TRV
Translation
King James Version
Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.
Complete Jewish Bible
Your wrath lies heavily on me; your waves crashing over me keep me down. (Selah)
Berean Standard Bible
Your wrath weighs heavily upon me; all Your waves have submerged me. Selah
American Standard Version
Thy wrath lieth hard upon me, And thou hast afflicted me with all thy waves. [Selah
World English Bible Messianic
Your wrath lies heavily on me. You have afflicted me with all your waves. Selah.
Geneva Bible (1599)
Thine indignation lyeth vpon me, and thou hast vexed me with all thy waues. Selah.
Young's Literal Translation
Upon me hath Thy fury lain, And with all Thy breakers Thou hast afflicted. Selah.
In the KJVVerse 15,316 of 31,102
Study This Verse
Commentary on Psalms 88 verses 1–9
1 ¶ A Song or Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite. O LORD God of my salvation, I have cried day and night before thee:
2 Let my prayer come before thee: incline thine ear unto my cry;
3 For my soul is full of troubles: and my life draweth nigh unto the grave.
4 I am counted with them that go down into the pit: I am as a man that hath no strength:
5 Free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand.
6 Thou hast laid me in the lowest pit, in darkness, in the deeps.
7 Thy wrath lieth hard upon me, and thou hast afflicted me with all thy waves. Selah.
8 Thou hast put away mine acquaintance far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
9 Mine eye mourneth by reason of affliction: LORD, I have called daily upon thee, I have stretched out my hands unto thee.
It should seem, by the titles of this and the following psalm, that Heman was the penman of the one and Ethan of the other. There were two, of these names, who were sons of Zerah the son of Judah, Ch1 2:4, Ch1 2:6. There were two others famed for wisdom, Kg1 4:31, where, to magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan. Whether the Heman and Ethan who were Levites and precentors in the songs of Zion were the same we are not sure, nor which of these, nor whether any of these, were the penmen of these psalms. There was a Heman that was one of the chief singers, who is called the king's seer, or prophet, in the words of God (Ch1 25:5); it is probable that this also was a seer, and yet could see no comfort for himself, an instructor and comforter of others, and yet himself putting comfort away from him. The very first words of the psalm are the only words of comfort and support in all the psalm. There is nothing about him but clouds and darkness; but, before he begins his complaint, he calls God the God of his salvation, which intimates both that he looked for salvation, bad as things were, and that he looked up to God for the salvation and depended upon him to be the author of it. Now here we have the psalmist,
I. A man of prayer, one that gave himself to prayer at all times, but especially now that he was in affliction; for is any afflicted? let him pray. It is his comfort that he had prayed; it is his complaint that, notwithstanding his prayer, he was still in affliction. He was, 1. Very earnest in prayer: "I have cried unto thee (Psa 88:1), and have stretched out my hands unto thee (Psa 88:9), as one that would take hold on thee, and even catch at the mercy, with a holy fear of coming short and missing of it." 2. He was very frequent and constant in prayer: I have called upon thee daily (Psa 88:9), nay, day and night, Psa 88:1. For thus men ought always to pray, and not to faint; God's own elect cry day and night to him, not only morning and evening, beginning every day and every night with prayer, but spending the day and night in prayer. This is indeed praying always; and then we shall speed in prayer, when we continue instant in prayer. 3. He directed his prayer to God, and from him expected and desired an answer (Psa 88:2): "Let my prayer come before thee, to be accepted of thee, not before men, to be seen of them, as the Pharisees' prayers." He does not desire that men should hear them, but, "Lord, incline thy ear unto my cry, for to that I refer myself; give what answer to it thou pleasest."
