Salmos 27
7 traduções · lido através de 12 tradições.
NCB · Nova Bíblia do Consenso
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No que as tradições concordam
Several traditions interpret the psalmist's desire to dwell in the house of the Lord as the pursuit of uninterrupted spiritual communion with God, while others view it as a foundational model for the monastic vocation or understand the house non-sacerdotally as the gathered local congregation. Some traditions also read the psalm Christologically, identifying "light" and "salvation" directly with Jesus Christ and viewing the "false witnesses" as typological prefigurations of those who testified… Faça login para ler o consenso completo →
Onde as tradições diferem
The adversaries and encamped armies represent the spiritual forces of sin, death, the devil, and demonic powers.
oriental-orthodox: AFFIRM; lutheran: AFFIRM; pentecostal: QUALIFY
Dwelling in the house of the Lord is interpreted as participation in the visible Church to receive the external Word and Sacraments.
lutheran: AFFIRM; reformed: AFFIRM; restorationist: QUALIFY
The commitment to offer sacrifices of joy provides a biblical warrant for exuberant, vocal, and Spirit-empowered charismatic worship.
pentecostal: AFFIRM; restorationist: DENY
The command to seek God's face is applied as a mandate for personal, unmediated devotional communion with God.
reformed: DENY; baptist: AFFIRM; pentecostal: QUALIFY
The 'land of the living' refers eschatologically to the eternal kingdom of heaven rather than temporal earthly existence.
catholic: AFFIRM; oriental-orthodox: AFFIRM; methodist: DENY; pentecostal: DENY
Experiencing God's goodness in the land of the living is affirmed as the present reality of transformative grace in this life.
catholic: DENY; oriental-orthodox: DENY; methodist: AFFIRM
The command to wait for the Lord is applied as pastoral encouragement to trust the objective Gospel promise during temporal suffering.
lutheran: AFFIRM; restorationist: QUALIFY
Como cada tradição interpreta
Cada leitura foi gerada isoladamente — nenhuma tradição vê a resposta da outra.
Catholic
In its immediate context, Psalm 27 is a royal prayer of profound trust, traditionally attributed to David. It transitions from a confident declaration of Yahweh as light, salvation, and fortress against physical enemies (verses 1-6) to an urgent, plaintive petition for God's presence, mercy, and guidance amidst abandonment and the threat of false witnesses (verses 7-12). The psalm concludes with a reaffirmation of hope, anticipating the goodness of God in the present life and exhorting the soul to courageous patience (verses 13-14). Reception: The Catholic tradition, reading this psalm (numbered Psalm 26 in the Septuagint and Vulgate) through both Latin and Greek Fathers, heavily applies Christological and sacramental typology to its verses. The Septuagint/Vulgate addition to the title—'before he was anointed' (found in verse 1 of the DRC)—is read by Latin commentators like Cassiodorus as a reference to the catechumen's preparation for the spiritual anointing of Baptism. The opening declaration, 'The Lord is my light' (verse 1), is foundational for the Eastern Catholic and patristic understanding of Baptism as 'illumination' (photismos); Cyril of Jerusalem connects this light directly to the sacramental enlightenment of the newly baptized. Verse 4 ('One thing I have asked') is a central text for the Catholic theology of the beatific vision and the contemplative life. Thomas Aquinas relies on it to assert that the ultimate perfection of human life is the contemplation of divine beauty. Augustine preaches extensively on this verse, teaching that this 'one thing' is the eschatological rest of heaven. Typologically, the 'false witnesses' of verse 12 are universally read by the Fathers as a prophecy of the Passion of Christ, prefiguring the perjurers at His trial. Furthermore, Augustine and Jerome invert the ancient Near Eastern understanding of verse 13 ('the land of the living'); rather than mortal, earthly life, the tradition reinterprets this 'land' as the eternal kingdom of heaven, contrasting it with the present 'land of the dying.'
