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Selected Verse: Psalms 17:13 - Strong Concordance

Verse	Translation	Text
Ps 17:13	Strong Concordance	Arise [06965], O LORD [03068], disappoint [06923] him [06440], cast him down [03766]: deliver [06403] my soul [05315] from the wicked [07563], which is thy sword [02719]:
	King James	Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:

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]
disappoint--literally, "come before," or, "encounter him." Supply "with" before "sword" (Psa 17:13), and "hand" (Psa 17:14). These denote God's power.

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

disappoint--literally, "come before," or, "encounter him." Supply "with" before "sword" (Psa 17:13), and "hand" (Psa 17:14). These denote God's power.

Notes on the Bible, by Albert Barnes, [1834]
Arise, O Lord - See the notes at Psa 3:7. Disappoint him - Margin, "prevent his face." The marginal reading expresses the sense of the Hebrew. The word used in the original means "to anticipate, to go before, to prevent;" and the prayer here is that God would come "before" his enemies; that is, that he would cast himself in their way "before" they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid "before" his enemy should come up to him. Cast him down - That is, as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror. Deliver my soul from the wicked - Save my life; save me from the designs of the wicked. Which is thy sword - The Aramaic Paraphrase renders this, "Deliver my soul from the wicked man, who deserves to be slain with thy sword." The Latin Vulgate: "Deliver my soul from the wicked man; thy spear from the enemies of thy hand." So the Septuagint: "Deliver my soul from the wicked; thy sword from the enemies of thy hand." The Syriac, "Deliver my soul from the wicked, and from the sword." DeWette renders it, "Deliver my soul from the wicked by thy sword." Prof. Alexander, "Save my soul from the wicked (with) thy sword." So Luther, "With thy sword." The Hebrew will undoubtedly admit of this latter construction, as in a similar passage in Psa 17:10; and this construction is found in the margin: "By thy sword." The sentiment that the wicked ARE the "sword" of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isa 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well agree with the connection, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes a "reason" why He should interpose and deliver him from them. It seems to me, therefore, that the construction of DeWette and others, "Save me from the wicked "by" thy sword," is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same construction, if it be the correct one, is required in the following verse.

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

Arise, O Lord - See the notes at Psa 3:7.

Disappoint him - Margin, "prevent his face." The marginal reading expresses the sense of the Hebrew. The word used in the original means "to anticipate, to go before, to prevent;" and the prayer here is that God would come "before" his enemies; that is, that he would cast himself in their way "before" they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid "before" his enemy should come up to him.

Cast him down - That is, as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror.

Deliver my soul from the wicked - Save my life; save me from the designs of the wicked.

