Psalm 31:18
Parallel Verses
English Standard Version
Let the lying lips be mute, which speak insolently against the righteous in pride and contempt.

King James Bible
Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.

American Standard Version
Let the lying lips be dumb, Which speak against the righteous insolently, With pride and contempt.

Douay-Rheims Bible
Let deceitful lips be made dumb. Which speak iniquity against the just, with pride and abuse.

English Revised Version
Let the lying lips be dumb; which speak against the righteous insolently, with pride and contempt.

Webster's Bible Translation
Let the lying lips be put to silence; which speak grievous things proudly and contemptuously against the righteous.

Psalm 31:18 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 31:18 Parallel Commentaries

Treasury of Scripture Knowledge

the lying

Psalm 12:3 The LORD shall cut off all flattering lips, and the tongue that speaks proud things:

Psalm 59:12 For the sin of their mouth and the words of their lips let them even be taken in their pride: and for cursing and lying which they speak...

Psalm 63:11 But the king shall rejoice in God; every one that swears by him shall glory: but the mouth of them that speak lies shall be stopped.

Psalm 140:9-11 As for the head of those that compass me about, let the mischief of their own lips cover them...

Proverbs 12:19 The lip of truth shall be established for ever: but a lying tongue is but for a moment.

Isaiah 54:17 No weapon that is formed against you shall prosper; and every tongue that shall rise against you in judgment you shall condemn...

John 8:44 You are of your father the devil, and the lusts of your father you will do. He was a murderer from the beginning...

Revelation 21:8 But the fearful, and unbelieving, and the abominable, and murderers, and fornicators, and sorcerers, and idolaters...

Revelation 22:15 For without are dogs, and sorcerers, and fornicators, and murderers, and idolaters, and whoever loves and makes a lie.

speak

Psalm 64:3,4 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words...

Psalm 123:3,4 Have mercy on us, O LORD, have mercy on us: for we are exceedingly filled with contempt...

1 Samuel 2:3 Talk no more so exceeding proudly; let not arrogance come out of your mouth: for the LORD is a God of knowledge...

2 Chronicles 32:16 And his servants spoke yet more against the LORD God, and against his servant Hezekiah.

Isaiah 37:22-24 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 10:25 It is enough for the disciple that he be as his master, and the servant as his lord...

Matthew 12:24 But when the Pharisees heard it, they said, This fellow does not cast out devils, but by Beelzebub the prince of the devils.

John 8:48 Then answered the Jews, and said to him, Say we not well that you are a Samaritan, and have a devil?

Acts 25:7 And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul...

grievous things [heb.] a hard thing

Psalm 94:4 How long shall they utter and speak hard things? and all the workers of iniquity boast themselves?

Jude 1:15 To execute judgment on all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed...

Cross References
Jude 1:15
to execute judgment on all and to convict all the ungodly of all their deeds of ungodliness that they have committed in such an ungodly way, and of all the harsh things that ungodly sinners have spoken against him."

1 Samuel 2:3
Talk no more so very proudly, let not arrogance come from your mouth; for the LORD is a God of knowledge, and by him actions are weighed.

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 4:2
O men, how long shall my honor be turned into shame? How long will you love vain words and seek after lies? Selah

Psalm 17:10
They close their hearts to pity; with their mouths they speak arrogantly.

Psalm 94:4
They pour out their arrogant words; all the evildoers boast.

Psalm 109:2
For wicked and deceitful mouths are opened against me, speaking against me with lying tongues.

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