II. He was a man of sorrows, and therefore some make him, in this psalm, a type of Christ, whose complaints on the cross, and sometimes before, were much to the same purport with this psalm. He cries out (Psa 88:3): My soul is full of troubles; so Christ said, Now is my soul troubled; and, in his agony, My soul is exceedingly sorrowful even unto death, like the psalmist's here, for he says, My life draws nigh unto the grave. Heman was a very wise man, and a very good man, a man of God, and a singer too, and one may therefore suppose him to have been a man of a cheerful spirit, and yet now a man of sorrowful spirit, troubled in mind, and upon the brink of despair. Inward trouble is the sorest trouble, and that which, sometimes, the best of God's saints and servants have been severely exercised with. The spirit of man, of the greatest of men, will not always sustain his infirmity, but will droop and sink under it; who then can bear a wounded spirit?
III. He looked upon himself as a dying man, whose heart was ready to break with sorrow (Psa 88:5): "Free among the dead (one of that ghastly corporation), like the slain that lie in the grave, whose rotting and perishing nobody takes notice of or is concerned for, nay, whom thou rememberest no more, to protect or provide for the dead bodies, but they become an easy prey to corruption and the worms; they are cut off from thy hand, which used to be employed in supporting them and reaching out to them; but, now there is no more occasion for this, they are cut off from it and cut off by it" (for God will not stretch out his hand to the grave, Job 30:24); "thou hast laid me in the lowest pit, as low as possible, my condition low, my spirits low, in darkness, in the deep (Psa 88:6), sinking, and seeing no way open of escape, brought to the last extremity, and ready to give up all for gone." Thus greatly may good men be afflicted, such dismal apprehensions may they have concerning their afflictions, and such dark conclusions may they sometimes be ready to make concerning the issue of them, through the power of melancholy and the weakness of faith.
IV. He complained most of God's displeasure against him, which infused the wormwood and the gall into the affliction and the misery (Psa 88:7): Thy wrath lies hard upon me. Could he have discerned the favour and love of God in his affliction, it would have lain light upon him; but it lay hard, very hard, upon him, so that he was ready to sink and faint under it. The impressions of this wrath upon his spirits were God's waves with which he afflicted him, which rolled upon him, one on the neck of another, so that he scarcely recovered from one dark thought before he was oppressed with another; these waves beat against him with noise and fury; not some, but all, of God's waves were made use of in afflicting him and bearing him down. Even the children of God's love may sometimes apprehend themselves children of wrath, and no outward trouble can lie so hard upon them as that apprehension.
V. It added to his affliction that his friends deserted him and made themselves strange to him. When we are in trouble it is some comfort to have those about us that love us, and sympathize with us; but this good man had none such, which gives him occasion, not to accuse them, or charge them with treachery, ingratitude, and inhumanity, but to complain to God, with an eye to his hand in this part of the affliction (Psa 88:8): Thou hast put away my acquaintance far from me. Providence had removed them, or rendered them incapable of being serviceable to him, or alienated their affections from him; for every creature is that to us (and no more) that God makes it to be. If our old acquaintance be shy of us, and those we expect kindness from prove unkind, we must bear that with the same patient submission to the divine will that we do other afflictions, Job 19:13. Nay, his friends were not only strange to him, but even hated him, because he was poor and in distress: "Thou hast made me an abomination to them; they are not only shy of me, but sick of me, and I am looked upon by them, not only with contempt, but with abhorrence." Let none think it strange concerning such a trial as this, when Heman, who was so famed for wisdom, was yet, when the world frowned upon him, neglected, as a vessel in which is no pleasure.
