English Standard Version
You have caused my companions to shun me; you have made me a horror to them. I am shut in so that I cannot escape;
King James Bible
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.
Darby Bible Translation
Thou hast put my familiar friends far from me; thou hast made me an abomination unto them: I am shut up, and I cannot come forth.
World English Bible
You have taken my friends from me. You have made me an abomination to them. I am confined, and I can't escape.
Young's Literal Translation
Thou hast put mine acquaintance far from me, Thou hast made me an abomination to them, Shut up -- I go not forth.
Psalm 88:8 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The octastichs are now followed by hexastichs which belong together in pairs. The complaint concerning the alienation of his nearest relations sounds like Job 19:13., but the same strain is also frequently heard in the earlier Psalms written in times of suffering, e.g., Psalm 31:9. He is forsaken by all his familiar friends (not: acquaintances, for מידּע signifies more than that), he is alone in the dungeon of wretchedness, where no one comes near him, and whence he cannot make his escape. This sounds, according to Leviticus 13, very much like the complaint of a leper. The Book of Leviticus there passes over from the uncleanness attending the beginning of human life to the uncleanness of the most terrible disease. Disease is the middle stage between birth and death, and, according to the Eastern notion, leprosy is the worst of all diseases, it is death itself clinging to the still living man (Numbers 12:12), and more than all other evils a stroke of the chastening hand of God (נגע), a scourge of God (צרעת). The man suspected of having leprosy was to be subjected to a seven days' quarantine until the determination of the priest's diagnosis; and if the leprosy was confirmed, he was to dwell apart outside the camp (Leviticus 13:46), where, though not imprisoned, he was nevertheless separated from his dwelling and his family (cf. Job, at Job 19:19), and if a man of position, would feel himself condemned to a state of involuntary retirement. It is natural to refer the כּלא, which is closely connected with שׁתּני, to this separation. עיני, Psalm 88:10, instead of עיני, as in Psalm 6:8; Psalm 31:10 : his eye has languished, vanished away (דּאב of the same root as tābescere, cognate with the root of דּונג, Psalm 68:3), in consequence of (his) affliction. He calls and calls upon Jahve, stretches out (שׁטּח, expandere, according to the Arabic, more especially after the manner of a roof) his hands (palmas) towards Him, in order to shield himself from His wrath and to lead Him compassionately to give ear to him. In Psalm 88:11-13 he bases his cry for help upon a twofold wish, viz., to become an object of the miraculous help of God, and to be able to praise Him for it. Neither of these wishes would be realized if he were to die; for that which lies beyond this life is uniform darkness, devoid of any progressive history. With מתים alternates רפאים (sing. רפא), the relaxed ones, i.e., shades (σκιαὶ) of the nether world. With reference to יודוּ instead of להודות, vid., Ewald, 337, b. Beside חשׁך (Job 10:21.) stands ארץ נשׁיּה, the land of forgetfulness (λήθη), where there is an end of all thinking, feeling, and acting (Ecclesiastes 9:5-6, Ecclesiastes 9:10), and where the monotony of death, devoid of thought and recollection, reigns. Such is the representation given in the Old Testament of the state beyond the present, even in Ecclesiastes, and in the Apocrypha (Sir. 17:27f. after Isaiah 38:18.; Baruch 2:17f.); and it was obliged to be thus represented, for in the New Testament not merely the conception of the state after death, but this state itself, is become a different one.
LibraryHow to Make Use of Christ as the Truth, that we May Get Our Case and Condition Cleared up to Us.
The believer is oft complaining of darkness concerning his case and condition, so as he cannot tell what to say of himself, or what judgment to pass on himself, and he knoweth not how to win to a distinct and clear discovery of his state and condition. Now, it is truth alone, and the Truth, that can satisfy them as to this. The question then is, how they shall make use of, and apply themselves to this truth, to the end they may get the truth of their condition discovered to them. But first let us …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
The Ambassadors from Babylon
Why is light given to a man whose way is hidden, whom God has hedged in?
"He has put my brothers far from me, and those who knew me are wholly estranged from me.
All my intimate friends abhor me, and those whom I loved have turned against me.
They abhor me; they keep aloof from me; they do not hesitate to spit at the sight of me.
Because of all my adversaries I have become a reproach, especially to my neighbors, and an object of dread to my acquaintances; those who see me in the street flee from me.
You have caused my beloved and my friend to shun me; my companions have become darkness.
Look to the right and see: there is none who takes notice of me; no refuge remains to me; no one cares for my soul.
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