spiritual journey. First occurrence (42:5) comes after describing intense longing for God (42:1-4). Second occurrence (42:11) follows complaint about enemies' taunts and God's apparent forgetfulness (42:9-10). Third occurrence (43:5) concludes after petition for guidance and vision of future worship (43:1-4). Each context differs, yet response remains consistent: question despair, command hope, declare confidence in future praise, affirm personal relationship with God.
The consistency demonstrates mature faith—not depending on circumstances but rooted in God's character. Whether describing longing, addressing enemies, or requesting guidance, the psalmist returns to same foundational truth: God is faithful, present despair is temporary, future restoration is certain, relationship with God defines identity regardless of feelings. This pattern models how believers navigate prolonged difficulty—not by resolving all problems instantly but by repeatedly choosing trust over surrender to despair.
The final "and my God" emphasizes personal appropriation of covenant relationship. Through all struggles—separation from worship (42:4), enemies' taunts (42:10), oppression and deceit (43:1-2), darkness and apparent divine abandonment—the claim remains: He is MY God. This possessive pronoun anchors faith when everything else shifts. Circumstances change, feelings fluctuate, difficulties persist, but covenant relationship endures: "MY God." This is the psalm's ultimate answer to soul's turmoil—identity secured not in circumstances but in relationship with the covenant-keeping God.
The verse's structure and meaning echo previous analysis (see 42:11), but context matters. This final occurrence follows specific petition for guidance (v.3) and confident anticipation of restored worship (v.4). The refrain now functions as conclusion, demonstrating that after expressing complaint, making specific requests, and envisioning future joy, the psalmist still faces present struggle. The soul remains "cast down" and "disquieted." Spiritual victory isn't instant emotional transformation but sustained choice to hope despite unchanged feelings.
The progression through three refrains charts spiritual journey. First occurrence (42:5) comes after describing intense longing for God (42:1-4). Second occurrence (42:11) follows complaint about enemies' taunts and God's apparent forgetfulness (42:9-10). Third occurrence (43:5) concludes after petition for guidance and vision of future worship (43:1-4). Each context differs, yet response remains consistent: question despair, command hope, declare confidence in future praise, affirm personal relationship with God.
The consistency demonstrates mature faith—not depending on circumstances but rooted in God's character. Whether describing longing, addressing enemies, or requesting guidance, the psalmist returns to same foundational truth: God is faithful, present despair is temporary, future restoration is certain, relationship with God defines identity regardless of feelings. This pattern models how believers navigate prolonged difficulty—not by resolving all problems instantly but by repeatedly choosing trust over surrender to despair.
The final "and my God" emphasizes personal appropriation of covenant relationship. Through all struggles—separation from worship (42:4), enemies' taunts (42:10), oppression and deceit (43:1-2), darkness and apparent divine abandonment—the claim remains: He is MY God. This possessive pronoun anchors faith when everything else shifts. Circumstances change, feelings fluctuate, difficulties persist, but covenant relationship endures: "MY God." This is the psalm's ultimate answer to soul's turmoil—identity secured not in circumstances but in relationship with the covenant-keeping God.