Psalm 31:17
Parallel Verses
English Standard Version
O LORD, let me not be put to shame, for I call upon you; let the wicked be put to shame; let them go silently to Sheol.

King James Bible
Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.

American Standard Version
Let me not be put to shame, O Jehovah; for I have called upon thee: Let the wicked be put to shame, let them be silent in Sheol.

Douay-Rheims Bible
Let me not be confounded, O Lord, for I have called upon thee. Let the wicked be ashamed, and be brought down to hell.

English Revised Version
Let me not he ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, let them be silent in Sheol.

Webster's Bible Translation
Let me not be ashamed, O LORD; for I have called upon thee: let the wicked be ashamed, and let them be silent in the grave.

Psalm 31:17 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 31:10-14) After the paean before victory, which he has sung in the fulness of his faith, in this second part of the Psalm (with groups, or strophes, of diminishing compass: 6. 5. 4) there again breaks forth the petition, based upon the greatness of the suffering which the psalmist, after having strengthened himself in his trust in God, now all the more vividly sets before Him. צר־לּי, angustum est mihi, as in Psalm 69:18, cf. Psalm 18:7. Psalm 31:10 is word for word like Psalm 6:8, except that in this passage to עיני, the eye which mirrors the state of suffering in which the sensuous perception and objective receptivity of the man are concentrated, are added נפשׁ, the soul forming the nexus of the spirit and the body, and בּטן, the inward parts of the body reflecting the energies and feelings of the spirit and the soul. חיּים, with which is combined the idea of the organic intermingling of the powers of soul and body, has the predicate in the plural, as in Psalm 88:4. The fact that the poet makes mention of his iniquity as that by which his physical strength has become tottering (כּשׁל as in Nehemiah 4:4), is nothing surprising even in a Psalm that belongs to the time of his persecution by Saul; for the longer this persecution continued, the more deeply must David have felt that he needed this furnace of affliction.

The text of Psalm 31:12 upon which the lxx rendering is based, was just the same as ours: παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος καὶ τοῖς γείτοσί μου σφόδρα καὶ φόβος τοῖς γνωστοῖς μου. But this σφδόρα (Jerome nimis) would certainly only be tolerable, if it could be rendered, "I am become a reproach even to my neighbours exceedingly" - in favour of this position of מאד we might compare Judges 12:2, - and this rendering is not really an impossible one; for not only has ו frequently the sense of "even" as in 2 Samuel 1:23, but (independently of passages, in which it may even be explained as "and that," an expression which takes up what has been omitted, as in Amos 4:10) it sometimes has this meaning direct (like καὶ, et -etiam), Isaiah 32:7; Hosea 8:6 (according to the accents), 2 Chronicles 27:5; Ecclesiastes 5:5 (cf. Ew. @a7352, b). Inasmuch, however, as this usage, in Hebrew, was not definitely developed, but was only as it were just developing, it may be asked whether it is not possible to find a suitable explanation without having recourse to this rendering of the ו as equivalent to גּם, a rendering which is always hazardous. Olshausen places ולשׁכני after למידעי, a change which certainly gets rid of all difficulty. Hitzig alters מאד into מנּד, frightened, scared. But one naturally looks for a parallel substantive to חרפּה, somewhat like "terror" (Syriac) or "burden." Still מגור (dread) and משּׂאת (a burden) do not look as though מאד could be a corruption of either of those words. Is it not perhaps possible for מאד itself to be equivalent in meaning to משׂאת? Since in the signification σφόδρα it is so unsuited to this passage, the expression would not be ambiguous, if it were here used in a special sense. J. D. Michaelis has even compared the Arabic awd (awdat) in the sense of onus. We can, without the hesitation felt by Maurer and Hupfeld, suppose that מאד has indeed this meaning in this passage, and without any necessity for its being pointed מאד; for even the adverb מאד is originally a substantive derived from אוּד, Arab. âd (after the form מצד from צוּד) gravitas, firmitas, which is then used in the sense of graviter, firmiter (cf. the French ferme). אוּד, Arab. âd, however, has the radical signification to be compressed, compact, firm, and solid, from which proceed the significations, which are divided between âda, jaı̂du, and âda, jaûdu, to be strong, powerful, and to press upon, to burden, both of which meanings Arab. 'dd unites within itself (cf. on Psalm 20:9).

