Psalm 35:22
Parallel Verses
English Standard Version
You have seen, O LORD; be not silent! O Lord, be not far from me!

King James Bible
This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.

American Standard Version
Thou hast seen it, O Jehovah; keep not silence: O Lord, be not far from me.

Douay-Rheims Bible
Thou hast seen, O Lord, be not thou silent : O Lord, depart not from me.

English Revised Version
Thou hast seen it, O LORD; keep not silence: O Lord, be not far from me.

Webster's Bible Translation
This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.

Psalm 35:22 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The second part begins with two strophes of sorrowful description of the wickedness of the enemy. The futures in Psalm 35:11, Psalm 35:12 describe that which at present takes place. עדי חמס are μάρτυρες ἄδικοι (lxx). They demand from him a confession of acts and things which lie entirely outside his consciousness and his way of acting (cf. Psalm 69:5): they would gladly brand him as a perjurer, as an usurper, and as a plunderer. What David complains of in Psalm 35:12, we hear Saul confess in 1 Samuel 24:18; the charge of ingratitude is therefore well-grounded. שׁכול לנפשׁי is not dependent on ישׁלּמוּני, in which case one would have looked for כּשׁול rather than שׁכול, but a substantival clause: "bereavement is to my soul," its condition is that of being forsaken by all those who formerly showed me marks of affection; all these have, as it were, died off so far as I am concerned. Not only had David been obliged to save his parents by causing them to flee to Moab, but Michal was also torn from him, Jonathan removed, and all those at the court of Saul, who had hitherto sought the favour and friendship of the highly-gifted and highly-honoured son-in-law of the king, were alienated from him. And how sincerely and sympathisingly had he reciprocated their leanings towards himself! By ואני in Psalm 35:13, he contrasts himself with the ungrateful and unfeeling ones. Instead of לבשׁתּי שׁק, the expression is לבוּשׁי שׁק; the tendency of poetry for the use of the substantival clause is closely allied to its fondness for well-conceived brevity and pictorial definition. He manifested towards them a love which knew no distinction between the ego and tu, which regarded their sorrow and their guilt as his own, and joined with them in their expiation for it; his head was lowered upon his breast, or he cowered, like Elijah (1 Kings 18:42), upon the ground with his head hanging down upon his breast even to his knees, so that that which came forth from the inmost depths of his nature returned again as it were in broken accents into his bosom. Riehm's rendering, "at their ungodliness and hostility my prayer for things not executed came back," is contrary to the connection, and makes one look for אלי instead of אל־חיקי. Perret-Gentil correctly renders it, Je priai la tte penche sur la poitrine.

The Psalmist goes on to say in Psalm 35:14, I went about as for a friend, for a brother to me, i.e., as if the sufferer had been such to me. With התחלּך, used of the solemn slowness of gait, which corresponds to the sacredness of pain, alternates שׁחח used of the being bowed down very low, in which the heavy weight of pain finds expression. כּאבל־אם, not: like the mourning (from אבל, like הבל from הבל) of a mother (Hitzig), but, since a personal אבל is more natural, and next to the mourning for an only child the loss of a mother (cf. Genesis 24:67) strikes the deepest wound: like one who mourns (אבל־,

(Note: According to the old Babylonian reading (belonging to a period when Pathach and Segol were as yet not distinguished from one another), כּאבל (with the sign of Pathach and the stroke for Raphe below equals ); vid., Pinsker, Zur Geschichte des Karaismus, S. 141, and Einleitung, S. 118.)

like לבן־, Genesis 49:12, from אבל, construct state, like טמא) for a mother (the objective genitive, as in Genesis 27:41; Deuteronomy 34:8; Amos 8:10; Jeremiah 6:26). קדר signifies the colours, outward appearance, and attire of mourning: with dark clothes, with tearful unwashed face, and with neglected beard. But as for them - how do they act at the present time, when he finds himself in צלע (Psalm 38:17; Job 18:12), a sideway direction, i.e., likely to fall (from צלע, Arab. ḍl‛, to incline towards the side)? They rejoice and gather themselves together, and this assemblage of ungrateful friends rejoicing over another's misfortune, is augmented by the lowest rabble that attach themselves to them. The verb נכה means to smite; Niph. נכּא, Job 30:6, to be driven forth with a whip, after which the lxx renders it μάστιγες, Symm. πλῆκται, and the Targum conterentes me verbis suis; cf. הכּה בּלשׂון, Jeremiah 18:18. But נכים cannot by itself mean smiters with the tongue. The adjective נכה signifies elsewhere with רגלים, one who is smitten in the feet, i.e., one who limps or halts, and with רוּח, but also without any addition, in Isaiah 16:7, one smitten in spirit, i.e., one deeply troubled or sorrowful. Thus, therefore, נכים from נכה, like גּאים from גּאה, may mean smitten, men, i.e., men who are brought low or reduced (Hengstenberg). It might also, after the Arabic nawika, to be injured in mind, anwak, stupid, silly (from the same root נך, to prick, smite, wound, cf. ichtalla, to be pierced through equals mad), be understood as those mentally deranged, enraged at nothing or without cause. But the former definition of the notion of the word is favoured by the continuation of the idea of the verbal adjective נכים by ולא ידעתּי, persons of whom I have hitherto taken no notice because they were far removed from me, i.e., men belonging to the dregs of the people (cf. Job 19:18; Job 30:1). The addition of ולא ידעתי certainly makes Olshausen's conjecture that we should read נכרים somewhat natural; but the expression then becomes tautological, and there are other instances also in which psalm-poesy goes beyond the ordinary range of words, in order to find language to describe that which is loathsome, in the most glaring way. פרע, to tear, rend in pieces, viz., with abusive and slanderous words (like Arab. qr‛ II) also does not occur anywhere else.

