Psalms 109:12
Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children.
Original Language Analysis
אַל
H408
אַל
Strong's:
H408
Word #:
1 of 9
not (the qualified negation, used as a deprecative); once (job 24:25) as a noun, nothing
יְהִי
H1961
יְהִי
Strong's:
H1961
Word #:
2 of 9
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
מֹשֵׁ֣ךְ
Let there be none to extend
H4900
מֹשֵׁ֣ךְ
Let there be none to extend
Strong's:
H4900
Word #:
4 of 9
to draw, used in a great variety of applications (including to sow, to sound, to prolong, to develop, to march, to remove, to delay, to be tall, etc.)
חָ֑סֶד
mercy
H2617
חָ֑סֶד
mercy
Strong's:
H2617
Word #:
5 of 9
kindness; by implication (towards god) piety; rarely (by opposition) reproof, or (subject.) beauty
וְֽאַל
H408
וְֽאַל
Strong's:
H408
Word #:
6 of 9
not (the qualified negation, used as a deprecative); once (job 24:25) as a noun, nothing
יְהִ֥י
H1961
יְהִ֥י
Strong's:
H1961
Word #:
7 of 9
to exist, i.e., be or become, come to pass (always emphatic, and not a mere copula or auxiliary)
Historical Context
Israelite society depended on kinsman-redeemer systems (גֹּאֵל, go'el) and covenant community support for widows and orphans. To have "none to extend mercy" meant complete social ostracism—the community withdrawing from one who betrayed community bonds.
Questions for Reflection
- How does the withdrawal of chesed (covenant loyalty) illustrate the relational consequences of betraying trust?
- What tension exists between praying for an enemy's isolation and God's character as defender of the fatherless?
- How does our treatment of the vulnerable reveal whether we truly understand chesed?
Analysis & Commentary
Let there be none to extend mercy unto him (אַל־יְהִי־לוֹ מֹשֵׁךְ חָסֶד, al-yehi-lo moshech chased)—literally "let there be no one drawing out chesed to him." The verb מָשַׁךְ (mashach, "extend, draw out") with חֶסֶד (chesed, "covenant loyalty, steadfast love") depicts someone reaching out with loyal love. David prays this be withheld. Neither let there be any to favour his fatherless children (וְאַל־יְהִי חוֹנֵן לִיתוֹמָיו, ve'al-yehi chonen liyetomav)—חָנַן (chanan, "show favor, be gracious") is denied even to orphans.
This seems harsh until we grasp covenant theology: the persecutor showed no חֶסֶד to those who showed him chesed (v. 5). He violated the fundamental covenant principle—therefore covenant privileges are forfeited. Yet God's character transcends this: He remains "the father of the fatherless" (Ps 68:5) even for children of the wicked. David's prayer reflects temporal judgment and social isolation, not eternal damnation for the innocent. The prayer highlights the persecutor's legacy: he creates a family no one wants to help.