Which is thy sword - The Aramaic Paraphrase renders this, "Deliver my soul from the wicked man, who deserves to be slain with thy sword." The Latin Vulgate: "Deliver my soul from the wicked man; thy spear from the enemies of thy hand." So the Septuagint: "Deliver my soul from the wicked; thy sword from the enemies of thy hand." The Syriac, "Deliver my soul from the wicked, and from the sword." DeWette renders it, "Deliver my soul from the wicked by thy sword." Prof. Alexander, "Save my soul from the wicked (with) thy sword." So Luther, "With thy sword." The Hebrew will undoubtedly admit of this latter construction, as in a similar passage in Psa 17:10; and this construction is found in the margin: "By thy sword." The sentiment that the wicked ARE the "sword" of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isa 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well agree with the connection, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes a "reason" why He should interpose and deliver him from them. It seems to me, therefore, that the construction of DeWette and others, "Save me from the wicked "by" thy sword," is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same construction, if it be the correct one, is required in the following verse.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The phrase קדּם פּני, antevertere faciem alicujus, means both to appear before any one with reverence, Psa 95:2 (post-biblical: to pay one's respects to any one) and to meet any one as an enemy, rush on him. The foe springs like a lion upon David, may Jahve - so he prays - as his defence cross the path of the lion and intercept him, and cast him down so that he, being rendered harmless, shall lie there with bowed knees (כּרע, of the lion, Gen 49:9; Num 24:9). He is to rescue his soul from the ungodly חרבּך. This חרבך, and also the ידך which follows, can be regarded as a permutative of the subject (Bצttcher, Hupfeld, and Hitzig), an explanation which is commended by Psa 44:3 and other passages. But it is much more probable that more exact definitions of this kind are treated as accusatives, vid., on Psa 3:5. At any rate "sword" and "hand" are meant as the instruments by which the פּלּט, rescuing, is effected. The force of פּלּטה extends into Psa 17:14, and mimatiym (with a Chateph under the letter that is freed from reduplication, like ממכון, Psa 33:14) corresponds to מרשׁע, as ידך to חרבּך. The word ממתים (plural of מת, men, Deu 2:34, whence מתם, each and every one), which of itself gives no complete sense, is repeated and made complete after the interruption cause by the insertion of ידך ה, - a remarkable manner of obstructing and then resuming the thought, which Hofmann (Schriftbeweis ii. 2. 495) seeks to get over by a change in the division of the verse and in the interpunction. חלד, either from חלד Syriac to creep, glide, slip away (whence חלדּה a weasel, a mole) or from חלד Talmudic to cover, hide, signifies: this temporal life which glides by unnoticed (distinct from the Arabic chald, chuld, an abiding stay, endless duration); and consequently חדל, limited existence, from חדל to have an end, alternates with חלד as a play upon the letters, comp. Psa 49:2 with Isa 38:11. The combination מחלד מתים resembles Psa 10:18; Psa 16:4. What is meant, is: men who have no other home but the world, which passeth away with the lust thereof, men ἐκ τοῦ κόσμου τούτου, or υίοὶ τοῦ αἰῶνος τούτου. The meaning of the further description חלקם בּחיּים (cf. Ecc 9:9) becomes clear from the converse in Psa 16:5. Jahve is the חלק of the godly man; and the sphere within which the worldling claims his חלק is החיּים, this temporal, visible, and material life. This is everything to him; whereas the godly man says: טּוב חסדּך מחיּים, Psa 63:4. The contrast is not so much between this life and the life to come, as between the world (life) and God. Here we see into the inmost nature of the Old Testament faith. To the Old Testament believer, all the blessedness and glory of the future life, which the New Testament unfolds, is shut up in Jahve. Jahve is his highest good, and possessing Him he is raised above heaven and earth, above life and death. To yield implicitly to Him, without any explicit knowledge of a blessed future life, to be satisfied with Him, to rest in Him, to hide in Him in the face of death, is the characteristic of the Old Testament faith. חלקם בחיים expresses both the state of mind and the lot of the men of the world. Material things which are their highest good, fall also in abundance to their share. The words "whose belly Thou fillest with Thy treasure" (Chethb: וּצפינך the usual participial form, but as a participle an Aramaising form) do not sound as though the poet meant to say that God leads them to repentance by the riches of His goodness, but on the contrary that God, by satisfying their desires which are confined to the outward and sensuous only, absolutely deprives them of all claim to possessions that extend beyond the world and this present temporal life. Thus, then, צפוּן in this passage is used exactly as צפוּנים is used in Job 20:26 (from צפן to hold anything close to one, to hold back, to keep by one). Moreover, there is not the slightest alloy of murmur or envy in the words. The godly man who lacks these good things out of the treasury of God, has higher delights; he can exclaim, Psa 31:20 : "how great is Thy goodness which Thou hast laid up (צפנתּ) for those who fear Thee!" Among the good things with which God fills the belly and house of the ungodly (Job 22:17.) are also children in abundance; these are elsewhere a blessing upon piety (Psa 127:3., Psa 128:3.), but to those who do not acknowledge the Giver they are a snare to self-glorifying, Job 21:11 (cf. Wisdom Job 4:1). בּנים is not the subject, but an accusative, and has been so understood by all the old translators from the original text, just as in the phrase שׁבע ימים to be satisfied with, or weary of, life. On עוללים vid., on Psa 8:3. יתר (from יתר to stretch out in length, then to be overhanging, towering above, projecting, superfluous, redundant) signifies here, as in Job 22:20, riches and the abundance of things possessed.

