Psalm 6:8
Parallel Verses
English Standard Version
Depart from me, all you workers of evil, for the LORD has heard the sound of my weeping.

King James Bible
Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.

American Standard Version
Depart from me, all ye workers of iniquity; For Jehovah hath heard the voice of my weeping.

Douay-Rheims Bible
Depart from me, all ye workers of iniquity: for the Lord hath heard the voice of my weeping.

English Revised Version
Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.

Webster's Bible Translation
Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.

Psalm 6:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 6:2-4) There is a chastisement which proceeds from God's love to the man as being pardoned and which is designed to purify or to prove him, and a chastisement which proceeds from God's wrath against the man as striving obstinately against, or as fallen away from, favour, and which satisfies divine justice. Psalm 94:12; Psalm 118:17; Proverbs 3:11. speak of this loving chastisement. The man who should decline it, would act against his own salvation. Accordingly David, like Jeremiah (Jeremiah 10:24), does not pray for the removal of the chastisement but of the chastisement in wrath, or what is the same thing, of the judgment proceeding from wrath [Zorngericht]. בּאפּך and בּחמתך stand in the middle, between אל and the verbs, for the sake of emphasis. Hengstenberg indeed finds a different antithesis here. He says: "The contrast is not that of chastisement in love with chastisement in wrath, but that of loving rescue in contrast with chastisement, which always proceeds from the principle of wrath." If what is here meant is, that always when God chastens a man his wrath is the true and proper motive, it is an error, for the refutation of which one whole book of the Bible, viz., the Book of Job, has been written. For there the friends think that God is angry with Job; but we know from the prologue that, so far from being angry with him, he on the contrary glories in him. Here, in this Psalm, assuming David to be its author, and his adultery the occasion of it, it is certainly quite otherwise. The chastisement under which David is brought low, has God's wrath as its motive: it is punitive chastisement and remains such, so long as David remains fallen from favour. But if in sincere penitence he again struggles through to favour, then the punitive becomes a loving chastisement: God's relationship to him becomes an essentially different relationship. The evil, which is the result of his sin and as such indeed originates in the principle of wrath, becomes the means of discipline and purifying which love employs, and this it is that he here implores for himself. And thus Dante Alighieri

(Note: Provided he is the author of I stte Salmi Penitenziali trasportati alla volgar poesia, vid., Dante Alighieri's Lyric poems, translated and annotated by Kannegiesser and Witte (1842) i. 203f., ii.208f.)

correctly and beautifully paraphrases the verse:

Signor, non mi riprender con furore,

E non voler correggermi con ira,

Ma con dolcezza e con perfetto amore.

In חנּני David prays God to let him experience His loving-kindness and tender mercy in place of the punishment He has a right to inflict; for anguish of soul has already reduced him to the extreme even of bodily sickness: he is withered up and weary. אמלל has Pathach, and consequently seems to be the 3 pers. Pul. as in Joel 1:10; Nahum 1:4; but this cannot be according to the rules of grammar. It is an adjective, like רענן, שׁאנן, with the passive pointing. The formation אמלל (from אמל Arab. aml, with the primary meaning to stretch out lengthwise) is analogous to the IX and XI forms of the Arabic verb which serve especially to express colours and defects (Caspari 59). The two words אני אמלל have the double accent Mercha-Mahpach together, and according to the exact mode of writing (vid., Baer in my Psalter ii. 492) the Mahpach, (the sign resembling Mahpach or rather Jethib), ought to stand between the two words, since it at the same time represents the Makkeph. The principal tone of the united pair, therefore, lies on aani; and accordingly the adj. אמלל is shortened to אמלל (cf. אדמדּם, הפכפּך, מרמס, and the like) - a contraction which proves that אמלל is not treated as part. Pul. ( equals מאמלל), for its characteristic a4 is unchangeable. The prayer for healing is based upon the plea that his bones (Job 4:14; Isaiah 38:13) are affrighted. We have no German word exactly corresponding to this נבהל which (from the radical notion "to let go," cogn. בּלהּ) expresses a condition of outward overthrow and inward consternation, and is therefore the effect of fright which disconcerts one and of excitement that deprives one of self-control.

(Note: We have translated Dr. Delitzsch's word erschrecht literally - the vexed of the Authorized Version seems hardly equal to the meaning.)

His soul is still more shaken than his body. The affliction is therefore not a merely bodily ailment in which only a timorous man loses heart. God's love is hidden from him. God's wrath seems as though it would wear him completely away. It is an affliction beyond all other afflictions. Hence he enquires: And Thou, O Jahve, how long?! Instead of אתה it is written את, which the Ker says is to be read אתּה, while in three passages (Numbers 11:15; Deuteronomy 5:24; Ezekiel 28:14) אתּ is admitted as masc.

Psalm 6:8 Parallel Commentaries

Treasury of Scripture Knowledge

Depart

Psalm 119:115 Depart from me, you evildoers: for I will keep the commandments of my God.

Psalm 139:19 Surely you will slay the wicked, O God: depart from me therefore, you bloody men.

Matthew 7:23 And then will I profess to them, I never knew you: depart from me, you that work iniquity.

Matthew 25:41 Then shall he say also to them on the left hand, Depart from me, you cursed, into everlasting fire...

Luke 13:27 But he shall say, I tell you, I know you not from where you are; depart from me, all you workers of iniquity.

for

Psalm 3:4 I cried to the LORD with my voice, and he heard me out of his holy hill. Selah.

Psalm 56:8 You tell my wanderings: put you my tears into your bottle: are they not in your book?

Psalm 116:8 For you have delivered my soul from death, my eyes from tears, and my feet from falling.

Psalm 145:18 The LORD is near to all them that call on him, to all that call on him in truth.

Isaiah 30:19 For the people shall dwell in Zion at Jerusalem: you shall weep no more: he will be very gracious to you at the voice of your cry...

Isaiah 38:3,5 And said, Remember now, O LORD, I beseech you, how I have walked before you in truth and with a perfect heart...

Hebrews 5:7 Who in the days of his flesh...

Cross References
Matthew 7:23
And then will I declare to them, 'I never knew you; depart from me, you workers of lawlessness.'

Luke 13:27
But he will say, 'I tell you, I do not know where you come from. Depart from me, all you workers of evil!'

Genesis 21:17
And God heard the voice of the boy, and the angel of God called to Hagar from heaven and said to her, "What troubles you, Hagar? Fear not, for God has heard the voice of the boy where he is.

Psalm 3:4
I cried aloud to the LORD, and he answered me from his holy hill. Selah

Psalm 4:3
But know that the LORD has set apart the godly for himself; the LORD hears when I call to him.

Psalm 28:6
Blessed be the LORD! For he has heard the voice of my pleas for mercy.

Psalm 116:1
I love the LORD, because he has heard my voice and my pleas for mercy.

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