And what remarkable language we now meet with in Psalm 35:16! מעוג does not mean scorn or buffoonery, as Bttcher and Hitzig imagine,

(Note: The Talmudic עגה (לשׁון), B. Sanhedrin 101b, which is said to mean "a jesting way of speaking," has all the less place here, as the reading wavers between עגה (עגא) and אגא.)

but according to 1 Kings 17:12, a cake of a round formation (like the Talmudic עגּה, a circle); לעג, jeering, jesting. Therefore לעגי מעוג means: mockers for a cake, i.e., those who for a delicate morsel, for the sake of dainty fare, make scornful jokes, viz., about me, the persecuted one, vile parasites; German Tellerlecker, Bratenriecher, Greek κνισσοκόλακες, ψωμοκόλακες, Mediaeval Latin buccellarii. This לעגי מלוג, which even Rashi interprets in substantially the same manner, stands either in a logical co-ordinate relation (vid., on Isaiah 19:11) or in a logical as well as grammatical subordinate relation to its regens חנפי. In the former case, it would be equivalent to: the profane, viz., the cake-jesters; in the latter, which is the more natural, and quite suitable: the profane ( equals the profanest, vid., Psalm 45:13; Isaiah 29:19; Ezekiel 7:24) among cake-jesters. The בּ is not the Beth of companionship or fellowship, to express which עם or את (Hosea 7:5) would have been used, but Beth essentiae or the Beth of characterisation: in the character of the most abject examples of this class of men do they gnash upon him with their teeth. The gerund חרק (of the noise of the teeth being pressed together, like Arab. ḥrq, of the crackling of a fire and the grating of a file), which is used according to Ges. 131, 4, b, carries its subject in itself. They gnash upon him with their teeth after the manner of the profanest among those, by whom their neighbour's honour is sold for a delicate morsel.

Psalm 35:22 Parallel Commentaries

Treasury of Scripture Knowledge

This

Exodus 3:7 And the LORD said, I have surely seen the affliction of my people which are in Egypt...

Acts 7:34 I have seen, I have seen the affliction of my people which is in Egypt, and I have heard their groaning...

keep

Psalm 28:1 To you will I cry, O LORD my rock; be not silent to me: lest, if you be silent to me, I become like them that go down into the pit.

Psalm 39:12 Hear my prayer, O LORD, and give ear to my cry; hold not your peace at my tears: for I am a stranger with you, and a sojourner...

Psalm 50:21 These things have you done, and I kept silence; you thought that I was altogether such an one as yourself: but I will reprove you...

Psalm 83:1 Keep not you silence, O God: hold not your peace, and be not still, O God.

be

Psalm 10:1 Why stand you afar off, O LORD? why hide you yourself in times of trouble?

Psalm 22:11,19 Be not far from me; for trouble is near; for there is none to help...

Psalm 38:21 Forsake me not, O LORD: O my God, be not far from me.

Psalm 71:12 O God, be not far from me: O my God, make haste for my help.

Isaiah 65:6 Behold, it is written before me: I will not keep silence, but will recompense, even recompense into their bosom,

Cross References
Exodus 3:7
Then the LORD said, "I have surely seen the affliction of my people who are in Egypt and have heard their cry because of their taskmasters. I know their sufferings,

Psalm 10:1
Why, O LORD, do you stand far away? Why do you hide yourself in times of trouble?

Psalm 10:14
But you do see, for you note mischief and vexation, that you may take it into your hands; to you the helpless commits himself; you have been the helper of the fatherless.

Psalm 22:11
Be not far from me, for trouble is near, and there is none to help.

Psalm 28:1
To you, O LORD, I call; my rock, be not deaf to me, lest, if you be silent to me, I become like those who go down to the pit.

Psalm 38:21
Do not forsake me, O LORD! O my God, be not far from me!

Psalm 71:12
O God, be not far from me; O my God, make haste to help me!

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