TRV
Translation
King James Version
I removed his shoulder from the burden: his hands were delivered from the pots.
Complete Jewish Bible
"I lifted the load from his shoulder; his hands were freed from the [laborer's] basket.
Berean Standard Bible
“I relieved his shoulder of the burden; his hands were freed from the basket.
American Standard Version
I removed his shoulder from the burden: His hands were freed from the basket.
World English Bible Messianic
“I removed his shoulder from the burden. His hands were freed from the basket.
Geneva Bible (1599)
I haue withdrawen his shoulder from the burden, and his handes haue left the pots.
Young's Literal Translation
From the burden his shoulder I turned aside, His hands from the basket pass over.
In the KJVVerse 15,224 of 31,102
Study This Verse
Commentary on Psalms 81 verses 1–7
1 ¶ To the chief Musician upon Gittith, A Psalm of Asaph. Sing aloud unto God our strength: make a joyful noise unto the God of Jacob.
2 Take a psalm, and bring hither the timbrel, the pleasant harp with the psaltery.
3 Blow up the trumpet in the new moon, in the time appointed, on our solemn feast day.
4 For this was a statute for Israel, and a law of the God of Jacob.
5 This he ordained in Joseph for a testimony, when he went out through the land of Egypt: where I heard a language that I understood not.
6 I removed his shoulder from the burden: his hands were delivered from the pots.
7 Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.
When the people of God were gathered together in the solemn day, the day of the feast of the Lord, they must be told that they had business to do, for we do not go to church to sleep nor to be idle; no, there is that which the duty of every day requires, work of the day, which is to be done in its day. And here,
I. The worshippers of God are excited to their work, and are taught, by singing this psalm, to stir up both themselves and one another to it, Psa 81:1-3. Our errand is, to give unto God the glory due unto his name, and in all our religious assemblies we must mind this as our business. 1. In doing this we must eye God as our strength, and as the God of Jacob, Psa 81:1. He is the strength of Israel, as a people; for he is a God in covenant with them, who will powerfully protect, support, and deliver them, who fights their battles and makes them do valiantly and victoriously. He is the strength of every Israelite; by his grace we are enabled to go through all our services, sufferings, and conflicts; and to him, as our strength, we must pray, and we must sing praise to him as the God of all the wrestling seed of Jacob, with whom we have a spiritual communion. 2. We must do this by all the expressions of holy joy and triumph. It was then to be done by musical instruments, the timbrel, harp, and psaltery; and by blowing the trumpet, some think in remembrance of the sound of the trumpet on Mount Sinai, which waxed louder and louder. It was then and is now to be done by singing psalms, singing aloud, and making a joyful noise. The pleasantness of the harp and the awfulness of the trumpet intimate to us that God is to be worshipped with cheerfulness and joy with reverence and godly fear. Singing aloud and making a noise intimate that we must be warm and affectionate in praising God, that we must with a hearty good-will show forth his praise, as those that are not ashamed to own our dependence on him and obligations to him, and that we should join many together in this work; the more the better; it is the more like heaven. 3. This must be done in the time appointed. No time is amiss for praising God (Seven times a day will I praise thee; nay, at midnight will I rise and give thanks unto thee); but some are times appointed, not for God to meet us (he is always ready), but for us to meet one another, that we may join together in praising Do. The solemn feast-day must be a day of praise; when we are receiving the gifts of God's bounty, and rejoicing in them, then it is proper to sing his praises.
