TRV
Translation
King James Version
¶ Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?
Complete Jewish Bible
You have kept count of my wanderings; store my tears in your water-skin -aren't they already recorded in your book?
Berean Standard Bible
You have taken account of my wanderings. Put my tears in Your bottle— are they not in Your book?
American Standard Version
Thou numberest my wanderings: Put thou my tears into thy bottle; Are they not in thy book?
World English Bible Messianic
You number my wanderings. You put my tears into your bottle. Aren’t they in your book?
Geneva Bible (1599)
Thou hast counted my wandrings: put my teares into thy bottel: are they not in thy register?
Young's Literal Translation
My wandering Thou hast counted, Thou--place Thou my tear in Thy bottle, Are they not in Thy book?
In the KJVVerse 14,764 of 31,102
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Commentary on Psalms 56 verses 8–13
8 ¶ Thou tellest my wanderings: put thou my tears into thy bottle: are they not in thy book?
9 When I cry unto thee, then shall mine enemies turn back: this I know; for God is for me.
10 In God will I praise his word: in the LORD will I praise his word.
11 In God have I put my trust: I will not be afraid what man can do unto me.
12 Thy vows are upon me, O God: I will render praises unto thee.
13 For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?
Several things David here comforts himself with in the day of his distress and fear.
I. That God took particular notice of all his grievances and all his griefs, Psa 56:8. 1. Of all the inconveniences of his state: Thou tellest my wanderings, my flittings, so the old translation. David was now but a young (under thirty) and yet he had had many removes, from his father's house to the court, thence to the camp, and now driven out to sojourn where he could find a place, but not allowed to rest any where; he was hunted like a partridge upon the mountains; continual terrors and toils attended him; but this comforted him, that God kept a particular account of all his motions, and numbered all the weary steps he took, by night or by day. Note, God takes cognizance of all the afflictions of his people; and he does not cast out from his care and love those whom men have cast out from their acquaintance and converse. 2. Of all the impressions thus made upon his spirit. When he was wandering he was often weeping, and therefore prays, "Put thou my tears into thy bottle, to be preserved and looked upon; nay, I know they are in thy book, the book of thy remembrance." God has a bottle and a book for his people's tears, both those for their sins and those for their afflictions. This intimates, (1.) That he observes them with compassion and tender concern; he is afflicted in their afflictions, and knows their souls in adversity. As the blood of his saints, and their deaths, are precious in the sight of the Lord, so are their tears, not one of them shall fall to the ground. I have seen thy tears, Kg2 20:5. I have heard Ephraim bemoaning himself, Jer 31:18. (2.) That he will remember them and review them, as we do the accounts we have booked. Paul was mindful of Timothy's tears (Ti2 1:4), and God will not forget the sorrows of his people. The tears of God's persecuted people are bottled up and sealed among God's treasures; and, when these books come to be opened, they will be found vials of wrath, which will be poured out upon their persecutors, whom God will surely reckon with for all the tears they have forced from his people's eyes; and they will be breasts of consolation to God's mourners, whose sackcloth will be turned into garments of praise. God will comfort his people according to the time wherein he has afflicted them, and give to those to reap in joy who sowed in tears. What was sown a tear will come up a pearl.
II. That his prayers would be powerful for the defeat and discomfiture of his enemies, as well as for his own support and encouragement (Psa 56:9): "When I cry unto thee, then shall my enemies turn back; I need no other weapons than prayers and tears; this I know, for God is for me, to plead my cause, to protect and deliver me; and, if God be for me, who can be against me so as to prevail?" The saints have God for them; they may know it; and to him they must cry when they are surrounded with enemies; and, if they do this in faith, they shall find a divine power exerted and engaged for them; their enemies shall be made to turn back, their spiritual enemies, against whom we fight best upon our knees, Eph 6:18.
III. That his faith in God would set him above the fear of man, Psa 56:10, Psa 56:11. Here he repeats, with a strong pathos, what he had said (Psa 56:4), "In God will I praise his word; that is, I will firmly depend upon the promise for the sake of him that made it, who is true and faithful, and has wisdom, power, and goodness enough to make it good." When we give credit to a man's bill we honour him that drew it; so when we do, and suffer, for God, in a dependence upon his promise, not staggering at it, we give glory to God, we praise his word, and so give praise to him. Having thus put his trust in God, he looks with a holy contempt upon the threatening power of man: "In God have I put my trust, and in him only, and therefore I will not be afraid what man can do unto me (Psa 56:11), though I know very well what he would do if he could," Psa 56:1, Psa 56:2. This triumphant word, so expressive of a holy magnanimity, the apostle puts into the mouth of every true believer, whom he makes a Christian hero, Heb 13:6. We may each of us boldly say, The Lord is my helper, and then I will not fear what man shall do unto me; for he has no power but what he has given him from above.
