Psalms 70:3

Translation
King James Version
Let them be turned back for a reward of their shame that say, Aha, aha.
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KJV (with Strong's)
Let them be turned back H7725 H8799 for a reward H6118 of their shame H1322 that say H559 H8802, Aha H1889, aha H1889.
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Complete Jewish Bible
May those who jeer, "Aha! Aha!"withdraw because of their shame.
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Berean Standard Bible
May those who say, “Aha, aha!” retreat because of their shame.
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American Standard Version
Let them be turned back by reason of their shame That say, Aha, aha.
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World English Bible Messianic
Let them be turned because of their shame Who say, “Aha! Aha!”
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Geneva Bible (1599)
Let them be turned backe for a rewarde of their shame, which said, Aha, aha.
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Young's Literal Translation
Let them turn back because of their shame, Who are saying, `Aha, aha.'
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See also
Psalms 40:15Acts 1:18Psalms 35:21Psalms 35:25Proverbs 24:17Proverbs 24:18Ezekiel 25:3
In the KJVVerse 14,975 of 31,102

Study This Verse

SUMMARY

Psalms 70:3 is a fervent and urgent prayer from the psalmist, likely David, appealing for swift divine justice against his adversaries. It expresses a deep yearning for God to intervene decisively, reversing the fortunes of those who mock and delight in his misfortune. The verse captures the raw emotion of someone under attack, seeking that the very scorn and malicious glee of his enemies would rebound upon them as a just consequence, leading to their humiliation and frustration. This urgent plea reflects a profound trust in God's ultimate sovereignty and His role as the righteous judge over all circumstances.

CONTEXT

  • Literary Context: Psalm 70 stands as an urgent, standalone prayer for deliverance, almost identical to the latter part of Psalm 40:13-17. This repetition underscores its significance as a focused petition for divine intervention, suggesting its use as a concise lament for quick help. The preceding verses, Psalms 70:1-2, establish the psalmist's desperate cry for God to "make haste" and confuse his enemies, who seek his life and desire his hurt. Following this imprecatory request, Psalms 70:4-5, the psalm shifts to a blessing for those who seek God and a renewed plea for God not to delay, reinforcing the psalmist's reliance on divine help amidst dire circumstances. The psalm is a classic lament, incorporating an imprecatory element, a common feature in the Psalter where the righteous cry out against injustice.
  • Historical & Cultural Context: While the superscription attributes this psalm to David, indicating a period of intense conflict and personal distress, the specific historical setting is not explicitly detailed. However, the themes resonate with David's experiences facing enemies like King Saul, his rebellious son Absalom, or various foreign adversaries who sought his downfall. In the ancient Near East, public shame and humiliation were severe consequences, often considered worse than physical harm, striking at one's honor and social standing. The expression "Aha, aha" (Hebrew: he'ach, he'ach) was a widely understood onomatopoeic interjection signifying malicious triumph and scorn, frequently used by adversaries gloating over another's misfortune. The cultural expectation was that a righteous God would not allow such wickedness to go unpunished, and a plea for divine retribution was a legitimate form of justice-seeking, entrusting the outcome to God rather than personal vengeance.
  • Key Themes: Psalms 70:3 contributes significantly to several key themes within the Psalter and broader biblical narrative. Firstly, it highlights the theme of Divine Justice and Retribution, affirming God as the ultimate judge who will not allow wickedness to prevail indefinitely. The prayer for enemies to be "turned back" and receive a "reward of their shame" reflects a deep conviction that God will bring about righteous judgment, as seen in passages like Psalm 7:15-16. Secondly, it underscores the Consequences of Malice and Mockery. The "Aha, aha" signifies the cruel delight of the psalmist's enemies in his suffering, and the verse prays that this very attitude will boomerang upon them, leading to their own humiliation. This aligns with the biblical principle that those who scheme evil against others often fall into their own traps, as articulated in Proverbs 26:27. Finally, the verse expresses Trust in God's Vindication and Deliverance. Despite the intense distress and the desire for justice, the psalmist ultimately surrenders the situation to God, believing that He is his helper and deliverer, and that He will ultimately vindicate His servant. This profound reliance on God's sovereignty is a recurring motif throughout the entire book of Psalms.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • turned back (Hebrew, shûwb', H7725): This verb, H7725 (שֻׁב), means "to turn back," "to retreat," or "to be repelled." In this context, it carries the strong connotation of being put to flight, defeated, or having one's plans brought to naught. It signifies a reversal of fortune, where the enemies' malicious intentions and actions are thwarted and recoil upon themselves. It is a prayer for their efforts to be rendered ineffective and for them to be forced into retreat or humiliation.
  • shame (Hebrew, bôsheth', H1322): This noun, H1322 (בֹּשֶׁת), refers to "shame" (both the feeling and the condition), "disgrace," or "humiliation." It encompasses the public disgrace and dishonor intended by the enemies for the psalmist. The prayer is that this very shame would become their own deserved portion, a direct result of their contemptuous actions and malicious glee. It is a plea for poetic justice, where their own evil becomes the instrument of their downfall.
  • Aha, aha (Hebrew, heʼâch', H1889): This onomatopoeic interjection, H1889 (הֶאָח), is a vivid expression of malicious triumph, scorn, or gloating. Its repetition emphasizes the intensity and open nature of the enemies' mockery. It mimics a sound of cruel delight at another's misfortune or downfall. This same expression appears in other contexts of hostile pleasure, such as Psalm 35:21 and Ezekiel 25:3, always conveying a sense of contemptuous joy over someone else's suffering.

