Return, O LORD, how long? and let it repent thee concerning thy servants. This verse marks dramatic shift from lament (v.3-11) to petition (v.13-17). Having described human mortality and divine wrath, Moses now pleads for God to return in mercy. The petition uses covenant language—addressing Yahweh by His covenant name and appealing to Israel's status as His servants. This is bold, urgent prayer from someone who knows both God's wrath and His faithfulness.
"Return, O LORD" (שׁוּבָה יְהוָה/shuvah Yahweh) uses shuv (to return, turn back, repent) as imperative plea. Moses asks God to turn back from anger toward mercy, to return to favorable relationship with His people. This echoes earlier uses of shuv in the psalm: God turns man to destruction (v.3) and calls man to return (v.3). Now Moses asks God Himself to return—to change His posture from judgment to blessing. Yahweh (the LORD) is God's covenant name revealed to Moses at the burning bush (Exodus 3:14)—"I AM THAT I AM." Moses appeals to covenant relationship, not mere divine power.
"How long?" (עַד־מָתָי/ad-matay) expresses urgent impatience with current suffering. This phrase appears frequently in lament psalms (Psalms 6:3, 13:1-2, 35:17, 74:10, 79:5, 80:4, 94:3). It doesn't question whether God will act but when—acknowledging His sovereignty while expressing human anguish at delay. The question implies suffering has continued too long, testing patience and endurance beyond comfortable limits. "How long?" is the cry of faith enduring trial, waiting for promised relief.
"And let it repent thee" (וְהִנָּחֵם/vehinachem) uses nacham (to repent, relent, be sorry, comfort oneself). The Niphal form suggests reflexive action—let Yourself be moved to compassion, change Your course, relent from judgment. This isn't suggesting God made moral error requiring repentance but uses anthropomorphic language describing God's relational response to changing circumstances. When people repent, God "repents" of threatened judgment (Jonah 3:10). Exodus 32:14 declares: "And the LORD repented of the evil which he thought to do unto his people."
"Concerning thy servants" (עַל־עֲבָדֶיךָ/al-avadekha) grounds the appeal in covenant relationship. Eved (servant, slave) indicates belonging, commitment, relationship. Israel is God's avadim—His special possession, chosen people, covenant partners. Moses appeals to this relationship: have compassion on those who belong to You, who serve You, who are Yours. This anticipates New Testament confidence that believers are God's children (Romans 8:15-17), Christ's friends (John 15:15), and heirs with Christ.
Historical & Cultural Context
Moses prayed similar prayers throughout wilderness wandering. After the golden calf, he interceded: "Turn from thy fierce wrath, and repent of this evil against thy people" (Exodus 32:12). When Israel rebelled at Kadesh, Moses pled with God to forgive (Numbers 14:13-19). Repeatedly, Moses stood between rebellious Israel and righteous God, appealing for mercy based on covenant relationship and God's reputation among nations.
The prayer reflects covenant theology. God voluntarily bound Himself to Israel through covenant promises to Abraham, Isaac, and Jacob. Moses appeals to these promises as grounds for mercy. Deuteronomy 9:27 records Moses's prayer: "Remember thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin." Covenant relationship provides basis for confident petition—God committed Himself to His people.
Throughout Scripture, believers appeal to God's covenant faithfulness as ground for answered prayer. Daniel prayed: "O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God: for thy city and thy people are called by thy name" (Daniel 9:19). New Testament believers appeal to God through Christ's mediation, praying "in Jesus's name" (John 14:13-14), confident that our relationship as adopted children ensures the Father hears.