{Disclaimer: these are my rough teaching notes I use in my Mishkan Katan weekly broadcasts. There will be "typos". Proceed at your own risk, lol.You can find all my Mishkan Katan video teachings on my YouTube channel: genahood2818 . Look on the playlist called Messianic LAMB TV Network.}
Boker tov! Good morning, and happy civil new year! This morning we will be continuing with our psalm study, and although you probably thought we were finished with Psalm 68 last week, this morning, we are going to touch base for a few moments on Psalm 68 and then proceed onward.
I have been reading a new book called the greatest Exodus with the subtitle of a divine warrior tradition, by Dinah Dye. I’m excited to share with you that Dinah is going to be a guest on my program next week! Some of my audience may not be familiar with Dinah and her work, but she has been a giant in the messianic movement for about four decades, has written several books, is a coveted speaker at conferences, and it’s just truly an honor to get to interview her on Mishon Catan. So please mark your calendars and plan to tune in this next Tuesday, which in real time is January 14, 2026.
In her book, Dinah mentions Psalm 68. Procession is a necessary component of a king’s enthronement, in ancient near east (ANE) theology, both among pagan religions and also in the Bible.
If we look at verse 24 of this psalm, we see that kingly procession, led by the Ark of the Covenant, which represented Yahweh’s invisible presence.
Dr. Dye calls Psalm 68
“A hymn of enthronement, proclaiming Yahweh alone is King”. It is also a psalm that echoes Numbers 10:33-36, which describes the Israelites setting out from Sinai with the Ark of the Covenant going before them, and Moses crying out “Arise, O Lord, and let Your enemies be scattered!” We see this repeated in verse 1 of Psalm 68.
Well, there is much more I could say here, but I am going to save it for the broadcast in which I have Dr. Dye here with me. For now, let’s move on to Psalm 69.
Psalm 69 is the heart cry of a people in exile. Most people who live in America have never experienced this. The closest many may have come is if and when they moved from one area of this country to another. For instance, I was born and raised in the Deep South. I know that is not apparent to most of you because I have NO Southern accent. But, yes! It’s true. For a period of a few years, I chose to go live in central Illinois, where I was a curiosity, to say the least. This was several decades ago, where people from different areas of the country were still somewhat of a novelty. My troubles at being a “stranger in a strange land”, however, were nothing, compared to the trials and tribulations of someone who is forced to live in exile.
The sages say that King David was given a vision , a prophetic vision, of the Jewish exile which would last many generations, and that David wrote this psalm in response to that revelation. Ironically, the Jewish people have lived in exile for far longer than they have dwelled in their Promised Land, at this point. It cheers my heart to follow various glad-hearted Jews on social media, who daily rejoice at being restored to the land given to their forefathers. What a hallelujah! Before being restored in 1948, the Jews wandered for nearly 20 centuries. Yet, they flourished even during the period of exile. No matter where they ended up, they lived out Torah, fortified by the Word of God, and made their often-hostile environment better.
Let’s read the superscription and verses 1 and 2, CJB.
For the leader. Set to “Lilies.” By David:
(1) Save me, God!
For the water threatens my life.
(2) I am sinking down in the mud,
and there is no foothold;
I have come into deep water;
the flood is sweeping over me.
In the psalm’s superscription, we see the reference to Shoshanim, which we have seen in earlier psalms is a reference to lilies, or roses. Some believe that this is a reference to a lily-shaped or rose-shaped instrument, which would have been used to play the tune to which this psalm was originally sung. The Sanhedrin has been historically referred to as “roses”, and the commentary notes that it was the Sanhedrin that was where the exile began, with its disbandment at the hands of the Romans. In fact, although the esteemed group of rabbis tried to re-form in parts of Eretz Yisrael, the Romans decreed that any community that allowed them to do so would be burned to the ground and all its members slain.
During the exile, of course, immorality and heresy threatened to overwhelm the pious Jews. Therefore, David uses the analogy of deep mire and deepest waters, which would quickly overwhelm a person. The analogy likens those overwhelming forces to the pagan nations into which Israel found itself dispersed. Physical suffering was one thing, and could be endured. However, the erosion of the Torah life, a life lived in relationship with Hashem, according to His commandments, statutes, etc., - - that could not be endured or recovered from.
