Psalm 22:24
Parallel Verses
English Standard Version
For he has not despised or abhorred the affliction of the afflicted, and he has not hidden his face from him, but has heard, when he cried to him.

King James Bible
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

American Standard Version
For he hath not despised nor abhorred the affliction of the afflicted; Neither hath he hid his face from him; But when he cried unto him, he heard.

Douay-Rheims Bible
Let all the seed of Israel fear him: because he hath not slighted nor despised the supplication of the poor man. Neither hath he turned away his face from me: and when I cried to him he heard me.

English Revised Version
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.

Webster's Bible Translation
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried to him, he heard.

Psalm 22:24 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 22:17-19)A continuation, referring back to Psalm 22:12, of the complaint of him who is dying and is already as it were dead. In the animal name כּלבים, figuratively descriptive of character, beside shamelessness and meanness, special prominence is given to the propensity for biting and worrying, i.e., for persecuting; hence Symmachus and Theodotion render it θηράται κυνηγέται. In Psalm 22:17 עדת מרעים takes the place of כלבים; and this again is followed by הקּיף in the plur. (to do anything in a circle, to surround by forming a circle round, a climactic synonym, like כּתּר to סבב) either per attractionem (cf. Psalm 140:10; 1 Samuel 2:4), or on account of the collective עדה. Tertullian renders it synagoga maleficorum, Jerome concilium pessimorum. But a faction gathered together for some evil purpose is also called עדה, e.g., עדת קרח. In Psalm 22:17 the meaning of כּארי, instar leonis, is either that, selecting a point of attack, they make the rounds of his hands and feet, just as a lion does its prey upon which it springs as soon as its prey stirs; or, that, standing round about him like lions, they make all defence impossible to his hands, and all escape impossible to his feet. But whether we take this ידי ורגלי as accusative of the members beside the accusative of the person (vid., Psalm 17:11), or as the object of the הקּיפוּ to be supplied from Psalm 22:17, it still remains harsh and drawling so far as the language is concerned. Perceiving this, the Masora on Isaiah 38:13 observes, that כּארי, in the two passages in which it occurs (Psalm 22:17; Isaiah 38:13), occurs in two different meanings (לישׁני בתרי); just as the Midrash then also understands כארי in the Psalm as a verb used of marking with conjuring, magic characters.

(Note: Hupfeld suspects this Masoretic remark (קמצין בתרי לישׁני כּארי ב) as a Christian interpolation, but it occurs in the alphabetical Masoreth register ותרויהון בתרי לישׁני ב ב. Even Elias Levita speaks of it with astonishment (in his מסרת המסרת [ed. Ginsburg, p. 253]) without doubting its genuineness, which must therefore have been confirmed, to his mind, by MS authority. Heidenheim also cites it in his edition of the Pentateuch, `ynym m'wr, on Numbers 24:9; and down to the present time no suspicion has been expressed on the part of Jewish critics, although all kinds of unsatisfactory attempts have been made to explain this Masoretic remark (e.g., in the periodical Biccure ha-'Ittim).)

Is the meaning of the Masora that כּארי, in the passage before us, is equivalent to כּארים? If so the form would be doubly Aramaic: both the participial form כּאר (which only occurs in Hebrew in verbs med. E) and the apocopated plural, the occurrence of which in Hebrew is certainly, with Gesenius and Ewald, to be acknowledged in rare instances (vid., Psalm 45:9, and compare on the other hand 2 Samuel 22:44), but which would here be a capricious form of expression most liable to be misapprehended. If כארי is to be understood as a verb, then it ought to be read כּארי. Tradition is here manifestly unreliable. Even in MSS the readings כּארוּ and כּארי are found. The former is attested both by the Masora on Numbers 24:9 and by Jacob ben Chajim in the Masora finalis as the MS Chethb.

