English Standard Version
For you have delivered my soul from death, yes, my feet from falling, that I may walk before God in the light of life.
King James Bible
For thou hast delivered my soul from death: wilt not thou deliver my feet from falling, that I may walk before God in the light of the living?
American Standard Version
For thou hast delivered my soul from death: Hast thou not delivered my feet from falling, That I may walk before God In the light of the living?
Because thou hast delivered my soul from death, my feet from falling: that I may please in the sight of God, in the light of the living.
English Revised Version
For thou hast delivered my soul from death: hast thou not delivered my feet from falling? that I may walk before God in the light of the living.
Webster's Bible Translation
For thou hast delivered my soul from death: wilt thou not deliver my feet from falling, that I may walk before God in the light of the living?
Psalm 56:13 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
This second strophe describes the adversaries, and ends in imprecation, the fire of anger being kindled against them. Hitzig's rendering is: "All the time they are injuring my concerns," i.e., injuring my interests. This also sounds unpoetical. Just as we say חמס תורה, to do violence to the Tפra (Zephaniah 3:4; Ezekiel 22:26), so we can also say: to torture any one's words, i.e., his utterances concerning himself, viz., by misconstruing and twisting them. It is no good to David that he asseverates his innocence, that he asserts his filial faithfulness to Saul, God's anointed; they stretch his testimony concerning himself upon the rack, forcing upon it a false meaning and wrong inferences. They band themselves together, they place men in ambush. The verb גּוּר signifies sometimes to turn aside, turn in, dwell ( equals Arab. jâr); sometimes, to be afraid ( equals יגר, Arab. wjr); sometimes, to stir up, excite, Psalm 140:3 ( equals גּרה); and sometimes, as here, and in Psalm 59:4, Isaiah 54:15 : to gather together ( equals אגר). The Ker reads יצפּונוּ (as in Psalm 10:8; Proverbs 1:11), but the scriptio plena points to Hiph. (cf. Job 24:6, and also Psalm 126:5), and the following המּה leads one to the conclusion that it is the causative יצפּינוּ that is intended: they cause one to keep watch in concealment, they lay an ambush (synon. האריב, 1 Samuel 15:5); so that המה refers to the liers-in-wait told off by them: as to these - they observe my heels or (like the feminine plural in Psalm 77:20; Psalm 89:52) footprints (Rashi: mes traces), i.e., all my footsteps or movements, because (properly, "in accordance with this, that," as in Micah 3:4) they now as formerly (which is implied in the perfect, cf. Psalm 59:4) attempt my life, i.e., strive after, lie in wait for it (קוּה like שׁמר, Psalm 71:10, with the accusative equals קוּה ל in Psalm 119:95). To this circumstantial representation of their hostile proceedings is appended the clause על־עון פּלּט־למו, which is not to be understood otherwise than as a question, and is marked as such by the order of the words (2 Kings 5:26; Isaiah 28:28): In spite of iniquity [is there] escape for them? i.e., shall they, the liers-in-wait, notwithstanding such evil good-for-nothing mode of action, escape? At any rate פּלּט is, as in Psalm 32:7, a substantivized finitive, and the "by no means" which belongs as answer to this question passes over forthwith into the prayer for the overthrow of the evil ones. This is the customary interpretation since Kimchi's day. Mendelssohn explains it differently: "In vain be their escape," following Aben-Jachja, who, however, like Saadia, takes פלט to be imperative. Certainly adverbial notions are expressed by means of על, - e.g., על־יתר ,., abundantly, Psalm 31:24; על־שׁקר, falsely, Leviticus 5:22 (vid., Gesenius, Thesaurus, p. 1028), - but one does not say על־הבל, and consequently also would hardly have said על־און (by no means, for nothing, in vain); moreover the connection here demands the prevailing ethical notion for און. Hupfeld alters פלט to פּלּס, and renders it: "recompense to them for wickedness," which is not only critically improbable, but even contrary to the usage of the language, since פלס signifies to weigh out, but not to requite, and requires the accusative of the object. The widening of the circle of vision to the whole of the hostile world is rightly explained by Hengstenberg by the fact that the special execution of judgment on the part of God is only an outflow of His more general and comprehensive execution of judgment, and the belief in the former has its root in a belief in the latter. The meaning of הורד becomes manifest from the preceding Psalm (Psalm 55:24), to which the Psalm before us is appended by reason of manifold and closely allied relation.
Treasury of Scripture Knowledge
to bring back his soul from the pit, that he may be lighted with the light of life.
that he may deliver their soul from death and keep them alive in famine.
But God will ransom my soul from the power of Sheol, for he will receive me. Selah
his soul will go to the generation of his fathers, who will never again see light.
Our God is a God of salvation, and to GOD, the Lord, belong deliverances from death.
For great is your steadfast love toward me; you have delivered my soul from the depths of Sheol.
He sent out his word and healed them, and delivered them from their destruction.
Jump to PreviousAl-Tash-Heth Cave Chief David Death Deliver Delivered Falling Feet Fled Habitually Indeed Light Michtam Musician Prevented Psalm Saul Soul Stumbling Walk Wilt
Jump to NextAl-Tash-Heth Cave Chief David Death Deliver Delivered Falling Feet Fled Habitually Indeed Light Michtam Musician Prevented Psalm Saul Soul Stumbling Walk Wilt
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.