Scripture quotations on this page are from the World English Bible (public domain), shown in quotation marks; all commentary is written by Scripture Trove. Source: Psalms 70 · Commentary
Psalm 70 is one of the most dramatic "duplicate psalms" in the Psalter; its five verses are almost identical to Psalm 40:13-17. This phenomenon of "two psalms sharing a passage" is not uncommon in the Psalms (e.g., Psalm 14 ≈ Psalm 53), but the overlap between Psalm 70 and Psalm 40:13-17 is one of the most prominent pairs. Scholars generally speculate that Psalm 70 was extracted from Psalm 40 to become an independent liturgical short psalm, specifically for occasions of "urgent appeal"; or conversely, Psalm 40 appended Psalm 70 to its latter half as a lament. Psalm 70's position in Book Two (Psalms 42-72) is near the end, immediately preceding the closing psalm of Book Two (Psalm 72). Its key difference is the change from "Yahweh" (Yahweh) in Psalm 40 to "God" (Elohim), which reflects the editorial characteristic of Book Two's preference for the "Elohim" appellation (academically known as the "Elohistic redaction"). The entire psalm has only five verses, with both the opening and closing crying out "quickly"; it is an emergency short psalm, written specifically for that "can't wait" moment.
Book Two of Psalms (Psalms 42–72) · Second Collection of Davidic Psalms
Position of this psalm: Psalm 70 is one of the psalms near the end of Book Two, followed closely by Psalm 71 (an untitled psalm of old age) and Psalm 72 (Solomon's royal psalm closing Book Two). These three psalms form a group editorially: Psalm 70 is a short prayer of urgent appeal, Psalm 71 is a reflection on old age, and Psalm 72 is a prayer for the coming king. Together, these three psalms, starting with "make haste to deliver me" and ending with "may his glory fill the whole earth," bring the final tension of Book Two to a close. The term "memorial" (le-hazkir) in Psalm 70's superscription "A Psalm of David, for the director of music. A memorial" is a rare liturgical term, similar to Psalm 38's superscription. It may refer to a short liturgical psalm used to "remind God" during sacrifices, accompanying the "memorial portion" (azkarah) of the grain offering in Leviticus 2:2, which was burned on the altar. Psalm 70 is almost identical to Psalm 40:13-17, but changes Yahweh to Elohim, which is one of the most direct pieces of evidence for "Elohistic redaction" in Psalms scholarship: Book Two of Psalms (42-72) contains Elohim approximately 200 times and Yahweh approximately 45 times; Book One is the opposite (Yahweh approximately 280 times, Elohim approximately 50 times). This systematic change in appellation is not accidental but intentionally done by the editors, and Book Two is known as the "Elohistic Psalter."
Urgent Cry for Help (70:1) "God, make haste to deliver me.", opening directly with "quickly."
Plea Against Enemies (70:2–3) "May those who seek my soul be put to shame and confounded... May those who say, 'Aha! Aha!' be turned back and ashamed."
Blessing for the Pious (70:4) "May all those who seek you rejoice and be glad in you... May they continually say, 'Let God be exalted!'"
Conclusion: Crying "Quickly" Again (70:5) "God, come quickly to me."
The structure of Psalm 70 is an inclusio, with the opening 70:1 crying "quickly" and the ending 70:5 crying "speedily." In between are two contrasting sections: a plea against enemies for them to be put to shame and turned back (verses 2-3), and a blessing for the pious for them to rejoice and praise (verse 4). The entire psalm has only five verses, and its structure is as clean and concise as an emergency prescription, with an alarm at the beginning, quick triage in the middle (enemies retreat, believers praise), and another alarm at the end. There is no situation in the Psalms more suited to "no time for many words, just call for help" than Psalm 70. Its brevity is not thinness, but rather an urgency that leaves no room for elaboration, just as a drowning person would not write an essay for help, but only cry "Help!" Psalm 70 provides believers with this "extremely short" prayer template; when you cannot even make a complete prayer, these five verses are for you.
Psalm 70 tells you: prayer doesn't have to be long. When you are in the most urgent situation, a simple "God, make haste!" is enough. This psalm has only five verses, but it completely contains all the elements of a lament: an appeal, dealing with enemies, blessing fellow believers, and another appeal. It is an "emergency short psalm," suitable both for liturgical occasions to "remind God" and for personal cries in the most critical moments. The deepest prayers are often the shortest; Psalm 70 teaches us this.
"God, make haste to deliver me. Yahweh, make haste to help me!" (70:1), opening directly with "quickly." The Hebrew verb chush (make haste) carries the urgency of an emergency, not a waiting prayer, but an alarm-like cry.
"But I am poor and needy. God, come quickly to me. You are my help and my deliverer. Yahweh, do not delay!" (70:5), the concluding sentence again cries "quickly." The two "quickly"s echo each other, framing the entire psalm. "Poor and needy" (ani ve-evyon) is a core expression of theology of the poor in Hebrew psalms; David, the king, likens himself to the poor.
My dear one, let me speak directly to you.
Have you ever had those moments when pain or terror strikes, and you simply cannot kneel down and offer a complete prayer? Perhaps it's the second you receive a phone call with bad news, the moment of a car accident, the last thought on an operating table, or the critical moment when a child falls ill?
In such moments, the only prayer you might remember could be four words: "God, save me!"
My dear one, Psalm 70 was written for you.
Let me say a few things:
First thing: Prayer doesn't have to be long.
Our generation of believers has been taught many "prayer patterns for a devout life": morning prayer, evening prayer, devotional journals, prayer journals, prayer manuals. These are all good, but they might also make you feel that "prayer must be long to be acceptable."
Psalm 70 refutes this notion. The entire psalm has only five verses, less than 100 Hebrew words. It is one of the shortest psalms in the Psalter, yet it is included in the canon; God officially accepted this prayer, short as it may be.
If today you can only say, "God, make haste," that is enough. These are the words of Psalm 70, words pleasing to God. You don't have to concoct a longer prayer to be heard. God hears short prayers, just as He hears long prayers.
