Psalms 93:3

Translation
King James Version
The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.
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KJV (with Strong's)
The floods H5104 have lifted up H5375 H8804, O LORD H3068, the floods H5104 have lifted up H5375 H8804 their voice H6963; the floods H5104 lift up H5375 H8799 their waves H1796.
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Complete Jewish Bible
ADONAI, the deep is raising up, the deep is raising up its voice, the deep is raising its crashing waves.
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Berean Standard Bible
The floodwaters have risen, O LORD; the rivers have raised their voice; the seas lift up their pounding waves.
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American Standard Version
The floods have lifted up, O Jehovah, The floods have lifted up their voice; The floods lift up their waves.
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World English Bible Messianic
The floods have lifted up, LORD, the floods have lifted up their voice. The floods lift up their waves.
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Geneva Bible (1599)
The floodes haue lifted vp, O Lord: the floodes haue lifted vp their voyce: the floods lift vp their waues.
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Young's Literal Translation
Floods have lifted up, O Jehovah, Floods have lifted up their voice, Floods lift up their breakers.
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See also
Psalms 96:11Psalms 69:1Psalms 69:2Psalms 18:4Psalms 124:3Psalms 124:5Isaiah 55:12
In the KJVVerse 15,430 of 31,102

Study This Verse

SUMMARY

Psalms 93:3 powerfully depicts the formidable and relentless forces of chaos, symbolized by "the floods," which rise with a clamorous voice and surging waves. This verse vividly portrays an apparent challenge to divine order, personifying these overwhelming powers as if they possess a will and an assertive presence. It sets the stage for the psalm's ultimate declaration of the Lord's supreme and unyielding sovereignty over all creation, even the most turbulent elements, emphasizing that no earthly or cosmic power can stand against His eternal reign.

CONTEXT

  • Literary Context: Psalms 93 stands as a quintessential enthronement psalm, celebrating the eternal and majestic reign of the LORD. The preceding verses, Psalms 93:1-2, declare God's kingship, His clothing in majesty and strength, and the stability of the world established by Him from everlasting. Verse 3 then introduces a dramatic contrast, presenting the chaotic "floods" as a formidable, rising opposition. This imagery creates a tension that is immediately resolved in Psalms 93:4, where the psalmist emphatically asserts the Lord's might and supremacy over these very waters. Thus, verse 3 is not a statement of God's weakness, but rather a vivid portrayal of the challenge that highlights the even greater, incomparable power of God, serving as a poetic foil to His absolute dominion.
  • Historical & Cultural Context: In the ancient Near East, the imagery of "floods" or "mighty waters" frequently symbolized chaos, primordial disorder, and the forces that threatened the established order of creation. Many ancient mythologies featured deities battling and subduing chaotic waters (e.g., Babylonian myths of Tiamat). Within the Israelite worldview, however, it was Yahweh alone who effortlessly brought order out of chaos at creation (as seen in the Genesis creation account) and demonstrated His power over the waters in historical events like the Red Sea crossing. Therefore, the "floods" in this psalm would have resonated with both the universal human experience of overwhelming natural forces and the specific historical memory of God's powerful interventions, reinforcing the unique sovereignty of Israel's God over all cosmic and earthly powers.
  • Key Themes: This verse contributes significantly to several key themes within Psalm 93 and the broader Psalter. Firstly, it underscores The Power of Chaos, portraying the "floods" as overwhelming, uncontrollable forces, which can be interpreted as literal natural disasters, human rebellion, societal unrest, or even spiritual opposition. Their "voice" and "waves" signify their formidable and threatening presence. Secondly, by setting up this challenge, the verse implicitly highlights God's Unchallenged Sovereignty, a theme explicitly declared in the subsequent verse. Despite the apparent power of the floods, the psalm's ultimate message is God's supreme authority over all creation and all opposing forces, as also seen in Psalms 29:10. Finally, it reinforces the theme of Divine Authority over All Elements, demonstrating God's dominion even over the most untamed aspects of His creation, solidifying His role as the ultimate ruler and sustainer of the universe.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Floods (Hebrew, nâhâr', H5104): The Hebrew word נָהָר (H5104, nâhâr), while often translated as "river," in poetic and prophetic contexts, especially when paired with imagery of "lifting up" and "waves," expands to encompass "mighty waters" or "floods." This term here symbolizes overwhelming, chaotic forces, which can be literal natural phenomena like raging rivers or oceans, or metaphorical representations of hostile nations, societal upheaval, or personal tribulations that threaten to engulf and overpower. The use of this term evokes a sense of vastness, power, and potential destruction.
  • Lifted up (Hebrew, nâsâʼ', H5375): The verb נָשָׂא (H5375, nâsâʼ), meaning "to lift," "to carry," or "to raise," is repeated three times in this verse ("have lifted up," "have lifted up," "lift up"). This repetition is a powerful rhetorical device, intensifying the imagery and emphasizing the relentless, persistent, and formidable nature of the rising threats. It conveys a sense of increasing momentum and an assertive, almost defiant, posture on the part of the floods, amplifying their roar and visual impact as they swell and surge.
  • Voice (Hebrew, qôwl', H6963): The word קוֹל (H6963, qôwl) refers to a sound, voice, or noise. Attributing a "voice" to the floods is a striking instance of personification. It transforms the natural phenomenon from an inanimate force into an active, almost sentient entity that can speak or roar. This "voice" is not a gentle murmur but a clamorous, threatening sound, signaling the overwhelming and intimidating presence of chaos. It suggests a challenge, a declaration of power, and a cacophony that seeks to drown out all other sounds.