There are few things in nature more powerful, dangerous and destructive than a rushing current, which is called upon here to picture the dire situation of the devout Jew, surrounded by the gentile lifestyle.
There is an early American spiritual song, composed by an anonymous person and published in 1811, called, “What Wondrous Love is This?” It has a beautiful and haunting melody. The lyrics were obviously inspired by this psalm, although they were appropriated to apply to the soul apart from a saving knowledge of Yeshua HaMashiach.
What wondrous love is this, O my soul, O my soul!
What wondrous love is this, O my soul!
What wondrous love is this, that caused the Lord of bliss
to bear the dreadful curse for my soul, for my soul,
to bear the dreadful curse for my soul.
2 When I was sinking down, sinking down, sinking down,
when I was sinking down, O my soul!
When I was sinking down beneath God's righteous frown,
Christ laid aside His crown for my soul, for my soul,
Christ laid aside His crown for my soul.
3 To God and to the Lamb I will sing, I will sing;
to God and to the Lamb, I will sing.
To God and to the Lamb who is the great "I AM,"
while millions join the theme, I will sing, I will sing,
while millions join the theme, I will sing.
Most assuredly, regardless of physical location, the soul apart from a right relationship with God is hopelessly mired and “sinking down”, with no “foothold”. Only He can rescue, restore and save. Let’s read on now, verse 3.
(3) I am exhausted from crying,
my throat is dry and sore,
my eyes are worn out
with looking for my God.
Verse 3 is the lament of the person who prays and cries out to God, yet receives no immediate answer or relief. From the beginning of the exile the people of Israel realized their poor judgment, the error of their ways, and they began to call out right away for relief. However, relief did not immediately come. Therefore, for centuries, Jews in exile have called out to be able to return to their God-given homeland. Until 1948, to be exact, and now, so many are complacent, dwelling among those who, by and large, do not keep Torah. It’s similar to what happened in Egypt before the first Exodus, and in Babylon, when after 70 years the captives were released to return to Judea. Many chose to stay right where they were. Amazing.
Verse 4 describes that ancient, demonic manifestation called anti-Semitism perfectly. Take a look.
(4) Those who hate me for no reason
outnumber the hairs on my head.
My persecutors are powerful,
my enemies accuse me falsely.
Am I expected to return
things I didn’t steal?
In the Talmud, section Gittin 56a, it is written that those nations who afflict the Jews often gain a position of leadership. In the case of nations, world leadership. Rarely are nations upbraided for demonstrating anti-Semitism. The same can be said, to some degree, about followers of Yeshua. It is “socially acceptable” to disrespect and even persecute to death such people, but try the same with other religious groups and the fiendish persecutor is quickly branded as a “bad person”, a racist, etc. We see this a-plenty in our world today.
The last phrase/questionof this verse is particularly poignant today. There is a new uprising of anti-Semitism in America lately, and I’ve spoken of this on other recent MK shows, where the Jews are accused of being behind everything that is wrong in the world. They are not guilty of this, as a people. Instead, the Jews are responsible for more Nobel prize winning ideas/inventions/innovations than any other people group, when their size/numbers are taken into consideration. How are they expected to return things they did not steal? Anti-Semitism has been going on a long time, ever since the Lord God decreed that Mashiach would be born from the holy line of Seth.
Rashi has a slightly different interpretation here. Historically, Jews would be charged more for the cost of doing business, and in some cases, the paying of bribes to powerful men was required. Hence, Rashi says this is the meaning of the Jews paying money they did not owe. Radak’s interpretation is different still. He says that the gentiles falsely accused the Jews of thefts, which were never committed (they were scape-goated, in other words) and then were forced to repay money that they had never stolen.
In the next verse, verse 5, the psalmist admits to sins, follies, but not to the contrived ones he was falsely accused of. He also acknowledges that it is pointless to try to hide our sins from God, at any rate.
Verses 5, 6 and 7:
(5) God, you know how foolish I am;
my guilt is not hidden from you.
(6) Let those who put their hope in you,
Adonai Elohim-Tzva’ot,
not be put to shame through me;
let those who are seeking you,
God of Isra’el,
not be disgraced through me.
(7) For your sake I suffer insults,
shame covers my face.