Second thing: Urgency is not a lack of faith.
We often think that "mature prayer" should be "Your will be done" or "I wait quietly." These are good prayers, but they are not the only appropriate prayers.
Psalm 70, throughout the entire psalm, cries out "quickly. speedily. do not delay!" This is an urgent prayer. But please note, Psalm 70 is included in the Psalter canon, meaning that urgent prayers are also appropriate prayers.
Jesus Himself prayed urgently in Gethsemane, "If it is possible, let this cup pass away from me" (Matthew 26:39). "If it is possible" is an urgent request, not a calm waiting.
If your prayer today is "God, make haste," my dear one, this is the prayer of Psalm 70, the prayer of Jesus, a prayer pleasing to God. Urgency and faith can coexist; you both believe He will save and ask Him to save quickly. These two things are not contradictory.
Third thing: You are poor, but He is your help.
Psalm 70:5 says, "But I am poor and needy." Ani ve-evyon, both humble and lacking.
Please listen carefully to this sentence: your true identity is "poor." No matter how much you achieve outwardly, how confident you are, how much you are admired, before God, you are a poor person with nothing to rely on.
This sounds uncomfortable. Our culture teaches us to be "strong, independent, confident, self-reliant," and there is some truth to these. But in prayer, acknowledging oneself as poor is the starting point of the gospel. Those who consider themselves rich cannot receive grace because they don't need it. Only those who acknowledge their poverty can reach out and receive.
Psalm 70:5 immediately follows with, "You are my help and my deliverer." Ezri u-mefalti, He is my decisive, only help.
You acknowledge yourself as poor, but He is your help. These two things are a pair: acknowledging poverty, recognizing Him as help. This is the posture of the gospel.
Fourth thing: Frame your prayer with the inclusio of "quickly."
The structure of Psalm 70 is very simple: cry "quickly" at the beginning, cry "quickly" at the end, with a little something else in between.
Please try a prayer, praying with the structure of Psalm 70:
This is a complete Psalm 70-style prayer, which can be said in less than 30 seconds, yet completely contains all the elements of a lament. When you only have 30 seconds, this is enough.
Fifth thing: You are Yeshu'ah, You are Yeshua.
Psalm 70:4 says, "May those who love your salvation," ohavei yeshu'atekha, those who love your salvation.
The Hebrew word Yeshu'ah (salvation) is the origin of the name of Jesus, Yeshua. Every time a Hebrew psalm says "Your salvation," it is implicitly pointing to the Messiah who "He is salvation."
When you read Psalm 70:4 today, "love your salvation," you are actually saying, "love You, Jesus." The prayer of Psalm 70 ultimately rests on Jesus.
My dear one, no matter what situation you are in today,
You don't have to concoct a long prayer to be heard. Urgency is an appropriate prayer. Acknowledge that you are poor, and recognize Him as your help. Frame your prayer with the inclusio of "quickly." The deepest salvation is Yeshua, who is Jesus Himself.
He hears short prayers. He hears urgent prayers. He hears the prayers of the poor. He Himself is Yeshua, salvation itself.
Psalm 70 has only five verses, yet it is included in the biblical canon. How does this challenge your idea that "prayers must be long to be acceptable"? Can you pray Psalm 70's structure (opening cry of "Hurry!" + a middle sentence, ending cry of "Do not delay!") in 30 seconds right now?
In Psalm 70:5, "But I am poor and needy," King David compares himself to a poor person. In what areas do you especially feel needy today (spiritually, relationally, in wisdom, strength, hope)? Can you acknowledge this neediness right now and entrust it to God, who is "my help"?
The relationship between Psalm 70 and Psalm 40 tells us that the same prayer can be used repeatedly in different situations. Is there a passage of Scripture, a poem, or a prayer in your life that you repeatedly return to as an "emergency short poem" in different crises?
Superscription: A Psalm by David, for the Chief Musician. To bring to remembrance.
The superscription of Psalm 70 adds a key phrase compared to Psalm 40: "To bring to remembrance" (לְהַזְכִּיר, le-hazkir). This is a rare liturgical term appearing only twice in the Psalms (the other instance is in the superscription of Psalm 38).
First tier: "A Psalm by David" (מִזְמוֹר לְדָוִד, mizmor le-David), a psalm sung with musical accompaniment. Mizmor means "a psalm with musical accompaniment." This short emergency prayer, Psalm 70, is not a groan from a private diary but a psalm included in formal liturgical singing.
Second tier: "For the Chief Musician" (לַמְנַצֵּחַ, la-menatseach), a liturgical term for the director of the Temple choir. This implies that the psalm had a formal liturgical purpose. What purpose? The key lies in the third marker.
Third tier: "To bring to remembrance" (לְהַזְכִּיר, le-hazkir), the causative infinitive of the verb זָכַר (zakhar, to remember), literally "to cause (God) to remember." What does this term refer to in Hebrew liturgy? Scholars offer several interpretations:
Interpretation 1: A liturgical psalm for offering a "memorial offering." Leviticus 2:2 stipulates that when a grain offering is presented, the priest must burn "a handful of it, as its memorial" (azkarah, a cognate word) on the altar. This "memorial" offering is not food for God (He doesn't need it) but rather a "reminder" to God of the people's condition, like presenting a petition before Him. Psalm 70 might be a short psalm sung alongside such a "memorial offering," ritually "sounding an alarm" to remind God to see the people's distress.
Interpretation 2: A psalm used in festival commemorations. In ancient Hebrew tradition, certain festivals were meant to specifically "remember" God's past salvations, such as Sukkot (Feast of Tabernacles) "remembering" the Exodus. Psalm 70 might be a short prayer psalm used during festival commemorations.
Interpretation 3: A prayer to "remind" God in times of personal distress. It could also be an "emergency short prayer" used by any believer in distress, quickly presenting their situation before God, asking Him to "remember."
