Psalm 7:14
Parallel Verses
English Standard Version
Behold, the wicked man conceives evil and is pregnant with mischief and gives birth to lies.

King James Bible
Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.

American Standard Version
Behold, he travaileth with iniquity; Yea, he hath conceived mischief, and brought forth falsehood.

Douay-Rheims Bible
Behold he hath been in labour with injustice; he hath conceived sorrow, and brought forth iniquity.

English Revised Version
Behold, he travaileth with iniquity; yea, he hath conceived mischief, and brought forth falsehood.

Webster's Bible Translation
Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.

Psalm 7:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 7:7-9) In the consciousness of his own innocence he calls upon Jahve to sit in judgment and to do justice to His own. His vision widens and extends from the enemies immediately around to the whole world in its hostility towards Jahve and His anointed one. In the very same way special judgments and the judgment of the world are portrayed side by side, as it were on one canvas, in the prophets. The truth of this combination lies in the fact of the final judgment being only the finale of that judgment which is in constant execution in the world itself. The language here takes the highest and most majestic flight conceivable. By קוּמה (Milra, ass in Psalm 3:8), which is one of David's words of prayer that he has taken from the lips of Moses (Psalm 9:20; Psalm 10:12), he calls upon Jahve to interpose. The parallel is הנּשׂא lift Thyself up, show thyself in Thy majesty, Psalm 94:2, Isaiah 33:10. The anger, in which He is to arise, is the principle of His judicial righteousness. With this His anger He is to gird Himself (Psalm 76:11) against the ragings of the oppressors of God's anointed one, i.e., taking vengeance on their many and manifold manifestations of hostility. עברות is a shorter form of the construct (instead of עברות Job 40:11, cf. Psalm 21:1-13 :31) of עברה which describes the anger as running over, breaking forth from within and passing over into words and deeds (cf. Arab. fšš, used of water: it overflows the dam, of wrath: it breaks forth). It is contrary to the usage of the language to make משׁפּט the object to עוּרה in opposition to the accents, and it is unnatural to regard it as the accus. of direction equals למּשׂפט (Psalm 35:23), as Hitzig does. The accents rightly unite עוּרה אלי: awake (stir thyself) for me i.e., to help me (אלי like לקלאתי, Psalm 59:5). The view, that צוּית is then precative and equivalent to צוּה: command judgment, is one that cannot be established according to syntax either here, or in Psalm 71:3. It ought at least to have been וצוּית with Waw consec. On the other hand the relative rendering: Thou who hast ordered judgment (Maurer, Hengst.), is admissible, but unnecessary. We take it by itself in a confirmatory sense, not as a circumstantial clause: having commanded judgment (Ewald), but as a co-ordinate clause: Thou hast indeed enjoined the maintaining of right (Hupfeld).

The psalmist now, so to speak, arranges the judgment scene: the assembly of the nations is to form a circle round about Jahve, in the midst of which He will sit in judgment, and after the judgment He is to soar away (Genesis 17:22) aloft over it and return to the heights of heaven like a victor after the battle (see Psalm 68:19). Although it strikes one as strange that the termination of the judgment itself is not definitely expressed, yet the rendering of Hupfeld and others: sit Thou again upon Thy heavenly judgment-seat to judge, is to be rejected on account of the שׁוּבה (cf. on the other hand 21:14) which is not suited to it; שׁוב למּרום can only mean Jahve's return to His rest after the execution of judgment. That which Psalm 7:7 and Psalm 7:8 in the boldness of faith desire, the beginning of Psalm 7:9 expresses as a prophetic hope, from which proceeds the prayer, that the Judge of the earth may also do justice to him (שׁפתני vindica me, as in Psalm 26:1; Psalm 35:24) according to his righteousness and the purity of which he is conscious, as dwelling in him. עלי is to be closely connected with תּמּי, just as one says נפשׁי עלי (Psychol. S. 152 [tr. p. 180]). That which the individual as ego, distinguishes from itself as being in it, as subject, it denotes by עלי. In explaining it elliptically: "come upon me" (Ew., Olsh., Hupf.) this psychologically intelligible usage of the language is not recognised. On תּם vid., on Psalm 25:21; Psalm 26:1.

Psalm 7:14 Parallel Commentaries

Treasury of Scripture Knowledge

Job 15:20,35 The wicked man travails with pain all his days, and the number of years is hidden to the oppressor...

Isaiah 33:11 You shall conceive chaff, you shall bring forth stubble: your breath, as fire, shall devour you.

Isaiah 59:4,5 None calls for justice, nor any pleads for truth: they trust in vanity, and speak lies; they conceive mischief...

James 1:15 Then when lust has conceived, it brings forth sin: and sin, when it is finished, brings forth death.

Cross References
James 1:15
Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

Job 15:35
They conceive trouble and give birth to evil, and their womb prepares deceit."

Psalm 5:9
For there is no truth in their mouth; their inmost self is destruction; their throat is an open grave; they flatter with their tongue.

Psalm 140:2
who plan evil things in their heart and stir up wars continually.

Isaiah 33:11
You conceive chaff; you give birth to stubble; your breath is a fire that will consume you.

Isaiah 59:4
No one enters suit justly; no one goes to law honestly; they rely on empty pleas, they speak lies, they conceive mischief and give birth to iniquity.

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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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