Psalms 71:24
in Psalms 71My tongue will indeed proclaim Your righteousness all day long, for those who seek my harm are disgraced and confounded.
BSB
The same verse in ASV and KJV ▾
ASV
My tongue also shall talk of thy righteousness all the day long; For they are put to shame, for they are confounded, that seek my hurt.
KJV
My tongue also shall talk of thy righteousness all the day long: for they are confounded, for they are brought unto shame, that seek my hurt.
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This verse in Psalms 71
Commentary
11 notes on this verseMy tongue also shall talk of thy righteousness all the day long,.... See Gill on Psa 71:16; for they are confounded; his adversaries, for whose confusion he prayed, Psa 71:13; for they are brought unto shame that seek my hurt; as Absalom and Ahithophel, being both brought to a shameful end.
This site's exposition
praise You with the harp
on Psalms 71:22-24
The vow is sung with harp and lyre. What the song is about is God's faithfulness, and the singer is a soul God has redeemed. The taunt of verse 11 ends where the psalm said it would, with those who sought harm disgraced and confounded.
This site's exposition
My tongue will indeed proclaim Your righteousness
Barnes said the Hebrew verb for proclaim first means to meditate, then to speak aloud, as a soul too full to keep silent. The accusers of verse 13 are now disgraced and confounded. Gill named Absalom and Ahithophel among them.
The record, by era
The Church Fathers1 voice
But lest thou shouldest think the soul alone redeemed, wherein now thou hast heard one "again," "but still," he saith; why still? "but still my tongue also:" therefore now the tongue of the body: "all day long shall meditate of Thy righteousness" (ver. 24): that is, in eternity without end. But when shall this be? Hereafter at the end of the world, at the resurrection of the body and the changing into the Angelic state. Whence is it proved that this is spoken of the end, "but still my tongue also all day long shall meditate of Thy righteousness"? "When they shall have been confounded and shall have blushed, that seek evil things for me." When shall they be confounded, when shall they blush, save at the end of the world? For in two ways they shall be confounded, either when they shall believe in Christ, or when Christ shall have come. […]
The Puritans and the Awakening2 voices
God's righteousness and his salvation are here joined together; let no man think to put them asunder, nor expect salvation without righteousness, Ps. l. If these two are made the objects of our desire, let them be made the subjects of our discourse all the day, for they are subjects that can never be exhausted.
Let us now see how his heart is enlarged in joy and praises, how he rejoices in hope, and sings in hope for we are saved by hope. He will speak of God's righteousness and his salvation, as great things, things which he was well acquainted with, and much affected with, which he desired God might have the glory of and others might have the comfortable knowledge of (
quarantine:debris (2026-07-29) — unbalanced-parens
The Nineteenth Century2 voices
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
proposed
To the occasion of praise he now adds the promise to render it. will . . . praise--literally, "will thank." even thy truth--as to Thy truth or faithfulness.
My tongue also shall talk of thy righteousness all the day long. I will talk to myself, and to thee, my God, and to my fellow men: my theme shall be thy way of justifying sinners, the glorious display of thy righteousness and grace in thy dear Son; and this most fresh and never to be exhausted subject shall be ever with me, from the rising of the sun to the going down of the same. Others talk of their beloveds, and they shall be made to hear of mine.
3 more voices on this verse
The Nineteenth Century3 voices
My tongue also shall talk of thy righteousness all the day long. I will talk to myself, and to thee, my God, and to my fellow men: my theme shall be thy way of justifying sinners, the glorious display of thy righteousness and grace in thy dear Son; and this most fresh and never to be exhausted subject shall be ever with me, from the rising of the sun to the going down of the same. Others talk of their beloveds, and they shall be made to hear of mine. I will become an incessant talker, while this matter lies on my heart, for in all company this subject will be in season. For they are confounded, for they are brought unto shame, that seek my hurt. As in many other Psalms, the concluding stanzas speak of that as an accomplished fact, which was only requested in former verses. Faith believes that she has her request, and she has it. She is the substance of things hoped for—a substance so real and tangible, that it sets the glad soul singing. Already sin, Satan, and the world are vanquished, and the victory is ours.