Eastern Orthodox
In its immediate literary context, this text (numbered as Psalm 26 in the Greek Septuagint tradition) is a Davidic psalm that bridges a bold declaration of absolute trust in God (vv. 1-6) with an urgent lament and petition for deliverance (vv. 7-14). The psalmist is surrounded by physical adversaries and false witnesses (vv. 2-3, 12) but anchors his survival in the sanctuary, expressing a singular desire to dwell in God's presence and inquire in His temple (v. 4). The Septuagint superscription uniquely adds 'before he was anointed' to the title, historically locating the psalm in the period of David's intense struggles and persecution prior to formally ascending the throne. Reception: Within the Eastern Orthodox patristic consensus, this psalm is read with intense Christological and mystical focus. The opening declaration, 'The Lord is my light and my salvation' (v. 1), is interpreted as a direct revelation of the Word of God. Athanasius of Alexandria identifies this 'light' explicitly with Jesus Christ, who dispels the darkness of human mortality and sin. The psalmist's longing to 'behold the beauty of the Lord' (v. 4) and the inward dialogue to 'seek my face' (v. 8) form foundational scriptural pillars for Orthodox hesychasm (contemplative prayer). Gregory Palamas draws upon these verses to articulate the theology of theosis, arguing that the 'beauty' and 'light' perceived by the purified heart are not merely metaphorical or created phenomena, but the uncreated energies of God. Furthermore, Theodoret of Cyrus approaches the Septuagint-specific superscription ('before he was anointed') typologically, reading it as an anticipation of the spiritual anointing (chrismation) that believers receive, as well as prefiguring Christ's own unction by the Holy Spirit.
Oriental Orthodox
In its immediate setting, Psalm 27 is a poetic expression of David's unshakeable trust in Yahweh amidst severe, life-threatening opposition. The psalm divides into a triumphant declaration of confidence, where God is praised as light, salvation, and a protective stronghold against besieging armies, followed by a poignant, urgent plea for God's continued presence, guidance, and deliverance from false witnesses. It concludes with an exhortation to the self and others to wait patiently and courageously for the Lord's intervention. Reception: The Oriental Orthodox tradition receives this psalm through a deeply Christological and typological lens, characteristic of the Alexandrian and miaphysite Fathers. The 'light' and 'salvation' of verse 1 are understood not merely as divine attributes, but as the person of the Incarnate Word. Athanasius of Alexandria reads the 'rock' upon which the psalmist is lifted (v. 5) as Christ, who elevates human nature above spiritual adversaries. The enemies who 'stumble and fall' (v. 2) and the 'false witnesses' (v. 12) are interpreted ascetically as demonic powers and temptations that wage war against the believer's soul. Furthermore, Cyril of Alexandria views the 'land of the living' (v. 13) eschatologically. It is not seen as the present earthly existence, which is subject to death, but rather as the incorruptible age to come, where the resurrected saints dwell in the unmediated presence of God.
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WEB · World English Bible
1Yahweh is my light and my salvation. Whom shall I fear? Yahweh is the strength of my life. Of whom shall I be afraid? 2When evildoers came at me to eat up my flesh, even my adversaries and my foes, they stumbled and fell. 3Though an army should encamp against me, my heart shall not fear. Though war should rise against me, even then I will be confident. 4One thing I have asked of Yahweh, that I will seek after: that I may dwell in Yahweh’s house all the days of my life, to see Yahweh’s beauty, and to inquire in his temple. 5For in the day of trouble, he will keep me secretly in his pavilion. In the secret place of his tabernacle, he will hide me. He will lift me up on a rock. 6Now my head will be lifted up above my enemies around me. I will offer sacrifices of joy in his tent. I will sing, yes, I will sing praises to Yahweh. 7Hear, Yahweh, when I cry with my voice. Have mercy also on me, and answer me. 8When you said, “Seek my face,” my heart said to you, “I will seek your face, Yahweh.” 9Don’t hide your face from me. Don’t put your servant away in anger. You have been my help. Don’t abandon me, neither forsake me, God of my salvation. 10When my father and my mother forsake me, then Yahweh will take me up. 11Teach me your way, Yahweh. Lead me in a straight path, because of my enemies. 12Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty. 13I am still confident of this: I will see the goodness of Yahweh in the land of the living. 14Wait for Yahweh. Be strong, and let your heart take courage. Yes, wait for Yahweh.
KJV · King James Version
1The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid? 2When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. 4One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to enquire in his temple. 5For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. 6And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. 7Hear, O Lord, when I cry with my voice: have mercy also upon me, and answer me. 8When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will I seek. 9Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation. 10When my father and my mother forsake me, then the Lord will take me up. 11Teach me thy way, O Lord, and lead me in a plain path, because of mine enemies. 12Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. 13I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. 14Wait on the Lord: be of good courage, and he shall strengthen thine heart: wait, I say, on the Lord.
