Psalm 22:7
Parallel Verses
English Standard Version
All who see me mock me; they make mouths at me; they wag their heads;

King James Bible
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,

American Standard Version
All they that see me laugh me to scorn: They shoot out the lip, they shake the head,'saying ,

Douay-Rheims Bible
All they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head.

English Revised Version
All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying,

Webster's Bible Translation
All they that see me deride me: they shoot out the lip, they shake the head, saying,

Psalm 22:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 22:2-3) In the first division, Psalm 22:2, the disconsolate cry of anguish, beginning here in Psalm 22:2 with the lamentation over prolonged desertion by God, struggles through to an incipient, trustfully inclined prayer. The question beginning with למּה (instead of למּה before the guttural, and perhaps to make the exclamation more piercing, vid., on Psalm 6:5; Psalm 10:1) is not an expression of impatience and despair, but of alienation and yearning. The sufferer feels himself rejected of God; the feeling of divine wrath has completely enshrouded him; and still he knows himself to be joined to God in fear and love; his present condition belies the real nature of his relationship to God; and it is just this contradiction that urges him to the plaintive question, which comes up from the lowest depths: Why hast Thou forsaken me? But in spite of this feeling of desertion by God, the bond of love is not torn asunder; the sufferer calls God אלי (my God), and urged on by the longing desire that God again would grant him to feel this love, he calls Him, אלי אלי. That complaining question: why hast Thou forsaken me? is not without example even elsewhere in Psalm 88:15, cf. Isaiah 49:14. The forsakenness of the Crucified One, however, is unique; and may not be judged by the standard of David or of any other sufferers who thus complain when passing through trial. That which is common to all is here, as there, this, viz., that behind the wrath that is felt, is hidden the love of God, which faith holds fast; and that he who thus complains even on account of it, is, considered in itself, not a subject of wrath, because in the midst of the feeling of wrath he keeps up his communion with God. The Crucified One is to His latest breath the Holy One of God; and the reconciliation for which He now offers himself is God's own eternal purpose of mercy, which is now being realised in the fulness of times. But inasmuch as He places himself under the judgment of God with the sin of His people and of the whole human race, He cannot be spared from experiencing God's wrath against sinful humanity as though He were himself guilty. And out of the infinite depth of this experience of wrath, which in His case rests on no mere appearance, but the sternest reality,

(Note: Eusebius observes on Psalm 22:2 of this Psalm, δικαιοσύνης ὑπάρχων πηγὴ τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε καὶ εὐλογίας ὢν πέλαγος τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, and: τὴν ὡρισμένην ἡμῖν παιδείαν ὑπῆλθεν ἑκὼν παιδεία γὰρ ειρήνης ἡμῶν ἐπ ̓ αὐτὸν, ᾗ φησὶν ὁ προφήτης.)

comes the cry of His complaint which penetrates the wrath and reaches to God's love, ἠλὶ ἠλὶ λαμὰ σαβαχθανί, which the evangelists, omitting the additional πρόσχες μοι

(Note: Vid., Jerome's Ep. ad Pammachium de optimo genere interpretandi, where he cries out to his critics, sticklers for tradition, Reddant rationem, cur septuaginta translatores interposuerunt "respice in me!")

of the lxx, render: Θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες. He does not say עזתּני, but שׁבקתּני, which is the Targum word for the former. He says it in Aramaic, not in order that all may understand it-for such a consideration was far from His mind at such a time-but because the Aramaic was His mother tongue, for the same reason that He called God אבּא doG dellac in prayer. His desertion by God, as Psalm 22:2 says, consists in God's help and His cry for help being far asunder. שׁאגה, prop. of the roar of the lion (Aq. βρύχημα), is the loud cry extorted by the greatest agony, Psalm 38:9; in this instance, however, as דּברי shows, it is not an inarticulate cry, but a cry bearing aloft to God the words of prayer. רחוק is not to be taken as an apposition of the subject of עזבתני: far from my help, (from) the words of my crying (Riehm); for דברי שׁאגתי would then also, on its part, in connection with the non-repetition of the מן, be in apposition to מישׁועתי. But to this it is not adapted on account of its heterogeneousness; hence Hitzig seeks to get over the difficulty by the conjecture משּׁועתי ("from my cry, from the words of my groaning"). Nor can it be explained, with Olshausen and Hupfeld, by adopting Aben-Ezra's interpretation, "My God, my God, why hast Thou forsaken me, far from my help? are the words of my crying." This violates the structure of the verse, the rhythm, and the custom of the language, and gives to the Psalm a flat and unlyrical commencement. Thus, therefore, רחוק in the primary form, as in Psalm 119:155, according to Ges. 146, 4, will by the predicate to דברי and placed before it: far from my salvation, i.e., far from my being rescued, are the words of my cry; there is a great gulf between the two, inasmuch as God does not answer him though he cries unceasingly.