Talk of thy righteousness - The righteousness of God is frequently used in this Psalm, and in other places, to signify his justice, judgments, faithfulness, truth, mercy, etc. There are few words of more general import in the Bible. They are confounded - The counsel of Ahithophel is confounded, and turned to foolishness, and he was so ashamed that he went and hanged himself. As to the vain and wicked Absalom, he met with the fate that he had meditated against his father. Though not yet done, David sees all these things as actually accomplished; for he had got a Divine assurance that God would bring them to pass.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
My tongue also shall talk of thy righteousness - Thy righteous character; the truthfulness, the goodness, the fidelity which thou hast manifested in delivering me. The word rendered “talk” means properly to meditate; then, to think aloud, to talk to oneself; and the idea may be, that his mind would be so full of the subject that he would give utterance to his thoughts in audible expressions when alone. It denotes fullness of heart, and language naturally flowing out from a full soul. All the day long - Continually. This shall occupy my mind at all times. See the notes at Psa 1:2. For they are confounded ... - That is, they are put to confusion; they are disappointed in their hopes; they are defeated in their plans. The psalmist sees this to be so certain that he speaks of it as if it were already done. The Psalms often conclude in this way. They begin in trouble, they end in joy; they begin in darkness, they end in light; they begin with a desponding mind, they end with a triumphant spirit; they begin with prayer, they end in praise. On the “language” used here, see the notes at Psa 71:13. On such a “close” of the Psalms, see Psa 3:7-8; Psa 6:9-10; Psa 7:17; Psa 17:15; Psa 22:30-31; Psa 26:12; Psa 42:11; Psa 43:5; Psa 52:8-9.
The words behind it
12 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 |
|---|---|---|---|---|
| גַּם־ | gam- | also | H1571 → | 769 times |
| לְשׁוֹנִ֗י | leshoni | tongue my | H3956 → | 117 times |
| כָּל־ | kol- | all | H3605 → | 5413 times |
| הַ֭יּוֹם | haiyom | the day | H3117 → | 2304 times |
| תֶּהְגֶּ֣ה | tehgeh | it will utter | H1897 → | 25 times |
| צִדְקָתֶ֑ךָ | tzidkatecha | righteousness your | H6666 → | 157 times |
| כִּי־ | ki- | for | H3588 → | 4482 times |
| בֹ֥שׁוּ | voshu | they are ashamed | H954 → | 127 times |
| כִֽי־ | khi- | for | H3588 → | 4482 times |
| חָ֝פְר֗וּ | chaferu | they are abashed | H2659 → | 17 times |
| מְבַקְשֵׁ֥י | mevakshei | [those who] seek | H1245 → | 225 times |
| רָעָתִֽי׃ | raati | <of> harm my | H7451 → | 662 times |
גַּם־also
gam-H1571 →769 times
לְשׁוֹנִ֗יtongue my
leshoniH3956 →117 times
כָּל־all
kol-H3605 →5413 times
הַ֭יּוֹםthe day
haiyomH3117 →2304 times
תֶּהְגֶּ֣הit will utter
tehgehH1897 →25 times
צִדְקָתֶ֑ךָrighteousness your
tzidkatechaH6666 →157 times
כִּי־for
ki-H3588 →4482 times
בֹ֥שׁוּthey are ashamed
voshuH954 →127 times
כִֽי־for
khi-H3588 →4482 times
חָ֝פְר֗וּthey are abashed
chaferuH2659 →17 times
מְבַקְשֵׁ֥י[those who] seek
mevaksheiH1245 →225 times
רָעָתִֽי׃<of> harm my
raatiH7451 →662 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
1 Corinthians 15:25For He must reign until He has put all His enemies under His feet.
it leads to
- Psalms 110:1
The LORD said to my Lord: “Sit at My right hand until I make Your enemies a footstool for Your feet.”
- Hebrews 10:12–13
But when this Priest had offered for all time one sacrifice for sins, He sat down at the right hand of God.
- Matthew 22:44
‘The Lord said to my Lord, “Sit at My right hand until I put Your enemies under Your feet.”’
- Psalms 110:1
Through
Psalms 92:11My eyes see the downfall of my enemies; my ears hear the wailing of my wicked foes.
it leads to
- Psalms 91:8
You will only see it with your eyes and witness the punishment of the wicked.
- Psalms 54:7
For He has delivered me from every trouble, and my eyes have stared down my foes.
- Psalms 59:10
My God of loving devotion will come to meet me; God will let me stare down my foes.
- Psalms 112:8
His heart is assured; he does not fear, until he looks in triumph on his foes.
- Psalms 91:8
Through
Psalms 71:13May the accusers of my soul be ashamed and consumed; may those who seek my harm be covered with scorn and disgrace.
it leads to
- Jeremiah 20:11
But the LORD is with me like a fearsome warrior. Therefore, my persecutors will stumble and will not prevail. Since they have not succeeded, they will be utterly put to shame, with an everlasting…
- Jeremiah 20:11
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); Augustine of Hippo, Exposition on Psalm 71; Charles Spurgeon, The Treasury of David; Charles Spurgeon, The Treasury of David, Vol. 3; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.