II. They are here directed in their work. 1. They must look up to the divine institution which it is the observation of. In all religious worship we must have an eye to the command (Psa 81:4): This was a statute for Israel, for the keeping up of a face of religion among them; it was a law of the God of Jacob, which all the seed of Jacob are bound by, and must be subject to. Note, Praising God is not only a good thing, which we do well to do, but it is our indispensable duty, which we are obliged to do; it is at our peril if we neglect it; and in all religious exercises we must have an eye to the institution as our warrant and rule: "This I do because God has commanded me; and therefore I hope he will accept me;" then it is done in faith. 2. They must look back upon those operations of divine Providence which it is the memorial of. This solemn service was ordained for a testimony (Psa 81:5), a standing traditional evidence, for the attesting of the matters of fact. It was a testimony to Israel, that they might know and remember what God had done for their fathers, and would be a testimony against them if they should be ignorant of them and forget them. (1.) The psalmist, in the people's name, puts himself in mind of the general work of God on Israel's behalf, which was kept in remembrance by this and other solemnities, Psa 81:5. When God went out against the land of Egypt, to lay it waste, that he might force Pharaoh to let Israel go, then he ordained solemn feast-days to be observed by a statute for ever in their generations, as a memorial of it, particularly the passover, which perhaps is meant by the solemn feast-day (Psa 81:3); that was appointed just then when God went out through the land of Egypt to destroy the first-born, and passed over the houses of the Israelites, Exo 12:23, Exo 12:24. By it that work of wonder was to be kept in perpetual remembrance, that all ages might in it behold the goodness and severity of God. The psalmist, speaking for his people, takes notice of this aggravating circumstance of their slavery in Egypt that there they heard a language that they understood not; there they were strangers in a strange land. The Egyptians and the Hebrews understood not one another's language; for Joseph spoke to his brethren by an interpreter (Gen 42:23), and the Egyptians are said to be to the house of Jacob a people of a strange language, Psa 114:1. To make a deliverance appear the more gracious, the more glorious, it is good to observe every thing that makes the trouble we are delivered from appear the more grievous. (2.) The psalmist, in God's name, puts the people in mind of some of the particulars of their deliverance. Here he changes the person, Psa 81:6. God speaks by him, saying, I removed the shoulder from the burden. Let him remember this on the feast-day, [1.] That God had brought them out of the house of bondage, had removed their shoulder from the burden of oppression under which they were ready to sink, had delivered their hands from the pots, or panniers, or baskets, in which they carried clay or bricks. Deliverance out of slavery is a very sensible mercy and one which ought to be had in everlasting remembrance. But this was not all. [2.] God had delivered them at the Red Sea; then they called in trouble, and he rescued them and disappointed the designs of their enemies against them, Exo 14:10. Then he answered them with a real answer, out of the secret place of thunder; that is, out of the pillar of fire, through which God looked upon the host of the Egyptians and troubled it, Exo 14:24, Exo 14:25. Or it may be meant of the giving of the law at Mount Sinai, which was the secret place, for it was death to gaze (Exo 19:21), and it was in thunder that God then spoke. Even the terrors of Sinai were favours to Israel, Deu 4:33. [3.] God had borne their manners in the wilderness: "I proved thee at the waters of Meribah; thou didst there show thy temper, what an unbelieving murmuring people thou wast, and yet I continued my favour to thee." Selah - Mark that; compare God's goodness and man's badness, and they will serve as foils to each other. Now if they, on their solemn feast-days, were thus to call to mind their redemption out of Egypt, much more ought we, on the Christian sabbath, to call to mind a more glorious redemption wrought out for us by Jesus Christ from worse than Egyptian bondage, and the many gracious answers he has given to us, notwithstanding our manifold provocations.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 81
"He turned away from burdens his back" [Psalm 81:6]. Who "turned away from burdens his back," but He that cried, "Come unto Me, all you that labour and are heavy laden"? [Matthew 11:28] In another manner this same thing is signified. What the pursuit of the Egyptians did, the same thing do the burdens of sins. As if you should say, From what burdens? "His hands in the basket did serve." By the basket are signified servile works; to cleanse, to manure, to carry earth, is done with a basket, such works are servile: because "every one that does sin, is the slave of sin;" and "if the Son shall have made you free, then will you be free indeed." [John 8:34-36] Justly also are the rejected things of the world counted as baskets, but even baskets did God fill with morsels; "Twelve baskets" [Matthew 14:20] did He fill with morsels; because "He chose the rejected things of this world to confound the things that were mighty." [1 Corinthians 1:27] But also when with the basket Joseph did serve, he then carried earth, because he did make bricks. "His hands in the basket did serve."
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.
Copy as
Continue studying Psalms 81:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Psalm 81:6, a direct divine utterance within a psalm calling for worship and remembrance, powerfully recounts God's foundational act of liberation: the deliverance of Israel from the crushing bondage of Egyptian slavery. This verse serves as a vivid reminder of God's compassionate initiative in freeing His people from arduous labor and suffering, establishing His character as their mighty redeemer and setting the historical precedent for their covenant relationship and subsequent commands.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 81:6 employs several powerful literary devices to convey its message of divine deliverance. Imagery is central, with vivid pictures of a "shoulder from the burden" and "hands... from the pots," which immediately evoke the physical reality of oppressive labor and the tangible relief of liberation. This concrete imagery makes God's act of deliverance relatable and impactful, allowing the audience to viscerally understand the severity of their past bondage and the profoundness of their freedom. Anthropomorphism is also evident, as God is described as performing human actions ("I removed," "delivered") as if physically interacting with His people. This device makes God's intervention feel immediate, personal, and powerfully effective, emphasizing His direct involvement in their historical liberation. Furthermore, Metonymy is present in the use of "shoulder" and "hands" to represent the entire person of Israel and their forced labor. The parts stand in for the whole, emphasizing the specific aspects of their suffering and liberation. These devices collectively amplify the message of God's compassionate and decisive power to free His people from overwhelming bondage.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully establishes God's character as the ultimate Liberator, whose intervention is decisive and compassionate. The Exodus, recalled here, is the foundational redemptive act in the Old Testament, shaping Israel's understanding of God, themselves, and their covenant responsibilities. It demonstrates that true freedom is a divine gift, not something earned or achieved by human effort. This historical precedent serves as a constant reminder that God is actively involved in the affairs of His people, capable of removing even the most insurmountable burdens and delivering from the most degrading forms of bondage. It underscores the theme of divine grace preceding human obedience, as God's deliverance sets the stage for His subsequent commands and expectations.
