Psalm 59:7
Parallel Verses
English Standard Version
There they are, bellowing with their mouths with swords in their lips— for “Who,” they think, “will hear us?”

King James Bible
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?

American Standard Version
Behold, they belch out with their mouth; Swords are in their lips: For who,'say they , doth hear?

Douay-Rheims Bible
Behold they shall speak with their mouth, and a sword is in their lips: for who, say they, hath heard us ?

English Revised Version
Behold, they belch out with their mouth; swords are in their lips: for who, say they, doth hear?

Webster's Bible Translation
Behold, they belch out with their mouth: swords are in their lips: for who, say they, doth hear?

Psalm 59:7 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

First part. As far as Psalm 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Psalm 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Isaiah 56:11, on account of their bold shameless greediness, dogs. On לא in a subordinate clause, vid., Ewald, ֗286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Psalm 18:24. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn depicts those who servilely give effect to the king's evil caprice; they run hither and thither as if attacking and put themselves in position. הכונן equals התכונן, like the Hithpa. הכּסּה, Proverbs 26:26, the Hothpa. הכּבּס, Leviticus 13:55., and the Hithpa. נכּפּר, Deuteronomy 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold עוּרה לקראתי וּראה, to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. In the emphatic "Thou," however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness, the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Psalm 80:5, 20; Psalm 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth, by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Psalm 56:1, Isaiah 28:1; Symbolae, p. 15). אלהי ישׂראל is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God's interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words און כּל־בּגדי the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness (און genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.

The second begins by again taking up the description of the movements of the enemy which was begun in Psalm 59:4, Psalm 59:5. We see at a glance how here Psalm 59:7 coincides with Psalm 59:5, and Psalm 59:8 with Psalm 59:4, and Psalm 59:9 with Psalm 59:6. Hence the imprecatory rendering of the futures of Psalm 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb, nbḥ, to bark, and כלב, to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like סובב בּעיר, Sol 3:2, cf. supra Psalm 55:11), in order to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Psalm 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Psalm 37:13; Psalm 2:4; for Psalm 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Psalm 59:7 with a distich that recurs in Psalm 59:15, so it also closes now in Psalm 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1 Samuel 26:15; observe, 2 Samuel 11:16), or upon Thee will I wait (cf. ל, Psalm 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.

Psalm 59:7 Parallel Commentaries

Treasury of Scripture Knowledge

belch

Proverbs 15:2 The tongue of the wise uses knowledge aright: but the mouth of fools pours out foolishness.

Matthew 12:34 O generation of vipers, how can you, being evil, speak good things? for out of the abundance of the heart the mouth speaks.

swords

Psalm 55:21 The words of his mouth were smoother than butter, but war was in his heart: his words were softer than oil, yet were they drawn swords.

Psalm 57:4 My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows...

Psalm 64:3-5 Who whet their tongue like a sword, and bend their bows to shoot their arrows, even bitter words...

Psalm 109:2,3 For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue...

Proverbs 12:18 There is that speaks like the piercings of a sword: but the tongue of the wise is health.

who

Psalm 10:11,13 He has said in his heart, God has forgotten: he hides his face; he will never see it...

Psalm 73:11 And they say, How does God know? and is there knowledge in the most High?

Psalm 94:7-9 Yet they say, The LORD shall not see, neither shall the God of Jacob regard it...

Job 22:12,13 Is not God in the height of heaven? and behold the height of the stars, how high they are!...

Jeremiah 33:24 Consider you not what this people have spoken, saying, The two families which the LORD has chosen, he has even cast them off?...

Cross References
2 Kings 18:35
Who among all the gods of the lands have delivered their lands out of my hand, that the LORD should deliver Jerusalem out of my hand?'"

Job 22:13
But you say, 'What does God know? Can he judge through the deep darkness?

Psalm 10:11
He says in his heart, "God has forgotten, he has hidden his face, he will never see it."

Psalm 22:16
For dogs encompass me; a company of evildoers encircles me; they have pierced my hands and feet--

Psalm 52:2
Your tongue plots destruction, like a sharp razor, you worker of deceit.

Psalm 55:21
His speech was smooth as butter, yet war was in his heart; his words were softer than oil, yet they were drawn swords.

Psalm 57:4
My soul is in the midst of lions; I lie down amid fiery beasts-- the children of man, whose teeth are spears and arrows, whose tongues are sharp swords.

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