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Selected Verse: Psalms 58:3 - Strong Concordance

Verse	Translation	Text
Ps 58:3	Strong Concordance	The wicked [07563] are estranged [02114] from the womb [07358]: they go astray [08582] as soon as they be born [0990], speaking [01696] lies [03577].
	King James	The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies.

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]
describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.

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

describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.

Notes on the Bible, by Albert Barnes, [1834]
The wicked are estranged from the womb - The allusion here undoubtedly is to the persons principally referred to in the psalm - the enemies of David. But their conduct toward him suggests a more general reflection in regard to "all" the wicked as having the same characteristics. The psalmist, therefore, instead of confining his remarks to them, makes his observations general, on the principle that all wicked men have essentially the same character, and especially in respect to the thing here affirmed, that they go astray early; that they are apostate and alienated from God from their very birth. The words, "the wicked," here do not necessarily refer to the whole human family (though what is thus affirmed is true of all the human race), but to people who in their lives develop a wicked character; and the affirmation in regard to them is that they go astray early in life - from their very infancy. Strictly speaking, therefore, it cannot be shown that the psalmist in this declaration had reference to the whole human race, or that he meant to make a universal declaration in regard to man as being early estranged or alienated from God; and the passage, therefore, cannot directly, and with exact propriety, be adduced to prove the doctrine that "original sin" pertains to all the race - whatever may be true on that point. If, however, it is demonstrated from "other" passages, and from facts, that all men "are" "wicked" or depraved, then the assertion here becomes a proof that this is from the womb - from their very birth - that they begin life with a propensity to evil - and that all their subsequent acts are but developments of the depravity or corruption with which they are born. It is only, therefore, after it is proved that people "are" depraved or "wicked," that this passage can be cited in favor of the doctrine of original sin. The word rendered are "estranged" - זרוּ zorû - means properly, "to go off, to turn aside," or "away, to depart;" and then it comes to mean "to be strange," or "a stranger." The proper idea in the word is that one is a stranger, or a foreigner, and the word would be properly applied to one of another tribe or nation, like the Latin "hostis," and the Greek ξείνος xeinos. Exo 30:33; Isa 1:7; Isa 25:2; Isa 29:5; Psa 44:20. The meaning of the term as thus explained is, that, from earliest childhood, they are "as if" they belonged to another people than the people of God; they manifest another spirit; they are governed by other principles than those which pertain to the righteous. Compare Eph 2:19. Their first indications of character are not those of the children of God, but are "alien, strange, hostile" to him. The phrase "from the womb," refers, undoubtedly, to their birth; and the idea is, that as soon as they begin to act they act wrong; they show that they are strangers to God. Strictly speaking, this passage does not affirm anything directly of what exists in the heart "before" people begin to act, for it is by their "speaking lies" that they show their estrangement; yet it is proper to "infer" that where this is universal, there "is" something lying back of this which makes it certain that they "will" act thus - just as when a tree always bears the same kind of fruit, we infer that there is something "in" the tree, back of the actual "bearing" of the fruit, which makes it certain that it "will" bear such fruit and no other. This "something" in the heart of a child is what is commonly meant by "original sin." They go astray - The Hebrew word used here means to go astray, to wander, to err. It is used in reference to drunken persons who reel, Isa 28:7; and to the soul, as erring or wandering from the paths of truth and piety, Eze 48:11; Psa 95:10; Psa 119:110; Pro 21:16. The "manner" in which the persons here referred to did this, is indicated here by their "speaking lies." As soon as they be born - Margin, as in Hebrew, "from the belly." The meaning is, not that they speak lies "as soon as" they are born, which could not be literally true, but that this is the "first act." The first thing "done" is not an act of holiness, but an act of sin - showing what is in the heart. Speaking lies - They are false in their statements; false in their promises; false in their general character. This is one of the forms of sin, indicating original depravity; and it is undoubtedly selected here because this was particularly manifested by the enemies of David. They were false, perfidious, and could not be trusted. If it be proved, therefore, that all people are wicked, then "this" passage becomes a proper and an important text to demonstrate that this wickedness is not the result of temptation or example, but that it is the expression of the depravity of the heart by nature; that the tendency of man by nature is not to goodness, but to sin; that the first developments of character are sinful; that there is something lying of sinful acts in people which makes it certain that they will act as they do; and that this always manifests itself in the first acts which they perform.