Regardless of the interpretation, "to bring to remembrance" points to the same core: this psalm is a "reminder," an urgent cry for help presented by the believer to the heavenly court. This explains why it is so brief and so urgent; its function is to quickly deliver the believer's plea to God.
Another characteristic of Psalm 70 is that its content is almost identical to Psalm 40:13-17. Such "shared text between two psalms" is not uncommon in the Psalms (Psalm 14 ≈ Psalm 53; Psalm 18 ≈ 2 Samuel 22; parts of Psalm 105 ≈ 1 Chronicles 16), but the overlap between Psalm 70 and Psalm 40 is the most complete and prominent. Scholars generally hypothesize that Psalm 70 was extracted from the latter half of Psalm 40 to become an independent psalm, specifically prepared for "sounding an alarm" in liturgical contexts, a prayer short enough to be recited immediately.
Section Focus: The opening and tone of the entire psalm. Only one verse, but it defines the urgency of the whole psalm. It opens with "quickly," which is a rare, direct, alarm-sounding opening in Hebrew psalms, without preamble or preparation.
70:1 "For the Chief Musician. By David. A reminder. Hurry, God, to deliver me. Come quickly to help me, Yahweh."
Psalms 70:1（World English Bible）
"Hurry, God, to deliver me" (אֱלֹהִים לְהַצִּילֵנִי, Elohim le-hatsileni). The verb נָצַל (natsal) means "to deliver, to pull out, to snatch away." This is a core Hebrew word for emergency rescue, referring to being powerfully pulled out of danger. In Exodus 3:8, God says to Moses, "I have come down to deliver them," using this very word.
Note that this verse is almost identical to Psalm 40:13, but the key difference is that "God" replaces "Yahweh."
| Psalm | Opening |
|---|---|
| Psalm 40:13 | "Yahweh, be pleased to deliver me." |
| Psalm 70:1 | "God, hurry to deliver me." |
Why the change? This is the most direct evidence in the editorial study of the Psalms: Book Two of the Psalms (42-72) systematically prefers Elohim over Yahweh. This phenomenon is known in scholarship as the "Elohistic Psalter."
| Psalter Book | Occurrences of Yahweh | Occurrences of Elohim |
|---|---|---|
| Book One (Psalms 1-41) | Approx. 280 times | Approx. 50 times |
| Book Two (Psalms 42-72) | Approx. 45 times | Approx. 200 times |
| Book Three (Psalms 73-89) | Moderate | Moderate |
This systematic change in appellation is not accidental; it is a theological decision made by the editors. Possible reasons:
"Come quickly to help me, Yahweh" (יְהוָה לְעֶזְרָתִי חוּשָׁה, Yahweh le-ezrati chushah). The verb חוּשׁ (chush) means "to hurry, to hasten." This is the most direct "quickly" verb in Hebrew, carrying an emergency sense of urgency.
Prayers for "haste" are not common in Hebrew psalms; typically, the posture of psalm prayers is waiting (qavah), silence (damam), and patience (yachal). But Psalm 70 goes against this, it does not wait, it demands haste.
This teaches us an important lesson: urgent prayer is also appropriate prayer. We often think that "mature believers" should always "wait quietly," but Psalm 70 tells us that sometimes prayer is simply, "God, quickly!" Jesus Himself prayed urgently in Gethsemane, "If it is possible, let this cup pass away from me" (Matthew 26:39). Urgency and faith can coexist.
This section's position: Immediately following the opening "plea for haste," the psalmist addresses the enemy problem, asking God to make those who seek his life and those who delight in his harm be put to shame, disgraced, and turned back in dishonor. The two verses use the typical synonymous parallelism of Hebrew poetry to list the enemies' evil schemes and mockery.
70:2 "Let them be disappointed and confounded who seek my soul. Let those who desire my ruin be turned back in disgrace."
Psalms 70:2（World English Bible）
"Seek my soul" (מְבַקְשֵׁי נַפְשִׁי, mevaqshei nafshi), verb בָּקַשׁ (baqash, to seek), נֶפֶשׁ (nephesh, life, soul). To seek my life means to want to kill me.
"Be put to shame and confounded" (יֵבֹשׁוּ וְיַחְפְּרוּ, yevoshu ve-yachperu), two words for "shame" are stacked: בּוֹשׁ (bosh, shame, the shame of faith being disproven), חָפַר (chafer, public disgrace). In Hebrew, the stacking of two synonyms is for emphasis, "May they be shamed upon shame."
Please note that David's plea is not "ask God to kill them," but "may they be put to shame and turned back." This is consistent with his attitude in 1 Samuel 26, where he refused to kill Saul with his own hands. Vengeance belongs to God, not to him. A believer's plea can be "may their evil schemes fail," but it should not be "may they die."
"Desire my hurt" (חֲפֵצֵי רָעָתִי, chafetsei ra'ati), the word desire (chafets) is very piercing, meaning to gloat. In Hebrew, gloating is more detestable than open hatred, because it means that the suffering of others brings me joy.
"Be turned back and be disgraced" (יִסֹּגוּ אָחוֹר, yissogu achor), verb סוּג (sug, to turn back), אָחוֹר (achor, behind). May they retreat.
In Hebrew psalms, the imagery of turning back has a specific meaning; in ancient battlefields, soldiers turning back meant defeat. David is asking for the defeat of his enemies, their retreat, and their ceasing to advance.
70:3 "Let them be turned because of their shame Who say, “Aha! Aha!”"
Psalms 70:3（World English Bible）
"Aha! Aha!" (הֶאָח הֶאָח, he'ach he'ach), a sarcastic exclamation, like the modern Chinese "Ha. Look." This is the sound of enemies gloating.
In Hebrew psalms, "Aha" appears repeatedly as a representation of enemy mockery:
The mockery of enemies is harder to bear than physical attacks, because it attacks the believer's dignity and faith. When enemies say "Aha," they are implying, "Where is your God? See Him save you." This is a mockery of faith itself.