Verse Breakdown

  • "Let them be turned back": This is an imprecation, a prayer-command for God to act decisively. The psalmist desires that his enemies, who are advancing against him, be repelled, frustrated, and forced to retreat. It signifies a reversal of their aggressive posture and a thwarting of their malicious plans. The psalmist is not seeking to turn them back himself but is appealing to God's sovereign power to accomplish this reversal.
  • "for a reward of their shame": This clause specifies the reason and consequence of their being turned back. Their reversal is not random but a direct, just recompense for their actions. The "shame" refers to the humiliation and disgrace they sought to inflict upon the psalmist. The prayer is that this very shame would become their own "reward" or just desert, indicating a divine principle of reciprocity where one's evil intentions boomerang upon oneself.
  • "that say, Aha, aha.": This final phrase identifies the specific nature of the enemies' malice and the reason for their deserved shame. Their "Aha, aha" signifies their open, vocal, and malicious gloating over the psalmist's distress. It is an expression of contempt and triumph. The prayer is that this public display of scorn would be met with an equally public display of their own humiliation and defeat, directly linking their specific sin (malicious mockery) to their specific punishment (shame).

Literary Devices

Psalms 70:3 employs several powerful literary devices to convey its message. The most prominent is Imprecation, a direct prayer or invocation of evil or a curse upon one's enemies. This is not merely a statement of fact but a fervent plea for divine intervention to bring about judgment. The phrase "Let them be turned back" functions as a jussive, expressing a strong desire or command for God to act. Another significant device is Onomatopoeia, vividly present in the repeated interjection "Aha, aha" (Hebrew: he'ach, he'ach). This sound directly mimics the malicious glee and scorn of the enemies, allowing the listener or reader to "hear" their contempt. This makes the enemies' depravity palpable. Furthermore, the verse demonstrates a form of Poetic Justice or Irony. The "reward of their shame" highlights that the very humiliation and disgrace the enemies wished upon the psalmist will be returned to them. Their own malicious actions become the instrument of their downfall, creating a powerful sense of divine retribution where the punishment fits the crime.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 70:3 articulates a profound theological truth about God's character as a righteous judge who actively intervenes in human affairs. It underscores the biblical principle that while God is merciful and patient, He is also just and will ultimately hold the wicked accountable for their actions. The psalmist's prayer is not merely a venting of personal frustration but an appeal to God's covenant faithfulness and His commitment to uphold righteousness. It reflects a deep-seated belief that God sees injustice, hears the cries of the oppressed, and will bring about a reversal of fortune where the wicked are put to shame and the righteous are vindicated. This concept of divine retribution, where evil recoils upon its perpetrators, is a recurring theme throughout Scripture, affirming God's moral order in the universe.

REFLECTION AND APPLICATION

While the New Testament calls believers to love their enemies and pray for those who persecute them, Psalms 70:3 offers a vital insight into the human experience of injustice and the legitimate place for righteous indignation before God. This verse reminds us that it is permissible to bring our raw emotions, our pain, and our desire for justice directly to God. It is not a license for personal vengeance but an act of surrendering the situation to the ultimate Judge, trusting that He sees and hears, and that He will bring about justice in His perfect timing and way. It encourages us to lean on God's vindication rather than seeking to repay evil with evil, echoing the New Testament injunction to leave vengeance to the Lord. Furthermore, this psalm serves as a powerful warning against the sin of gloating over the misfortunes of others, reminding us that such attitudes are anathema to God's heart and can ultimately lead to one's own downfall. It calls us to examine our own hearts for any "Aha, aha" moments, fostering empathy and humility instead.

Questions for Reflection

  • How do we reconcile the psalmist's prayer for his enemies' shame with the New Testament command to love our enemies and pray for those who persecute us?
  • In what situations might we be tempted to say "Aha, aha" (or feel malicious glee) when others experience misfortune, and how can we counter such attitudes?
  • How does trusting in God's ultimate justice and vindication free us from the burden of seeking personal revenge or holding onto bitterness?

