Psalms 130:6
in Psalms 130My soul waits for the Lord more than watchmen wait for the morning— more than watchmen wait for the morning.
BSB
The same verse in ASV and KJV ▾
ASV
My soul waiteth for the Lord More than watchmen wait for the morning; Yea, more than watchmen for the morning.
KJV
My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
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This verse in Psalms 130
Commentary
10 notes on this verseMy soul waiteth for the Lord more than they that watch for the morning. Men who guard a city, and women who wait by the sick, long for daylight. Worshippers tarrying for the morning sacrifice, the kindling of the incense and the lighting of the lamps, mingle fervent prayers with their holy vigils, and pine for the hour when the lamb shall smoke upon the altar. David, however, waited more than these, waited longer, waited more longingly, waited more expectantly.
This site's exposition
I wait for the LORD
on Psalms 130:5-6
The soul waits twice over in verse 5, and its hope rests on His word. The watchman line of verse 6 is repeated whole. Spurgeon read the watchmen as men guarding a city and as worshippers waiting for the morning sacrifice.
This site's exposition
My soul waits for the Lord more than watchmen
The Hebrew line has no verb, and wait carries over from verse 5. Henry read the watchmen as men sure that the morning will come, and he held the LORD's covenant firmer than day and night. The soul waits for the Lord's mercy with the same certainty.
The record, by era
The Puritans and the Awakening2 voices
The degree of that dependence--" more than those that watch for the morning, who are, (1.) Well-assured that the morning will come; and so am I that God will return in mercy to me, according to his promise; for God's covenant is more firm than the ordinances of day and night, for they shall come to an end, but that is everlasting." (2.) Very desirous that it would come.
My soul waiteth for the Lord,....
The Nineteenth Century3 voices
My soul waiteth for the Lord more than they that watch for the morning. Men who guard a city, and women who wait by the sick, long for daylight. Worshippers tarrying for the morning sacrifice, the kindling of the incense and the lighting of the lamps, mingle fervent prayers with their holy vigils, and pine for the hour when the lamb shall smoke upon the altar. David, however, waited more than these, waited longer, waited more longingly, waited more expectantly. He was not afraid of the great Adonai before whom none can stand in their own righteousness, for he had put on the righteousness of faith, and therefore longed for gracious audience with the Holy One. God was no more dreaded by him than light is dreaded by those engaged in a lawful calling. He pined and yearned after his God. I say, more than they that watch for the morning. The figure was not strong enough, though one can hardly think of anything more vigorous: he felt that his own eagerness was unique and unrivalled. Oh to be thus hungry and thirsty after God! Our version spoils the abruptness of the language; the original runs thus—"My soul for the Lord more than those watching for the morning—watching for the morning." This is a fine poetical repeat. We long for the favour of the Lord more than weary sentinels long for the morning light which will release them from their tedious watch. Indeed this is true. He that has once rejoiced in communion with God is sore tried by the hidings of his face, and grows faint with strong desire for the Lord's appearing,
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2579: “Waiting, Hoping, Watching” (lightly modernized text, CCEL edition) · Written before 1892.
proposed
As we read this Psalm, we noticed, from the opening verses of it, that David was in the depths. He is not the only one of God's people who has been there. If we imagine that the experience of true saints is always a happy, high level of peace, we make a great mistake. They have their rising and their falling, their days and their nights, their summers and their winters. Where there is life, there are pretty sure to be changes. The statues in St.
A commentator
Charles Spurgeon1834–1892
The Metropolitan Tabernacle Pulpit, Sermon No. 2579: “Waiting, Hoping, Watching” (lightly modernized text, CCEL edition) · Written before 1892.
proposed
As we read this Psalm, we noticed, from the opening verses of it, that David was in the depths. He is not the only one of God's people who has been there. If we imagine that the experience of true saints is always a happy, high level of peace, we make a great mistake. They have their rising and their falling, their days and their nights, their summers and their winters. Where there is life, there are pretty sure to be changes. The statues in St. Paul's Cathedral are, I suppose, always cold, but living men are sometimes ready to faint in the heat—and sometimes they are well-near frozen with the cold. If you are a living child of God, expect that you will have many variations in your experience and that sometimes you will be in the depths as others have been. Was not your Lord there? This Psalm is called, in the Latin version, De profundi's, and I am sure that our Lord, though He is now in excelsis—in the very heights—yet had on earth times when He could sing this De profundis Psalm—"Out of the depths have I cried unto You, O Lord." Then, how could we have fellowship with Him in His suffering if we were not, sometimes, in the depths, too? How could we know what He felt, how could we be made like unto our Lord if we were not also cast down? The best of godly men will be, occasionally or even often, in the depths of temporal trouble. David was hunted by Saul, hated by the Philistines, grieved by his son Absalom—he had many trials—and the best of God's people will have their trials, too. Though faith often lifts us up above them, yet there are times when the iron enters into our soul, when, "for a season, if necessary, we are in heaviness through manifold trials." God's people, too, are sometimes in the depths of spiritual sorrow. They do not always live upon the mountain with their transfigured Master.