Verse Breakdown

  • "The floods have lifted up, O LORD": This opening clause immediately establishes the central tension of the verse. The "floods" are presented as an active, powerful entity that has "lifted up" or risen. The direct address "O LORD" (יהוה, H3068, Yᵉhôvâh) is significant, placing the rising chaos directly before God, acknowledging His ultimate authority even as the challenge is presented. It sets the stage for a confrontation between the forces of disorder and the divine King, implicitly inviting divine intervention or a declaration of supremacy.
  • "the floods have lifted up their voice": This clause deepens the personification of the floods. They are not merely rising physically but are also asserting themselves audibly. Their "voice" is the roar of the tempest, the crash of waves, the clamor of chaos. This auditory imagery conveys the intimidating and overwhelming nature of the forces at play, suggesting a defiance or a declaration of their own power against the established order, a formidable challenge to any perceived stability.
  • "the floods lift up their waves": The final clause provides a vivid visual image, completing the sensory experience of the raging floods. The "waves" are the physical manifestation of the floods' power, rising high and threatening. The continuous action implied by "lift up" (present tense, or imperfect in Hebrew, suggesting ongoing action) emphasizes the relentless and persistent nature of this threat, suggesting an ongoing struggle or a constant surge of tumultuous energy that seems to defy containment.

Literary Devices

Psalms 93:3 is rich in Imagery, painting a vivid picture of powerful, chaotic waters. The description of "floods" that "lift up their voice" and "lift up their waves" appeals to both auditory and visual senses, immersing the reader in the scene of tumultuous natural forces. The most prominent device is Personification, where the inanimate "floods" are given human-like qualities: they "lift up their voice," implying a conscious act of speaking or roaring, and they "lift up their waves" as if in a deliberate gesture of power or defiance. This personification elevates the floods from mere natural phenomena to formidable, almost adversarial entities. Furthermore, the Repetition of the phrase "the floods have lifted up" (or "the floods lift up") three times serves as an emphatic device, intensifying the sense of the floods' relentless power and persistence. This triple repetition creates a rhythmic, almost chant-like effect, underscoring the overwhelming nature of the forces at play and building dramatic tension before the resolution found in the subsequent verse.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 93:3, while portraying the formidable power of chaos, ultimately serves to magnify the incomparable sovereignty of God. Theologically, it echoes the biblical understanding that while disorder and opposition may arise, they are never outside the purview or ultimate control of the Creator. This verse taps into the ancient Near Eastern cosmological understanding of a world constantly threatened by primordial waters, yet it redefines this by asserting Yahweh's absolute dominion over such forces. It reminds us that God is not merely powerful, but His power is uniquely supreme, capable of establishing order and maintaining stability even amidst the most violent upheavals. The "floods" can symbolize any force that seeks to usurp God's authority or bring chaos to His creation, whether natural disasters, human rebellion, or spiritual warfare, all of which are ultimately subject to the King enthroned above the flood.

  • Genesis 1:9 - God's initial act of ordering creation by separating and gathering the waters, demonstrating His inherent power over chaos.
  • Mark 4:39 - Jesus's demonstration of divine authority over natural forces, rebuking the wind and sea, showcasing God's power made manifest in human form.
  • Job 38:8-11 - God's rhetorical questions to Job, highlighting His power in setting boundaries for the sea, reinforcing His ultimate control over the "floods."

