English Standard Version
For the LORD is righteous; he loves righteous deeds; the upright shall behold his face.
King James Bible
For the righteous LORD loveth righteousness; his countenance doth behold the upright.
American Standard Version
For Jehovah is righteous; he loveth righteousness: The upright shall behold his face.
For the Lord is just, and hath loved justice: his countenance hath beheld righteousness.
English Revised Version
For the LORD is righteous; he loveth righteousness: the upright shall behold his face.
Webster's Bible Translation
For the righteous LORD loveth righteousness; his countenance beholdeth the upright.
Psalm 11:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
David rejects the advice of his friends to save his life by flight. Hidden in Jahve (Psalm 16:1; Psalm 36:8) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Psalm 3:3; Psalm 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words "how can you say" he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethb, נוּדוּ, is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds (צפּור collective as in Psalm 8:9; Psalm 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds (comparatio decurtata as in Psalm 22:14; Psalm 58:9; Psalm 24:5; Psalm 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Isaiah 18:6 with Ezekiel 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deuteronomy 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1 Samuel 26:20; 1 Samuel 23:14). But the Ker, which is followed by the ancient versions, exchanges נודו for גוּדי, cf שׁחי Isaiah 51:23. Even reading it thus we should not take צפור, which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Ker appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי, by putting another in the place of this synallage numeri.
(Note: According to the above rendering: "Flee ye to your mountain, a bird" it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII. 2). The interpunction as we have it, נודו הרכם צפור, harmonises with the interpretation of Varenius as of Lb Spira (Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum, Psalm 30:8, cui innitimini) est avis errans.)
In Psalm 11:2 the faint-hearted ones give as the ground of their advice, the fearful peril which threatens from the side of crafty and malicious foes. As הנּה implies, this danger is imminent. The perfect overrides the future: they are not only already in the act of bending the bow, they have made ready their arrow, i.e., their deadly weapon, upon the string (יתר equals מיתר, Psalm 21:13, Arab. watar, from יתר, wata ra, to stretch tight, extend, so that the thing is continued in one straight line) and even taken aim, in order to discharge it (ירה with ל of the aim, as in Psalm 54:5, with acc. of the object) in the dark (i.e., secretly, like an assassin) at the upright (those who by their character are opposed to them). In Psalm 11:3 the faint-hearted still further support their advice from the present total subversion of justice. השּׁתות are either the highest ranks, who support the edifice of the state, according to Isaiah 19:10, or, according to Psalm 82:5, Ezekiel 30:4, the foundations of the state, upon whom the existence and well-being of the land depends. We prefer the latter, since the king and those who are loyal to him, who are associated in thought with צדּיק, are compared to the שׁתות. The construction of the clause beginning with כּי is like Job 38:41. The fut. has a present signification. The perf. in the principal clause, as it frequently does elsewhere (e.g., Psalm 39:8; Psalm 60:11; Genesis 21:7; Numbers 23:10; Job 12:9; 2 Kings 20:9) in interrogative sentences, corresponds to the Latin conjunctive (here quid fecerit), and is to be expressed in English by the auxiliary verbs: when the bases of the state are shattered, what can the righteous do? he can do nothing. And all counter-effort is so useless that it is well to be as far from danger as possible.
Treasury of Scripture Knowledge
Oh, let the evil of the wicked come to an end, and may you establish the righteous-- you who test the minds and hearts, O righteous God!
God is a righteous judge, and a God who feels indignation every day.
You make known to me the path of life; in your presence there is fullness of joy; at your right hand are pleasures forevermore.
As for me, I shall behold your face in righteousness; when I awake, I shall be satisfied with your likeness.
He loves righteousness and justice; the earth is full of the steadfast love of the LORD.
For the LORD loves justice; he will not forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.
you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions;
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.