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- v1 [lexical]: (vv 1, 13) translation of the divine name — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
- v1 [lexical]: word choice for refuge or strength — “strength” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “protector” (DRC)
- v2 [grammatical]: verb tense and aspect — “fell” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fallen” (YLT) vs “have fallen” (DRC)
- v3 [grammatical]: conditional phrasing and verb tense — “though war should rise” (WEB, KJV, ASV, WEBSTER) vs “riseth up” (YLT) vs “if” (DARBY) vs “If a battle up” (DRC)
- v3 [grammatical]: verb tense and mood — “be” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “am” (YLT)
- v4 [lexical]: word choice for requesting or desiring — “asked” (ASV, YLT, DARBY) vs “have asked” (WEB, DRC) vs “desired” (KJV, WEBSTER)
- v4 [grammatical]: pronoun referent and syntactic structure — “the Lord that will” (KJV, WEBSTER) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “Jehovah it” (YLT) vs “this” (DRC)
- v4 [stylistic]: genitive construction vs prepositional phrase — “the” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Yahweh’s” (WEB)
- v4 [lexical]: word choice for seeking or visiting — “inquire” (WEB, ASV, YLT, WEBSTER) vs “to enquire in” (KJV) vs “inquire of him” (DARBY) vs “may visit” (DRC)
- v5 [lexical]: word choice for day or time — “day” (WEB, ASV, YLT, DARBY, DRC) vs “time” (KJV, WEBSTER)
- v5 [lexical]: word choice for trouble or evil — “trouble” (WEB, KJV, ASV, WEBSTER) vs “evil” (YLT, DARBY) vs “evils” (DRC)
- v5 [lexical]: word choice and tense for protecting or hiding — “will keep” (WEB, ASV) vs “will” (DARBY, WEBSTER) vs “shall hide” (KJV) vs “hideth” (YLT) vs “hath protected” (DRC)
- v7 [lexical]: word choice for responding or hearing — “answer” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hear” (DRC)
- v9 [lexical]: word choice for concealing or turning away — “Hide not thy” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Don’t your” (WEB) vs “Turn away” (DRC)
- v9 [lexical]: abstract noun vs personal title — “salvation” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Saviour” (DRC)
- v10 [grammatical]: temporal vs conditional conjunction — “When” (WEB, KJV, ASV, YLT, WEBSTER) vs “For had” (DARBY) vs “For” (DRC)
- v10 [lexical]: word choice and tense for abandoning — “forsake” (WEB, KJV, ASV, WEBSTER) vs “Have forsaken” (YLT) vs “forsaken” (DARBY) vs “have left” (DRC)
- v11 [lexical]: word choice for instructing or guiding — “Teach” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Shew” (YLT) vs “Set” (DRC)
- v12 [lexical]: verb choice for handing over — “Deliver” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Don’t” (WEB) vs “Give” (YLT)
- v12 [stylistic]: phrasing of the prepositional direction — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “not over unto” (KJV, ASV)
- v12 [lexical]: word choice for desire or will — “will” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “desire” (WEB)
- v12 [lexical]: word choice for enemies or adversaries — “my adversaries” (WEB, YLT) vs “adversaries” (ASV, DARBY) vs “mine enemies” (KJV) vs “my” (WEBSTER) vs “them that trouble me” (DRC)
- v13 [lexical]: abstract noun vs plural concrete phrase — “goodness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “good things” (DRC)
- v14 [interpretive]: whether God strengthens the heart or the individual takes courage — “let thy” (ASV, DARBY, DRC) vs “let your” (WEB) vs “he shall strengthen thine” (KJV) vs “doth thy” (YLT) vs “will thy” (WEBSTER)
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Texto original. Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.
Nomes divinos: YHWH (the LORD), Elohim (God) — render YHWH and Elohim distinguishably.
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Academic textual-historical analysis
Psalm 27 exhibits a stark bipartite structure that defines its immediate textual character. Verses 1-6 constitute a Psalm of Confidence, featuring serene trust, rhythmic regularity, and imagery of divine protection. Verses 7-14 shift abruptly to an Individual Lament, marked by urgent pleading, desperate fear of abandonment, and the threat of false witnesses. In its ancient Near Eastern context, the imagery in verse 2 of enemies arriving to 'eat up my flesh' is widely understood by philologists as an idiom for severe slander (paralleling Akkadian expressions for malicious accusation) or demonic sorcery. The psalmist's central desire to 'dwell in the house of Yahweh' (v. 4) relies heavily on the ancient concept of temple asylum, where the physical sanctuary provided both a legal refuge from enemies (v. 5) and the locus for seeking a divine oracle or vision ('to behold the beauty', v. 4).
Jewish interpretation
Psalm 27 is read as a profound composition of two distinct halves: a declaration of unwavering trust in God amidst the threat of deadly enemies (verses 1-6), followed by a fervent, urgent plea for divine presence, guidance, and mercy (verses 7-14). In its immediate context, it is David's response to existential peril, seeking the 'one thing' of continuous dwelling in God's presence as the ultimate security against physical and spiritual adversaries.