REFLECTION AND APPLICATION

In a world often characterized by turbulence, uncertainty, and overwhelming challenges, Psalms 93:3 offers a profound and enduring message for the believer. Life's "floods" can manifest in myriad ways: personal crises, societal unrest, economic instability, spiritual attacks, or the relentless noise of a chaotic world. These "floods" often seem to "lift up their voice," clamoring for our attention, threatening our peace, and attempting to drown out the voice of truth. Yet, this verse, when understood in its full context, calls us to lift our gaze beyond the immediate chaos and fix it upon the eternally enthroned Lord. It reminds us that no matter how high the waves of adversity, how loud the clamor of opposition, or how strong the current of despair, God's sovereignty remains absolute and unshaken. Our peace is not found in the absence of floods, but in the unwavering presence and power of the One who is mightier than the mighty waters. It is an invitation to trust, to find stability in His unchanging reign, and to rest in the assurance that He is ultimately in control, even when circumstances seem turbulent and out of control, knowing that His steadfastness is greater than any storm.

Questions for Reflection

  • What "floods" are currently lifting up their voice or waves in your life, threatening your peace or sense of stability?
  • How does remembering God's ultimate sovereignty over these "floods" change your perspective on your current challenges?
  • In what ways can you actively choose to trust in the Lord's enthroned power, even when the chaos around you seems overwhelming?
  • How might this psalm encourage you to pray differently for yourself, your community, or the world in the face of widespread unrest or difficulty?

FAQ

What do "floods" symbolize in Psalms 93:3?

Answer: In Psalms 93:3, "floods" (Hebrew: nâhâr, H5104) primarily symbolize powerful, chaotic, and often hostile forces that rise in opposition to God's established order. While they can literally refer to raging rivers or oceans, in this poetic and theological context, they extend to represent any overwhelming and threatening power. This includes natural disasters, but more profoundly, it encompasses metaphorical "floods" such as hostile nations, societal unrest, human rebellion against divine authority, or even personal trials and spiritual attacks that threaten to overwhelm an individual. The imagery taps into ancient Near Eastern concepts of primordial chaos, which God alone brought into order at creation (as seen in the creation account in Genesis), and over which He maintains absolute control.

How does Psalms 93:3 relate to the rest of Psalm 93?

Answer: Psalms 93:3 functions as a crucial dramatic contrast within the psalm. The preceding verses (Psalms 93:1-2) declare the Lord's eternal and majestic reign, His strength, and the stability of the world He established. Verse 3 then introduces the "floods" as a formidable, rising challenge to this divine order, creating a sense of tension and potential chaos. However, this tension is immediately resolved in the very next verse, Psalms 93:4, which emphatically declares, "The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea." Thus, verse 3 serves to highlight the magnitude of the challenge, thereby magnifying the even greater, unchallenged power and sovereignty of God over all chaotic forces. It is a poetic device to underscore God's supremacy.

Does this verse imply God is struggling with chaos?

Answer: No, this verse does not imply that God is struggling with chaos or that His reign is ever truly threatened. While it vividly portrays the appearance of a formidable challenge from the "floods," the full context of Psalm 93 makes it clear that God's sovereignty is absolute and unchallenged. The psalmist describes the floods' power to emphasize the overwhelming nature of the forces that God effortlessly controls. It's a rhetorical strategy to magnify God's power by showing the strength of what He overcomes, rather than suggesting a genuine struggle. The Lord is consistently depicted as enthroned above the flood, demonstrating His inherent and unwavering dominion over all creation, including its most turbulent elements (see Psalms 29:10).

CHRIST-CENTERED FULFILLMENT

Psalms 93:3, with its portrayal of chaotic "floods" rising against divine order, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament consistently presents Yahweh as the One who tames the primordial waters and establishes order, and in the New Testament, this divine authority is perfectly embodied in Jesus. He is the Word through whom all things were created, and by whom all things hold together (John 1:1-3, Colossians 1:16-17). The most striking demonstration of this is when Jesus, in His earthly ministry, rebuked the wind and the sea, and "there was a great calm" (Mark 4:39). The disciples' astonished question, "Who then is this, that even the wind and the sea obey him?" (Matthew 8:27), points directly to His divine identity as the very Lord enthroned above the flood. Furthermore, the "floods" can represent the chaos of sin, death, and evil, which Jesus decisively conquered through His crucifixion and resurrection. He has overcome the world and its tribulations (John 16:33), and He now reigns supreme, upholding the universe by the word of His power (Hebrews 1:3). Thus, the King of Glory, who is mightier than the noise of many waters, is none other than Christ, who sits at the right hand of God, far above all rule and authority (Ephesians 1:20-21), and whose voice, like the roar of many waters, declares His eternal sovereignty (Revelation 1:15, Revelation 1:18).