VI. He looked upon his case as helpless and deplorable: "I am shut up, and I cannot come forth, a close prisoner, under the arrests of divine wrath, and no way open of escape." He therefore lies down and sinks under his troubles, because he sees not any probability of getting out of them. For thus he bemoans himself (Psa 88:9): My eye mourneth by reason of affliction. Sometimes giving vent to grief by weeping gives some ease to a troubled spirit. Yet weeping must not hinder praying; we must sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and tears go together, and they shall be accepted together. I have heard thy prayers, I have seen thy tears.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
Copy as
Augustine of HippoAD 430
Exposition on Psalm 88
"Your indignation lies hard upon Me" [Psalm 88:7], or, as other copies have it, "Your anger;" or, as others, "Your fury:" the Greek word θυμὸς having undergone different interpretations. For where the Greek copies have ὀ ργὴ, no translator hesitated to express it by the Latin ira; but where the word is θυμὸς, most object to rendering it by ira, although many of the authors of the best Latin style, in their translations from Greek philosophy, have thus rendered the word in Latin. But I shall not discuss this matter further: only if I also were to suggest another term, I should think "indignation" more tolerable than "fury," this word in Latin not being applied to persons in their senses. What then does this mean, "Your indignation lies hard upon Me," except the belief of those, who knew not the Lord of Glory? [1 Corinthians 2:8] who imagined that the anger of God was not merely roused, but lay hard upon Him, whom they dared to bring to death, and not only death, but that kind, which they regarded as the most execrable of all, namely, the death of the Cross: whence says the Apostle, "Christ has redeemed us from the curse of the Law, being made a curse for us: for it is written, Cursed is every one that hangs upon a tree." [Galatians 3:13] On this account, wishing to praise His obedience which He carried to the extreme of humility, he says, "He humbled Himself, and became obedient unto death;" and as this seemed little, he added, "even the death of the Cross;" [Philippians 2:8] and with the same view as far as I can see, he says in this Psalm, "And all your suspensions," or, as some translate "waves," others "tossings," "You have brought over Me." We also find in another Psalm, "All your suspensions and waves have come in upon Me," or, as some have translated better, "have passed over Me:" for it is διῆλθον in Greek, not εἰσῆλθον: and where both expressions are employed, "waves" and "suspensions," one cannot be used as equivalent to the other. In that passage we explained "suspensions" as threatenings, "waves" as the actual sufferings: both inflicted by God's judgment: but in that place it is said, "All have passed over Me," here, "You have brought all upon Me." In the other case, that is, although some evils took place, yet, he said, all those which are here mentioned passed over; but in this case, "You have brought them upon Me." Evils pass over when they do not touch a man, as things which hang over him, or when they do touch him, as waves. But when he uses the word "suspensions," he does not say they passed over, but, "You have brought them upon Me," meaning that all which impended had come to pass. All things which were predicted of His Passion impended, as long as they remained in the prophecies for future fulfilment.
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 88:7 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 88:7 is a profoundly dark and piercing lament, articulating the psalmist's overwhelming and inescapable sense of being crushed by divine wrath and relentless affliction. This verse encapsulates the unique despair of Psalm 88, which stands out in the Psalter for its sustained portrayal of suffering without a traditional turn towards hope or deliverance, presenting a raw and unvarnished cry of a soul feeling abandoned and besieged by God's own hand.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 88:7 is rich in literary devices that amplify its message of despair. The most prominent is Metaphor, specifically the imagery of "waves" to represent overwhelming affliction and divine judgment. This vivid comparison evokes a sense of being drowned or ceaselessly battered by powerful forces, emphasizing the psalmist's feeling of being submerged and helpless. Personification is also evident in "Thy wrath lieth hard upon me," where wrath is given the human-like ability to "lie hard" or press down, making the divine displeasure feel like a tangible, oppressive entity actively bearing down on the psalmist. The language also employs Hyperbole to convey the extremity of the psalmist's suffering, suggesting a totality of affliction ("all thy waves") that borders on the unbearable and inescapable. Finally, as a core component of a lament psalm, the verse functions as a direct Complaint or accusation to God, a raw and unvarnished expression of suffering and perceived divine abandonment, demonstrating the psalmist's profound honesty in prayer.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 88:7 presents a challenging but vital theological truth: God's sovereignty extends even to the deepest realms of human suffering, and sometimes, that suffering is perceived as directly from His hand. This verse forces us to grapple with the mystery of divine affliction, reminding us that faith does not always provide easy answers or immediate relief from pain. It validates the experience of feeling abandoned by God, even when one is righteous, and affirms that such raw, honest lament is a legitimate form of prayer. The psalmist's direct accusation, "Thy wrath," speaks to a profound theological understanding that God is ultimately in control of all circumstances, even the most painful, and that He is robust enough to receive our darkest emotions and questions. This psalm, therefore, serves as a crucial counter-narrative to any theology that suggests faith always leads to prosperity or immediate deliverance from suffering, underscoring the complexity of divine-human interaction in a fallen world.