The difference between Psalms 70 and Psalms 40:15 is that Psalms 40:15 uses "be desolated because of their shame" (shamem, to be desolate, astonished), while Psalms 70:3 uses "be turned back by reason of their shame" (sug, to turn back). The version in Psalms 70 is slightly milder, only asking for them to retreat, not to "be desolated." This restraint may be related to Psalms 70's function as a liturgical short psalm; prayers in liturgical settings are often more restrained, avoiding excessive intensity.
This section's position: From a plea against enemies, it shifts to a blessing for the godly. This is a typical structure of a lament psalm, with two contrasts: how enemies should be (turned back in dishonor) vs. how the godly should be (rejoicing and praising). This contrast makes the psalm's theology clear: God distinguishes between the two groups—He shames His enemies and makes His people rejoice.
70:4 "Let all those who seek you rejoice and be glad in you. Let those who love your salvation continually say, “Let God be exalted!”"
Psalms 70:4（World English Bible）
"Seek you" (מְבַקְשֶׁיךָ, mevaqshekha), verb בָּקַשׁ (baqash, to seek), the same word used in 70:2. Please note this contrast:
| 70:2 | 70:4 |
|---|---|
| Seek my soul (to destroy me) | Seek You (to see Him) |
The same verb "to seek" has completely opposite purposes: one is a malicious search (to harm me), the other is a longing pursuit (to see Him). This subtle contrast is a hallmark of Hebrew poetry, using different directions of the same word to bring out the theology.
"Rejoice and be glad in you" (יָשִׂישׂוּ וְיִשְׂמְחוּ, yasisu ve-yismchu), two words for "joy" are stacked: שׂוּשׂ (sus, joy, inner delight), שָׂמַח (samach, gladness, outward happiness). Hebrew often uses two synonyms stacked to express intensity, "May they have joy upon joy."
Note that the joy here is not because of circumstances, but "in You." In Hebrew psalms, the believer's joy is always directed towards God, not "we rejoice because things went well," but "we rejoice because of You."
"Love your salvation" (אֹהֲבֵי יְשׁוּעָתֶךָ, ohavei yeshu'atekha), אָהַב (ahav, to love), יְשׁוּעָה (yeshu'ah, salvation, same root as Yeshua "Jesus"). Those who love Your salvation.
Yeshu'ah (salvation) is the source of Jesus' name Yeshua, literally "He is salvation." Every time the Hebrew psalms say "Your salvation," it implicitly points to the Messiah who "is salvation," namely Jesus of the New Testament.
"Let God be exalted!" (יִגְדַּל אֱלֹהִים, yigdal Elohim), verb גָּדַל (gadal), "to make great, to magnify." May God be magnified.
This is a core action of Hebrew worship: acknowledging God's greatness, proclaiming God's greatness, and allowing God to become greater in our lives. Jesus taught us in the Lord's Prayer, "May your name be kept holy" (Matthew 6:9), which is a continuation of Psalms 70:4.
Please note again that Psalms 70:4 is almost identical to Psalms 40:16, but Psalms 40 uses "Yahweh" (Yahweh), while Psalms 70 uses "God" (Elohim). The entire Psalm 70 systematically changes Yahweh from Psalm 40 to Elohim, which is the strongest evidence of Elohist editing.
Section Positioning: The conclusion of the entire psalm echoes its opening. Psalm 70:1 shouts "quickly," and 70:5 shouts "quickly" again, forming an inclusio. This beginning-and-end echo turns the entire psalm into a complete closed loop of urgent appeal, starting with an alarm and ending with an alarm. In between are two brief pleas and blessings, making the whole like a complete emergency report: press alarm → deal with threat → protect partners → press alarm again.
70:5 "But I am poor and needy. Come to me quickly, God. You are my help and my deliverer. Yahweh, don’t delay."
Psalms 70:5（World English Bible）
"But I am poor and needy" (וַאֲנִי עָנִי וְאֶבְיוֹן, va-ani ani ve-evyon), three words: וַאֲנִי (va-ani, but I), עָנִי (ani, afflicted, poor), אֶבְיוֹן (evyon, needy).
"But I" (va-ani) is a typical turning point in Hebrew psalms, suddenly shifting back to oneself from the previous descriptions of enemies and the godly. These two words, "but I," carry a strong contrast: others are like this, but I am poor.
"Poor and needy" (ani ve-evyon) is a recurring two-word combination in Hebrew psalms:
This is the core expression of poor theology in Hebrew psalms. Believers in the world identify themselves as "poor," not in an economic sense (David was a king), but in a spiritual sense, having no reliance before God.
Ani emphasizes suffering and humility, an active posture of submission. Evyon emphasizes poverty and lack, a description of objective circumstances. Together, both humble and lacking, this is the spiritual posture most pleasing to God in Hebrew psalms.
"Come to me quickly, God" (אֱלֹהִים חוּשָׁה־לִּי, Elohim chushah-li), chush (quickly) appears again, echoing the opening of Psalm 70:1.
Please compare the difference with Psalm 40:17:
| Psalm | Conclusion |
|---|---|
| Psalm 40:17 | "But I am poor and needy. The Lord is mindful of me... My God, don’t delay." [WEB partial verse] |
| Psalm 70:5 | "But I am poor and needy. Come to me quickly, God. ...Yahweh, don’t delay!" |
Key difference: The middle section of Psalm 40:17 is a declaration of faith ("The Lord is mindful of me," an already-present assurance), while the middle section of Psalm 70:5 is an urgent plea ("Come to me quickly," a not-yet urgency). Psalm 70 changes the assurance of faith in Psalm 40 into a more urgent plea, which is perfectly consistent with Psalm 70's function as an "emergency short psalm." There's no time to say "The Lord is mindful of me"; just come quickly!
"You are my help and my deliverer" (עֶזְרִי וּמְפַלְטִי, ezri u-mefalti), עֵזֶר (ezer, help), פָּלַט (palat, deliver, escape). Two rescue words are superimposed: You are my help, my deliverer.