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

The wicked are estranged from the womb - The allusion here undoubtedly is to the persons principally referred to in the psalm - the enemies of David. But their conduct toward him suggests a more general reflection in regard to "all" the wicked as having the same characteristics. The psalmist, therefore, instead of confining his remarks to them, makes his observations general, on the principle that all wicked men have essentially the same character, and especially in respect to the thing here affirmed, that they go astray early; that they are apostate and alienated from God from their very birth. The words, "the wicked," here do not necessarily refer to the whole human family (though what is thus affirmed is true of all the human race), but to people who in their lives develop a wicked character; and the affirmation in regard to them is that they go astray early in life - from their very infancy.

Strictly speaking, therefore, it cannot be shown that the psalmist in this declaration had reference to the whole human race, or that he meant to make a universal declaration in regard to man as being early estranged or alienated from God; and the passage, therefore, cannot directly, and with exact propriety, be adduced to prove the doctrine that "original sin" pertains to all the race - whatever may be true on that point. If, however, it is demonstrated from "other" passages, and from facts, that all men "are" "wicked" or depraved, then the assertion here becomes a proof that this is from the womb - from their very birth - that they begin life with a propensity to evil - and that all their subsequent acts are but developments of the depravity or corruption with which they are born. It is only, therefore, after it is proved that people "are" depraved or "wicked," that this passage can be cited in favor of the doctrine of original sin.

The word rendered are "estranged" - זרוּ zorû - means properly, "to go off, to turn aside," or "away, to depart;" and then it comes to mean "to be strange," or "a stranger." The proper idea in the word is that one is a stranger, or a foreigner, and the word would be properly applied to one of another tribe or nation, like the Latin "hostis," and the Greek ξείνος xeinos. Exo 30:33; Isa 1:7; Isa 25:2; Isa 29:5; Psa 44:20. The meaning of the term as thus explained is, that, from earliest childhood, they are "as if" they belonged to another people than the people of God; they manifest another spirit; they are governed by other principles than those which pertain to the righteous. Compare Eph 2:19. Their first indications of character are not those of the children of God, but are "alien, strange, hostile" to him. The phrase "from the womb," refers, undoubtedly, to their birth; and the idea is, that as soon as they begin to act they act wrong; they show that they are strangers to God. Strictly speaking, this passage does not affirm anything directly of what exists in the heart "before" people begin to act, for it is by their "speaking lies" that they show their estrangement; yet it is proper to "infer" that where this is universal, there "is" something lying back of this which makes it certain that they "will" act thus - just as when a tree always bears the same kind of fruit, we infer that there is something "in" the tree, back of the actual "bearing" of the fruit, which makes it certain that it "will" bear such fruit and no other. This "something" in the heart of a child is what is commonly meant by "original sin."

They go astray - The Hebrew word used here means to go astray, to wander, to err. It is used in reference to drunken persons who reel, Isa 28:7; and to the soul, as erring or wandering from the paths of truth and piety, Eze 48:11; Psa 95:10; Psa 119:110; Pro 21:16. The "manner" in which the persons here referred to did this, is indicated here by their "speaking lies."

As soon as they be born - Margin, as in Hebrew, "from the belly." The meaning is, not that they speak lies "as soon as" they are born, which could not be literally true, but that this is the "first act." The first thing "done" is not an act of holiness, but an act of sin - showing what is in the heart.