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

The phrase קדּם פּני, antevertere faciem alicujus, means both to appear before any one with reverence, Psa 95:2 (post-biblical: to pay one's respects to any one) and to meet any one as an enemy, rush on him. The foe springs like a lion upon David, may Jahve - so he prays - as his defence cross the path of the lion and intercept him, and cast him down so that he, being rendered harmless, shall lie there with bowed knees (כּרע, of the lion, Gen 49:9; Num 24:9). He is to rescue his soul from the ungodly חרבּך. This חרבך, and also the ידך which follows, can be regarded as a permutative of the subject (Bצttcher, Hupfeld, and Hitzig), an explanation which is commended by Psa 44:3 and other passages. But it is much more probable that more exact definitions of this kind are treated as accusatives, vid., on Psa 3:5. At any rate "sword" and "hand" are meant as the instruments by which the פּלּט, rescuing, is effected. The force of פּלּטה extends into Psa 17:14, and mimatiym (with a Chateph under the letter that is freed from reduplication, like ממכון, Psa 33:14) corresponds to מרשׁע, as ידך to חרבּך. The word ממתים (plural of מת, men, Deu 2:34, whence מתם, each and every one), which of itself gives no complete sense, is repeated and made complete after the interruption cause by the insertion of ידך ה, - a remarkable manner of obstructing and then resuming the thought, which Hofmann (Schriftbeweis ii. 2. 495) seeks to get over by a change in the division of the verse and in the interpunction. חלד, either from חלד Syriac to creep, glide, slip away (whence חלדּה a weasel, a mole) or from חלד Talmudic to cover, hide, signifies: this temporal life which glides by unnoticed (distinct from the Arabic chald, chuld, an abiding stay, endless duration); and consequently חדל, limited existence, from חדל to have an end, alternates with חלד as a play upon the letters, comp. Psa 49:2 with Isa 38:11. The combination מחלד מתים resembles Psa 10:18; Psa 16:4. What is meant, is: men who have no other home but the world, which passeth away with the lust thereof, men ἐκ τοῦ κόσμου τούτου, or υίοὶ τοῦ αἰῶνος τούτου. The meaning of the further description חלקם בּחיּים (cf. Ecc 9:9) becomes clear from the converse in Psa 16:5. Jahve is the חלק of the godly man; and the sphere within which the worldling claims his חלק is החיּים, this temporal, visible, and material life. This is everything to him; whereas the godly man says: טּוב חסדּך מחיּים, Psa 63:4. The contrast is not so much between this life and the life to come, as between the world (life) and God. Here we see into the inmost nature of the Old Testament faith. To the Old Testament believer, all the blessedness and glory of the future life, which the New Testament unfolds, is shut up in Jahve. Jahve is his highest good, and possessing Him he is raised above heaven and earth, above life and death. To yield implicitly to Him, without any explicit knowledge of a blessed future life, to be satisfied with Him, to rest in Him, to hide in Him in the face of death, is the characteristic of the Old Testament faith. חלקם בחיים expresses both the state of mind and the lot of the men of the world. Material things which are their highest good, fall also in abundance to their share. The words "whose belly Thou fillest with Thy treasure" (Chethb: וּצפינך the usual participial form, but as a participle an Aramaising form) do not sound as though the poet meant to say that God leads them to repentance by the riches of His goodness, but on the contrary that God, by satisfying their desires which are confined to the outward and sensuous only, absolutely deprives them of all claim to possessions that extend beyond the world and this present temporal life. Thus, then, צפוּן in this passage is used exactly as צפוּנים is used in Job 20:26 (from צפן to hold anything close to one, to hold back, to keep by one). Moreover, there is not the slightest alloy of murmur or envy in the words. The godly man who lacks these good things out of the treasury of God, has higher delights; he can exclaim, Psa 31:20 : "how great is Thy goodness which Thou hast laid up (צפנתּ) for those who fear Thee!" Among the good things with which God fills the belly and house of the ungodly (Job 22:17.) are also children in abundance; these are elsewhere a blessing upon piety (Psa 127:3., Psa 128:3.), but to those who do not acknowledge the Giver they are a snare to self-glorifying, Job 21:11 (cf. Wisdom Job 4:1). בּנים is not the subject, but an accusative, and has been so understood by all the old translators from the original text, just as in the phrase שׁבע ימים to be satisfied with, or weary of, life. On עוללים vid., on Psa 8:3. יתר (from יתר to stretch out in length, then to be overhanging, towering above, projecting, superfluous, redundant) signifies here, as in Job 22:20, riches and the abundance of things possessed.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sword - Thy instrument to execute vengeance upon thine enemies. Do not punish me with this rod: let me fall into thy hands, and not into the hands of men.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Arise, O Lord, disappoint him - When he arises to spring upon and tear me to pieces, arise thou, O Lord; disappoint him of his prey; seize him, and cast him down. Deliver my soul - Save my life. From the wicked, which is thy sword - Saul is still meant, and we may understand the words as either implying the sword, the civil power, with which God had intrusted him, and which he was now grievously abusing; or, it may mean, deliver me by Thy sword - cut him off who wishes to cut me off. On this ground the next verse should be read from men, By thy hand. So the margin. The hand of God not only meaning his power, but his providence.

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¹⁴ From men [04962] which are thy hand [03027], O LORD [03068], from men [04962] of the world [02465], which have their portion [02506] in this life [02416], and whose belly [0990] thou fillest [04390] with thy hid [06840] treasure: they are full [07646] of children [01121], and leave [03240] the rest [03499] of their substance to their babes [05768].

¹³ Arise [06965], O LORD [03068], disappoint [06923] him [06440], cast him down [03766]: deliver [06403] my soul [05315] from the wicked [07563], which is thy sword [02719]:

⁵ O [01945] Assyrian [0804], the rod [07626] of mine anger [0639], and the staff [04294] in their hand [03027] is mine indignation [02195].
⁶ I will send [07971] him against an hypocritical [02611] nation [01471], and against the people [05971] of my wrath [05678] will I give him a charge [06680], to take [07997] the spoil [07998], and to take [0962] the prey [0957], and to tread them down [07760] [04823] like the mire [02563] of the streets [02351].
⁷ Howbeit he meaneth [01819] not so, neither doth his heart [03824] think [02803] so; but it is in his heart [03824] to destroy [08045] and cut off [03772] nations [01471] not a few [04592].

