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Selected Verse: Psalms 107:17 - Strong Concordance

Verse	Translation	Text
Ps 107:17	Strong Concordance	Fools [0191] because [01870] of their transgression [06588], and because of their iniquities [05771], are afflicted [06031].
	King James	Fools because of their transgression, and because of their iniquities, are afflicted.

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]
Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment. are afflicted--literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing

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

Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment.

are afflicted--literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing

Notes on the Bible, by Albert Barnes, [1834]
Fools, because of their transgression - Wicked people, considered as fools, because they "are" transgressors. Compare Psa 14:1, note; Psa 73:3, note; Psa 75:4, note. The immediate allusion here, probably, is to the Jews, who had been so wicked and so supremely foolish in violating the commands of God, and making it necessary to bring upon them as a punishment the captivity at Babylon; but the language is made general because it will with equal propriety describe the conduct of all wicked people. There is nothing more foolish than an act of wickedness; there is no wisdom equal to that of obeying God. And because of their iniquities, are afflicted - A more literal rendering of this verse would be, "Fools from the way of their transgressions (that is, by their course of transgression), and by their iniquities, afflict themselves." The idea is, that it is "in the very line" of their trangressions; or, that they "bring it upon themselves." All punishment is in fact in the line of the offence; that is, sin leads directly to it; or, in other words, if a man treads along in the path of sin, he will come to this result - to punishment. Punishment is not arbitrary on the part of God, and it is not of the nature of a mere direct infliction from his "hand." It is what people mete out to themselves, and what they might have avoided if they had chosen to do so.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Others were brought to the brink of the grave by severe sickness; but when they draw nigh in earnest prayer to Him who appointed that they should suffer thus on account of their sins, He became their Saviour. אויל (cf. e.g., Job 5:3), like נבל (vid., Psa 14:1), is also an ethical notion, and not confined to the idea of defective intellect merely. It is one who insanely lives only for the passing hour, and ruins health, calling, family, and in short himself and everything belonging to him. Those who were thus minded, the poet begins by saying, were obliged to suffer by reason of (in consequence of) their wicked course of life. The cause of their days of pain and sorrow is placed first by way of emphasis; and because it has a meaning that is related to the past יתענּוּ thereby comes all the more easily to express that which took place simultaneously in the past. The Hithpa. in Kg1 2:26 signifies to suffer willingly or intentionally; here: to be obliged to submit to suffering against one's will. Hengstenberg, for example, construes it differently: "Fools because of their walk in transgression (more than 'because of their transgression'), and those who because of their iniquities were afflicted - all food," etc. But מן beside יתענּוּ has the assumption in its favour of being an affirmation of the cause of the affliction. In Psa 107:18 the poet has the Book of Job (Job 33:20, Job 33:22) before his eye. And in connection with Psa 107:20, ἀπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτοὺς (lxx), no passage of the Old Testament is more vividly recalled to one's mind than Psa 105:19, even more than Psa 147:18; because here, as in Psa 105:19, it treats of the intervention of divine acts within the sphere of human history, and not of the intervention of divine operations within the sphere of the natural world. In the natural world and in history the word (דּבר) is God's messenger (Psa 105:19, cf. Isa 55:10.), and appears here as a mediator of the divine healing. Here, as in Job 33:23., the fundamental fact of the New Testament is announced, which Theodoret on this passage expresses in words: Ὁ Θεὸς Λόγος ἐνανθρωπήσας καὶ ἀποσταλεὶς ὡς ἄνθρωπος τὰ παντοδαπὰ τῶν ψυχῶν ἰάσατο τραύματα καὶ τοὺς διαφθαρέντας ἀνέῤῥωσε λογισμούς. The lxx goes on to render it: καὶ ἐῤῥύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν, inasmuch as the translators derive שׁחיתותם from שׁחיתה (Dan 6:5), and this, as שׁחת elsewhere (vid., Psa 16:10), from שׁחת, διαφθείρειν, which is approved by Hitzig. But Lam 4:20 is against this. From שׁחה is formed a noun שׁחוּת (שׁחוּת) in the signification a hollow place (Pro 28:10), the collateral form of which, שׁחית (שׁחית), is inflected like חנית, plur. חניתות with a retention of the substantival termination. The "pits" are the deep afflictions into which they were plunged, and out of which God caused them to escape. The suffix of וירפאם avails also for ימלּט, as in Gen 27:5; Gen 30:31; Psa 139:1; Isa 46:5.