Speaking lies - They are false in their statements; false in their promises; false in their general character. This is one of the forms of sin, indicating original depravity; and it is undoubtedly selected here because this was particularly manifested by the enemies of David. They were false, perfidious, and could not be trusted. If it be proved, therefore, that all people are wicked, then "this" passage becomes a proper and an important text to demonstrate that this wickedness is not the result of temptation or example, but that it is the expression of the depravity of the heart by nature; that the tendency of man by nature is not to goodness, but to sin; that the first developments of character are sinful; that there is something lying of sinful acts in people which makes it certain that they will act as they do; and that this always manifests itself in the first acts which they perform.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
After this bold beginning the boldest figures follow one another rapidly; and the first of these is that of the serpent, which is kept up longer than any of the others. The verb זוּר (cogn. סוּר) is intentionally written זור in this instance in a neuter, not an active sense, plural זרוּ lar, like בּשׁוּ, טבוּ. Bakius recognises a retrospective reference to this passage in Isa 48:8. In such passages Scripture bears witness to the fact, which is borne out by experience, that there are men in whom evil from childhood onwards has a truly diabolical character, i.e., a selfish character altogether incapable of love. For although hereditary sinfulness and hereditary sin (guilt) are common to all men, yet the former takes the most manifold combinations and forms; and, in fact, the inheriting of sin and the complex influence of the power of evil and of the power of grace on the propagation of the human race require that it should be so. The Gospel of John more particularly teaches such a dualism of the natures of men. חמת־למו (with Rebia, as in Joh 18:18) is not the subject: the poison belonging to them, etc., but a clause by itself: poison is to them, they have poison; the construct state here, as in Lam 2:18; Eze 1:27, does not express a relation of actual union, but only a close connection. יאטּם (with the orthophonic Dagesh which gives prominence to the Teth as the commencement of a syllable) is an optative future form, which is also employed as an indicative in the poetic style, e.g., Psa 18:11. The subject of this attributive clause, continuing the adjective, is the deaf adder, such an one, viz., as makes itself deaf; and in this respect (as in their evil serpent nature) it is a figure of the self-hardening evil-doer. Then with אשׁר begins the more minute description of this adder. There is a difference even among serpents. They belong to the worst among them that are inaccessible to any kind of human influence. All the arts of sorcery are lost upon them. מלחשׁים are the whisperers of magic formulae (cf. Arabic naffathât, adjurations), and חובר חברים is one who works binding by spells, exorcism, and tying fast by magic knots (cf. חבר, to bind = to bewitch, cf. Arab. ‛qqd, ‛nn, Persic bend = κατάδεσμος, vid., Isaiah, i. 118, ii. 242). The most inventive affection and the most untiring patience cannot change their mind. Nothing therefore remains to David but to hope for their removal, and to pray for it.

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

After this bold beginning the boldest figures follow one another rapidly; and the first of these is that of the serpent, which is kept up longer than any of the others. The verb זוּר (cogn. סוּר) is intentionally written זור in this instance in a neuter, not an active sense, plural זרוּ lar, like בּשׁוּ, טבוּ. Bakius recognises a retrospective reference to this passage in Isa 48:8. In such passages Scripture bears witness to the fact, which is borne out by experience, that there are men in whom evil from childhood onwards has a truly diabolical character, i.e., a selfish character altogether incapable of love. For although hereditary sinfulness and hereditary sin (guilt) are common to all men, yet the former takes the most manifold combinations and forms; and, in fact, the inheriting of sin and the complex influence of the power of evil and of the power of grace on the propagation of the human race require that it should be so. The Gospel of John more particularly teaches such a dualism of the natures of men. חמת־למו (with Rebia, as in Joh 18:18) is not the subject: the poison belonging to them, etc., but a clause by itself: poison is to them, they have poison; the construct state here, as in Lam 2:18; Eze 1:27, does not express a relation of actual union, but only a close connection. יאטּם (with the orthophonic Dagesh which gives prominence to the Teth as the commencement of a syllable) is an optative future form, which is also employed as an indicative in the poetic style, e.g., Psa 18:11. The subject of this attributive clause, continuing the adjective, is the deaf adder, such an one, viz., as makes itself deaf; and in this respect (as in their evil serpent nature) it is a figure of the self-hardening evil-doer. Then with אשׁר begins the more minute description of this adder. There is a difference even among serpents. They belong to the worst among them that are inaccessible to any kind of human influence. All the arts of sorcery are lost upon them. מלחשׁים are the whisperers of magic formulae (cf. Arabic naffathât, adjurations), and חובר חברים is one who works binding by spells, exorcism, and tying fast by magic knots (cf. חבר, to bind = to bewitch, cf. Arab. ‛qqd, ‛nn, Persic bend = κατάδεσμος, vid., Isaiah, i. 118, ii. 242). The most inventive affection and the most untiring patience cannot change their mind. Nothing therefore remains to David but to hope for their removal, and to pray for it.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Estranged - From God, and from all goodness. Their very natures are corrupt, even from their birth: they are the wicked offspring of sinful parents. Astray - By actual sins, from their childhood, as soon as ever they were capable of the exercise of reason.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The wicked are estranged from the womb - "This," says Dr. Kennicott, "and the next two verses, I take to be the answer of Jehovah to the question in the two first verses, as the Psa 58:6, Psa 58:7, and Psa 58:8, are the answer of the psalmist, and the remainder contains the decree of Jehovah." He calls these wicked men, men who had been always wicked, originally and naturally bad, and brought up in falsehood, flattery, and lying. The part they acted now was quite in character.

