Psalm 22:8
Parallel Verses
English Standard Version
“He trusts in the LORD; let him deliver him; let him rescue him, for he delights in him!”

King James Bible
He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

American Standard Version
Commit thyself unto Jehovah; Let him deliver him: Let him rescue him, seeing he delighteth in him.

Douay-Rheims Bible
He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.

English Revised Version
Commit thyself unto the LORD; let him deliver him: let him deliver him, seeing he delighteth in him.

Webster's Bible Translation
He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him.

Psalm 22:8 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 22:8 Parallel Commentaries

Treasury of Scripture Knowledge

He trusted [heb.] rolled himself on

Psalm 37:5 Commit your way to the LORD; trust also in him; and he shall bring it to pass.

Psalm 55:22 Cast your burden on the LORD, and he shall sustain you: he shall never suffer the righteous to be moved.

Proverbs 16:3 Commit your works to the LORD, and your thoughts shall be established.

Matthew 27:42,43 He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him...

let him

Psalm 3:1,2 Lord, how are they increased that trouble me! many are they that rise up against me...

Psalm 42:10 As with a sword in my bones, my enemies reproach me; while they say daily to me, Where is your God?

Psalm 71:11 Saying, God has forsaken him: persecute and take him; for there is none to deliver him.

Psalm 91:14 Because he has set his love on me, therefore will I deliver him: I will set him on high, because he has known my name.

Mark 15:30-32 Save yourself, and come down from the cross...

seeing. or, if he delight

Psalm 18:19 He brought me forth also into a large place; he delivered me, because he delighted in me.

Isaiah 42:1 Behold my servant, whom I uphold; my elect, in whom my soul delights; I have put my spirit on him...

Matthew 3:17 And see a voice from heaven, saying, This is my beloved Son, in whom I am well pleased.

Matthew 12:18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit on him...

Matthew 17:5 While he yet spoke, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son...

Luke 23:35 And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself...

Cross References
Matthew 27:43
He trusts in God; let God deliver him now, if he desires him. For he said, 'I am the Son of God.'"

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

Psalm 91:14
"Because he holds fast to me in love, I will deliver him; I will protect him, because he knows my name.

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