English Standard Version
from men by your hand, O LORD, from men of the world whose portion is in this life. You fill their womb with treasure; they are satisfied with children, and they leave their abundance to their infants.
King James Bible
From men which are thy hand, O LORD, from men of the world, which have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.
American Standard Version
From men by thy hand, O Jehovah, From men of the world, whose portion is in this life, And whose belly thou fillest with thy treasure: They are satisfied with children, And leave the rest of their substance to their babes.
from the enemies of thy hand. O Lord, divide them from the few of the earth in their life: their belly is filled from thy hidden stores. They are full of children: and they have left to their little ones the rest of their substance.
English Revised Version
From men, by thy hand, O LORD, from men of the world, whose portion is in this life, and whose belly thou fillest with thy treasure: they are satisfied with children, and leave the rest of their substance to their babes.
Webster's Bible Translation
From men who are thy hand, O LORD, from men of the world, who have their portion in this life, and whose belly thou fillest with thy hid treasure: they are full of children, and leave the rest of their substance to their babes.
Psalm 17:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The covenant relationship towards Himself in which Jahve has placed David, and the relationship of love in which David stands to Jahve, fully justified the oppressed one in his extreme request. The apple of the eye, which is surrounded by the iris, is called אישׁון, the man (Arabic insân), or in the diminutive and endearing sense of the termination on: the little man of the eye, because a picture in miniature of one's self is seen, as in a glass, when looking into another person's eye. בּת־עין either because it is as if born out of the eye and the eye has, as it were, concentrated itself in it, or rather because the little image which is mirrored in it is, as it were, the little daughter of the eye (here and Lamentations 2:18). To the Latin pupilla (pupula), Greek κόρη, corresponds most closely בּבת עין, Zechariah 2:12, which does not signify the gate, aperture, sight, but, as בּת shows, the little boy, or more strictly, the little girl of the eye. It is singular that אישׁון here has the feminine בּת־עין as the expression in apposition to it. The construction might be genitival: "as the little man of the apple of the eye," inasmuch as the saint knows himself to be so near to God, that, as it were, his image in miniature is mirrored in the great eye of God. But (1) the more ozdinary name for the pupil of the eye is not בּת עין, but אישׁון; and (2) with that construction the proper point of the comparison, that the apple of the eye is an object of the most careful self-preservation, is missed. There is, consequently, a combination of two names of the pupil or apple of the eye, the usual one and one more select, without reference to the gender of the former, in order to give greater definition and emphasis to the figure. The primary passage for this bold figure, which is the utterance of loving entreaty, is Deuteronomy 32:10, where the dazzling anthropomorphism is effaced by the lxx and other ancient versions;
(Note: Vid., Geiger, Urschrift und Ueberstezungen der Bibel, S. 324.)
cf. also Sir. 17:22. Then follows another figure, taken from the eagle, which hides its young under its wings, likewise from Deuteronomy 32, viz., Psalm 17:11, for the figure of the hen (Matthew 23:37) is alien to the Old Testament. In that passage, Moses, in his great song, speaks of the wings of God; but the double figure of the shadow of God's wings (here and in Psalm 36:8; Psalm 57:2; Psalm 63:8) is coined by David. "God's wings" are the spreadings out, i.e., the manifestations of His love, taking the creature under the protection of its intimate fellowship, and the "shadow" of these wings is the refreshing rest and security which the fellowship of this love affords to those, who hide themselves beneath it, from the heat of outward or inward conflict.
From Psalm 17:9 we learn more definitely the position in which the psalmist is placed. שׁדד signifies to use violence, to destroy the life, continuance, or possession of any one. According to the accentuation בּנפשׁ is to be connected with איבי, not with יקּפוּ, and to be understood according to Ezekiel 25:6 : "enemies with the soul" are those whose enmity is not merely superficial, but most deep-seated (cf. ἐκ ψυχῆς, Ephesians 6:6; Colossians 3:23). The soul (viz., the hating and eagerly longing soul, Psalm 27:12; Psalm 41:3) is just the same as if בנפשׁ is combined with the verb, viz., the soul of the enemies; and איבי נפשׁי would therefore not be more correct, as Hitzig thinks, than בנפשׁ איבי, but would have a different meaning. They are eager to destroy him (perf. conatus), and form a circle round about him, as ravenous ones, in order to swallow him up.
Treasury of Scripture Knowledge
which are. or, by
they are full. or, their children are full
But Abraham said, 'Child, remember that you in your lifetime received your good things, and Lazarus in like manner bad things; but now he is comforted here, and you are in anguish.
Their offspring are established in their presence, and their descendants before their eyes.
Wondrously show your steadfast love, O Savior of those who seek refuge from their adversaries at your right hand.
those who trust in their wealth and boast of the abundance of their riches?
For when he dies he will carry nothing away; his glory will not go down after him.
For I was envious of the arrogant when I saw the prosperity of the wicked.
a man to whom God gives wealth, possessions, and honor, so that he lacks nothing of all that he desires, yet God does not give him power to enjoy them, but a stranger enjoys them. This is vanity; it is a grievous evil.
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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.