Another source for the Hebrew word ezer (help) is Genesis 2:18, where God says, "It is not good that the man should be alone; I will make him a helper suitable for him." Adam's wife is called a "helper" (ezer kenegdo). But ezer is also one of God's titles in Hebrew (Psalm 33:20 "He is our help" [WEB partial verse]; Psalm 121:1-2 "My help comes from Yahweh, who made heaven and earth" [WEB partial verse]). So ezer is not a secondary help; it is powerful help. Psalm 70:5 calls God "my ezer," meaning "You are my decisive, only help."
"Yahweh, don’t delay" (יְהוָה אַל־תְּאַחַר, Yahweh al-te'achar), verb אָחַר (achar, delay, be slow). Don't be slow!
Notice the sudden use of Yahweh here, the last word of the entire psalm. The previous 4 times Elohim was used, but the last sentence returns to Yahweh, a dramatic arrangement for the conclusion. This could be because:
Regardless of the reason, this psalm concludes with Yahweh, bringing the believer's final plea back to the covenant name.
| Section | Dominant Voice | Direction | Emotional Arc |
|---|---|---|---|
| 70:1 | David (opening plea for help) | God/Yahweh | Alarm-like urgency |
| 70:2-3 | David (plea regarding enemies) | God | Asking enemies to retreat |
| 70:4 | David (blessing for the godly) | God | Blessing fellow believers with joy |
| 70:5 | David (concluding plea for help) | God/Yahweh | Alarm again |
The vocal arc of Psalm 70 is a symmetrically closed loop of urgent appeal, with the beginning and end both being an urgent "quickly," and the middle being a brief "ask enemies to retreat, ask fellow believers to rejoice." The emotion of the entire psalm is a taut line, unrelaxed from beginning to end. This differs from the typical lament psalm's "lament → turn → praise" arc; Psalm 70 has no turn, remaining urgent throughout.
Such psalms without a turn are rare in the Psalter; most laments have a "but You" reversal (e.g., Psalm 13:5 "But I trust in your loving kindness" [WEB partial verse]). Psalm 70 lacks this reversal; it is a plea for help from beginning to end, with no room for a declaration of faith. This reflects its function as an "emergency short psalm": when you only have a few seconds to pray, there's no time to elaborate on faith; pressing the alarm is what matters.
| Vocabulary | Original | Transliteration | Verse | Meaning |
|---|---|---|---|---|
| God | אֱלֹהִים | Elohim | 70:1, 4, 5 | Plural honorific; preferred term in Book 2 editing |
| Yahweh | יְהוָה | Yahweh | 70:1, 5 | Covenant name |
| Deliver | נָצַל | natsal | 70:1 | Emergency rescue: pull out/snatch away |
| Help | עֶזְרָה / עֵזֶר | ezrah / ezer | 70:1, 5 | Decisive help |
| Make haste | חוּשׁ | chush | 70:1, 5 | Quickly: inclusio |
| Seek | בָּקַשׁ | baqash | 70:2, 4 | Search/seek: same verb, two directions |
| Soul/Life | נֶפֶשׁ | nephesh | 70:2 | Seek my life = want to kill me |
| Ashamed | בּוֹשׁ | bosh | 70:2 | Faith proven false |
| Publicly disgraced | חָפַר | chafer | 70:2 | Public shame |
| Delight/Gloating | חָפֵץ | chafets | 70:2 | Their suffering makes me happy |
| Harm/Evil | רָעָה | ra'ah | 70:2 | Evil that harms me |
| Turn back | סוּג | sug | 70:2, 3 | Retreat from battle |
| Aha | הֶאָח | he'ach | 70:3 | Sarcastic exclamation |
| Rejoice | שׂוּשׂ | sus | 70:4 | Inner joy |
| Be glad | שָׂמַח | samach | 70:4 | Outward happiness |
| Love | אָהַב | ahav | 70:4 | Heart's belonging |
| Salvation | יְשׁוּעָה | yeshu'ah | 70:4 | Same as Yeshua (Jesus) |
| Magnify | גָּדַל | gadal | 70:4 | Make great/exalt |
| But I | וַאֲנִי | va-ani | 70:5 | Typical Psalmic turning point |
| Afflicted/Poor | עָנִי | ani | 70:5 | Humbly poor |
| Needy | אֶבְיוֹן | evyon | 70:5 | Lacking poor |
| Deliver | פָּלַט | palat | 70:5 | Rescue |
| Delay | אָחַר | achar | 70:5 | Slow |
| Remind/Remember | זָכַר | zakhar | Title le-hazkir | Liturgical term |
| Memorial offering | אַזְכָּרָה | azkarah | (Lev 2:2 related) | "Memorial" part of grain offering |
The structure of Psalm 70 is an inclusio:
(See the structure diagram in the Paragraph Structure section of the Chapter Overview.)
Structural features:
This is the core theological comparison for this psalm, as the two texts are almost identical, but with systematic minor differences. Let's compare them verse by verse:
Verse 1 (Opening Plea)
| Verse | Psalm 40:13 | Psalm 70:1 |
|---|---|---|
| First half | "יְהוָה לְהַצִּילֵנִי" "Yahweh, be pleased to deliver me" | "אֱלֹהִים לְהַצִּילֵנִי" "God, make haste to deliver me" |
| Key difference | Uses retseh (be pleased) | Directly le-hatsileni (deliver me): more urgent |
| Appellation | Yahweh | Elohim |
Verse 2 (Plea against Enemies)
| Verse | Psalm 40:14 | Psalm 70:2 |
|---|---|---|
| Content | "Let them be ashamed and confounded together who seek after my soul to destroy it..." | "Let those who seek after my soul be ashamed and confounded..." |
| Key difference | Adds "together" (yachad) and "to destroy" (li-spotah): slightly longer | Shortened version: removes redundancy |
| Appellation | No divine appellation | No divine appellation |
Verse 3 (Enemies' "Aha!")