REFLECTION AND APPLICATION
Psalm 81:6 offers profound encouragement and a call to trust for believers today. Just as God intervened decisively to free Israel from the literal burdens and degrading "pots" of Egyptian slavery, He remains our active Liberator from all forms of bondage. This includes the spiritual burden of sin, the emotional weight of anxiety and despair, the psychological bonds of past trauma, and the physical limitations or oppressive circumstances that may feel insurmountable. The verse invites us to remember God's proven faithfulness in history and in our own lives, building our confidence that He is capable of removing any "shoulder from the burden" and delivering our "hands from the pots" that bind us. It calls us to cast our cares upon Him, trusting that His power and compassion are sufficient to bring us to a place of rest and true freedom, reminding us that our salvation and deliverance are ultimately His initiative and His gift. This truth should inspire both gratitude for past deliverances and confident expectation for future ones.
Questions for Reflection
FAQ
What does "I removed his shoulder from the burden" specifically refer to?
Answer: This phrase specifically refers to God's act of liberating the Israelites from the oppressive forced labor they endured as slaves in Egypt. The "shoulder" symbolizes the part of the body used to carry heavy loads, and "burden" (Hebrew: sevel) denotes the arduous, back-breaking work, particularly in brick-making and construction, imposed upon them by Pharaoh. God is depicted as personally lifting this crushing weight, signifying a complete and decisive release from their servitude. It underscores God's compassionate intervention in a situation from which Israel could not free itself, as detailed in Exodus 1:11.
What do "his hands were delivered from the pots" signify in this context?
Answer: The "pots" (Hebrew: dudim) in this context likely refer to the baskets used for carrying clay or bricks, or possibly the kilns themselves, which were central to the Israelites' forced labor in Egypt. The phrase "his hands were delivered from the pots" vividly signifies their release from the specific, degrading, and exhausting work of slavery. Their hands, which were constantly engaged in the dirty and demanding tasks of brick production, were now freed. This imagery highlights the comprehensive nature of God's deliverance, extending to the very instruments of their toil and the specific conditions of their bondage, as described in Exodus 1:13-14.
How does Psalm 81:6 relate to the overall message of Psalm 81?
Answer: Psalm 81:6 is the beginning of a divine oracle within the psalm, where God Himself speaks to His people. It serves as a foundational reminder of God's past faithfulness and power in delivering Israel from Egyptian bondage. By recalling this pivotal act of redemption, God establishes His credentials and His unwavering love for His covenant people. This historical remembrance then sets the stage for God's subsequent commands, lament over Israel's disobedience, and renewed call for their obedience and trust (e.g., Psalm 81:8-10). The verse underscores that God's expectations are rooted in His prior, unmerited grace and powerful deliverance, making His subsequent appeals for faithfulness all the more compelling.
CHRIST-CENTERED FULFILLMENT
While Psalm 81:6 recounts God's physical deliverance of Israel from Egyptian slavery, it finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Exodus, with its imagery of liberation from oppressive bondage, serves as a powerful type foreshadowing the greater spiritual Exodus accomplished by Christ. Just as God removed Israel's "shoulder from the burden" of Pharaoh's tyranny and delivered their "hands from the pots" of forced labor, Jesus came to free humanity from the far more grievous burden of sin and the bondage of death. He is the true Lamb of God who takes away the sin of the world, offering deliverance not from physical taskmasters but from the spiritual slavery to sin that holds all humanity captive (John 8:34). Through His sacrificial death and resurrection, Christ has broken the power of sin and death, setting us free to live in newness of life (Romans 6:6-7). He delivers us from the "pots" of spiritual futility and the "burden" of a law we could not keep, granting us true rest for our souls (Matthew 11:28-30). The physical liberation in Psalm 81:6 points forward to the spiritual and eternal liberation secured by Christ, who has indeed delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son, where true freedom and rest are found.