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Commentary on Psalms 93 verses 1–5

Next to the being of God there is nothing that we are more concerned to believe and consider than God's dominion, that Jehovah is God, and that this God reigns (Psa 93:1), not only that he is King of right, and is the owner and proprietor of all persons and things, but that he is King in fact, and does direct and dispose of all the creatures and all their actions according to the counsel of his own will. This is celebrated here, and in many other psalms: The Lord reigns. It is the song of the gospel church, of the glorified church (Rev 19:6), Hallelujah; the Lord God omnipotent reigns. Here we are told how he reigns.

I. The Lord reigns gloriously: He is clothed with majesty. The majesty of earthly princes, compared with God's terrible majesty, is but like the glimmerings of a glow-worm compared with the brightness of the sun when he goes forth in his strength. Are the enemies of God's kingdom great and formidable? Yet let us not fear them, for God's majesty will eclipse theirs.

II. He reigns powerfully. He is not only clothed with majesty, as a prince in his court, but he is clothed with strength, as a general in the camp. He has wherewithal to support his greatness and to make it truly formidable. See him not only clad in robes, but clad in armour. Both strength and honour are his clothing. He can do every thing, and with him nothing is impossible. 1. With this power he has girded himself; it is not derived from any other, nor does the executing of it depend upon any other, but he has it of himself and with it does whatsoever he pleases. Let us not fear the power of man, which is borrowed and bounded, but fear him who has power to kill and cast into hell. 2. To this power it is owing that the world stands to this day. The world also is established; it was so at first, by the creating power of God, when he founded it upon the seas; it is so still, by that providence which upholds all things and is a continued creation; it is so established that though he has hanged the earth upon nothing (Job 26:7) yet it cannot be moved; all things continue to this day, according to his ordinance. Note, The preserving of the powers of nature and the course of nature is what the God of nature must have the glory of; and we who have the benefit thereof daily are very careless and ungrateful if we give him not the glory of it. Though God clothes himself with majesty, yet he condescends to take care of this lower world and to settle its affairs; and, if he established the world, much more will he establish his church, that it cannot be moved.

III. He reigns eternally (Psa 93:2): Thy throne is established of old. 1. God's right to rule the world is founded in his making it; he that gave being to it, no doubt, may give law to it, and so his title to the government is incontestable: Thy throne is established; it is a title without a flaw in it. And it is ancient: it is established of old, from the beginning of time, before any other rule, principality, or power was erected, as it will continue when all other rule, principality, and power shall be put down, Co1 15:24. 2. The whole administration of his government was settled in his eternal counsels before all worlds; for he does all according to the purpose which he purposed in himself; The chariots of Providence came down from between the mountains of brass, from those decrees which are fixed as the everlasting mountains (Zac 6:1): Thou art from everlasting, and therefore thy throne is established of old; because God himself was from everlasting, his throne and all the determinations of it were so too; for in an eternal mind there could not but be eternal thoughts.

IV. He reigns triumphantly, Psa 93:3, Psa 93:4. We have here, 1. A threatening storm supposed: The floods have lifted up, O Lord! (to God himself the remonstrance is made) the floods have lifted up their voice, which speaks terror; nay, they have lifted up their waves, which speaks real danger. It alludes to a tempestuous sea, such as the wicked are compared to, Isa 57:20. The heathen rage (Psa 2:1) and think to ruin the church, to overwhelm it like a deluge, to sink it like a ship at sea. The church is said to be tossed with tempests (Isa 54:11), and the floods of ungodly men make the saints afraid, Psa 18:4. We may apply it to the tumults that are sometimes in our own bosoms, through prevailing passions and frights, which put the soul into disorder, and are ready to overthrow its graces and comforts; but, if the Lord reign there, even the winds and seas shall obey him. 2. An immovable anchor cast in this storm (Psa 93:4): The Lord himself is mightier. Let this keep our minds fixed, (1.) That God is on high, above them, which denotes his safety (they cannot reach him, Psa 29:10) and his sovereignty; they are ruled by him, they are overruled, and, wherein they rebel, overcome, Exo 18:11. (2.) That he is mightier, does more wondrous things than the noise of many waters; they cannot disturb his rest or rule; they cannot defeat his designs and purposes. Observe, The power of the church's enemies is but as the noise of many waters; there is more of sound than substance in it. Pharaoh king of Egypt is but a noise, Jer 46:17. The church's friends are commonly more frightened than hurt. God is mightier than this noise; he is mighty to preserve his people's interests from being ruined by these many waters and his people's spirits from being terrified by the noise of them. He can, when he pleases, command peace to the church (Psa 65:7), peace in the soul, Isa 26:3. Note, The unlimited sovereignty and irresistible power of the great Jehovah are very encouraging to the people of God, in reference to all the noises and hurries they meet with in this world, Psa 46:1, Psa 46:2.