In Psalm 22:3 the reverential name of God אלחי takes the place of אלי the name that expresses His might; it is likewise vocative and accordingly marked with Rebia magnum. It is not an accusative of the object after Psalm 18:4 (Hitzig), in which case the construction would be continued with ולא יענה. That it is, however, God to whom he calls is implied both by the direct address אלהי, and by ולא תענה, since he from whom one expects an answer is most manifestly the person addressed. His uninterrupted crying remains unanswered, and unappeased. The clause ולא־דמיּה לּי is parallel to ולא תענה, and therefore does not mean: without allowing me any repose (Jeremiah 14:17; Lamentations 3:49), but: without any rest being granted to me, without my complaint being appeased or stilled. From the sixth to the ninth hour the earth was shrouded in darkness. About the ninth hour Jesus cried, after a long and more silent struggle, ἠλί, ἠλί. The ἀνεβόησεν φωνῇ μεγάλῃ, Matthew 27:46, and also the κραυγὴ ἰσχυρά of Hebr. Psalm 5:7, which does not refer exclusively to the scene in Gethsemane, calls to mind the שׁאגתי of Psalm 22:2. When His passion reached its climax, days and nights of the like wrestling had preceded it, and what then becomes audible was only an outburst of the second David's conflict of prayer, which grows hotter as it draws near to the final issue.

Psalm 22:7 Parallel Commentaries

Treasury of Scripture Knowledge

laugh

Psalm 35:15,16 But in my adversity they rejoiced, and gathered themselves together: yes, the attackers gathered themselves together against me...

Matthew 9:24 He said to them, Give place: for the maid is not dead, but sleeps. And they laughed him to scorn.

Matthew 27:29,39 And when they had platted a crown of thorns, they put it on his head, and a reed in his right hand: and they bowed the knee before him...

Mark 15:20,29 And when they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him...

Luke 16:14 And the Pharisees also, who were covetous, heard all these things: and they derided him.

Luke 23:11,35-39 And Herod with his men of war set him at nothing, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate...

shoot out [heb.] open

Psalm 31:18 Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.

Job 16:4,10 I also could speak as you do: if your soul were in my soul's stead, I could heap up words against you, and shake my head at you...

Job 30:9-11 And now am I their song, yes, I am their byword...

Isaiah 57:4 Against whom do you sport yourselves? against whom make you a wide mouth, and draw out the tongue?...

Matthew 26:66-68 What think you? They answered and said, He is guilty of death...

shake

Psalm 44:14 You make us a byword among the heathen, a shaking of the head among the people.

Psalm 109:25 I became also a reproach to them: when they looked on me they shook their heads.

Isaiah 37:22,23 This is the word which the LORD has spoken concerning him; The virgin, the daughter of Zion, has despised you, and laughed you to scorn...

Matthew 27:39,40 And they that passed by reviled him, wagging their heads...

Mark 11:29-32 And Jesus answered and said to them, I will also ask of you one question, and answer me...

Cross References
Matthew 27:39
And those who passed by derided him, wagging their heads

Mark 15:29
And those who passed by derided him, wagging their heads and saying, "Aha! You who would destroy the temple and rebuild it in three days,

Luke 23:35
And the people stood by, watching, but the rulers scoffed at him, saying, "He saved others; let him save himself, if he is the Christ of God, his Chosen One!"

Job 16:4
I also could speak as you do, if you were in my place; I could join words together against you and shake my head at you.

Psalm 3:2
many are saying of my soul, "There is no salvation for him in God." Selah

Psalm 64:8
They are brought to ruin, with their own tongues turned against them; all who see them will wag their heads.

Psalm 79:4
We have become a taunt to our neighbors, mocked and derided by those around us.

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