| Verse | Psalm 40:15 | Psalm 70:3 |
|---|---|---|
| Content | "Because of their shame, they are desolated (al-eqev boshtam: the heel of their shame)" | "Because of their shame, they turn back (al-eqev boshtam + turn back)" |
| Key difference | Uses yashommu (be appalled/desolated): more intense | Uses yashuvu (turn back): more restrained |
Verse 4 (Blessing for the Godly)
| Verse | Psalm 40:16 | Psalm 70:4 |
|---|---|---|
| Content | "Let all those who seek you rejoice and be glad in you... Let Yahweh be magnified." | "Let all those who seek you rejoice and be glad in you... Let God be magnified." |
| Key difference | "Let Yahweh be magnified" (yigdal Yahweh) | "Let God be magnified" (yigdal Elohim) |
| Appellation | Yahweh | Elohim |
Verse 5 (Conclusion)
| Verse | Psalm 40:17 | Psalm 70:5 |
|---|---|---|
| Middle | "The Lord still thinks about me (statement of faith)" | "God, come quickly to me. (urgent plea)" |
| Conclusion | "My God, don’t delay!" (Elohai) | "Yahweh, don’t delay!" (Yahweh!) |
| Dramatic effect | Faith + plea | Plea + plea |
Summary of Differences:
Psalm 70 is near the end of Book Two, positioned as follows:
Psalm 68 (Triumphal Song, God Arises)
Psalm 69 (Lament of One Sunk in Mire)
Psalm 70 (Emergency Short Psalm, Plea for Haste)
Psalm 71 (Untitled Psalm of Old Age)
Psalm 72 (Psalm of King Solomon, Concluding Book Two)
These five psalms form the concluding sequence of Book Two. Psalm 70 is the shortest among them, sandwiched between Psalm 69 (a long lament of 36 verses) and Psalm 71 (a psalm of old age of 24 verses). This "short psalm between long psalms" arrangement may have been intentional by the editors, providing readers with a brief "emergency prescription" between two lengthy prayers.
Psalm 70 has a special relationship with Psalm 71; many Hebrew manuscripts consider Psalms 70-71 as one psalm (because Psalm 71 has no title, it naturally connects to Psalm 70). If viewed this way, Psalms 70-71 together form a long psalm, opening with an emergency short psalm (70), followed by a comprehensive prayer of an elderly person (71). This interpretation is also reasonable, but the canonical tradition of the Psalms divides them into two.
Synonymous Parallelism:
Antithetical Parallelism:
Inclusio:
baqash (to seek, search for),
chush (make haste),
Elohim (God) vs. Yahweh (Yahweh),
The greatest literary device of Psalm 70 is condensation; it further compresses and intensifies the almost identical content of Psalm 40:13-17.
This intentional condensation transforms Psalm 70 into a purer "short psalm of distress," removing all elements that might lessen the sense of urgency.
The arrangement of appellations in Psalm 70:
| Position | Appellation |
|---|---|
| 70:1 first half | Elohim (God) |
| 70:1 second half | Yahweh (Yahweh) |
| 70:4 | Elohim (God) |
| 70:5 middle | Elohim (God) |
| 70:5 end | Yahweh (Yahweh) |
Yahweh appears at the end of the first verse and the end of the last verse, forming a subtle inclusio. Overall, Elohim dominates (3 times) + Yahweh frames (2 times). This arrangement clearly shows the characteristics of "Elohistic editing" without completely erasing the covenant name.
The title of Psalm 70, "to bring to remembrance" (le-hazkir), shares the same root as the "memorial" offering (azkarah) in Leviticus 2:2. This reflects a unique concept in Hebrew sacrificial rituals:
Leviticus chapter 2 prescribes the procedure for the grain offering (minchah), where fine flour, oil, and frankincense are mixed, and the priest takes a handful as a "memorial" to burn on the altar. This "memorial" offering:
Psalm 70 may have been a ritual short psalm chanted alongside such a "memorial offering," quickly "reminding" God of the believer's situation. This concept of "reminding" God through sacrifice and prayer is common in other ancient Near Eastern religions:
However, the uniqueness of the Hebrew tradition is that this "reminder" is not because Yahweh is forgetful (He is not forgetful; Psalm 121:4, "Behold, he who keeps Israel will neither slumber nor sleep."), but rather provides a ritual framework for believers to express their urgency. The memorial offering does not change God; it expresses the believer's earnestness.
Psalm 70, as an extremely short psalm of distress, also has counterparts in ancient Near Eastern literature:
However, the Hebrew Psalm 70 has a unique aspect: it is included in the canon and chanted by generations of congregations. Most ancient Near Eastern short prayers were temporary, composed for a specific crisis and discarded afterward. The Hebrew tradition elevated short prayers to eternal Scripture, reflecting the Hebrew tradition's respect for "short prayers."
Psalm 70 is numbered Psalm 69 in the Septuagint (because the LXX combines Psalms 9-10 into one, shifting all subsequent numbering back by one). The LXX's treatment of Psalm 70 is largely faithful to the Hebrew text, without significant differences like the "opened ears" vs. "prepared body" in Psalm 40:6.