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

Others were brought to the brink of the grave by severe sickness; but when they draw nigh in earnest prayer to Him who appointed that they should suffer thus on account of their sins, He became their Saviour. אויל (cf. e.g., Job 5:3), like נבל (vid., Psa 14:1), is also an ethical notion, and not confined to the idea of defective intellect merely. It is one who insanely lives only for the passing hour, and ruins health, calling, family, and in short himself and everything belonging to him. Those who were thus minded, the poet begins by saying, were obliged to suffer by reason of (in consequence of) their wicked course of life. The cause of their days of pain and sorrow is placed first by way of emphasis; and because it has a meaning that is related to the past יתענּוּ thereby comes all the more easily to express that which took place simultaneously in the past. The Hithpa. in Kg1 2:26 signifies to suffer willingly or intentionally; here: to be obliged to submit to suffering against one's will. Hengstenberg, for example, construes it differently: "Fools because of their walk in transgression (more than 'because of their transgression'), and those who because of their iniquities were afflicted - all food," etc. But מן beside יתענּוּ has the assumption in its favour of being an affirmation of the cause of the affliction. In Psa 107:18 the poet has the Book of Job (Job 33:20, Job 33:22) before his eye. And in connection with Psa 107:20, ἀπέστειλεν τὸν λόγον αὐτοῦ καὶ ἰάσατο αὐτοὺς (lxx), no passage of the Old Testament is more vividly recalled to one's mind than Psa 105:19, even more than Psa 147:18; because here, as in Psa 105:19, it treats of the intervention of divine acts within the sphere of human history, and not of the intervention of divine operations within the sphere of the natural world. In the natural world and in history the word (דּבר) is God's messenger (Psa 105:19, cf. Isa 55:10.), and appears here as a mediator of the divine healing. Here, as in Job 33:23., the fundamental fact of the New Testament is announced, which Theodoret on this passage expresses in words: Ὁ Θεὸς Λόγος ἐνανθρωπήσας καὶ ἀποσταλεὶς ὡς ἄνθρωπος τὰ παντοδαπὰ τῶν ψυχῶν ἰάσατο τραύματα καὶ τοὺς διαφθαρέντας ἀνέῤῥωσε λογισμούς. The lxx goes on to render it: καὶ ἐῤῥύσατο αὐτοὺς ἐκ τῶν διαφθορῶν αὐτῶν, inasmuch as the translators derive שׁחיתותם from שׁחיתה (Dan 6:5), and this, as שׁחת elsewhere (vid., Psa 16:10), from שׁחת, διαφθείρειν, which is approved by Hitzig. But Lam 4:20 is against this. From שׁחה is formed a noun שׁחוּת (שׁחוּת) in the signification a hollow place (Pro 28:10), the collateral form of which, שׁחית (שׁחית), is inflected like חנית, plur. חניתות with a retention of the substantival termination. The "pits" are the deep afflictions into which they were plunged, and out of which God caused them to escape. The suffix of וירפאם avails also for ימלּט, as in Gen 27:5; Gen 30:31; Psa 139:1; Isa 46:5.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Afflicted - With sickness.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Fools because of their transgression - This is the Third comparison; the captivity being compared to a person in a dangerous malady. Our Version does not express this clause well: Fools מדרך פשעם midderech pisham, because of the way of their transgressions, are afflicted. Most human maladies are the fruits of sin; misery and sin are married together in bonds that can never be broken.

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⁴ I said [0559] unto the fools [01984], Deal not foolishly [01984]: and to the wicked [07563], Lift not up [07311] the horn [07161]:

³ For I was envious [07065] at the foolish [01984], when I saw [07200] the prosperity [07965] of the wicked [07563].

