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Selected Verse: Psalms 58:6 - Strong Concordance

Verse	Translation	Text
Ps 58:6	Strong Concordance	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].
	King James	Break their teeth, O God, in their mouth: break out the great teeth of the young lions, O LORD.

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]
He prays for their destruction, under the figure of ravenous beasts (Psa 3:7; Psa 7:2).

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

He prays for their destruction, under the figure of ravenous beasts (Psa 3:7; Psa 7:2).

Notes on the Bible, by Albert Barnes, [1834]
Break their teeth, O God, in their mouth - The word here rendered "break" means properly "to tear out." The allusion is to his enemies, represented as wild beasts; and the prayer is, that God would deprive them of the means of doing harm - as wild animals are rendered harmless when their teeth are broken out. Break out the great teeth of the young lions, O Lord - The word used here means properly "biters" or "grinders:" Job 29:17; Pro 30:14; Joe 1:6. Compare the notes at Psa 3:7. The word rendered "young lions" here does not refer to mere whelps, but to full-grown though young lions in their vigor and strength, as contrasted with old lions, or those which are enfeebled by age. The meaning is, that his enemies were of the most fierce and violent kind.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The verb הרס is used much in the same way in Psa 58:7 as ἀράσσειν (e.g., Iliad, xiii. 577, ἀπὸ δὲ τρυφάλειαν ἄραξεν), which presents a similar onomatope. The form ימּאסוּ is, as in Job 7:5, = ימּסּוּ. The Jewish expositors, less appropriately, compare צנאכם, Num 32:24, and בּזאוּ = בּזזוּ, Isa 18:2, Isa 18:7; שׁאסיך, Chethb, Jer 30:16, and ראמה, Zac 14:10, more nearly resemble it. The treading (bending) of the bow is here, as in Psa 64:4, transferred to the arrows (= כּונן, Psa 11:2): he bends and shoots off his arrows, they shall be as though cut off in the front, i.e., as inoperative as if they had no heads or points (כּמו as in Isa 26:18). In Psa 58:9 follow two figures to which the apprecatory "let them become" is to be supplied. Or is it perhaps to be rendered: As a snail, which Thou causest to melt away, i.e., squashest with the foot (תּמס, as in Psa 39:12, fut. Hiph. of מסה = מסס), let him perish? The change of the number does not favour this; and according to the usage of the language, which is fond of construing הלך with gerunds and participles, and also with abstract nouns, e.g., הלך תּם, הלך קרי, the words תּמס יהלך belong together, and they are also accented accordingly: as a snail or slug which goes along in dissolution, goes on and dissolves as it goes (תּמס after the form תּבל form בּלל (Note: In the Phoenician, the Cyprian copper mine Ταμασσός appears to have taken its name from תמס, liquefactio (Levy, Phnizische Studien, iii. 7).)). The snail has received its name from this apparent dissolving into slime. For שׁבּלוּל (with Dag. dirimens for שׁבלוּל) is the naked slimy snail or slug (Targum, according to ancient conception, זחיל תּבללא "the slimeworm"), from שׁבלל, to make wet, moist. (Note: "God has created nothing without its use," says the Talmud, B. Shabbath 77b; "He has created the snail (שׁבלול לכתית) to heal bruises by laying it upon them:" cf. Genesis Rabba, ch. 51 init., where שׁבלול is explained by לימצא, סיליי, כיליי, κογχύλη, σέσιλος, limax. Abraham b. David of Fez, the contemporary of Saadia, has explained it in his Arabico-Hebrew Lexicon by אלחלזון, the slug. Nevertheless this is properly the name of the snail with a house (נרתיק), Talmudic חלּזון, and even at the present day in Syria and Palestine Arab. ḥlzûn (which is pronounced ḥalezôn); whereas שׁבלול, in conformity with the etymon and with the figure, is the naked snail or slug. The ancient versions perhaps failed to recognise this, because the slug is not very often to be seen in hot eastern countries; but שׁבלול in this signification can be looked upon as traditional. The rendering "a rain-brook or mountain-torrent (Arabic seil sâbil) which running runs away," would, to say nothing more, give us, as Rosenmller has already observed, a figure that has been made use of already in Psa 58:8.) In the second figure, the only sense in which נפל אשׁת belong together is "the untimely birth of a woman;" and rather than explain with the Talmud (B. Med katan 6b) and Targum (contrary to the accents): as an abortion, a mole, (Note: The mole, which was thought to have no eyes, is actually called in post-biblical Hebrew אשׁת, plur. אישׁות (vid., Keelim xxi. 3).) one would alter אשׁת into אשׁה. But this is not necessary, since the construct form אשׁת is found also in other instances (Deu 21:11; Sa1 28:7) out of the genitival relation, in connection with a close coordinate construction. So here, where בּל־הזוּ שׁמשׁ, according to Job 3:16; Ecc 6:3-5, is an attributive clause to נפל אשׁת (the falling away of a woman = abortions), which is used collectively (Ew. 176, b). The accentuation also harmonizes here with the syntactic relation of the words. In Psa 58:10, אטד (plural in African, i.e., Punic, in Dioscorides atadi'n) is the rhamnus or buckthorn, which, like רתם, the broom, not only makes a cheerful crackling fire, but also produces an ash that retains the heat a long time, and is therefore very useful in cooking. The alternative כּמו - כּמו signifies sive, sive, whether the one or the other. חי is that which is living, fresh, viz., the fresh, raw meat still having the blood in it, the opposite of מבשּׁל (Sa1 2:15); חרון, a fierce heat or fire, here a boiling heat. There is no need to understand חרון metonymically, or perhaps as an adjective = charrôn, of boiled meat: it is a statement of the condition. The suffix of ישׁערנּוּ, however, refers, as being neuter, to the whole cooking apparatus, and more especially to the contents of the pots. The rendering therefore is: whether raw or in a state of heat, i.e., of being cooked through, He (Jahve) carries it away as with a whirlwind. Hengstenberg rightly remarks, "To the raw meat correspond the immature plots, and to the cooked the mature ones." To us, who regard the Psalm as belonging to the time of Absalom, and not, like Hengstenberg, to the time of Saul, the meat in the pots is the new kingship of Absalom. The greater the self-renunciation with which David at that time looked on at the ripening revolt, disclaiming all action of his own, the stronger the confidence with which he expected the righteous interposition of God that did actually follow, but (as he here supposes possible) not until the meat in the pot was almost done through; yet, on the other side, so quickly, that the pots had scarcely felt the crackling heat which should fully cook the meat.

