Psalm 60 1

Psalm 60:1 kjv

O God, thou hast cast us off, thou hast scattered us, thou hast been displeased; O turn thyself to us again.

Psalm 60:1 nkjv

To the Chief Musician. Set to "Lily of the Testimony." A Michtam of David. For teaching. When he fought against Mesopotamia and Syria of Zobah, and Joab returned and killed twelve thousand Edomites in the Valley of Salt. O God, You have cast us off; You have broken us down; You have been displeased; Oh, restore us again!

Psalm 60:1 niv

For the director of music. To the tune of "The Lily of the Covenant." A miktam of David. For teaching. When he fought Aram Naharaim and Aram Zobah, and when Joab returned and struck down twelve thousand Edomites in the Valley of Salt. You have rejected us, God, and burst upon us; you have been angry?now restore us!

Psalm 60:1 esv

O God, you have rejected us, broken our defenses; you have been angry; oh, restore us.

Psalm 60:1 nlt

You have rejected us, O God, and broken our defenses.
You have been angry with us; now restore us to your favor.

Psalm 60 verses

Psalm 60 1 Meaning

Psalm 60:1 is a corporate lament expressing a nation's deep distress and military defeat, attributing their suffering directly to God's hand. It describes a sense of profound rejection, being shattered and broken, and enduring divine anger. Despite this stark reality of perceived abandonment, the verse concludes with a desperate, fervent plea for restoration and renewal of God's favor.

Psalm 60 1 Context

Psalm 60:1 opens a lament-psalm attributed to David, providing specific historical context in its superscription: "When he strove with Aram-naharaim and with Aram-zobah, and Joab returned, and struck down twelve thousand of Edom in the Valley of Salt." This refers to David's military campaigns detailed in 2 Samuel 8 and 1 Chronicles 18, particularly against the Arameans and Edomites. The opening verses reflect a period of national setback or initial defeat, likely an early skirmish or series of losses before the victories recounted in the historical books. It signifies that Israel understood such adversity as an expression of divine displeasure or judgment. The plea for restoration indicates that even in despair, there was an underlying hope and belief that God, despite His anger, remained sovereign and capable of turning their fortunes.

Psalm 60 1 Word analysis

• O God (אֱלֹהִים - Elohim): The primary Hebrew name for God, emphasizing His power, authority, and ultimate sovereignty. It implies recognition that the one being addressed is the Supreme Being, capable of both rejection and restoration.
• You have rejected us (זְנַחְתָּנוּ - z'nachtanu): From the root "zanach" (זנח), meaning to cast off, abandon, spurn, or treat with contempt. This strong, active verb portrays a deliberate act by God, not mere misfortune. It conveys a deep sense of national dishonor and feeling forsaken.
• You have broken us down (פְּרַצְתָּנוּ - p'raṙtz'tanu): From the root "parats" (פרץ), meaning to break through, breach, scatter, or burst forth. It suggests the tearing down of defenses, scattering of forces, and disintegration of the nation, implying ruin and lack of protection. It points to a profound national collapse or defeat caused directly by divine action.
• You have been angry (הָיִיתָה אֹרְנַּף - hayitah ap̄naḥ): Literally, "You have been with hot nostrils" or "You have been heated of nose." This vivid idiomatic Hebrew expression vividly describes intense wrath, as anger was perceived to cause nostrils to flare and breath to become hot. It points to righteous indignation as the underlying reason for God's actions.
• Oh, restore us again (תְשׁוֹבְבֵנוּ - t'shovevenoo): From the verb "shuv" (שׁוב), which means to turn, return, or restore. Here, it is a passionate imperative, a prayer for God to "turn them back" or "cause them to return." It implies a desire for a reversal of fortune, a turning back from their shattered state to one of peace and favor. The word "again" underscores the longing for a return to a prior state of blessing and covenant relationship.
• "You have rejected us, You have broken us down; You have been angry": This sequence emphasizes the cause-and-effect. God's anger led to His rejection and subsequently, the nation's breakdown and defeat. It acknowledges God's direct agency in their suffering, not attributing it to mere chance.
• "Oh, restore us again": This powerful plea directly confronts God's anger with hope for His grace. It acknowledges His sovereignty over their current distress but appeals to His capacity for compassion and covenant faithfulness. It indicates the people recognize their utter dependence on God for any hope of recovery.

Psalm 60 1 Bonus section

The concept of God's "anger" in biblical theology is never depicted as an uncontrolled, irrational rage, but rather a holy, purposeful, and often temporary indignation against sin and unrighteousness. It serves as a corrective discipline aimed at bringing His people to repentance and ultimately, restoration. The superscription "Miktam of David" implies a "golden" or "engraved" Psalm, suggesting it's a profound reflection on a painful experience that yields precious spiritual truth, meant for enduring instruction and reflection within the community of faith. This Psalm offers insight into the theological perspective of suffering in the Davidic kingdom, where both victory and defeat were seen as being entirely within God's sovereign control and design for His covenant people.

Psalm 60 1 Commentary

Psalm 60:1 powerfully opens with a lament, embodying the raw cry of a people experiencing severe national hardship and defeat. It lays bare the ancient Israelite understanding that national calamity, especially military defeat, was not accidental but often a direct expression of God's displeasure and judgment. The strong verbs vividly portray their broken state – "rejected," "broken down," "angry" – signifying a divinely orchestrated disaster that went beyond mere physical defeat to a sense of spiritual abandonment. Yet, amidst this profound despair and acknowledgment of divine wrath, the verse pivots to an earnest, heartfelt prayer for "restoration." This desperate plea reflects a core biblical truth: even when God's people face the consequences of their actions or undergo refining trials, there remains hope for reconciliation and renewal through seeking His face and relying on His mercy. The plea "restore us again" signifies not just a return to former glory, but a spiritual turning of God's favor back upon them, believing that His anger, while just, is not His final word.