However, the LXX has a small difference at the beginning of Psalm 70:1. The Hebrew text reads, "God, deliver me!" (a direct plea), while the LXX adds, "God, look upon me to deliver me" (ho theos, eis ten boetheian mou prosches), translating "deliver me" as "look upon me to help me." This minor difference makes the LXX version sound slightly more formal, possibly reflecting the influence of liturgical language during the Hellenistic period.
| Scripture | Content |
|---|---|
| Genesis 4:10 | Abel's blood "cries out to me from the ground": the earliest urgent plea |
| Exodus 2:23-24 | Israelites in Egypt "cried out because of the bondage... God heard their groaning" |
| 1 Samuel 1:10 | Hannah "was in bitterness of soul... and wept bitterly" |
| Psalm 13:1-2 | "How long?" repeated four times: an urgent question |
| Psalm 40:13 | "Deliver me, Yahweh, please." |
| Psalm 70:1, 5 | "God, deliver me quickly." + "Come quickly." |
| Psalm 71:12 | "God, don’t be far from me. My God, hurry to help me." |
| Psalm 141:1 | "Yahweh, I call to you. Come to me quickly." |
| Matthew 14:30 | Peter, as he was sinking, cried out, "Lord, save me!" |
| Matthew 26:39 | Jesus in Gethsemane, "If it is possible, let this cup pass away from me." |
| Luke 18:7 | "Won’t God avenge his chosen ones who cry out to him day and night, and yet he is patient with them?" |
| Revelation 22:20 | "Yes, come, Lord Jesus." |
Psalm 70 holds a unique place in this "urgent plea" theme line; it is the purest "emergency short psalm" in the Psalter, without elaboration, without declarations of faith, purely a cry for help. The New Testament Jesus (Gethsemane) and John (at the end of Revelation) both continue this tradition of urgent prayer; urgency and faith can coexist.
| Scripture | Content |
|---|---|
| Exodus 22:25-27 | "If you lend money to any of my people with you who is poor... if he cries at all to me, I will hear him": God is the protector of the poor |
| Deuteronomy 15:7-11 | "You shall surely open your hand to your brother... to your poor and needy brother in your land" |
| 1 Samuel 2:8 | Hannah's song, "He raises up the poor out of the dust" |
| Psalm 9:18 | "For the needy shall not always be forgotten" |
| Psalm 12:5 | "Because of the oppression of the poor, because of the groaning of the needy, I will now arise" |
| Psalm 35:10 | "You deliver the poor from him who is too strong for him, yes, the poor and the needy from him who robs him." |
| Psalm 40:17 | "But I am poor and needy. The Lord is thinking about me." |
| Psalm 70:5 | "But I am poor and needy. God, come to me quickly." |
| Psalm 86:1 | "I am poor and needy." |
| Psalm 109:22 | "For I am poor and needy. My heart is wounded within me." |
| Psalm 113:7 | "He raises up the poor out of the dust" |
| Isaiah 61:1 | "The Spirit of the Lord Yahweh is on me... He has sent me to preach good news to the humble" |
| Matthew 5:3 | "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven": Jesus' Sermon on the Mount |
| Luke 4:18 | Jesus quotes Isaiah 61:1: He himself is the good news for the poor |
| James 2:5 | "Hasn’t God chosen the poor of this world to be rich in faith" |
Psalm 70:5 is a key point in this "theology of the poor" theme line. David, a king, likens himself to the "poor and needy," revealing that true spiritual poverty is unrelated to external status. This theme line is fully developed in the New Testament in Jesus' Sermon on the Mount and the book of James, where the poor are the inheritors of the Kingdom of Heaven.
| Scripture | Content |
|---|---|
| Habakkuk 2:3 | "Though it linger, wait for it; because it will surely come, it will not delay." |
| Psalm 40:17 | "Don’t delay, my God." |
| Psalm 70:5 | "Yahweh, don’t delay." |
| Psalm 141:1 | "Yahweh, I call to you. Come to me quickly." |
| Isaiah 51:5 | "My righteousness is near. My salvation has gone out, and my arms will judge the peoples." |
| Malachi 3:1 | "He will suddenly come to his temple." |
| Luke 18:8 | "He will quickly avenge them." |
| Hebrews 10:37 | "For yet a very little while, he who comes will come, and will not wait." |
| Revelation 3:11 | "I am coming quickly!" |
| Revelation 22:7 | "Behold, I am coming quickly. Blessed is he who keeps the words of the prophecy of this book." |
| Revelation 22:12 | "Behold, I am coming quickly. My reward is with me, to repay to each man according to his work." |
| Revelation 22:20 | "He who testifies to these things says, 'Yes, I am coming quickly.' Amen! Yes, come, Lord Jesus." |
Psalm 70's "Don't delay" resonates throughout the entire Bible, from David's urgent plea to the prophet's prophecy (Habakkuk 2:3), to Jesus' promise (Luke 18:8), to Christ's "I am coming quickly" at the end of Revelation and the Church's "Yes, come, Lord Jesus." The entire Bible, in a sense, is a "Come quickly" psalm, and Psalm 70 is one of its purest verses.
| Old Testament Verse | New Testament Echo | Related Explanation |
|---|---|---|
| Psalm 70:1, 5 "God, deliver me quickly" + "Yahweh, do not delay" | Revelation 22:20 "He who testifies to these things says, 'Yes, I am coming quickly.' Amen! Yes, come, Lord Jesus." | Psalm 70's "quickly" is echoed in Christ's end-time promise "I am coming quickly"; the church's "Yes, come, Lord Jesus" is Psalm 70's New Testament continuation |
| Psalm 70:1 "Quickly deliver me" | Matthew 14:30 As Peter was sinking, he cried, "Lord, save me!" | In the moment Peter was sinking, he cried out the purest Psalm 70-style prayer: a three-word emergency short psalm |
| Psalm 70:1 "Hurry to help me" | Hebrews 4:16 "Let us therefore come boldly to the throne of grace, that we may receive mercy and find grace for timely help." | Hebrews' "timely help" (eis eukairon boetheian: help in due season) echoes Psalm 70:1's "hurry to help" |
| Psalm 70:4 "May all those who seek you rejoice and be glad in you" | Matthew 7:7-8 "He who seeks finds" + Hebrews 11:6 "He is a rewarder of those who diligently seek him." | Jesus' Sermon on the Mount's "he who seeks finds" and Hebrews' "rewarder of those who diligently seek him" continue Psalm 70:4's tradition of "those who seek you" |
| Psalm 70:4 "Those who love your salvation (yeshu'ah)" | Matthew 1:21 "He will save his people from their sins. You shall call his name Jesus (Yeshua)." | Yeshu'ah (salvation) is the origin of Yeshua (Jesus): "those who love your salvation" in the New Testament are "those who love Jesus" |
| Psalm 70:5 "I am poor and needy" | Matthew 5:3 "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven." + 2 Corinthians 8:9 "For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich." | Jesus' Sermon on the Mount elevates the "poor" to be heirs of the Kingdom of Heaven; Paul in 2 Corinthians points out that Christ himself became poor so that we might become rich: Psalm 70:5's "poor and needy" finds its deepest echo |
| Psalm 70:5 "You are my help and my deliverer" | Romans 8:31-32 "If God is for us, who can be against us? ... Won't he with him freely give us all things?" | Romans' "God is for us" is the New Testament assurance of Psalm 70:5's "You are my help"; not just help in distress, but help in all things |
| Psalm 70:5 "Do not delay" | Luke 18:1-8 Parable of the persistent widow: "God's chosen ones, who cry to him day and night ... He will quickly grant them justice." | Jesus' parable teaches believers to "cry day and night": precisely the New Testament example of Psalm 70's urgent prayer; "He will quickly grant them justice" echoes Psalm 70's "do not delay" |
Psalm 70 is the purest "emergency short psalm" in the Psalter. Its special status lies in:
It proves that prayer doesn't have to be long. The entire psalm has only 5 verses, less than 100 Hebrew words, yet it was included in the canon. God officially accepted this shortest possible form of prayer. This is a great comfort to all believers who feel "their prayers are not long enough or good enough."