(Note: The authenticity of this statement of the Masora כארי ידי ורגלי כארו כתיב may be disputed, especially since Jacob ben Chajim became a convert to Christianity, and other Masoretic testimonies do not mention a קרי וכתיב to כארי; nevertheless, in this instance, it would be premature to say that this statement is interpolated. Ant. Hulsius in his edition of the Psalter (1650) has written כארו in the margin according to the text of the Complutensis.)

Even the Targum, which renders mordent sicut leo manus et pedes meos, bears witness to the ancient hesitancy between the substantival and verbal rendering of the כארי. The other ancient versions have, without any doubt, read כארו. Aquila in the 1st edition of his translation rendered it ᾔσχυαν (from the Aramaic and Talmudic כּאר equals כּער to soil, part. כּאוּר, dirty, nasty); but this is not applicable to hands and feet, and therefore has nothing to stand upon. In the 2nd edition of his translation the same Aquila had instead of this, like Symmachus, "they have bound,"

(Note: Also in Jerome's independent translation the reading vinxerunt is found by the side of fixerunt, just as Abraham of Zante paraphrases it in his paraphrase of the Psalter in rhyme גּם כּארי ידי ורגלי אסרוּ. The want of a verb is too perceptible. Saadia supplies it in a different way "they compass me as a lion, to crush my hands and feet.")

after כר, Arab. krr, to twist, lace; but this rendering is improbable since the Hebrew has other words for "to bind," constringere. On the other hand nothing of any weight can be urged against the rendering of the lxx ὤρυξαν (Peshto בזעו, Vulg. foderunt, Jer. fixerunt); for (1) even if we do not suppose any special verb כּארוּ ,כּאר can be expanded from כּרוּ (כוּר) equals כּרוּ (כּרה) just in the same manner as ראמה, Zechariah 14:10 from רמה, cf. קאמיּא Daniel 7:16. And (2) that כוּר and כּרה can signify not merely to dig out and dig into, engrave, but also to dig through, pierce, is shown, - apart from the derivative מכרה (the similarity of the sound of which to μάχαιρα from the root μαχ, maksh, mraksh, is only accidental), - by the double meaning of the verbs נקר, ὀρύσσειν (e.g., ὀρύσσειν τὸν ἰσθμόν Herod. i. 174), fodere (hast); the lxx version of Psalm 40:7 would also support this meaning, if κατετρήσω (from κατατιτρᾶν) in that passage had been the original reading instead of κατηρτίσω. If כּארוּ be read, then Psalm 22:17, applied to David, perhaps under the influence of the figure of the attacking dogs (Bhl), says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfilment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Isaiah 53:5 where He is said to be pierced (מחלל) on account of our sins, and in Zechariah 12:10, where Jahve describes Himself as ἐκκεντηθείς in Him.

Thus, therefore, the reading כּארוּ might at least have an equal right to be recognised with the present recepta, for which Hupfeld and Hitzig demand exclusive recognition; while Bttcher, - who reads כּארי, and gives this the meaning"springing round about (after the manner of dogs), - regards the sicut leo as "a production of meagre Jewish wit;" and also Thenius after taking all possible pains to clear it up gives it up as hopeless, and with Meier, adopting a different division of the verse, renders it: "a mob of the wicked has encompassed me like lions. On my hands and feet I can count all my bones." But then, how כּארי comes limping on after the rest! And how lamely does ידי ורגלי precede Psalm 22:18! How unnaturally does it limit עצמותי, with which one chiefly associates the thought of the breast and ribs, to the hands and feet! אספּר is potientialis. Above in Psalm 22:15 he has said that his bones are out of joint. There is no more reason for regarding this "I can count etc." as referring to emaciation from grief, than there is for regarding the former as referring to writing with agony. He can count them because he is forcibly stretched out, and thereby all his bones stand out. In this condition he is a mockery to his foes. הבּיט signifies the turning of one's gaze to anything, ראה בּ the fixing of one's sight upon it with pleasure. In Psalm 22:19 a new feature is added to those that extend far beyond David himself: they part my garments among them.... It does not say they purpose doing it, they do it merely in their mind, but they do it in reality. This never happened to David, or at least not in the literal sense of his words, in which it has happened to Christ. In Him Psalm 22:19 and Psalm 22:19 are literally fulfilled. The parting of the בּגדים by the soldiers dividing his ἰμάτια among them into four parts; the casting lots upon the לבוּשׁ by their not dividing the χιτὼν ἄῤῥαφος, but casting lots for it, John 19:23. לבוּשׁ is the garment which is put on the body that it may not be bare; בּגדים the clothes, which one wraps around one's self for a covering; hence לבושׁ is punningly explained in B. Sabbath 77b by לא בושׁה (with which one has no need to be ashamed of being naked) in distinction from גלימא, a mantle (that through which one appears כגולם, because it conceals the outline of the body). In Job 24:7, and frequently, לבושׁ is an undergarment, or shirt, what in Arabic is called absolutely Arab. ṯwb, thôb "the garment," or expressed according to the Roman distinction: the tunica in distinction from the toga, whose exact designation is מעיל. With Psalm 22:19 of this Psalm it is exactly as with Zechariah 9:9, cf. Matthew 21:5; in this instance also, the fulfilment has realised that which, in both phases of the synonymous expression, is seemingly identical.

