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Selected Verse: Psalms 3:7 - King James

Verse	Translation	Text
Ps 3:7	King James	Arise, O LORD; save me, O my God: for thou hast smitten all mine enemies upon the cheek bone; thou hast broken the teeth of the ungodly.

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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]
Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Psa 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Psa 27:2), and smiting their cheekbone (Kg1 22:24) denotes violence and insult. thou hast broken--God took his part, utterly depriving the enemy of power to injure.

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

Arise, O Lord--God is figuratively represented as asleep to denote His apparent indifference (Psa 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Psa 27:2), and smiting their cheekbone (Kg1 22:24) denotes violence and insult.

thou hast broken--God took his part, utterly depriving the enemy of power to injure.

Notes on the Bible, by Albert Barnes, [1834]
Arise, O Lord - This is a common mode of calling upon God in the Scriptures, as if he had been sitting still, or had been inactive. It is, of course, language taken from human conceptions, for in the intervals of active effort, in labor or in battle, we sit or lie down, and when we engage in toil we arise from our sitting or recumbent posture. So the mind accustoms itself to think of God. The idea is simply that David now calls upon God to interpose in his behalf and to deliver him. Save me, O my God - He was still surrounded by numerous enemies, and he, therefore, calls earnestly upon God to help him. In accordance with a common usage in the Scriptures, and with what is right for all the people of God, he calls him "his" God: "O my God." That is, he was the God whom he recognized as his God in distinction from all idols, and who had manifested himself as his God by the many mercies which he had conferred on him. For thou hast smitten all mine enemies - That is, in former exigencies, or on former occasions. In his conflicts with Saul, with the Philistines, and with the surrounding nations, he had done this; and as the result of all he had established him on the throne, and placed him over the realm. In the remembrance of all this he appeals with the full confidence that what God had done for him before He would do now, and that, notwithstanding he was surrounded with numerous foes, He would again interpose. So we may derive comfort and assurance in present trouble or danger from the recollection of what God has done for us in former times. He who has saved us in former perils can still save us; we may believe that he who did not forsake us in those perils will not leave us now. Upon the cheek-bone - This language seems to be taken from a comparison of his enemies with wild beasts; and the idea is, that God had disarmed them as one would a lion or tiger by breaking out his teeth. The cheek-bone denotes the bone in which the teeth are placed; and to smite that, is to disarm the animal. The idea here is not that of "insult," therefore; but the meaning is simply that he had deprived them of the power of doing him wrong. Thou hast broken the teeth of the ungodly - The same idea is here expressed under another form, "as if" the teeth of wild animals were broken out, rendering them harmless. As God had thus disarmed his enemies in times past, the psalmist hoped that he would do the same thing now, and he confidently called on him to do it.

Notes on the Bible, by Albert Barnes, [1834]

Arise, O Lord - This is a common mode of calling upon God in the Scriptures, as if he had been sitting still, or had been inactive. It is, of course, language taken from human conceptions, for in the intervals of active effort, in labor or in battle, we sit or lie down, and when we engage in toil we arise from our sitting or recumbent posture. So the mind accustoms itself to think of God. The idea is simply that David now calls upon God to interpose in his behalf and to deliver him.

Save me, O my God - He was still surrounded by numerous enemies, and he, therefore, calls earnestly upon God to help him. In accordance with a common usage in the Scriptures, and with what is right for all the people of God, he calls him "his" God: "O my God." That is, he was the God whom he recognized as his God in distinction from all idols, and who had manifested himself as his God by the many mercies which he had conferred on him.

For thou hast smitten all mine enemies - That is, in former exigencies, or on former occasions. In his conflicts with Saul, with the Philistines, and with the surrounding nations, he had done this; and as the result of all he had established him on the throne, and placed him over the realm. In the remembrance of all this he appeals with the full confidence that what God had done for him before He would do now, and that, notwithstanding he was surrounded with numerous foes, He would again interpose. So we may derive comfort and assurance in present trouble or danger from the recollection of what God has done for us in former times. He who has saved us in former perils can still save us; we may believe that he who did not forsake us in those perils will not leave us now.

Upon the cheek-bone - This language seems to be taken from a comparison of his enemies with wild beasts; and the idea is, that God had disarmed them as one would a lion or tiger by breaking out his teeth. The cheek-bone denotes the bone in which the teeth are placed; and to smite that, is to disarm the animal. The idea here is not that of "insult," therefore; but the meaning is simply that he had deprived them of the power of doing him wrong.

Thou hast broken the teeth of the ungodly - The same idea is here expressed under another form, "as if" the teeth of wild animals were broken out, rendering them harmless. As God had thus disarmed his enemies in times past, the psalmist hoped that he would do the same thing now, and he confidently called on him to do it.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 3:8-9) The bold קוּמה is taken from the mouth of Moses, Num 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. 228, b). (Note: This is the traditional reason of the accentuation shub h, kûm h, shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Jdg 4:18 סוּרה twice Milra before ;א Psa 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Exo 5:22; נחה Isa 11:2, and חבאת Gen 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt would come together, e.g., Gen 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Exo 15:18; Pro 8:21. The fact that in Jer 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר Sa2 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Psa 43:1; Psa 119:154.) Beside יהוה we have אלהי evah, with the suff. of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Psa 6:9; Psa 7:7; Psa 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this "smiting upon the cheek." What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God's order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a, amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve's free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This "upon Thy people be Thy blessing!" has its counterpart in the "Father forgive them" of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.

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

(Heb.: 3:8-9) The bold קוּמה is taken from the mouth of Moses, Num 10:35. God is said to arise when He takes a decisive part in what takes place in this world. Instead of kûmah it is accented kumáh as Milra, in order (since the reading קומה אדני is assumed) that the final ah may be sharply cut off from the guttural initial of the next word, and thus render a clear, exact pronunciation of the latter possible (Hitz., Ew. 228, b).