The psalmist pleads to escape the guilt of causing other people to be shamed because of his sins. He does not want his sins to be the cause of Hashem holding back His rescue and redemption. Furthermore, humiliation is one of the worst punishments we can endure, especially if we profess to walk in the Light, as He is in the Light. Humiliation is the most intense form of shame and insult one can suffer in the presence of others.
And, the worst part of being humiliated is if and when (which is usually) it reflects back on others, not only on us. Humiliation is so powerful an emotion that people have literally killed themselves or killed their relatives over a humiliating, shameful event or situation.
There is humiliation deserved, because of unwise acts, which is mainly what I was speaking of earlier, but then there is humiliation undeserved. The best example of this is Yeshua, who suffered indescribable, unfathomable humiliation on the torture stake, as He suffered, bled and died for our sakes. The psalmist, though, is referring to the exiled Jew, who suffers humiliation at the hands of people who do not know Hashem. The principle is the same, though, a guiltless person suffering for doing righteously.
It is always smart to pay attention to the actual name of Hashem that is used in a particular verse. In verse 6, in the Hebrew, we have the Tetragrammaton (Yahweh) following another name of the Godhead (Adonai), which means “my masters”. When that happens, the Tetragrammaton is vowelized, that means vowels are attached to it, and it is translated/rendered Elohim. Tz’vaot means “of legions” or “of angels armies” or “of heavenly hosts”. So, the appeal in using these appellations, these choices of names, is to emphasize that Hashem is the undisputed master of both the celestial legions above and of the armies of Israel below, an acknowledgement that He can manipulate Creation as He wills. It is a strong statement that He has the power to rescue, restore and save.
Reading on, verses 8 through 13.
(8) I am estranged from my brothers,
an alien to my mother’s children,
(9) because zeal for your house is eating me up,
and on me are falling the insults
of those insulting you.
(10) I weep bitterly, and I fast,
but that too occasions insults.
(11) I clothe myself with sackcloth
and become an object of scorn,
(12) the gossip of those sitting by the town gate,
the theme of drunkards’ songs.
Family disharmony is the absolute worst, I think. These are the people from whom we are most sensitive to wounds. We can bear up under terrible misunderstanding, and so forth, unless it involves hurt from a member of our family. Those hurts are hard to heal, often take many years and much spiritual maturity to heal and sometimes never do.
Proverbs 17:17 says, “A friend loves at all times, but a brother is born for adversity.” What that says to me is that you can have good friends, even those you think of as “framily”, but it should be your blood relatives, those relationships, those people who are there for you in times of severe trouble or pain. So, it is important to nurture and care for those relationships especially, and to do what it takes to repair them, if necessary.
There are times, though, when your faith in God and the living out of it can estrange you from even your closest family, because they don’t understand why you live the way you do. That is so hard, because you are put into a position of living for God or pleasing your loved ones. At those times, you can certainly feel like you are a stranger or an alien to your closest relatives. Verse 10 describes this situation, when it says, “My zeal for your house has consumed me.” In other words, the intense desire for holiness has eaten me up.
David certainly understood this very well, because he lived it when he was forced to become a fugitive from his father-in-law, the king, Saul, and also when his sons mutinied on him in their bids for David’s throne, particularly Absolom, who came the closest to overthrowing David’s rule.
Verses 10 through 12 describe the degree of hostility the psalmist faced, and how he faced it. One way of showing poverty of soul and repentance was to put on rough, itchy clothes made out of sackcloth. Sackcloth was generally woven either from the hair of a black goat, or from camel’s hair. In either case, it was itchy and very uncomfortable. We read in Genesis 37:34 that Jacob instituted the practice of putting on sackcloth as a sign of mourning, and this tradition has been maintained by Jews for generations. In general the wearing of sackcloth has been reserved for only the most pious of men.
When you are so notorious that the town’s drunks make up awful songs about you, that’s pretty bad, not that I speak from experience, in either of those roles. Reading on…
(13) As for me, Adonai, let my prayer to you
come at an acceptable time;
In your great grace, God, answer me
with the truth of your salvation.
(14) Rescue me from the mud!
Don’t let me sink!
Let me be rescued from those who hate me
and from the deep water.
(15) Don’t let the floodwaters overwhelm me,
don’t let the deep swallow me up,
don’t let the pit close its mouth over me.