¹⁰ They are inclosed [05462] in their own fat [02459]: with their mouth [06310] they speak [01696] proudly [01348].

⁷ Arise [06965], O LORD [03068]; save [03467] me, O my God [0430]: for thou hast smitten [05221] all mine enemies [0341] upon the cheek bone [03895]; thou hast broken [07665] the teeth [08127] of the ungodly [07563].

²⁰ Whereas [0518] our substance [07009] is not cut down [03582], but the remnant [03499] of them the fire [0784] consumeth [0398].

³ When I consider [07200] thy heavens [08064], the work [04639] of thy fingers [0676], the moon [03394] and the stars [03556], which thou hast ordained [03559];

¹ Then Eliphaz [0464] the Temanite [08489] answered [06030] and said [0559],

¹¹ They send forth [07971] their little ones [05759] like a flock [06629], and their children [03206] dance [07540].

³ Thy wife [0802] shall be as a fruitful [06509] vine [01612] by the sides [03411] of thine house [01004]: thy children [01121] like olive [02132] plants [08363] round about [05439] thy table [07979].

³ Lo, children [01121] are an heritage [05159] of the LORD [03068]: and the fruit [06529] of the womb [0990] is his reward [07939].

¹⁷ Which said [0559] unto God [0410], Depart [05493] from us: and what can the Almighty [07706] do [06466] for them?

²⁰ Thou shalt hide [05641] them in the secret [05643] of thy presence [06440] from the pride [07407] of man [0376]: thou shalt keep them secretly [06845] in a pavilion [05521] from the strife [07379] of tongues [03956].

²⁶ All darkness [02822] shall be hid [02934] in his secret places [06845]: a fire [0784] not blown [05301] shall consume [0398] him; it shall go ill [03415] with him that is left [08300] in his tabernacle [0168].

⁴ Thus will I bless [01288] thee while I live [02416]: I will lift up [05375] my hands [03709] in thy name [08034].

⁵ The LORD [03068] is the portion [04490] of mine inheritance [02506] and of my cup [03563]: thou maintainest [08551] my lot [01486].

⁹ Live [02416] joyfully [07200] with the wife [0802] whom thou lovest [0157] all the days [03117] of the life [02416] of thy vanity [01892], which he hath given [05414] thee under the sun [08121], all the days [03117] of thy vanity [01892]: for that is thy portion [02506] in this life [02416], and in thy labour [05999] which thou takest [06001] under the sun [08121].

⁴ Their sorrows [06094] shall be multiplied [07235] that hasten [04116] after another [0312] god: their drink offerings [05262] of blood [01818] will I not offer [05258], nor [01077] take up [05375] their names [08034] into my lips [08193].

¹⁸ To judge [08199] the fatherless [03490] and the oppressed [01790], that the man [0582] of the earth [0776] may no more [03254] oppress [06206].

¹¹ I said [0559], I shall not see [07200] the LORD [03050], even the LORD [03050], in the land [0776] of the living [02416]: I shall behold [05027] man [0120] no more with the inhabitants [03427] of the world [02309].

² Both low [01121] [0120] and high [01121] [0376], rich [06223] and poor [034], together [03162].

³⁴ And we took [03920] all his cities [05892] at that time [06256], and utterly destroyed [02763] the men [04962], and the women [0802], and the little ones [02945], of every city [05892], we left [07604] none to remain [08300]:

¹⁴ From the place [04349] of his habitation [03427] he looketh [07688] upon all the inhabitants [03427] of the earth [0776].

⁵ I laid me down [07901] and slept [03462]; I awaked [06974]; for the LORD [03068] sustained [05564] me.

³ For they got [03423] not the land [0776] in possession [03423] by their own sword [02719], neither did their own arm [02220] save [03467] them: but thy right hand [03225], and thine arm [02220], and the light [0216] of thy countenance [06440], because thou hadst a favour [07521] unto them.

⁹ He couched [03766], he lay down [07901] as a lion [0738], and as a great lion [03833]: who shall stir him up [06965]? Blessed [01288] is he that blesseth [01288] thee, and cursed [0779] is he that curseth [0779] thee.

⁹ Judah [03063] is a lion's [0738] whelp [01482]: from the prey [02964], my son [01121], thou art gone up [05927]: he stooped down [03766], he couched [07257] as a lion [0738], and as an old lion [03833]; who shall rouse him up [06965]?

² Let us come [06923] before his presence [06440] with thanksgiving [08426], and make a joyful noise [07321] unto him with psalms [02158].