(Note: On such fulfilments of prophecy, literal beyond all expectation, vid., Saat auf Hoffnung iii., 3, 47-51.)

Psalm 22:24 Parallel Commentaries

Treasury of Scripture Knowledge

For

Psalm 22:6 But I am a worm, and no man; a reproach of men, and despised of the people.

Psalm 35:10 All my bones shall say, LORD, who is like to you, which deliver the poor from him that is too strong for him, yes...

Psalm 69:29-34 But I am poor and sorrowful: let your salvation, O God, set me up on high...

Isaiah 50:6-9 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting...

neither

Luke 23:46 And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said thus...

but

Psalm 22:2 O my God, I cry in the day time, but you hear not; and in the night season, and am not silent.

Psalm 34:6 This poor man cried, and the LORD heard him, and saved him out of all his troubles.

Psalm 116:3-6 The sorrows of death compassed me, and the pains of hell got hold on me: I found trouble and sorrow...

Psalm 118:5 I called on the LORD in distress: the LORD answered me, and set me in a large place.

Hebrews 5:7 Who in the days of his flesh...

Cross References
Hebrews 5:7
In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death, and he was heard because of his reverence.

Job 36:5
"Behold, God is mighty, and does not despise any; he is mighty in strength of understanding.

Psalm 27:9
Hide not your face from me. Turn not your servant away in anger, O you who have been my help. Cast me not off; forsake me not, O God of my salvation!

Psalm 31:22
I had said in my alarm, "I am cut off from your sight." But you heard the voice of my pleas for mercy when I cried to you for help.

Psalm 66:20
Blessed be God, because he has not rejected my prayer or removed his steadfast love from me!

Psalm 69:17
Hide not your face from your servant, for I am in distress; make haste to answer me.

Psalm 69:33
For the LORD hears the needy and does not despise his own people who are prisoners.

Jump to Previous
Abhorred Afflicted Affliction Covered Cried Cry Crying Despised Disdained Face Heard Heareth Help Hid Hidden Kept Lowliness Pain Poor Suffering Troubled Unmoved
Jump to Next
Abhorred Afflicted Affliction Covered Cried Cry Crying Despised Disdained Face Heard Heareth Help Hid Hidden Kept Lowliness Pain Poor Suffering Troubled Unmoved
Links
Psalm 22:24 NIV
Psalm 22:24 NLT
Psalm 22:24 ESV
Psalm 22:24 NASB
Psalm 22:24 KJV

Psalm 22:24 Bible Apps
Psalm 22:24 Biblia Paralela
Psalm 22:24 Chinese Bible
Psalm 22:24 French Bible
Psalm 22:24 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Psalm 22:23
Top of Page
Top of Page