English Standard Version
More in number than the hairs of my head are those who hate me without cause; mighty are those who would destroy me, those who attack me with lies. What I did not steal must I now restore?
King James Bible
They that hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
American Standard Version
They that hate me without a cause are more than the hairs of my head: They that would cut me off, being mine enemies wrongfully, are mighty: That which I took not away I have to restore.
They are multiplied above the hairs of my head, who hate me without cause. My enemies are grown strong who have wrongfully persecuted me: then did I pay that which I took not away.
English Revised Version
They that hate me without a cause are more than the hairs of mine head: they that would cut me off, being mine enemies wrongfully, are mighty: then I restored that which I took not away.
Webster's Bible Translation
They that hate me without a cause are more than the hairs of my head: they that would destroy me, being my enemies wrongfully, are mighty: then I restored that which I took not away.
Psalm 69:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The poet stands so completely in the midst of this glory of the end, that soaring onwards in faith over all the kingdoms of the world, he calls upon them to render praise to the God of Israel. לרכב attaches itself to the dominating notion of שׁירוּ in Psalm 68:33. The heavens of heavens (Deuteronomy 10:14) are by קדם described as primeval (perhaps, following the order of their coming into existence, as extending back beyond the heavens that belong to our globe, of the second and fourth day of Creation). God is said to ride along in the primeval heavens of the heavens (Deuteronomy 33:26), when by means of the cherub (Psalm 18:11) He extends His operations to all parts of these infinite distances and heights. The epithet "who rideth along in the heavens of heavens of the first beginning" denotes the exalted majesty of the superterrestrial One, who on account of His immanency in history is called "He who rideth along through the steppes" (רכב בּערבות, Psalm 68:5). In יתּן בּקולו we have a repetition of the thought expressed above in Psalm 68:12 by יתּן אמר; what is intended is God's voice of power, which thunders down everything that contends against Him. Since in the expression נתן בּקול (Psalm 46:7; Jeremiah 12:8) the voice, according to Ges. 138, rem. 3, note, is conceived of as the medium of the giving, i.e., of the giving forth from one's self, of the making one's self heard, we must take קול עז not as the object (as in the Latin phrase sonitum dare), but as an apposition:
behold, He maketh Himself heard with His voice, a powerful voice. Thus let them then give God עז, i.e., render back to Him in praise that acknowledges His omnipotence, the omnipotence which He hath, and of which He gives abundant proof. His glory (גּאוה) rules over Israel, more particularly as its guard and defence; His power (עז), however, embraces all created things, not the earth merely, but also the loftiest regions of the sky. The kingdom of grace reveals the majesty and glory of His redemptive work (cf. Ephesians 1:6), the kingdom of nature the universal dominion of His omnipotence. To this call to the kingdoms of the earth they respond in v. 36: "Awful is Elohim out of thy sanctuaries." The words are addressed to Israel, consequently מקדּשׁים is not the heavenly and earthly sanctuary (Hitzig), but the one sanctuary in Jerusalem (Ezekiel 21:72) in the manifold character of its holy places (Jeremiah 51:51, cf. Amos 7:9). Commanding reverence - such is the confession of the Gentile world - doth Elohim rule from thy most holy places, O Israel, the God who hath chosen thee as His mediatorial people. The second part of the confession runs: the God of Israel giveth power and abundant strength to the people, viz., whose God He is, equivalent to לעמּו, Psalm 29:11. Israel's might in the omnipotence of God it is which the Gentile world has experienced, and from which it has deduced the universal fact of experience, v. 36b. All peoples with their gods succumb at last to Israel and its God. This confession of the Gentile world closes with בּרוּך אלהים (which is preceded by Mugrash transformed out of Athnach). That which the psalmist said in the name of Israel in Psalm 68:20, "Blessed be the Lord," now re-echoes from all the world, "Blessed be Elohim." The world is overcome by the church of Jahve, and that not merely in outward form, but spiritually. The taking up of all the kingdoms of the world into the kingdom of God, this the great theme of the Apocalypse, is also after all the theme of this Psalm. The first half closed with Jahve's triumphant ascension, the second closes with the results of His victory and triumph, which embrace the world of peoples.
Treasury of Scripture Knowledge
But the word that is written in their Law must be fulfilled: 'They hated me without a cause.'
O LORD, how many are my foes! Many are rising against me;
For without cause they hid their net for me; without cause they dug a pit for my life.
Malicious witnesses rise up; they ask me of things that I do not know.
Let not those rejoice over me who are wrongfully my foes, and let not those wink the eye who hate me without cause.
But my foes are vigorous, they are mighty, and many are those who hate me wrongfully.
For evils have encompassed me beyond number; my iniquities have overtaken me, and I cannot see; they are more than the hairs of my head; my heart fails me.
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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.