Psalm 7:11
Parallel Verses
English Standard Version
God is a righteous judge, and a God who feels indignation every day.

King James Bible
God judgeth the righteous, and God is angry with the wicked every day.

American Standard Version
God is a righteous judge, Yea, a God that hath indignation every day.

Douay-Rheims Bible
God is a just judge, strong and patient: is he angry every day?

English Revised Version
God is a righteous judge, yea, a God that hath indignation every day.

Webster's Bible Translation
God judgeth the righteous, and God is angry with the wicked every day.

Psalm 7:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 7:4-6) According to the inscription זאת points to the substance of those slanderous sayings of the Benjamite. With בּכפּי אם־ישׁ־עול one may compare David's words to Saul אין בּידי רעה 1 Samuel 24:12; 1 Samuel 26:18; and from this comparison one will at once see in a small compass the difference between poetical and prose expression. שׁלמי (Targ. לבעל שׁלמי) is the name he gives (with reference to Saul) to him who stands on a peaceful, friendly footing with him, cf. the adject. שׁלום, Psalm 55:21, and אישׁ שׁלום, Psalm 41:10. The verb גּמל, cogn. גּמר, signifies originally to finish, complete, (root גם, כם ,גם t, cf. כּימה to be or to make full, to gather into a heap). One says טּוב גּמל and גּמל רע, and also without a material object גּמל עלי or גּמלני benefecit or malefecit mihi. But we join גּמלתּי with רע according to the Targum and contrary to the accentuation, and not with שׁלמי (Olsh., Bttch., Hitz.), although שׁלם beside משׁלּם, as e.g., דּבר beside מדבּר might mean "requiting." The poet would then have written: אם שׁלּמתּי גּמלי רע i.e., if I have retaliated upon him that hath done evil to me. In Psalm 7:5 we do not render it according the meaning to הלּץ which is usual elsewhere: but rather I rescued... (Louis de Dieu, Ewald 345, a, and Hupfeld). Why cannot הלּץ in accordance with its primary signification expedire, exuere (according to which even the signification of rescuing, taken exactly, does not proceed from the idea of drawing out, but of making loose, exuere vinclis) signify here exuere equals spoliare, as it does in Aramaic? And how extremely appropriate it is as an allusion to the incident in the cave, when David did not rescue Saul, but, without indeed designing to take חליצה, exuviae, cut off the hem of his garment! As Hengstenberg observes, "He affirms his innocence in the most general terms, thereby showing that his conduct towards Saul was not anything exceptional, but sprang from his whole disposition and mode of action." On the 1 pers. fut. conv. and ah, vid., on Psalm 3:6. ריקם belongs to צוררי, like Psalm 25:3; Psalm 69:5.

In the apodosis, Psalm 7:6, the fut. Kal of רדף is made into three syllables, in a way altogether without example, since, by first making the Sheb audible, from ירדּף it is become ירדף (like יצחק Genesis 21:6, תּהלך Psalm 73:9; Exodus 9:23, שׁמעה Psalm 39:13), and this is then sharpened by an euphonic Dag. forte.

(Note: The Dag. is of the same kind as the Dag. in גּמלּים among nouns; Arabic popular dialect farassı̂ (my horse), vid., Wetzstein's Inshriften S. 366.)

Other ways of explaining it, as that by Cahjg equals יתרדף, or by Kimchi as a mixed form from Kal and Piel,

(Note: Pinsker's view, that the pointing ירדף is designed to leave the reader at liberty to choose between the reading ירדּף and ירדּף, cannot be supported. There are no safe examples for the supposition that the variations of tradition found expression in this way.)

have been already refuted by Baer, Thorath Emeth, p. 33. This dactylic jussive form of Kal is followed by the regular jussives of Hiph. ישּׂג and ישׁכּן. The rhythm is similar so that in the primary passage Exodus 15:9, which also finds its echo in Psalm 18:38, - viz. iambic with anapaests inspersed. By its parallelism with נפשׁי and חיּי, כּבודי acquires the signification "my soul," as Saadia, Gecatilia and Aben-Ezra have rendered it - a signification which is secured to it by Psalm 16:9; Psalm 30:13; Psalm 57:9; Psalm 108:2, Genesis 49:6. Man's soul is his doxa, and this it is as being the copy of the divine doxa (Bibl. Psychol. S. 98, [tr. p. 119], and frequently). Moreover, "let him lay in the dust" is at least quite as favourable to this sense of כבודי as to the sense of personal and official dignity (Psalm 3:4; Psalm 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Psalm 22:16. שׁכני עפר, Isaiah 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Numbers 35:11), and mortal (Numbers 23:10). It binds spirit and body together and this bond is cut asunder by death. David will submit willingly to death in case he has ever acted dishonourably.

Here the music is to strike up, in order to give intensity to the expression of this courageous confession. In the next strophe is affirmation of innocence rises to a challenging appeal to the judgment-seat of God and a prophetic certainty that that judgment is near at hand.

Psalm 7:11 Parallel Commentaries

Treasury of Scripture Knowledge

or, God is a righteous Judge

Psalm 7:8 The LORD shall judge the people: judge me, O LORD, according to my righteousness, and according to my integrity that is in me.

Psalm 94:15 But judgment shall return to righteousness: and all the upright in heart shall follow it.

Psalm 140:12,13 I know that the LORD will maintain the cause of the afflicted, and the right of the poor...

Cross References
Psalm 11:7
For the LORD is righteous; he loves righteous deeds; the upright shall behold his face.

Psalm 50:6
The heavens declare his righteousness, for God himself is judge! Selah

Psalm 90:9
For all our days pass away under your wrath; we bring our years to an end like a sigh.

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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.
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