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

The verb הרס is used much in the same way in Psa 58:7 as ἀράσσειν (e.g., Iliad, xiii. 577, ἀπὸ δὲ τρυφάλειαν ἄραξεν), which presents a similar onomatope. The form ימּאסוּ is, as in Job 7:5, = ימּסּוּ. The Jewish expositors, less appropriately, compare צנאכם, Num 32:24, and בּזאוּ = בּזזוּ, Isa 18:2, Isa 18:7; שׁאסיך, Chethb, Jer 30:16, and ראמה, Zac 14:10, more nearly resemble it. The treading (bending) of the bow is here, as in Psa 64:4, transferred to the arrows (= כּונן, Psa 11:2): he bends and shoots off his arrows, they shall be as though cut off in the front, i.e., as inoperative as if they had no heads or points (כּמו as in Isa 26:18). In Psa 58:9 follow two figures to which the apprecatory "let them become" is to be supplied. Or is it perhaps to be rendered: As a snail, which Thou causest to melt away, i.e., squashest with the foot (תּמס, as in Psa 39:12, fut. Hiph. of מסה = מסס), let him perish? The change of the number does not favour this; and according to the usage of the language, which is fond of construing הלך with gerunds and participles, and also with abstract nouns, e.g., הלך תּם, הלך קרי, the words תּמס יהלך belong together, and they are also accented accordingly: as a snail or slug which goes along in dissolution, goes on and dissolves as it goes (תּמס after the form תּבל form בּלל

(Note: In the Phoenician, the Cyprian copper mine Ταμασσός appears to have taken its name from תמס, liquefactio (Levy, Phnizische Studien, iii. 7).)).

The snail has received its name from this apparent dissolving into slime. For שׁבּלוּל (with Dag. dirimens for שׁבלוּל) is the naked slimy snail or slug (Targum, according to ancient conception, זחיל תּבללא "the slimeworm"), from שׁבלל, to make wet, moist.

(Note: "God has created nothing without its use," says the Talmud, B. Shabbath 77b; "He has created the snail (שׁבלול לכתית) to heal bruises by laying it upon them:" cf. Genesis Rabba, ch. 51 init., where שׁבלול is explained by לימצא, סיליי, כיליי, κογχύλη, σέσιλος, limax. Abraham b. David of Fez, the contemporary of Saadia, has explained it in his Arabico-Hebrew Lexicon by אלחלזון, the slug. Nevertheless this is properly the name of the snail with a house (נרתיק), Talmudic חלּזון, and even at the present day in Syria and Palestine Arab. ḥlzûn (which is pronounced ḥalezôn); whereas שׁבלול, in conformity with the etymon and with the figure, is the naked snail or slug. The ancient versions perhaps failed to recognise this, because the slug is not very often to be seen in hot eastern countries; but שׁבלול in this signification can be looked upon as traditional. The rendering "a rain-brook or mountain-torrent (Arabic seil sâbil) which running runs away," would, to say nothing more, give us, as Rosenmller has already observed, a figure that has been made use of already in Psa 58:8.)