REFLECTION AND APPLICATION
Psalm 88:7 offers a profound pastoral gift: it grants permission to lament with unvarnished honesty, even when our pain feels like divine abandonment. In a world that often pressures believers to maintain a facade of strength or perpetual joy, this verse reminds us that God is big enough to handle our deepest sorrows, our most agonizing questions, and even our accusations. It validates the experience of profound spiritual darkness and emotional despair, assuring us that such feelings do not disqualify us from God's presence or care. For those walking through seasons of inexplicable suffering, where God feels distant or even hostile, Psalm 88:7 provides a voice, a script for prayer that acknowledges the raw, often unbearable reality of their pain without offering simplistic solutions. It invites us to bring our whole selves, brokenness and all, into the presence of a God who understands and can bear the weight of our despair, offering solidarity in suffering.
Questions for Reflection
FAQ
Why is Psalm 88 so unique among the Psalms?
Answer: Psalm 88 stands out because, unlike most lament psalms, it does not conclude with a traditional turn to hope, praise, or a declaration of trust in God's deliverance. It begins in despair and ends in unbroken gloom, with the psalmist's "darkness" (as in Psalm 88:18) remaining his only companion. This makes it one of the Bible's most raw and unvarnished expressions of human suffering and perceived divine abandonment, offering no easy resolution but validating the reality of profound and sustained anguish within the biblical tradition.
Does "Thy wrath" in Psalm 88:7 imply that the psalmist is being punished for a specific sin?
Answer: While suffering in the Old Testament was often linked to sin (as seen in passages like Deuteronomy 28), Psalm 88 does not explicitly state a reason for the psalmist's suffering or confess a specific sin. The psalmist attributes his affliction directly to God's wrath, reflecting a theological understanding of divine sovereignty over all circumstances, including pain. However, this doesn't necessarily mean it's a direct punitive action for a specific transgression. Sometimes, suffering is a mystery, a part of the human condition in a fallen world, or even a pathway for God's purposes that are not immediately clear to the one enduring it. The psalmist's focus is on the experience of divine wrath, not necessarily its cause, allowing for the honest expression of pain without requiring an explanation of its origin.
CHRIST-CENTERED FULFILLMENT
Psalm 88:7, with its profound cry of feeling crushed by divine wrath and overwhelmed by God's waves of affliction, finds its ultimate and most poignant fulfillment in the person and work of Jesus Christ. While Heman's lament speaks of personal suffering, Jesus, on the cross, bore the full weight of God's wrath against the sin of humanity. The darkness that fell over the land from the sixth to the ninth hour (Matthew 27:45) mirrored the spiritual darkness and divine abandonment that Jesus experienced. His agonizing cry, "My God, my God, why have you forsaken me?" (Matthew 27:46; Mark 15:34), echoes the psalmist's feeling of being cast off. On the cross, Jesus became sin for us, enduring the "waves" of divine judgment and the crushing weight of God's holy anger, so that we might be reconciled to God and delivered from wrath (Romans 5:9; 1 Thessalonians 1:10). Thus, the despair of Psalm 88, particularly verse 7, foreshadows the ultimate suffering of the Lamb of God, who fully identified with humanity's deepest anguish, even to the point of feeling the Father's abandonment, in order to secure our salvation. He is the one who truly experienced the "Selah" of God's wrath, allowing its full weight to fall upon Him for our redemption.