The number of opponents that David had, at length made him a reproach even in the eyes of the better disposed of his people, as being a revolter and usurper. Those among whom he found friendly shelter began to feel themselves burdened by his presence because they were thereby imperilled; and we see from the sad fate of Abimelech and the other priests of Nob what cause, humanly speaking, they, who were not merely slightly, but even intimately acquainted with him (מידּעים as inn Psalm 55:14; Psalm 88:9, 19), had for avoiding all intercourse with him. Thus, then, he is like one dead, whom as soon as he is borne out of his home to the grave, men are wont, in general, to put out of mind also (נשׁכּח מלּא, oblivione extingui ex corde; cf. מפּה, Deuteronomy 31:21). All intimate connection with him is as it were sundered, he is become כּכלי אבד, - a phrase, which, as we consider the confirmation which follows in Psalm 31:14, has the sense of vas periens (not vas perditum), a vessel that is in the act of אבד, i.e., one that is set aside or thrown away, being abandoned to utter destruction and no more cared for (cf. Hosea 8:8, together with Jeremiah 48:38, and Jeremiah 22:28). With כּי he gives the ground for his comparison of himself to a household vessel that has become worthless. The insinuations and slanders of many brand him as a transgressor, dread surrounds him on every side (this is word for word the same as in Jeremiah 20:10, where the prophet, with whom in other passages also מגור מסּביב is a frequent and standing formula, under similar circumstances uses the language of the psalmist); when they come together to take counsel concerning him (according to the accents the second half of the verse begins with בּהוּסדם), they think only how they may get rid of him. If the construction of ב with its infinitive were intended to be continued in Psalm 31:14, it would have been וזממוּ לקחת נפשׁי or לקחת נפשׁי יזמּוּ.

Psalm 31:17 Parallel Commentaries

Treasury of Scripture Knowledge

Let me

Psalm 31:1 In you, O LORD, do I put my trust; let me never be ashamed: deliver me in your righteousness.

Psalm 25:2,3 O my God, I trust in you: let me not be ashamed, let not my enemies triumph over me...

Psalm 34:5 They looked to him, and were lightened: and their faces were not ashamed.

Psalm 69:6,7 Let not them that wait on you, O Lord GOD of hosts, be ashamed for my sake: let not those that seek you be confounded for my sake...

Isaiah 50:6,7 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...

Joel 2:26,27 And you shall eat in plenty, and be satisfied, and praise the name of the LORD your God, that has dealt wondrously with you...

wicked

Psalm 6:10 Let all my enemies be ashamed and sore vexed: let them return and be ashamed suddenly.

Psalm 35:4,26 Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt...

Psalm 40:14,15 Let them be ashamed and confounded together that seek after my soul to destroy it...

Psalm 70:2,3 Let them be ashamed and confounded that seek after my soul: let them be turned backward, and put to confusion, that desire my hurt...

Psalm 71:24 My tongue also shall talk of your righteousness all the day long: for they are confounded, for they are brought to shame...

Psalm 83:16,17 Fill their faces with shame; that they may seek your name, O LORD...

Isaiah 41:11,12 Behold, all they that were incensed against you shall be ashamed and confounded: they shall be as nothing...

Isaiah 45:16,17 They shall be ashamed, and also confounded, all of them: they shall go to confusion together that are makers of idols...

Isaiah 65:13,14 Therefore thus said the Lord GOD, Behold, my servants shall eat, but you shall be hungry: behold, my servants shall drink...

Jeremiah 20:11 But the LORD is with me as a mighty terrible one: therefore my persecutors shall stumble, and they shall not prevail...

Daniel 12:2 And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.

them

Psalm 115:17 The dead praise not the LORD, neither any that go down into silence.

1 Samuel 2:9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

Matthew 22:12 And he said to him, Friend, how came you in here not having a wedding garment? And he was speechless.

them

Psalm 115:17 The dead praise not the LORD, neither any that go down into silence.

1 Samuel 2:9 He will keep the feet of his saints, and the wicked shall be silent in darkness; for by strength shall no man prevail.

Matthew 22:12,13 And he said to him, Friend, how came you in here not having a wedding garment? And he was speechless...

silent in the grave. or, cut off for the grave

Cross References
1 Samuel 2:9
"He will guard the feet of his faithful ones, but the wicked shall be cut off in darkness, for not by might shall a man prevail.

2 Kings 2:23
He went up from there to Bethel, and while he was going up on the way, some small boys came out of the city and jeered at him, saying, "Go up, you baldhead! Go up, you baldhead!"

Psalm 25:2
O my God, in you I trust; let me not be put to shame; let not my enemies exult over me.

Psalm 25:3
Indeed, none who wait for you shall be put to shame; they shall be ashamed who are wantonly treacherous.

Psalm 25:20
Oh, guard my soul, and deliver me! Let me not be put to shame, for I take refuge in you.

Psalm 94:17
If the LORD had not been my help, my soul would soon have lived in the land of silence.

Psalm 115:17
The dead do not praise the LORD, nor do any who go down into silence.

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