Latter-day Saint
Psalm 27 is read as a poetic song of profound trust and lament attributed to David. It opens with declarations of absolute confidence in Yahweh as light, salvation, and a stronghold against enemies (verses 1-3). The psalmist expresses a singular desire to dwell in God's sanctuary, find refuge there, and behold the divine beauty (verses 4-6). The tone then shifts to a fervent plea for mercy, asking God not to hide His face or forsake the petitioner, even if earthly parents do (verses 7-12). The psalm concludes with a reaffirmation of faith in seeing God's goodness and a self-exhortation to courageously wait for Yahweh (verses 13-14).
Jehovah's Witnesses
In its immediate setting, Psalm 27 is read as a Davidic composition wherein the psalmist declares total reliance on Jehovah in the face of intense military and personal threats. David seeks the singular privilege of dwelling in Jehovah's sanctuary to behold His pleasantness, trusting that God's protection is absolute and exceeds even the closest of human bonds, such as that of a father and mother.
Escolhas de tradução feitas pela NCB (32)
- v1: "the LORD" — Renders the divine name conventionally to distinguish YHWH from Elohim while maintaining dignity.
- v1: "stronghold" — Reflects the literal architectural refuge imagery of the Hebrew noun.
- v2: "they themselves" — Captures the emphatic independent pronoun preceding the verbs.
- v2: "devour my flesh" — Accurately renders the idiom for malicious slander without settling whether it implies literal demonic forces, acknowledging a topic disputed among traditions.
- v2: "stumbled and fell" — Views the perfect verbs as a completed past action forming the basis for current confidence.
- v3: "camp encamps" — Reproduces the cognate noun-verb construction of the source text.
- v3: "If... if" — Literal translation of the repeated conditional particle.
- v4: "it I will seek" — Reflects the emphatic demonstrative pointing back to the singular request.
- v4: "have asked" — Conveys completed past action with ongoing relevance to the psalmist's current posture.
- v4: "house of the LORD" — Literal rendering that leaves unresolved the dispute over whether this signifies the visible Church, acknowledging interpretations are disputed concerning this passage.
- v4: "gaze upon" — Conveys the intentional, prolonged looking implied by the temple vision context.
- v4: "inquire" — Translates the piel infinitive accurately as seeking a divine oracle or vision in the sanctuary.
- v5: "shelter" — Translates the noun accurately as a protective booth without anachronistic architecture.
- v5: "in the hiding-place" — Completes the cognate construction with the verb for hiding.
- v5: "evil" — Renders the direct moral and calamitous sense of the Hebrew word.
- v6: "sacrifice... sacrifices" — Preserves the cognate verb-noun pair of the source text.
- v6: "sacrifices of joyful shouting" — Reflects both the vocal volume and emotional tone, leaving open the disputed claim regarding whether this provides biblical warrant for charismatic worship.
- v6: "sing and sing praise" — Preserves the immediate repetition and rhythm of the two musical verbs.
- v7: "answer me" — Accurately renders the root for responding or answering.
- v8: "Seek my face, all of you" — Translates the plural imperative literally, acknowledging the dispute over whether it mandates unmediated devotional communion, a matter disputed among traditions.
- v9: "Do not hide... do not turn... do not cast off... do not forsake" — Preserves the emphatic repetition of the negative particle across the verse's petitions.
- v9: "God of my salvation" — Translates the abstract noun rather than converting it to a personal title.
- v10: "Though" — Highlights the concessive contrast in the chiasm between parental abandonment and divine adoption.
- v10: "gather me in" — Accurately reflects the root 'asaf' and emphasizes the embrace of divine adoption.
- v11: "Teach" — Standard rendering of the hiphil imperative of 'yarah'.
- v12: "Do not give me over" — Renders the verb 'natan' with literal, directional precision.
- v12: "desire" — Translates the appetite or craving aspect of 'nefesh' in this hostile context.
- v13: "Unless...!" — Preserves the ancient scribal anacoluthon indicated by the extraordinary points, leaving the sentence deliberately incomplete.
- v13: "in the land of the living" — Literal phrase that does not resolve whether it refers to temporal earthly existence or the eschatological kingdom, which is disputed among traditions.
- v13: "goodness" — Translates the singular abstract noun faithfully, touching a topic disputed among traditions regarding the present reality of transformative grace.
- v14: "let your heart take courage" — Treats the verb as an imperative or jussive directed at the believer's own disposition, addressing the dispute over who initiates the strengthening.
- v14: "Wait for the LORD" — Literal translation of the inclusio command, leaving unresolved the claim that it serves purely as pastoral encouragement to trust the Gospel promise, which is disputed among traditions.
Limites que vale a pena conhecer
- This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
- The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
- The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
- The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
- One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
- The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
- Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
- The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.
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