IV. That he was in bonds to God (Psa 56:12): "Thy vows are upon me, O God! - not upon me as a burden which I am loaded with, but as a badge which I glory in, as that by which I am known to be thy menial servant - not upon me as fetters that hamper me (such are superstitious vows), but upon me as a bridle that restrains me from what would be hurtful to me, and directs me in the way of my duty. Thy vows are upon me, the vows I have made to thee, to which thou art not only a witness, but a party, and which thou hast commanded and encouraged me to make." It is probably that he means especially those vows which he had made to God in the day of his trouble and distress, which he would retain the remembrance of, and acknowledge the obligations of, when his fright was over. Note, It ought to be the matter of our consideration and joy that the vows of God are upon us - our baptismal vows renewed at the Lord's table, our occasional vows under convictions, under corrections, by these we are bound to live to God.
V. That he should still have more and more occasion to praise him: I will render praises unto thee. This is part of the performance of his vows; for vows of thankfulness properly accompany prayers for mercy, and when the mercy is received must be made good. When we study what we shall render this is the least we can resolve upon, to render praises to God - poor returns for rich receivings! Two things he will praise God for: - 1. For what he had done for him (Psa 56:13): "Thou has delivered my soul, my life, from death, which was just ready to seize me." If God have delivered us from sin, either from the commission of it by preventing grace or from the punishment of it by pardoning mercy, we have reason to own that he has thereby delivered our souls from death, which is the wages of sin. If we, who were by nature dead in sin, are quickened together with Christ, and are made spiritually alive, we have reason to own that God has delivered our souls from death. 2. For what he would do for him: "Thou hast delivered my soul from death, and so hast given me a new life, and thereby hast given me an earnest of further mercy, that thou wilt deliver my feet from falling; thou hast done the greater, and therefore thou wilt do the less; thou hast begun a good work, and therefore thou wilt carry it on and perfect it." This may be taken either as the matter of his prayer, pleading his experience, or as the matter of his praise, raising his expectations; and those that know how to praise in faith will give God thanks for mercies in promise and prospect, as well as in possession. See here, (1.) What David hopes for, that God would deliver his feet from falling either into sin, which would wound his conscience, or into the appearance of sin, from which his enemies would take occasion to wound his good name. Those that think the stand must take heed lest they fall, because the best stand no longer than God is pleased to uphold them. We are weak, our way is slippery, many stumbling-blocks are in it, our spiritual enemies are industrious to thrust us down, and therefore we are concerned by faith and prayer to commit ourselves to his care who keeps the feet of his saints. (2.) What he builds this hope upon: "Thou hast delivered my soul from death, and therein hast magnified thy power and goodness, and put me into a capacity of receiving further mercy from thee; and now wilt thou not secure and crown thy own work?" God never brought his people out of Egypt to slay them in the wilderness. He that in conversion delivers the soul from so great a death as sin is will not fail to preserve it to his heavenly kingdom. (3.) What he designs in these hopes: That I may walk before God in the light of the living, that is, [1.] "That I may get to heaven, the only land of light and life; for in this world darkness and death reign." [2.] "That I may do my duty while this life lasts." Note, This we should aim at, in all our desires and expectations of deliverance both from sin and trouble, that we may do God so much the better service - that, being delivered out of the hands of our enemies, we may serve him without fear.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–13. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 56
"O God, my life I have told out to You" [Psalm 56:8]. For that I live has been Your doing, and for this reason I tell out my life to You. But did not God know that which He had given? What is that which you tell out to Him? Will you teach God? Far be it. Therefore why says he, "I have told out to You"? Is it perchance because it profits You that I have told out my life? And what does it profit God? To the advantage of God it does profit. I have told out to God my life, because that life has been God's doing. In like manner as his life Paul the Apostle did tell out, saying, "I that before was a blasphemer and a persecutor and injurious," he shall tell out his life. "But mercy I have obtained." [1 Timothy 1:13] He has told out his life, not for himself, but for Him: because he has told it out in such sort, that in Him men believe, not for his own advantages, but for the advantages of Him...."O God, my life I have told out to You. You have put my tears in Your sight." You have hearkened to me imploring You. "As also in Your promise." Because as You had promised this thing, so You have done. You have said You would hearken to one weeping. I have believed, I have wept, I have been hearkened unto; I have found You merciful in promising, true in repaying.