Psalm 56:5
Parallel Verses
English Standard Version
All day long they injure my cause; all their thoughts are against me for evil.

King James Bible
Every day they wrest my words: all their thoughts are against me for evil.

American Standard Version
All the day long they wrest my words: All their thoughts are against me for evil.

Douay-Rheims Bible
All the day long they detested my words: all their thoughts were against me unto evil.

English Revised Version
All the day long they wrest my words: all their thoughts are against me for evil.

Webster's Bible Translation
Every day they wrest my words: all their thoughts are against me for evil.

Psalm 56:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In spite of this interruption and the accompanying clashing in of the music. אשׁר .ci with its dependent clause continues the ויאנם, more minutely describing those whom God will answer in His wrath. The relative clause at the same time gives the ground for this their fate from the character they bear: they persevere in their course without any regard to any other in their godlessness. The noun חליפה, which is used elsewhere of a change of clothes, of a reserve in time of war, of a relief of bands of workmen, here signifies a change of mind (Targum), as in Job 14:14 a change of condition; the plural means that every change of this kind is very far from them. In Psalm 55:21 David again has the one faithless foe among the multitude of the rebels before his mind. שׁלמיו is equivalent to שׁלמים אתּו, Genesis 34:21, those who stood in peaceful relationship to him (שׁלום, Psalm 41:10). David classes himself with his faithful adherents. בּרית is here a defensive and offensive treaty of mutual fidelity entered into in the presence of God. By שׁלח and חלּל is meant the intention which, though not carried out as yet, is already in itself a violation and profanation of the solemn compact. In Psalm 55:22 the description passes into the tone of the caesural schema. It is impossible for מחמאת, so far as the vowels are concerned, to be equivalent to מחמאות, since this change of the vowels would obliterate the preposition; but one is forbidden to read מחמאות (Targum, Symmachus, Jerome) by the fact that פּיו (lxx τοῦ προσώπου αὐτοῦ, as in Proverbs 2:6) cannot be the subject to חלקוּ. Consequently מ belongs to the noun itself, and the denominative מחמאות (from חמאה), like מעדנּות (from עדן), dainties, signifies articles of food prepared from curdled milk; here it is used figuratively of "milk-words" or "butter-words" which come from the lips of the hypocrite softly, sweetly, and supplely as cream: os nectar promit, mens aconita vomit. In the following words וּקרב־לבּו (וּקרב) the Makkeph (in connection with which it would have to be read ukerob just the same as in Psalm 55:19, since the - has not a Metheg) is to be crossed out (as in fact it is even wanting here and there in MSS and printed editions). The words are an independent substantival clause: war (קרב, a pushing together, assault, battle, after the form כּתב mrof eh with an unchangeable â) is his inward part and his words are swords; these two clauses correspond. רכּוּ (properly like Arab. rkk, to be thin, weak, then also: to be soft, mild; root רך, רק, tendere, tenuare) has the accent on the ultima, vid., on Psalm 38:20. פּתיחה is a drawn, unsheathed sword (Psalm 37:14).

The exhortation, Psalm 55:23, which begins a new strophe and is thereby less abrupt, is first of all a counsel which David gives to himself, but at the same time to all who suffer innocently, cf. Psalm 27:14. Instead of the obscure ἅπαξ γεγραμ. יהבך, we read in Psalm 37:5 דרכך, and in Proverbs 16:3 מעשׂיך, according to which the word is not a verb after the form ידעך (Chajug', Gecatilia, and Kimchi), but an accusative of the object (just as it is in fact accented; for the Legarme of יהוה has a lesser disjunctive value than the Zinnor of יהבך). The lxx renders it ἐπίῤῥιψον ἐπὶ κύριον τὴν μέριμνάν σου. Thus are these words of the Psalm applied in 1 Peter 5:7. According to the Talmud יהב (the same form as קרב) signifies a burden. "One day," relates Rabba bar-Chana, B. Rosh ha-Shana, 26b, and elsewhere, "I was walking with an Arabian (Nabataean?) tradesman, and happened to be carrying a heavy pack. And he said to me, שׁקיל יהביך ושׁדי אגמלאי, Take thy burden and throw it on my camel." Hence it is wiser to refer יהב to יהב, to give, apportion, than to a stem יהב equals יאב, Psalm 119:131 (root אב, או), to desire; so that it consequently does not mean desiring, longing, care, but that which is imposed, laid upon one, assigned or allotted to one (Bttcher), in which sense the Chaldee derivatives of יהב (Targum Psalm 11:6; Psalm 16:5, for מנת) do actually occur. On whomsoever one casts what is allotted to him to carry, to him one gives it to carry. The admonition proceeds on the principle that God is as willing as He is able to bear even the heaviest burden for us; but this bearing it for us is on the other side our own bearing of it in God's strength, and hence the promise that is added runs: He will sustain thee (כּלכּל), that thou mayest not through feebleness succumb. Psalm 55:23 also favours this figure of a burden: He will not give, i.e., suffer to happen (Psalm 78:66), tottering to the righteous for ever, He will never suffer the righteous to totter. The righteous shall never totter (or be moved) with the overthrow that follows; whereas David is sure of this, that his enemies shall not only fall to the ground, but go down into Hades (which is here, by a combination of two synonyms, בּאר שׁחת, called a well, i.e., an opening, of a sinking in, i.e., a pit, as e.g., in Proverbs 8:31; Ezekiel 36:3), and that before they have halved their days, i.e., before they have reached the half of the age that might be attained under other circumstances (cf. Psalm 102:25; Jeremiah 16:11). By ואתּה אלהים prominence is given to the fact that it is the very same God who will not suffer the righteous to fall who casts down the ungodly; and by ואני David contrasts himself with them, as being of good courage now and in all time to come.

Psalm 56:5 Parallel Commentaries

Treasury of Scripture Knowledge

they

Isaiah 29:20,21 For the terrible one is brought to nothing, and the scorner is consumed, and all that watch for iniquity are cut off...

Matthew 22:15 Then went the Pharisees, and took counsel how they might entangle him in his talk.

Matthew 26:61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

Luke 11:54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

John 2:19 Jesus answered and said to them, Destroy this temple, and in three days I will raise it up.

2 Peter 3:16 As also in all his letters, speaking in them of these things; in which are some things hard to be understood...

all

1 Samuel 18:17,21,29 And Saul said to David, Behold my elder daughter Merab, her will I give you to wife: only be you valiant for me...

1 Samuel 20:7,33 If he say thus, It is well; your servant shall have peace: but if he be very wroth, then be sure that evil is determined by him...

Jeremiah 18:18 Then said they, Come and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise...

Luke 22:3-6 Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve...

Cross References
2 Peter 3:16
as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.

Psalm 41:7
All who hate me whisper together about me; they imagine the worst for me.

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