In verse 13, “an acceptable time” indicates “a time of favor” with Hashem. His timing is always perfect, though it may not seem that way to us. Berachos 7b says that anytime one prays with the assembly of believers this is a favorable time before the Lord. And, in the Brit Chadasha, it states, “For wherever two or three are gathered in My Name, there I am in the midst of them.” And, also,
Verses 14 and 15 hearken back to verses 1 and 2, sort of as a prayer addressing those perils.
The Lord wants to rescue His repentant people. Speaking of His people in exile Jeremiah 31:19 says, “If Israel remembers Me, I shall remember them, as the prophet says, Ephraim is a daring son to Me, indeed a child of delight, for as often as I speak of him, I do remember him even more; therefore, My heart yearns for him, I will surely have mercy on him, says Hashem.”
Let’s look at the next block of verses, 16-21.
(16) Answer me, Adonai, for your grace is good;
in your great mercy, turn to me.
(17) Don’t hide your face from your servant,
for I am in trouble; answer me quickly.
(18) Come near to me, and redeem me;
ransom me because of my enemies.
(19) You know how I am insulted,
shamed and disgraced;
before you stand all my foes.
(20) Insults have broken my heart
to the point that I could die.
I hoped that someone would show compassion,
but nobody did;
and that there would be comforters,
but I found none.
(21) They put poison in my food;
in my thirst, they gave me vinegar to drink.
Notice that, in verse 16 David is not appealing for help because he has merited it, because he has earned it, because he realized he could not. That is why he appealed to Hashem’s mercy.
In verse 21, we have a Messianic reference, although it was not realized until Yeshua fulfilled it while on the torture stake.
We see this in Matthew 27, where there were two instances when Yeshua was offered a vinegary-wine liquid to drink. The first time was in Matthew 27:34, where soldiers offered Yeshua a drink mixed with “gall” which was a pain-reliever or a substance to dull the senses. This was actually an act of compassion on the part of the soldiers, but Yeshua chose to endure the cross without dulled senses, to do so with a clear mind. The second occasion was in verse 48 where, when He mentioned from the cross, near the very end, that He was thirsty, a sponge was dipped in sour wine, a vinegary wine, and raised to him up on a pole. Some have theorized that this drink was something called posca, a cheap, common drink for Roman soldiers and laborers made from water, vinegar, and sometimes herbs. Regardless of what it was exactly,Yeshua took a sip of it; then, it was not long before He gave up His spirit. Mark 15:36 and John 19:28-29 also record these event.
In the following verses, David asks for God’s wrath to fall on these pagans who persecute God’s people in exile. He begins where he ended in verse 21, with an eating and drinking analogy.
(22) Let their dining table
before them become a snare;
when they are at peace,
let it become a trap;
(23) let their eyes be darkened,
so that they can’t see,
and let their bodies
always be stumbling.
(24) Pour out your fury on them,
let your fierce anger overtake them.
(25) Let the place where they live be desolate,
with no one to live in their tents,
(26) for persecuting someone you had already stricken,
for adding to the pain of those you wounded.
(27) Add guilt to their guilt,
don’t let them enter your righteousness.
(28) Erase them from the book of life,
let them not be written with the righteous.
Beer Avraham says that this means that the unrighteous should fall into a trap of their own making. That is, as they poisoned the food of the righteous and gave him vinegar to drink, so should their own table contain the same. Perhaps they were so involved in setting the food trap for the righteous they mixed up the two meals and ended up partaking of their own treachery. Other images of failure follow - - lack of peace, eyes made too darkened to see properly, weak loins, the part of the body that supports it standing uprightly.
In verse 24, like the raging current of antagonism and persecution the unrighteous nations poured out on the people of God, the psalmist is asking for an equally forceful and fierce deluge of Hashem’s wrath to be poured out upon those who seek to harm His people, so that they become mired in such retribution they cannot escape. This is the epitome of getting caught in one’s own trap.
Verse 25 describes a punishment considered for centuries to be the worst, and that is to have one’s family line cut off - - to have no descendants to carry on the family’s name. The allusion to a desolate house and empty tents indicates that the desire of the psalmist is that the wicked have no descendants to carry forward their wicked bloodlines.