2 more voices on this verse
The Nineteenth Century2 voices
More than they that watch for the morning - I believe the original should be read differently from what it is here. The Chaldee has, “More than they who observe the morning watches, that they may offer the morning oblation.” This gives a good sense, and is, perhaps, the true meaning. Most of the Versions have “From the morning to the night watches.” Or the passage may be rendered, “My soul waiteth for the Lord from the morning watches to the morning watches.” That is, “I wait both day and night.”
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
My soul waiteth for the Lord more than they that watch for the morning - More intently; more anxiously. The Septuagint and Latin Vulgate render this, “My soul hopeth in the Lord from the morning watch until night.” The idea is that of watchers - night guards - who look anxiously for the break of day that they may be relieved. It is not that of persons who simply look for the return of day, but of those who are on guard - or it may be who watch beside the sick or the dying - and who look out on the east to mark the first indications of returning light. To them the night seems long; they are weary, and want repose; all around is cheerless, gloomy, and still; and they long for the first signs that light will again visit the world. Thus in affliction - the long, dark, dreary, gloomy night of sorrow - the sufferer looks for the first indication, the first faint ray of comfort to the soul. Thus under deep conviction for sin, and deep apprehension of the wrath of God - that night, dark, dreary, gloomy, often long - the soul looks for some ray of comfort, some intimation that God will be merciful, and will speak peace and pardon. I say, more than they that watch for the morning - Margin, which watch unto the morning. The translation in the text best expresses the sense. There is something exceedingly beautiful and touching in this language of repetition, though it is much enfeebled by the words which our translators have inserted, “I say, more than.” The Hebrew is, “more than they that watch for the morning - watch for the morning,” as if the mind dwelt upon the words as better expressing its own anxious state than any other words could do. […]
How the passage was read
What the Jewish commentators add
My soul is to the Lord among those who await the morning I am among those who look forward to the redemption.
1 more on this passage, in their own words ▾
I hoped, O Lord; yea, my soul hoped one hope after another hope, similar to (above:14): “Hope for the Lord, be strong and He will give your heart courage, and hope,” and similar to “among those who await the morning, those who await the morning.”
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 5 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
6 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| נַפְשִׁ֥י | nafshi | self my | H5315 → | 754 times |
| לַֽאדֹנָ֑י | ladonai | for [the] Lord | H136 → | 440 times |
| מִשֹּׁמְרִ֥ים | mishomerim | more than watchmen | H8104 → | 468 times |
| לַ֝בֹּ֗קֶר | laboker | for the morning | H1242 → | 214 times |
| שֹׁמְרִ֥ים | shomerim | watchmen | H8104 → | 468 times |
| לַבֹּֽקֶר׃ | laboker | for the morning | H1242 → | 214 times |
נַפְשִׁ֥יself my
nafshiH5315 →754 times
לַֽאדֹנָ֑יfor [the] Lord
ladonaiH136 →440 times
מִשֹּׁמְרִ֥יםmore than watchmen
mishomerimH8104 →468 times
לַ֝בֹּ֗קֶרfor the morning
labokerH1242 →214 times
שֹׁמְרִ֥יםwatchmen
shomerimH8104 →468 times
לַבֹּֽקֶר׃for the morning
labokerH1242 →214 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 63:6When I remember You on my bed, I think of You through the watches of the night.
it leads to
- Psalms 42:8
The LORD decrees His loving devotion by day, and at night His song is with me as a prayer to the God of my life.
- Psalms 119:147–148
I rise before dawn and cry for help; in Your word I have put my hope.
- Psalms 149:5
Let the saints exult in glory; let them shout for joy upon their beds.
- Psalms 119:55
In the night, O LORD, I remember Your name, that I may keep Your law.
- Psalms 77:4–6
You have kept my eyes from closing; I am too troubled to speak.
- Psalms 42:8
Through
Psalms 119:147I rise before dawn and cry for help; in Your word I have put my hope.
it leads to
- Mark 1:35
Early in the morning, while it was still dark, Jesus got up and slipped out to a solitary place to pray.
- Psalms 5:3
In the morning, O LORD, You hear my voice; at daybreak I lay my plea before You and wait in expectation.
- Mark 1:35
Through
Psalms 134:1Come, bless the LORD, all you servants of the LORD who serve by night in the house of the LORD!
it leads to
- Psalms 120:1
In my distress I cried to the LORD, and He answered me.
- Psalms 120:1
Where this verse is studied
About Psalms

This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Charles Spurgeon, The Treasury of David, Vol. 7; Charles Spurgeon, The Treasury of David; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 2579: “Waiting, Hoping, Watching” (lightly modernized text, CCEL edition); John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.
