English Standard Version
They confronted me in the day of my calamity, but the LORD was my support.
King James Bible
They prevented me in the day of my calamity: but the LORD was my stay.
American Standard Version
They came upon me in the day of my calamity; But Jehovah was my stay.
They prevented me in the day of my affliction: and the Lord became my protector.
English Revised Version
They came upon me in the day of my calamity: but the LORD was my stay.
Webster's Bible Translation
They attacked me in the day of my calamity: but the LORD was my stay.
Psalm 18:18 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 18:11-13) The storm, announcing the approaching outburst of the thunderstorm, was also the forerunner of the Avenger and Deliverer. If we compare Psalm 18:11 with Psalm 104:3, it is natural to regard כּרוּב as a transposition of רכוּב (a chariot, Ew. 153, a). But assuming a relationship between the biblical Cherub and (according to Ctesias) the Indo-Persian griffin, the word (from the Zend grab, garew, garefsh, to seize) signifies a creature seizing and holding irrecoverably fast whatever it seizes upon; perhaps in Semitic language the strong creature, from כּרב equals Arab. krb, torquere, constringere, whence mukrab, tight, strong). It is a passive form like גּבוּל, יסד, לבוּשׁ. The cherubim are mentioned in Genesis 3:24 as the guards of Paradise (this alone is enough to refute the interpretation recently revived in the Evang. Kirchen-Zeit., 1866, No. 46, that they are a symbol of the unity of the living One, כרוב equals כּרוב "like a multitude!"), and elsewhere, as it were, as the living mighty rampart and vehicle of the approach of the inaccessible majesty of God; and they are not merely in general the medium of God's personal presence in the world, but more especially of the present of God as turning the fiery side of His doxa towards the world. As in the Prometheus of Aeschylus, Oceanus comes flying τὸν πτερυγωκῆ τόνδ ̓ οἰωνόν γνώμῃ στομίων ἄτερ εὐθύνων, so in the present passage Jahve rides upon the cherub, of which the heathenish griffin is a distortion; or, if by a comparison of passages like Psalm 104:3; Isaiah 66:15, we understand David according to Ezekiel, He rides upon the cherub as upon His living throne-chariot (מרכּבה). The throne floats upon the cherubim, and this cherub-throne flies upon the wings of the wind; or, as we can also say: the cherub is the celestial spirit working in this vehicle formed of the spirit-like elements. The Manager of the chariot is Himself hidden behind the thick thunder-clouds. ישׁת is an aorist without the consecutive ו (cf. יך Hosea 6:1). חשׁך is the accusative of the object to it; and the accusative of the predicate is doubled: His covering, His pavilion round about Him. In Job 36:29 also the thunder-clouds are called God's סכּה, and also in Psalm 97:2 they are סביביו, concealing Him on all sides and announcing only His presence when He is wroth. In Psalm 18:12 the accusative of the object, חשׁך, is expanded into "darkness of waters," i.e., swelling with waters
(Note: Rab Dimi, B. Taanth 10a, for the elucidation of the passage quotes a Palestine proverb: נהור ענני זעירין מוהי חשׁוך ענני סגיין מוהי i.e., if the clouds are transparent they will yield but little water, if they are dark they will yield a quantity.)
and billows of thick vapour, thick, and therefore dark, masses (עב in its primary meaning of denseness, or a thicket, Exodus 19:9, cf. Jeremiah 4:29) of שׁחקים, which is here a poetical name for fleecy clouds. The dispersion and discharge, according to Psalm 18:13, proceeded from נגהּ גגדּו. Such is the expression for the doxa of God as being a mirroring forth of His nature, as it were, over against Him, as being therefore His brightness, or the reflection of His glory. The doxa is fire and light. On this occasion the forces of wrath issue from it, and therefore it is the fiery forces: heavy and destructive hail (cf. Exodus 9:23., Isaiah 30:30) and fiery glowing coals, i.e., flashing and kindling lightning. The object עביו stands first, because the idea of clouds, behind which, according to Psalm 18:11, the doxa in concealed, is prominently connected with the doxa. It might be rendered: before His brightness His clouds turn into hail..., a rendering which would be more in accordance with the structure of the stichs, and is possible according to Ges. 138, rem. 2. Nevertheless, in connection with the combination of עבר with clouds, the idea of breaking through (Lamentations 3:44) is very natural. If עביו is removed, then עברו signifies "thence came forth hail..." But the mention of the clouds as the medium, is both natural and appropriate.
Treasury of Scripture Knowledge
Answer me when I call, O God of my righteousness! You have given me relief when I was in distress. Be gracious to me and hear my prayer!
I have set the LORD always before me; because he is at my right hand, I shall not be shaken.
But I will sing of your strength; I will sing aloud of your steadfast love in the morning. For you have been to me a fortress and a refuge in the day of my distress.
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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.