FAQ

Is it appropriate for Christians to pray imprecatory prayers like this?

Answer: While the New Testament emphasizes love for enemies and prayer for persecutors (Matthew 5:44), Old Testament imprecatory psalms like Psalms 70:3 are best understood as expressions of righteous indignation and a cry for God's justice, not a license for personal vengeance. They are rooted in a deep belief in God's sovereignty and His role as the ultimate judge. The psalmist is not taking matters into his own hands but entrusting the situation to God, believing that He will right all wrongs. These prayers acknowledge that evil is real and that God is just, and they serve as prophetic declarations against wickedness, anticipating God's ultimate triumph over all forms of evil. They teach us to bring our raw emotions and desire for justice before God, trusting Him to act in His perfect timing and way.

What does "Aha, aha" signify in this context?

Answer: The phrase "Aha, aha" translates the Hebrew interjection he'ach, he'ach (הֶאָח, הֶאָח). It is an onomatopoeic expression that mimics a sound of malicious triumph, scorn, or gloating. In the context of Psalms 70:3, it vividly portrays the cruel delight and contempt of the psalmist's enemies in his suffering. They are not merely opposing him but are actively rejoicing in his distress and seeking his downfall. This expression highlights the depravity of their hearts and their open mockery, making the psalmist's plea for their shame a direct response to their specific, malicious behavior.

CHRIST-CENTERED FULFILLMENT

Psalms 70:3 finds its ultimate fulfillment in the person and work of Jesus Christ. While the psalmist prayed for his enemies to be turned back, Jesus, the perfect embodiment of righteousness, faced the ultimate "Aha, aha" from His adversaries. He endured unimaginable mockery, scorn, and humiliation, particularly during His passion and crucifixion, as seen in Matthew 27:39-44. Yet, unlike the psalmist, Jesus did not pray for their immediate shame but rather prayed, "Father, forgive them, for they know not what they do" even as they mocked Him. His resurrection, however, is the supreme "turning back" of the enemy. Through His victory over sin and death, Christ utterly defeated the powers of darkness and those who gloated over His apparent demise (Colossians 2:15). The shame intended for Him was ultimately turned back upon Satan and his forces, and Christ was supremely vindicated and exalted (Philippians 2:9-11). Furthermore, the principle of the wicked receiving the "reward of their shame" finds its final expression in Christ's future return, when all who rejected and mocked Him will face ultimate humiliation and judgment (Revelation 1:7). Thus, Jesus perfectly fulfills the spirit of this psalm by demonstrating the ultimate divine justice, where the righteous are vindicated and the wicked are put to shame, not through human retribution, but through God's sovereign and redemptive plan.

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Commentary on Psalms 70 verses 1–5

The title tells us that this psalm was designed to bring to remembrance; that is, to put God in remembrance of his mercy and promises (for so we are said to do when we pray to him and plead with him. Isa 43:26, Put me in remembrance) - not that the Eternal Mind needs a remembrancer, but this honour he is pleased to put upon the prayer of faith. Or, rather, to put himself and others in remembrance of former afflictions, that we may never be secure, but always in expectation of troubles, and of former devotions, that when the clouds return after the rain we may have recourse to the same means which we have formerly found effectual for fetching in comfort and relief. We may in prayer use the words we have often used before: our Saviour in his agony prayed thrice, saying the same words; so David here uses the words he had used before, yet not without some alterations, to show that he did not design to tie himself or others to them as a form. God looks at the heart, not at the words.

I. David here prays that God would make haste to relieve and succour him (Psa 70:1, Psa 70:5): I am poor and needy, in want and distress, and much at a loss within myself. Poverty and necessity are very good pleas in prayer to a God of infinite mercy, who despises not the sighing of a contrite heart, who has pronounced a blessing upon the poor in spirit, and who fills the hungry with good things. He prays, 1. That God would appear for him to deliver him from his troubles in due time. 2. That in the mean time he would come in to his aid, to help him under his troubles, that he might not sink and faint. 3. That he would do this quickly: Make haste (Psa 70:1), and again (Psa 70:5), Make haste, make no tarrying. Sometimes God seems to delay helping his own people, that he may excite such earnest desires as these. He that believes does not make haste, so as to anticipate or outrun the divine counsels, so as to force a way of escape or to take any unlawful methods of relief; but he may make haste by going forth to meet God in humble prayer that he would hasten the desired succour. "Make haste unto me, for the longing desire of my soul is towards thee; I shall perish if I be not speedily helped. I have no other to expect relief from: Thou art my help and my delivered. Thou hast engaged to be so to all that seek thee; I depend upon thee to be so to me; I have often found thee so; and thou art sufficient, all-sufficient, to be so; therefore make haste to me."