Verse 36 points out that, although Hashem had appointed the heathen nations as His instrument of discipline on His chosen people, these nations became drunk with power and carried things too far. For instance, the sages say that Egypt had only been permitted by Hashem to enslave the Jews, not to torture and kill them. It is for this reason the Egyptian Empire began to fall after the reign of the Pharaoh whose army was drowned in the Sea of Reeds. That former world power never again achieved its former glory. As Zechariah 1:15 warns/prophesies “I am greatly enraged by the nations who are at ease, for I was but a little displeased (with Israel); but they, the nations, helped to increase the evil.”
Verse 28 refers to the Book of Life, one of the heavenly volumes mentioned in the Bible. Most assuredly, only the names of the righteous will be written in that book on the day of judgment, in the World to Come. There is some indication that all are originally written in that book, but that one’s choices in this life determine if one’s name remains in the Book of Life and is there at the end of one’s life. Of course, those of us who are part of the newer covenant, who are depending on Yeshua’s finished work on our behalf, know that this truth is the solid rock of security on which we stake our eternal destinies. None of us are truly “worthy” of having our names written there. We place our trust in His worthiness, not our own. Accordingly, out of immense gratitude and love, we strive to follow the example of godly living which He set before us - - not to earn anything other than the eternal reward/crowns we will gladly lay down at His feet in the Olam Haba, the world to come.
It is part of rabbinic tradition that each person’s eternal destiny is recorded in one of 3 heavenly books which rise opened on each Rosh HaShanah, each civil New Year in the Jewish calendar. Perfectly righteous people, those who live the most upright lives, are inscribed in the Book of Life. The thoroughly wicked and depraved are immediately inscribed in the Book of Death the fate of the others, the so-called “in-betweens” have their fate hang in the balance during the days between Rosh HaShanah and Yom Kippur. If they prove ultimately to be worthy through repentance and good deeds, they will merit inscription in the Book of Life for the new year. If not, they will be inscribed in the Book of Death. I do not hold to, believe or subscribe to any of this extra-biblical belief about Rosh HaShanah, as the system of salvation by one’s own worthiness, one’s own good deeds, runs completely counter to the message of the gospel of Yeshua HaMashiach. But, I just thought I would share with you who might not be aware the rabbinical teaching on that matter. This is not to say that repentance is not an indispensable component of both salvation and then sanctification, which is “walking out one’s salvation with fear and trembling”. The self-examination that is part of the festivals of the month of Tishri is good and holy. We ought to always be in a habit of examining our deeds, our motives, and repenting as needed. We also ought to be able to articulate clearly our beliefs about what Scripture says, and be able to defend them against error, as well.
Allright, moving on. This is a long psalm, isn’t it?
Verse 29 through 36
(29) Meanwhile, I am afflicted and hurting;
God, let your saving power raise me up.
(30) I will praise God’s name with a song
and extol him with thanksgiving.
(31) This will please Adonai more than a bull,
with its horns and hoofs.
(32) The afflicted will see it and rejoice;
you seeking after God, let your heart revive.
(33) For Adonai pays attention to the needy
and doesn’t scorn his captive people.
(34) Let heaven and earth praise him,
the seas and whatever moves in them.
(35) For God will save Tziyon,
he will build the cities of Y’hudah.
[His people] will settle there and possess it.
(36) The descendants of his servants will inherit it,
and those who love his name will live there.
We have now entered the final phase of the psalmist’s song. I imagine each little section having its own musical character, and I imagine this section ending on a triumphant note. The very pains inflicted by the Dispenser of Strict Justice, have made the nation of Israel stronger, even in exile, as it has battled against the incessant onslaughts of a hostile environment. It was this supernatural strength which caused a wave of exultation to surge through the hearts of the loyal and obedient. As verse 31 affirms, it pleases our God when we praise and thank Him, and never more so than when we do so in the crucible of affliction. This loyal, steadfast worship pleases him more than any animal sacrifice, even the expensive sacrifice of a whole bull. The sages say that on the day land animals were created by Elohim, each emerged full-grown from the surface of the earth. The phrase “horns and hoofs” here indicates that the horns appeared first and then the rest of the animal with the hooves appearing last. The Talmud, in Chullin 60a, states that during the creation of the world Adam and Eve sinned on that first day they were created. As night fell, they despaired, fearing this was the death penalty judgment Hashem had brought upon the earth. Therefore, they wept bitterly all night long. When morning came, however, Adam realized that the night time was merely part of the earth’s daily cycle. In relief, gratitude and repentance, Adam then slaughtered and offered a full-grown ox, on the altar, symbolizing that he had put back into order his priorities and values.
