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Selected Verse: Psalms 71:13 - Strong Concordance

Verse	Translation	Text
Ps 71:13	Strong Concordance	Let them be confounded [0954] and consumed [03615] that are adversaries [07853] to my soul [05315]; let them be covered [05844] with reproach [02781] and dishonour [03639] that seek [01245] my hurt [07451].
	King James	Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
(Compare Psa 35:4; Psa 40:14).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

(Compare Psa 35:4; Psa 40:14).

Notes on the Bible, by Albert Barnes, [1834]
Let them be confounded and consumed - See the notes at the similar passage in Psa 35:4. The sentiment in this verse is the same; the language is slightly varied. See also Psa 40:14, where the same sentiment occurs.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
In view of Psa 40:15 (Psa 70:3), Psa 35:4, Psa 35:26; Psa 109:29, and other passages, the reading of יכּלמוּ, with the Syriac, instead of יכלוּ in Psa 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Ps 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Psa 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הוסיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (ספּר, as in Jer 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Psa 139:17.); (Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Bttcher, the poet really means that he did not understand the art of writing.) the divine proofs of righteousness or salvation עצמוּ מסּפּר (Psa 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גּברות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גּבוּרה (e.g., Psa 20:7), the Beth is the Beth of accompaniment, as e.g., in Psa 40:8; Psa 66:13. בּוא בּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Psa 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לבדּך, according to the sense, joins closely upon the suffix of צדקתך (cf. Ps 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum = tui solius). From youth up God has instructed him, viz., in His ways (Psa 25:4), which are worthy of all praise, and hitherto (עד־הנּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, "the taught of Jahve" (למּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עד־זקנה ושׂיבה. The poet is already old (זקן), and is drawing ever nearer to שׂיבה, silvery, hoary old age (cf. Sa1 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עד = עד־אשׁר, as in Psa 132:5; Gen 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דּור), and to all who shall come (supply אשׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Psa 22:31.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

In view of Psa 40:15 (Psa 70:3), Psa 35:4, Psa 35:26; Psa 109:29, and other passages, the reading of יכּלמוּ, with the Syriac, instead of יכלוּ in Psa 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Ps 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Psa 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הוסיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (ספּר, as in Jer 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Psa 139:17.);

(Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Bttcher, the poet really means that he did not understand the art of writing.)

the divine proofs of righteousness or salvation עצמוּ מסּפּר (Psa 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גּברות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גּבוּרה (e.g., Psa 20:7), the Beth is the Beth of accompaniment, as e.g., in Psa 40:8; Psa 66:13. בּוא בּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Psa 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לבדּך, according to the sense, joins closely upon the suffix of צדקתך (cf. Ps 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum = tui solius). From youth up God has instructed him, viz., in His ways (Psa 25:4), which are worthy of all praise, and hitherto (עד־הנּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, "the taught of Jahve" (למּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עד־זקנה ושׂיבה. The poet is already old (זקן), and is drawing ever nearer to שׂיבה, silvery, hoary old age (cf. Sa1 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עד = עד־אשׁר, as in Psa 132:5; Gen 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דּור), and to all who shall come (supply אשׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Psa 22:31.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Let them be confounded - They shall be confounded: these are prophetic denunciations.

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¹⁴ Let them be ashamed [0954] and confounded [02659] together [03162] that seek [01245] after my soul [05315] to destroy [05595] it; let them be driven [05472] backward [0268] and put to shame [03637] that wish [02655] me evil [07451].

⁴ Let them be confounded [0954] and put to shame [03637] that seek [01245] after my soul [05315]: let them be turned [05472] back [0268] and brought to confusion [02659] that devise [02803] my hurt [07451].

³¹ They shall come [0935], and shall declare [05046] his righteousness [06666] unto a people [05971] that shall be born [03205], that he hath done [06213] this.

¹¹ Then said [0559] Judah [03063] to Tamar [08559] his daughter in law [03618], Remain [03427] a widow [0490] at thy father's [01] house [01004], till Shelah [07956] my son [01121] be grown [01431]: for he said [0559], Lest peradventure he die [04191] also, as his brethren [0251] did. And Tamar [08559] went [03212] and dwelt [03427] in her father's [01] house [01004].

⁵ Until I find out [04672] a place [04725] for the LORD [03068], an habitation [04908] for the mighty [046] God of Jacob [03290].

² And now, behold, the king [04428] walketh [01980] before [06440] you: and I am old [02204] and grayheaded [07867]; and, behold, my sons [01121] are with you: and I have walked [01980] before [06440] you from my childhood [05271] unto this day [03117].

⁴ Shew [03045] me thy ways [01870], O LORD [03068]; teach [03925] me thy paths [0734].

¹⁸ Now also when [05704] I am old [02209] and grayheaded [07872], O God [0430], forsake [05800] me not; until I have shewed [05046] thy strength [02220] unto this generation [01755], and thy power [01369] to every one that is to come [0935].

¹³ I will go [0935] into thy house [01004] with burnt offerings [05930]: I will pay [07999] thee my vows [05088],

⁸ I delight [02654] to do [06213] thy will [07522], O my God [0430]: yea, thy law [08451] is within [08432] my heart [04578].

⁷ Some trust in chariots [07393], and some in horses [05483]: but we will remember [02142] the name [08034] of the LORD [03068] our God [0430].

⁶ Sacrifice [02077] and offering [04503] thou didst not desire [02654]; mine ears [0241] hast thou opened [03738]: burnt offering [05930] and sin offering [02401] hast thou not required [07592].

¹⁷ How precious [03365] also are thy thoughts [07454] unto me, O God [0410]! how great [06105] is the sum [07218] of them!

¹⁰ The LORD [03068] hath brought forth [03318] our righteousness [06666]: come [0935], and let us declare [05608] in Zion [06726] the work [04639] of the LORD [03068] our God [0430].

¹⁴ But I will hope [03176] continually [08548], and will yet praise [08416] thee more [03254] and more [03254].

¹³ Let them be confounded [0954] and consumed [03615] that are adversaries [07853] to my soul [05315]; let them be covered [05844] with reproach [02781] and dishonour [03639] that seek [01245] my hurt [07451].

²⁹ Let mine adversaries [07853] be clothed [03847] with shame [03639], and let them cover [05844] themselves with their own confusion [01322], as with a mantle [04598].

²⁶ Let them be ashamed [0954] and brought to confusion [02659] together [03162] that rejoice [08056] at mine hurt [07451]: let them be clothed [03847] with shame [01322] and dishonour [03639] that magnify [01431] themselves against me.

³ Let them be turned back [07725] for a reward [06118] of their shame [01322] that say [0559], Aha [01889], aha [01889].

¹⁵ Let them be desolate [08074] for a reward [06118] of their shame [01322] that say [0559] unto me, Aha [01889], aha [01889].