II. He prays that God would fill the faces of his enemies with shame, Psa 70:2, Psa 70:3. Observe, 1. How he describes them; they sought after his soul - his life, to destroy that - his mind, to disturb that, to draw him from God to sin and to despair. They desired his hurt, his ruin; when any calamity befel him or threatened him they said, "Aha, aha! so would we have it; we shall gain our point now, and see him ruined." Thus spiteful, thus insolent, were they. 2. What his prayer is against them: "Let them be ashamed; let them be brought to repentance, so filled with shame as that they may seek thy name (Psa 83:16); let them see their fault and folly in fighting against those whom thou dost protect, and be ashamed of their envy, Isa 26:11. However, let their designs against me be frustrated and their measures broken; let them be turned back from their malicious pursuits, and then they will be ashamed and confounded, and, like the enemies of the Jews, much cast down in their own eyes," Gen 6:16.

III. He prays that God would fill the hearts of his friends with joy (Psa 70:4), that all those who seek God and love his salvation, who desire it, delight in it, and depend upon it, may have continual matter for joy and praise and hearts for both; and then he doubts not but that he should put in for a share of the blessing he prays for; and so may we if we answer the character. 1. Let us make the service of God our great business and the favour of God our great delight and pleasure, for that is seeking him and loving his salvation. Let the pursuit of a happiness in God be our great care and the enjoyment of it our great satisfaction. A heart to love the salvation of the Lord, and to prefer it before any secular advantages whatsoever, so as cheerfully to quit all rather than hazard our salvation, is a good evidence of our interest in it and title to it. 2. Let us then be assured that, if it be not our own fault, the joy of the Lord shall fill our minds and the high praises of the Lord shall fill our mouths. Those that seek God, if they seek him early and seek him diligently, shall rejoice and be glad in him, for their seeking him is an evidence of his good-will to them and an earnest of their finding him, Psa 105:3. There is pleasure and joy even in seeking God, for it is one of the fundamental principles of religion that God is the rewarder of all those that diligently seek him. Those that love God's salvation shall say with pleasure, with constant pleasure (for praising God, if we make it our continual work, will be our continual feast), Let God be magnified, as he will be, to eternity, in the salvation of his people. All who wish well to the comfort of the saints, and to the glory of God, cannot but say a hearty amen to this prayer, that those who love God's salvation may say continually, Let God be magnified.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Pachomius the GreatAD 348
LETTER 3:11
Now is the time to act for the Lord, because our salvation is in a time of affliction. If “those who love his salvation” can “know his steps” and “say constantly: God is great"; and if they can say, “My hope shall be in you always,” will they believe only in time of joy and not believe in time of affliction?It is written indeed, “What came out of your mouth, do diligently,” and again, “If you have made a prayer to the Lord, do not delay to render [what you have promised], lest the Lord claim it from you and it be for you a sin.” If you say, “My hope shall be in you always,” may you be found confident in time of affliction, in which is salvation.
Augustine of HippoAD 430
Exposition on Psalm 70
What follows? "Let them be turned away immediately blushing, that say to me, Well, well" [Psalm 70:3]. Two are the kinds of persecutors, revilers and flatterers. The tongue of the flatterer does more persecute than the hand of the slayer: for this also the Scripture has called a furnace. Truly when the Scripture was speaking of persecution, it said, "Like gold in a furnace it has proved them" (speaking of Martyrs being slain), "and as the holocaust's victim it has received them." [Wisdom 3:6] Hear how even the tongue of flatterers is of such sort: "The proving," he says, "of silver and of gold is fire; but a man is proved by the tongue of men praising him." [Proverbs 27:21] That is fire, this also is fire: out of both you ought to go forth safe. The censurer has broken you, you have been broken in the furnace like an earthen vessel. The Word has moulded you, and there has come the trial of tribulation: that which has been formed, must needs be seasoned; if it has been well moulded, there has come the fire to strengthen. Whence He said in the Passion, "Dried up like a potsherd has been My virtue." For Passion and the furnace of tribulation had made Him stronger....
Augustine of HippoAD 430
SERMON 274
Overcoming well means overcoming all the machinations of the devil. He serves up enticements, he is overcome by self-restraint; he inflicts pains and tortures, he is overcome by patience; he suggests errors, he is overcome by wisdom. As a last resort, when all these ploys have been defeated, he suggests to the soul, "Well done, well done, how much you've been able to do! How valiantly you've contended! Who can be compared with you? How well you have overcome!" The holy soul must answer him, "Let them be put to confusion and shame, those who say to me, Well done, well done!" So when do you overcome, if not when you say, "It is in the Lord that my soul shall be praised; let the gentle hear and rejoice"?
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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