Psalms 19:14
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer.
Original Language Analysis
Cross References
Historical Context
This prayer became central to Jewish liturgy, recited at the conclusion of the Amidah (the standing prayer). Its placement shows how Scripture's authority (celebrated in verses 7-11) should shape personal piety—the word received must transform the life lived. What God has spoken should determine what we speak and think.
The concern for both words and meditation reflects biblical anthropology's refusal to separate external behavior from internal attitude. Jesus later taught: "Out of the abundance of the heart the mouth speaketh" (Matthew 12:34). The Pharisees might cleanse the outside while leaving the inside filthy (Matthew 23:25-28). David prays for comprehensive transformation—thoughts and words both pleasing to God.
The pairing of "strength" and "redeemer" captures the dual aspects of salvation: power to change and mercy to forgive. We need strength because righteousness requires divine enabling—we cannot purify our speech and thoughts by willpower alone. We need a redeemer because we fail even when empowered—our best words and thoughts still fall short and require forgiveness. The prayer acknowledges both human inability and divine sufficiency.
Questions for Reflection
- Why does David pray about both 'words of mouth' and 'meditation of heart'—why both external and internal?
- What does it mean for our words and thoughts to be 'acceptable' to God?
- How do the titles 'my strength' and 'my redeemer' relate to the prayer for acceptable speech and thought?
- In what ways can this verse serve as a daily prayer for believers seeking to honor God with their communication and contemplation?
Analysis & Commentary
Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. The psalm concludes with one of Scripture's most beloved prayers—a petition for purity in speech and thought, grounded in relationship with God as both strength and redeemer. Having celebrated creation's testimony and Scripture's perfection, David prays that his own words and thoughts might please the God he has praised.
"The words of my mouth" (imrey-fi, אִמְרֵי־פִי) refers to spoken utterances—what we say to others and to God. Imrah signifies sayings, speech, discourse. David is concerned with external expression. "The meditation of my heart" (vehegyon libi, וְהֶגְיוֹן לִבִּי) addresses internal thought. Hegyon means meditation, musing, contemplation—the unspoken pondering of the lev (heart, the center of thought and will). David prays for alignment between outward speech and inward thought, between what is expressed and what is considered.
"Be acceptable in thy sight" (yihyu leratzon lephanekha, יִהְיוּ לְרָצוֹן לְפָנֶיךָ) uses ratzon, meaning acceptance, favor, delight, pleasure. David asks that his words and thoughts find favor before God's face (panim). This echoes the sacrificial system where offerings were either accepted (ratzon) or rejected. David offers his speech and meditation as worship, seeking divine acceptance.
"O LORD, my strength" (Yahweh tzuri, יְהוָה צוּרִי) addresses God using tzur (rock, strength, refuge). This divine title emphasizes God's solid reliability, His immovable faithfulness, His protective strength. "And my redeemer" (vego'ali, וְגֹאֲלִי) employs go'el, the kinsman-redeemer who buys back family property or persons sold into slavery. This anticipates Christ, our ultimate Redeemer who bought us back from sin's slavery. The prayer rests on relationship with God as both empowering strength and rescuing savior.