Verse 32 points out that when the people of God behave in this manner of praising and giving thanks to Hashem, it becomes contagious to other righteous ones. It spreads like wildfire, reviving righteous heart, one after another.
Can you imagine what it will be like when all together now the heavens and the earth and the seas and all that is in the seas will be praising Hashem in concert? I just can’t imagine how beautiful that will be. It will be Eden, restored, the way things were originally supposed to be, before sin entered the world and initiated the spiritual death scenario we all labor under today, as the earth and its inhabitants begin the slow march toward death, from the moment they first begin to live.
Verses 35 and 36 end this psalm with a triumphant promise that the future exiles (in David’s day they were future….) would some day, in an even far-off future, be restored to their ancestral land. Those “who love His name shall live there”. As David likewise said, in 1 Chronicles 16:31 - - “The heavens shall be glad and the earth rejoice and they shall proclaim to the peoples, “Hashem reigns”!
Before we go on to Psalm 70, Psalm 69 is one that is quoted frequently in the Brit Chadasha. We’ve already looked at the instance of the vinegary wine at Yeshua’s crucifixion. Here are other instances where Psalm 69 surfaces in the text.
John 2:17: "Zeal for your house consumes me" (from Psalm 69:9).
John 15:25: "They hated me without a cause" (from Psalm 69:4).
Romans 15:3: "The reproaches of those who reproached you fell on me" (from Psalm 69:9).
Romans 11:9-10: "Let their table become a snare..." (from Psalm 69:22-23).
Acts 1:20: "May his habitation become desolate" (from Psalm 69:25), applied to Judas Iscariot.
In our remaining time together, let’s look at Psalm 70. By contrast, this is a much shorter psalm, which is good, because we don’t have a lot of time left today. While many of the themes of Psalm 70 also appear in Psalm 69, David was writing the much longer psalm as an appeal for Hashem to redeem the entire Jewish nation from exile. In Psalm 70, he is making a much more personal appeal, one for his own return. He is asking that God in His mercy toward the nation, not forget its earthly king, David. It is theorized by the sages that perhaps God would hold him, the king, responsible for the sins of the people, thus dooming him and his descendants to eternal exile and oblivion. Although he acknowledged his sins, he nevertheless boldly asked Hashem to extend his mercy to David also, to remember him, as it says in the superscription. There is only one other psalm that begins with this Hebrew phrase “l’khaz-KIR” - - For Remembrance, and that is psalm 38.
The sages believe that David may have seen the vision I alluded to a few moments ago when dissecting Psalm 69, when he was on the run from Saul or when he escaped from Absolom, as a desperate fugitive. Another interesting note is that, apart from the superscription, this psalm is virtually identical to verses 14-18 of Psalm 40. The sage, Malbim, has put forward that David composed Psalm 40 when he was younger and on the run from Saul, and that he composed Psalm 70 when he was 65 and fleeing from Absolom. This chronological, theoretical timeline is supported by the fact that Psalm 71, which we will study next week, is a continuation of Psalm 70. Verses 9 and 19 of Psalm 71 refer to David’s old age. Malbim says that the plea for remembrance is asking Hashem to remember how He rescued David from Saul in his youth, and to please repeat the rescue in his old age as he is fleeing from Absolom. It is further thought that David thought himself more blameless when he was fleeing from Saul, but not so blameless when he was fleeing from Absolom, because the rebellion of Absolom and later of Adonijah fulfilled the prophecy of Nathan right after the Bathsheba incident. 2 Samuel 12:11 - - “I will raise up evil against you from out of your own house.” And, evil it was, for sure. Such sorrowful tragedy!
Let’s read all of Psalm 70 together. I’m reading, as usual, from the CJB.
(0) For the leader. By David. As a reminder:
2 (1) God, rescue me!
Adonai, hurry and help me!
3 (2) May those who seek my life
be disgraced and humiliated.
May those who take pleasure in doing me harm
be turned back and put to confusion.
4 (3) May those who jeer, “Aha! Aha!”
withdraw because of their shame.
5 (4) But may all those who seek you
be glad and take joy in you.
May those who love your salvation say always,
“God is great and glorious!”
6 (5) But I am poor and needy;
God, hurry for me.
You are my helper and rescuer;
Adonai, don’t delay!
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