¹ To the chief Musician [05329], A Psalm of David [01732]. The fool [05036] hath said [0559] in his heart [03820], There is no God [0430]. They are corrupt [07843], they have done abominable [08581] works [05949], there is none that doeth [06213] good [02896].

⁵ To whom will ye liken [01819] me, and make me equal [07737], and compare [04911] me, that we may be like [01819]?

¹ To the chief Musician [05329], A Psalm [04210] of David [01732]. O LORD [03068], thou hast searched [02713] me, and known [03045] me.

³¹ And he said [0559], What shall I give thee [05414]? And Jacob [03290] said [0559], Thou shalt not give [05414] me any thing [03972]: if thou wilt do [06213] this thing [01697] for me, I will again [07725] feed [07462] and keep [08104] thy flock [06629]:

⁵ And Rebekah [07259] heard [08085] when Isaac [03327] spake [01696] to Esau [06215] his son [01121]. And Esau [06215] went [03212] to the field [07704] to hunt [06679] for venison [06718], and to bring [0935] it.

¹⁰ Whoso causeth the righteous [03477] to go astray [07686] in an evil [07451] way [01870], he shall fall [05307] himself into his own pit [07816]: but the upright [08549] shall have good [02896] things in possession[05157].

²⁰ The breath [07307] of our nostrils [0639], the anointed [04899] of the LORD [03068], was taken [03920] in their pits [07825], of whom we said [0559], Under his shadow [06738] we shall live [02421] among the heathen [01471].

¹⁰ For thou wilt not leave [05800] my soul [05315] in hell [07585]; neither wilt thou suffer [05414] thine Holy One [02623] to see [07200] corruption [07845].

⁵ Then [0116] said [0560] these [0479] men [01400], We shall not [03809] find [07912] any [03606] occasion [05931] against [05922] this [01836] Daniel [01841], except [03861] we find [07912] it against him concerning the law [01882] of his God [0426].

²³ If there [03426] be a messenger [04397] with him, an interpreter [03887], one [0259] among a thousand [0505], to shew [05046] unto man [0120] his uprightness [03476]:

¹⁰ For as the rain [01653] cometh down [03381], and the snow [07950] from heaven [08064], and returneth [07725] not thither, but watereth [07301] the earth [0776], and maketh it bring forth [03205] and bud [06779], that it may give [05414] seed [02233] to the sower [02232], and bread [03899] to the eater [0398]:

¹⁹ Until the time [06256] that his word [01697] came [0935]: the word [0565] of the LORD [03068] tried [06884] him.

¹⁸ He sendeth out [07971] his word [01697], and melteth [04529] them: he causeth his wind [07307] to blow [05380], and the waters [04325] flow [05140].

¹⁹ Until the time [06256] that his word [01697] came [0935]: the word [0565] of the LORD [03068] tried [06884] him.

²⁰ He sent [07971] his word [01697], and healed [07495] them, and delivered [04422] them from their destructions [07825].

²² Yea, his soul [05315] draweth near [07126] unto the grave [07845], and his life [02416] to the destroyers [04191].

²⁰ So that his life [02416] abhorreth [02092] bread [03899], and his soul [05315] dainty [08378] meat [03978].

¹⁸ Their soul [05315] abhorreth [08581] all manner of meat [0400]; and they draw near [05060] unto the gates [08179] of death [04194].

²⁶ And unto Abiathar [054] the priest [03548] said [0559] the king [04428], Get [03212] thee to Anathoth [06068], unto thine own fields [07704]; for thou art worthy [0376] of death [04194]: but I will not at this time [03117] put thee to death [04191], because thou barest [05375] the ark [0727] of the Lord [0136] GOD [03069] before [06440] David [01732] my father [01], and because thou hast been afflicted [06031] in all wherein my father [01] was afflicted [06031].

³ I have seen [07200] the foolish [0191] taking root [08327]: but suddenly [06597] I cursed [05344] his habitation [05116].