It is the most direct evidence of "Elohistic editing." Psalm 70 is almost identical to Psalm 40:13-17, but systematically replaces Yahweh with Elohim. This phenomenon is known in academia as the "Elohistic Psalter" and is key evidence for studying the editorial history of the Psalms, proving that the Psalms are not simply "arranged chronologically" but are an organic whole shaped by editorial theological decisions.
It demonstrates that "even at its shortest, it still contains a complete lament structure." The 5 verses fully include four elements: an appeal, a focus on enemies, a focus on fellow believers, and a renewed appeal. This tells us that the structure of a lament psalm can be condensed to the extreme, but no element can be omitted. Even the most urgent cry for help must include dealing with enemies and blessing fellow believers. A believer's prayer is always within the community.
Its "beginning and end echoing 'quickly'" is a model of urgent prayer. Psalm 70:1 opens with chush (hurry) + Psalm 70:5 closes with chush, al-te'achar (do not delay), forming a pure, closed loop of a cry for help. This structure makes "urgency" the keynote of the entire psalm, without any buffer.
Its "theology of the poor" is central to the Hebrew Psalms. Psalm 70:5, "I am poor and needy," shows David, a king, likening himself to the poor, revealing that true spiritual poverty is unrelated to external status. This theme culminates in the New Testament's Sermon on the Mount.
Its "liturgical remembrance" function gives it both personal and public uses. The superscription le-hazkir (to bring to remembrance) connects to the Levitical tradition of "memorial offerings." Psalm 70 is both a cry for help in personal crisis and a "reminder" for temple liturgy. This dual function makes Psalm 70 an example of the "bridge between personal and communal prayer" in Hebrew spirituality.
Its "Salvation = Yeshu'ah" implies a Messianic typology. Psalm 70:4, "those who love your salvation," yeshu'ah (salvation) is the root of Yeshua (Jesus). Every time "your salvation" is spoken, it implicitly refers to the Messiah who "is salvation."
Its position in Book Two is a "transition," sandwiched between Psalm 69 (a long lament) and Psalm 71 (a psalm of old age), and leading to Psalm 72 (the closing psalm of Book Two). These five psalms (68-72) form the concluding sequence of Book Two, from a song of triumph to a lament, to an emergency short psalm, to a prayer of old age, to a royal psalm, condensing all life's circumstances.
Every believer will return to Psalm 70 at some point in life: in the instant of hearing bad news on the phone, while waiting by a hospital bed, during sleepless nights, or when a prayer cannot form coherent sentences. Psalm 70 is there, telling us: prayer doesn't have to be long, urgency is appropriate, acknowledging one's poverty, and recognizing Him as the only help.
Psalm 70 is not asking us to imitate David's complex prayers; it is asking us to see that the shortest prayer can still be complete, the most urgent cry is appropriate, and acknowledging poverty is the starting point of richness.
Authoritative Commentaries
Further Reading
Chinese Resources (Welcome to add)
| Theme | Content |
|---|---|
| Urgent Prayer is Also Appropriate | 70:1, 5 double cry of "Hurry": "Hurry" prayers are few but legitimate in Hebrew Psalms; urgency and faith can coexist |
| A Model of Extremely Short Prayer | The entire psalm is only 5 verses, but it completely contains the four elements of a lament (cry/against enemies/to fellow believers/cry); when even a complete prayer is not possible, this short prayer is for you |
| Elohistic Editing Characteristics | Psalm 70 vs. Psalm 40: systematic change of Yahweh to Elohim: the most direct evidence of the editing of Book Two (42-72) |
| Two Directions of the Same Verb | 70:2 "seek my life" and 70:4 "seek you" use the same baqash: the same verb, enemies seek my life, believers seek God; theological difference is revealed by direction |
| Theology of the Poor | 70:5 "I am poor and needy" (ani ve-evyon): a recurring posture of "spiritual poverty" in the Psalms; unrelated to external status |
| Salvation = Yeshu'ah | 70:4 "delight in your salvation": salvation (yeshu'ah) is the source of the name Jesus, Yeshua; every time "your salvation" is said, it implicitly refers to the Messiah |
| "Hurry" as an Inclusio | 70:1 / 70:5 double chush (hurry) forms an inclusio: the entire psalm is a complete closed loop of crying for help |
| Liturgical "Memorial Offering" | The superscription le-hazkir (to bring to remembrance) connects to the "memorial" offering in Leviticus 2:2: Psalm 70 may have been a short psalm accompanying sacrifices |