In the second figure, the only sense in which נפל אשׁת belong together is "the untimely birth of a woman;" and rather than explain with the Talmud (B. Med katan 6b) and Targum (contrary to the accents): as an abortion, a mole,

(Note: The mole, which was thought to have no eyes, is actually called in post-biblical Hebrew אשׁת, plur. אישׁות (vid., Keelim xxi. 3).)

one would alter אשׁת into אשׁה. But this is not necessary, since the construct form אשׁת is found also in other instances (Deu 21:11; Sa1 28:7) out of the genitival relation, in connection with a close coordinate construction. So here, where בּל־הזוּ שׁמשׁ, according to Job 3:16; Ecc 6:3-5, is an attributive clause to נפל אשׁת (the falling away of a woman = abortions), which is used collectively (Ew. 176, b). The accentuation also harmonizes here with the syntactic relation of the words. In Psa 58:10, אטד (plural in African, i.e., Punic, in Dioscorides atadi'n) is the rhamnus or buckthorn, which, like רתם, the broom, not only makes a cheerful crackling fire, but also produces an ash that retains the heat a long time, and is therefore very useful in cooking. The alternative כּמו - כּמו signifies sive, sive, whether the one or the other. חי is that which is living, fresh, viz., the fresh, raw meat still having the blood in it, the opposite of מבשּׁל (Sa1 2:15); חרון, a fierce heat or fire, here a boiling heat. There is no need to understand חרון metonymically, or perhaps as an adjective = charrôn, of boiled meat: it is a statement of the condition. The suffix of ישׁערנּוּ, however, refers, as being neuter, to the whole cooking apparatus, and more especially to the contents of the pots. The rendering therefore is: whether raw or in a state of heat, i.e., of being cooked through, He (Jahve) carries it away as with a whirlwind. Hengstenberg rightly remarks, "To the raw meat correspond the immature plots, and to the cooked the mature ones." To us, who regard the Psalm as belonging to the time of Absalom, and not, like Hengstenberg, to the time of Saul, the meat in the pots is the new kingship of Absalom. The greater the self-renunciation with which David at that time looked on at the ripening revolt, disclaiming all action of his own, the stronger the confidence with which he expected the righteous interposition of God that did actually follow, but (as he here supposes possible) not until the meat in the pot was almost done through; yet, on the other side, so quickly, that the pots had scarcely felt the crackling heat which should fully cook the meat.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Their teeth - Their powerful instruments of doing mischief.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Break their teeth - He still compares Saul, his captains, and his courtiers, to lions; and as a lion's power of doing mischief is greatly lessened if all his teeth be broken, so he prays that God may take away their power and means of pursuing their bloody purpose. But he may probably have the serpents in view of which he speaks in the preceding verse; break their teeth - destroy the fangs of these serpents, in which their poison is contained. This will amount to the same meaning as above. Save me from the adders - the sly and poisonous slanderers: save me also from the lions - the tyrannical and blood-thirsty men.

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² Lest he tear [02963] my soul [05315] like a lion [0738], rending it in pieces [06561], while there is none to deliver [05337].

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].

⁶ For a nation [01471] is come up [05927] upon my land [0776], strong [06099], and without number [04557], whose teeth [08127] are the teeth [08127] of a lion [0738], and he hath the cheek teeth [04973] of a great lion [03833].

¹⁴ There is a generation [01755], whose teeth [08127] are as swords [02719], and their jaw teeth [04973] as knives [03979], to devour [0398] the poor [06041] from off the earth [0776], and the needy [034] from among men[0120].

¹⁷ And I brake [07665] the jaws [04973] of the wicked [05767], and plucked [07993] the spoil [02964] out of his teeth [08127].

¹⁵ Also before they burnt [06999] the fat [02459], the priest's [03548] servant [05288] came [0935], and said [0559] to the man [0376] that sacrificed [02076], Give [05414] flesh [01320] to roast [06740] for the priest [03548]; for he will not have [03947] sodden [01310] flesh [01320] of thee, but raw [02416].