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 56:8 is a profound declaration of David's unwavering trust in God's intimate knowledge and compassionate remembrance of his suffering. Amidst his perilous "wanderings" and distress, David appeals to God, confident that every tear shed and every hardship endured is not only observed but meticulously recorded and cherished by the Almighty, assuring him of divine care and ultimate vindication.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 56:8 is rich in Imagery, particularly with the vivid portrayal of God's "bottle" for tears and His "book." The "tear bottle" (Lachrymatory Imagery) evokes a tangible, ancient custom, transforming the abstract concept of divine remembrance into a concrete, emotionally resonant image. It suggests that God handles human sorrow with the same care and reverence that one might collect a precious substance. The "book" (Record-Keeping Imagery) symbolizes God's perfect memory and meticulous attention to detail, assuring the suffering individual that their experiences are not lost to time or indifference. The phrase "[are they] not in thy book?" is a powerful Rhetorical Question, designed not to elicit an answer but to affirm a truth with greater force – that God indeed remembers every tear and every trial. Furthermore, the verse employs Anthropomorphism by attributing human actions (telling, putting into a bottle, keeping a book) to God, making His divine attributes of omniscience and compassion more relatable and comforting to the human experience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 56:8 speaks profoundly to the character of God as one who is intimately involved in the lives of His people, particularly in their suffering. It underscores His omniscience, not as a cold, detached knowledge, but as a compassionate awareness that leads to active remembrance and care. The verse assures us that our pain is not meaningless or forgotten; rather, it is precious in God's sight and meticulously recorded in His divine memory. This divine remembrance is a precursor to divine action, promising ultimate comfort and justice for those who suffer for righteousness' sake. It is a testament to God's covenant faithfulness, demonstrating that He truly sees, hears, and remembers the cries of His children, affirming His enduring commitment to their well-being and ultimate vindication.
REFLECTION AND APPLICATION
Psalm 56:8 offers profound solace to the contemporary believer navigating life's inevitable "wanderings" – periods of uncertainty, grief, persecution, or profound distress. In a world that often feels indifferent to individual suffering, this verse reminds us that we are never truly alone or forgotten. Our tears, often shed in solitude and despair, are not wasted; they are precious to God, collected and remembered in His divine "bottle" and "book." This truth encourages us to be authentic in our pain, to lament before God without reservation, knowing that He fully comprehends and validates our sorrow. It cultivates a deep trust in God's sovereign care, even when circumstances seem overwhelming, fostering resilience and hope. It invites us to cast our anxieties upon Him, confident that He sees, He cares, and He will ultimately bring comfort and justice, transforming our tears into joy and our wanderings into purposeful steps toward His eternal kingdom.
Questions for Reflection
FAQ
What is the significance of the "tear bottle" mentioned in this verse, and was it a real custom?
Answer: The "tear bottle" (lachrymatory) mentioned in Psalm 56:8 refers to a small vessel, often made of glass or pottery, which was used in some ancient cultures to collect tears, particularly during mourning. While archaeological evidence for widespread, consistent use of lachrymatories specifically for this purpose in ancient Israel is debated among scholars, the concept was certainly understood in the ancient Near East as a way to signify and preserve deep sorrow. The significance in the biblical context is primarily metaphorical and poetic. David is not asking God to literally collect his tears in a physical bottle. Instead, he is using a culturally recognizable image to convey the profound truth that God observes, remembers, and cherishes every tear shed by His people. It symbolizes God's intimate empathy, His meticulous attention to human suffering, and His promise that no sorrow goes unnoticed or unvalued in His sight. It underscores the preciousness of human pain to a compassionate God, who not only sees but also validates and remembers our deepest grief.
CHRIST-CENTERED FULFILLMENT
Psalm 56:8 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. The "wanderings" of David, symbolic of human exile from God and the pain of a fallen world, are perfectly embodied in Christ, who himself had "nowhere to lay his head" during His earthly ministry (Matthew 8:20). Jesus, the suffering Servant, experienced the full spectrum of human sorrow, weeping over Jerusalem's rejection (Luke 19:41) and shedding tears of agony in Gethsemane, crying out to His Father (Hebrews 5:7). His tears, unlike ours, were not merely collected but were redemptive, bearing the weight of all human sin and suffering. The promise that God puts our tears into His bottle and records them in His book is profoundly fulfilled in Christ's empathetic High Priesthood; He is one who "sympathizes with our weaknesses" because He was "in every respect tempted as we are, yet without sin" (Hebrews 4:15). Through His sacrifice, Jesus ensures that our every tear, every "wandering," and every pain is seen and transformed. He is the Lamb of God who will ultimately "wipe away every tear from their eyes" (Revelation 7:17 and Revelation 21:4), bringing an end to all suffering and establishing a new heaven and new earth where sorrow is no more, fulfilling the divine promise of remembrance with eternal comfort and joy.