(Note: This is the traditional reason of the accentuation shub h, kûm h, shith h before יהוה: it is intended to prevent the one or other of the two gutturals being swallowed up (יבולעו שׁלא) by too rapid speaking. Hence it is that the same thing takes place even when another word, not the name of God, follows, if it begins with א or the like, and is closely connected with it by meaning and accentuation: e.g., Jdg 4:18 סוּרה twice Milra before ;א Psa 57:9 עוּרה, Milra before ;ה למּה, Milra before ;ה Exo 5:22; נחה Isa 11:2, and חבאת Gen 26:10, Milra before ;ע and the following fact favours it, viz., that for a similar reason Pasek is placed where two י owt would come together, e.g., Gen 21:14 Adonaj jir'eh with the stroke of separation between the two words, cf. Exo 15:18; Pro 8:21. The fact that in Jer 40:5, ישׁבה remains Milel, is accounted for by its being separated from the following אל־גּליה by Pazer; a real exception, however (Michlol 112 b), - and not as Norzi from misapprehension observes, a controverted one, - is שׁבה, Milel before העיר Sa2 15:27, but it is by no means sufficient to oppose the purely orthophonic (not rhythmical) ground of this ultima-accentuation. Even the semi-guttural ר sometimes has a like influence over the tone: rı̂báh rı̂bı̂ Psa 43:1; Psa 119:154.)

Beside יהוה we have אלהי evah, with the suff. of appropriating faith. The cry for help is then substantiated by כּי and the retrospective perf. They are not such perff. of prophetically certain hope as in Psa 6:9; Psa 7:7; Psa 9:5., for the logical connection requires an appeal to previous experience in the present passage: they express facts of experience, which are taken from many single events (hence כל) down to the present time. The verb הכּה is construed with a double accusative, as e.g., Iliad xvi. 597 τὸν μὲν ἄρα Γλαῦκος στῆθος μέσον οὔτασε δουρί. The idea of contempt (Job 16:10) is combined with that of rendering harmless in this "smiting upon the cheek." What is meant is a striking in of the jaw-bone and therewith a breaking of the teeth in pieces (שׁבּר). David means, an ignominious end has always come upon the ungodly who rose up against him and against God's order in general, as their punishment. The enemies are conceived of as monsters given to biting, and the picture of their fate is fashioned according to this conception. Jahve has the power and the will to defend His Anointed against their hostility: הישׁוּעה לה penes Jovam est salus. ישׁוּעה (from ישׁע, Arab. wasi‛a, amplum esse) signifies breadth as applied to perfect freedom of motion, removal of all straitness and oppression, prosperity without exposure to danger and unbeclouded. In the ל of possession lies the idea of the exclusiveness of the possession and of perfect freedom of disposal. At Jahve's free disposal stands הישׁוּעה, salvation, in all its fulness (just so in Jon 2:10, Rev 7:10). In connection therewith David first of all thinks of his own need of deliverance. But as a true king he cannot before God think of himself, without connecting himself with his people. Therefore he closes with the intercessory inference: ברכתך על־עמּך Upon Thy people by Thy blessing! We may supply תּהי or תּבא. Instead of cursing his faithless people he implores a blessing upon those who have been piteously led astray and deceived. This "upon Thy people be Thy blessing!" has its counterpart in the "Father forgive them" of the other David, whom His people crucified. The one concluding word of the Psalm - observes Ewald - casts a bright light into the very depths of his noble soul.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Cheek bone - Which implies contempt and reproach. Teeth - Their strength and the instruments of their cruelty. He compares them to wild beasts.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Arise, O Lord - Though he knew that God had undertaken his defense, yet he knew that his continued protection depended on his continual prayer and faith. God never ceases to help as long as we pray. When our hands hang down, and we restrain prayer before him, we may then justly fear that our enemies will prevail. Those blast smitten - That is, Thou wilt smite. He speaks in full confidence of God's interference; and knows as surely that he shall have the victory, as if he had it already. Breaking the jaws and the teeth are expressions which imply, confounding and destroying an adversary; treating him with extreme contempt; using him like a dog, etc.

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²⁴ But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

² When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.

⁶ Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded.

¹⁰ And the LORD spake unto the fish, and it vomited out Jonah upon the dry land.

¹⁰ They have gaped upon me with their mouth; they have smitten me upon the cheek reproachfully; they have gathered themselves together against me.

⁵ Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

⁷ So shall the congregation of the people compass thee about: for their sakes therefore return thou on high.

⁹ The LORD hath heard my supplication; the LORD will receive my prayer.

¹⁵⁴ Plead my cause, and deliver me: quicken me according to thy word.

¹ Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.

²⁷ The king said also unto Zadok the priest, Art not thou a seer? return into the city in peace, and your two sons with you, Ahimaaz thy son, and Jonathan the son of Abiathar.

⁵ Now while he was not yet gone back, he said, Go back also to Gedaliah the son of Ahikam the son of Shaphan, whom the king of Babylon hath made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go. So the captain of the guard gave him victuals and a reward, and let him go.

²¹ That I may cause those that love me to inherit substance; and I will fill their treasures.

¹⁸ The LORD shall reign for ever and ever.

¹⁴ And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba.

¹⁰ And Abimelech said, What is this thou hast done unto us? one of the people might lightly have lien with thy wife, and thou shouldest have brought guiltiness upon us.

² And the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD;

²² And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me?

⁹ I will praise thee, O Lord, among the people: I will sing unto thee among the nations.

¹⁸ And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle.

³⁵ And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.