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¹⁶ The man [0120] that wandereth [08582] out of the way [01870] of understanding [07919] shall remain [05117] in the congregation [06951] of the dead [07496].

¹¹⁰ The wicked [07563] have laid [05414] a snare [06341] for me: yet I erred [08582] not from thy precepts [06490].

¹⁰ Forty [0705] years [08141] long was I grieved [06962] with this generation [01755], and said [0559], It is a people [05971] that do err [08582] in their heart [03824], and they have not known [03045] my ways [01870]:

¹¹ It shall be for the priests [03548] that are sanctified [06942] of the sons [01121] of Zadok [06659]; which have kept [08104] my charge [04931], which went not astray [08582] when the children [01121] of Israel [03478] went astray [08582], as the Levites [03881] went astray [08582].

⁷ But they [0428] also have erred [07686] through wine [03196], and through strong drink [07941] are out of the way [08582]; the priest [03548] and the prophet [05030] have erred [07686] through strong drink [07941], they are swallowed up [01104] of [04480] wine [03196], they are out of the way [08582] through strong drink [07941]; they err [07686] in vision [07203], they stumble [06328] in judgment [06417].

¹⁹ Now [3767] therefore [686] ye are [2075] no more [3765] strangers [3581] and [2532] foreigners [3941], but [235] fellowcitizens [4847] with the saints [40], and [2532] of the household [3609] of God [2316];

²⁰ If we have forgotten [07911] the name [08034] of our God [0430], or stretched out [06566] our hands [03709] to a strange [02114] god [0410];

⁵ Moreover the multitude [01995] of thy strangers [02114] shall be like small [01851] dust [080], and the multitude [01995] of the terrible ones [06184] shall be as chaff [04671] that passeth away [05674]: yea, it shall be at an instant [06621] suddenly [06597].

² For thou hast made [07760] of a city [05892] an heap [01530]; of a defenced [01219] city [07151] a ruin [04654]: a palace [0759] of strangers [02114] to be no city [05892]; it shall never [05769] be built [01129].

⁷ Your country [0776] is desolate [08077], your cities [05892] are burned [08313] with fire [0784]: your land [0127], strangers [02114] devour [0398] it in your presence, and it is desolate [08077], as overthrown [04114] by strangers [02114].

³³ Whosoever [0834] [0376] compoundeth [07543] any like it, or whosoever putteth [05414] any of it upon a stranger [02114], shall even be cut [03772] off from his people [05971].

¹¹ He made [07896] darkness [02822] his secret place [05643]; his pavilion [05521] round about [05439] him were dark [02824] waters [04325] and thick clouds [05645] of the skies [07834].

²⁷ And I saw [07200] as the colour [05869] of amber [02830], as the appearance [04758] of fire [0784] round about [05439] within [01004] it, from the appearance [04758] of his loins [04975] even upward [04605], and from the appearance [04758] of his loins [04975] even downward [04295], I saw [07200] as it were the appearance [04758] of fire [0784], and it had brightness [05051] round about [05439].

¹⁸ Their heart [03820] cried [06817] unto the Lord [0136], O wall [02346] of the daughter [01323] of Zion [06726], let tears [01832] run down [03381] like a river [05158] day [03119] and night [03915]: give [05414] thyself no rest [06314]; let not the apple [01323] of thine eye [05869] cease [01826].

¹⁸ And [1161] the servants [1401] and [2532] officers [5257] stood there [2476], who had made [4160] a fire of coals [439]; for [3754] it was [2258] cold [5592]: and [2532] they warmed themselves [2328]: and [1161] Peter [4074] stood [2258] [2476] with [3326] them [846], and [2532] warmed himself [2328].

⁸ Yea, thou heardest [08085] not; yea, thou knewest [03045] not; yea, from that time that thine ear [0241] was not opened [06605]: for I knew [03045] that thou wouldest deal very [0898] treacherously [0898], and wast called [07121] a transgressor [06586] from the womb [0990].

⁸ As a snail [07642] which melteth [08557], let every one of them pass away [01980]: like the untimely birth [05309] of a woman [0802], that they may not see [02372] the sun [08121].

⁷ Let them melt away [03988] as waters [04325] which run continually [01980]: when he bendeth [01869] his bow to shoot his arrows [02671], let them be as cut in pieces [04135].

⁶ Break [02040] their teeth [08127], O God [0430], in their mouth [06310]: break out [05422] the great teeth [04459] of the young lions [03715], O LORD [03068].