V. He reigns in truth and holiness, Psa 93:5. 1. All his promises are inviolably faithful: Thy testimonies are very sure. As God is able to protect his church, so he is true to the promises he has made of its safety and victory. His word is passed, and all the saints may rely upon it. Whatever was foretold concerning the kingdom of the Messiah would certainly have its accomplishment in due time. Those testimonies upon which the faith and hope of the Old Testament saints were built were very sure, and would not fail them. 2. All his people ought to be conscientiously pure: Holiness becomes thy house, O Lord! for ever. God's church is his house; it is a holy house, cleansed from sin, consecrated by God, and employed in his service. The holiness of it is its beauty (nothing better becomes the saints than conformity to God's image and an entire devotedness to his honour), and it is its strength and safety; it is the holiness of God's house that secures it against the many waters and their noise. Where there is purity there shall be peace. Fashions change, and that which is becoming at one time is not so at another; but holiness always becomes God's house and family, and those who belong to it; it is perpetually decent; and nothing so ill becomes the worshippers of the holy God as unholiness.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 93
"The floods lift up their voices" [Psalm 93:3]. What are these floods, which have lift up their voices? We heard them not: neither when our Lord was born, did we hear rivers speak, nor when He was baptized, nor when He suffered; we heard not that rivers did speak. Read the Gospel, you find not that rivers spoke. It is not enough that they spoke: "They have lift up their voice:" they have not only spoken, but bravely, mightily, in a lofty voice. What are those rivers which have spoken?...The Spirit itself was a mighty river, whence many rivers were filled. Of that river the Psalmist says in another passage, "The rivers of the flood thereof shall make glad the city of God." Rivers then were made to flow from the belly of the disciples, when they received the Holy Spirit: themselves were rivers, when they had received that Holy Spirit. Whence did those rivers lift their voices? Wherefore did they lift them up? Because at first they feared. Peter was not yet a river, when at the question of the maid-servant he thrice denied Christ: "I do not know the man." [Matthew 26:69-74] Here he lies through fear: he lifts not his voice as yet: he is not yet the river. But when they were filled with the Holy Spirit, the Jews sent for them, and enjoined them not to preach at all, nor to teach in the name of Jesus....For when the Apostles had been dismissed from the council of the Jews, they came to their own friends, and told them what the priests and elders said unto them: but they on hearing lifted up their voices with one accord unto the Lord, and said, "Lord, it is You who has made heaven and earth, and the sea, and all that in them is;" [Acts 4:24] and the rest which floods lifting up their voices might say, "Wonderful are the hangings of the sea" [Psalm 93:4]. For when the disciples had lifted up their voices unto Him, many believed, and many received the Holy Spirit, and many rivers instead of few began to lift up their voice. Hence there follows, "from the voices of many waters, wonderful are the hangings of the sea;" that is, the waves of the world. When Christ had begun to be preached by so powerful voices, the sea became enraged, persecutions began to thicken. When therefore the rivers had lift up their voice, "from the voices of many waters, wonderful" were "the hangings of the sea." To be hung aloft is to be lifted up; when the sea rages, the waves are hung as from above. Let the waves hang over as they choose; let the sea roar as it chooses; the hangings of the sea indeed are mighty, mighty are the threatenings, mighty the persecutions; but see what follows: "but yet the Lord, who dwells on high, is mightier." Let therefore the sea restrain itself, and sometime become calmed; let peace be granted by Christians. The sea was disturbed, the vessel was tossed; the vessel is the Church: the sea, the world. The Lord came, He walked over the sea, and calmed the waves. How did the Lord walk over the sea? Above the heads of those mighty foaming waves. Principalities and kings believed; they were subdued unto Christ. Let us not therefore be frightened; because "the Lord, who dwells on high, is mightier."
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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