¹⁰ The righteous [06662] shall rejoice [08055] when he seeth [02372] the vengeance [05359]: he shall wash [07364] his feet [06471] in the blood [01818] of the wicked [07563].

³ If a man [0376] beget [03205] an hundred [03967] children, and live [02421] many [07227] years [08141], so that the days [03117] of his years [08141] be many [07227], and his soul [05315] be not filled [07646] with good [02896], and also that he have no burial [06900]; I say [0559], that an untimely birth [05309] is better [02896] than he.
⁴ For he cometh [0935] in with vanity [01892], and departeth [03212] in darkness [02822], and his name [08034] shall be covered [03680] with darkness [02822].
⁵ Moreover he hath not seen [07200] the sun [08121], nor known [03045] any thing: this [02088] hath more rest [05183] than [02088] the other.

¹⁶ Or as an hidden [02934] untimely birth [05309] I had not been; as infants [05768] which never saw [07200] light [0216].

⁷ Then said [0559] Saul [07586] unto his servants [05650], Seek [01245] me a woman [0802] that hath [01172] a familiar spirit [0178], that I may go [03212] to her, and enquire [01875] of her. And his servants [05650] said [0559] to him, Behold, there is a woman [0802] that hath [01172] a familiar spirit [0178] at Endor [05874].

¹¹ And seest [07200] among the captives [07633] a beautiful [08389] [03303] woman [0802], and hast a desire [02836] unto her, that thou wouldest have her [03947] to thy wife [0802];

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].

¹² Hear [08085] my prayer [08605], O LORD [03068], and give ear [0238] unto my cry [07775]; hold not thy peace [02790] at my tears [01832]: for I am a stranger [01616] with thee, and a sojourner [08453], as all my fathers [01] were.

⁹ Before your pots [05518] can feel [0995] the thorns [0329], he shall take them away as with a whirlwind [08175], both living [02416], and in his wrath [02740].

¹⁸ We have been with child [02029], we have been in pain [02342], we have as it were [03644] brought forth [03205] wind [07307]; we have not wrought [06213] any deliverance [03444] in the earth [0776]; neither [01077] have the inhabitants [03427] of the world [08398] fallen [05307].

² For, lo, the wicked [07563] bend [01869] their bow [07198], they make ready [03559] their arrow [02671] upon the string [03499], that they may privily [0652] [01119] shoot [03384] at the upright [03477] in heart [03820].

⁴ That they may shoot [03384] in secret [04565] at the perfect [08535]: suddenly [06597] do they shoot [03384] at him, and fear [03372] not.

¹⁰ All the land [0776] shall be turned [05437] as a plain [06160] from Geba [01387] to Rimmon [07417] south [05045] of Jerusalem [03389]: and it shall be lifted up [07213], and inhabited [03427] in her place, from Benjamin's [01144] gate [08179] unto the place [04725] of the first [07223] gate [08179], unto the corner [06434] gate [08179], and from the tower [04026] of Hananeel [02606] unto the king's [04428] winepresses [03342].

¹⁶ Therefore all they that devour [0398] thee shall be devoured [0398]; and all thine adversaries [06862], every one of them, shall go [03212] into captivity [07628]; and they that spoil [07601] [08154] thee shall be a spoil [04933], and all that prey [0962] upon thee will I give [05414] for a prey [0957].

⁷ In that time [06256] shall the present [07862] be brought [02986] unto the LORD [03068] of hosts [06635] of a people [05971] scattered [04900] and peeled [04178], and from a people [05971] terrible [03372] from their beginning hitherto [01973]; a nation [01471] meted out [06978] and trodden under foot [04001], whose land [0776] the rivers [05104] have spoiled [0958], to the place [04725] of the name [08034] of the LORD [03068] of hosts [06635], the mount [02022] Zion [06726].

² That sendeth [07971] ambassadors [06735] by the sea [03220], even in vessels [03627] of bulrushes [01573] upon [06440] the waters [04325], saying, Go [03212], ye swift [07031] messengers [04397], to a nation [01471] scattered [04900] and peeled [04178], to a people [05971] terrible [03372] from their beginning hitherto [01973]; a nation [01471] meted out [06978] and trodden down [04001], whose land [0776] the rivers [05104] have spoiled [0958] !

²⁴ Build [01129] you cities [05892] for your little ones [02945], and folds [01448] for your sheep [06792]; and do [06213] that which hath proceeded [03318] out of your mouth [06310].

⁵ My flesh [01320] is clothed [03847] with worms [07415] and clods [01487] of dust [06083]; my skin [05785] is broken [07280], and become loathsome [03988].

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].