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Selected Verse: Psalms 7:14 - Strong Concordance

Verse	Translation	Text
Ps 7:14	Strong Concordance	Behold, he travaileth [02254] with iniquity [0205], and hath conceived [02029] mischief [05999], and brought forth [03205] falsehood [08267].
	King James	Behold, he travaileth with iniquity, and hath conceived mischief, and brought forth falsehood.

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]
The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.

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

The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.

Notes on the Bible, by Albert Barnes, [1834]
Behold, he travaileth with iniquity - The wicked man does. The allusion here is to the pains and throes of child-birth; and the idea is, that the wicked man labors or struggles, even with great pain, to accomplish his purposes of iniquity. All his efforts, purposes, plans, are for the promotion of evil. And hath conceived mischief - That is, he hath formed a scheme of mischief. The allusion here is common when speaking of forming a plan of evil. And brought forth falsehood - The birth is falsehood; that is, self-deception, or disappointment. It does not mean that falsehood was his aim or purpose, or that he had merely accomplished a lie; but the idea is, that after all his efforts and pains, after having formed his scheme, and labored hard (as if in the pangs of child-birth) to bring it forth, it was abortive. He would be disappointed, and would fail at last. This idea is expressed more distinctly in the following verse, and the design of the whole is to say that any plan or purpose of wickedness must be in the end a failure, since God is a righteous Judge, and will vindicate His own cause.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 7:15-18) This closing strophe foretells to the enemy of God, as if dictated by the judge, what awaits him; and concludes with a prospect of thanksgiving and praise. Man brings forth what he has conceived, he reaps what he has sown. Starting from this primary passage, we find the punishment which sin brings with it frequently represented under these figures of הדה and ילד (הוליד, חבּל, חיל), זרע and קצר, and first of all in Job 15:35. The act, guilt, and punishment of sin appear in general as notions that run into one another. David sees in the sin of his enemies their self-destruction. It is singular, that travail is first spoken of, and then only afterwards pregnancy. For חבּל signifies, as in Sol 8:5, ὠδίνειν, not: to conceive (Hitz.). The Arab. ḥabila (synonym of ḥamala) is not to conceive in distinction from being pregnant, but it is both: to be and to become pregnant. The accentuation indicates the correct relationship of the three members of the sentence. First of all comes the general statement: Behold he shall travail with, i.e., bring forth with writhing as in the pains of labour, און, evil, as the result which proceeds from his wickedness. Then, by this thought being divided into its two factors (Hupf.) it goes on to say: that is, he shall conceive (concipere) עמל, and bear שׁקר. The former signifies trouble, molestia, just as πονηρία signifies that which makes πόνον; the latter falsehood, viz., self-deception, delusion, vanity, inasmuch as the burden prepared for others, returns as a heavy and oppressive burden upon the sinner himself, as is said in Psa 7:17; cf. Isa 59:4, where און instead of שׁקר denotes the accursed wages of sin which consist in the unmasking of its nothingness, and in the undeceiving of its self-delusion. He diggeth a pit for himself, is another turn of the same thought, Psa 57:7; Ecc 10:8. Psa 7:16 mentions the digging, and Psa 7:16 the subsequent falling into the pit; the aorist ויּפּל is, for instance, like Psa 7:13, Psa 16:9; Psa 29:10. The attributive יפעל is virtually a genitive to שׁחת, and is rightly taken by Ges. 124, 3, a as present: in the midst of the execution of the work of destruction prepared for others it becomes his own. The trouble, עמל, prepared for others returns upon his own head (בּראשׁו, clinging to it, just as על־ראשׁו signifies descending and resting upon it), and the violence, חמס, done to others, being turned back by the Judge who dwells above (Mic 1:12), descends upon his own pate (קדקדו with o by q, as e.g., in Gen 2:23). Thus is the righteousness of God revealed in wrath upon the oppressor and in mercy upon him who is innocently oppressed. Then will the rescued one, then will David, give thanks unto Jahve, as is due to Him after the revelation of His righteousness, and will sing of the name of Jahve the Most High (עליון as an appended name of God is always used without the art., e.g., Psa 57:3). In the revelation of Himself He has made Himself a name. He has, however, revealed Himself as the almighty Judge and Deliverer, as the God of salvation, who rules over everything that takes place here below. It is this name, which He has made by His acts, that David will then echo back to Him in his song of thanksgiving.

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

(Heb.: 7:15-18) This closing strophe foretells to the enemy of God, as if dictated by the judge, what awaits him; and concludes with a prospect of thanksgiving and praise. Man brings forth what he has conceived, he reaps what he has sown. Starting from this primary passage, we find the punishment which sin brings with it frequently represented under these figures of הדה and ילד (הוליד, חבּל, חיל), זרע and קצר, and first of all in Job 15:35. The act, guilt, and punishment of sin appear in general as notions that run into one another. David sees in the sin of his enemies their self-destruction. It is singular, that travail is first spoken of, and then only afterwards pregnancy. For חבּל signifies, as in Sol 8:5, ὠδίνειν, not: to conceive (Hitz.). The Arab. ḥabila (synonym of ḥamala) is not to conceive in distinction from being pregnant, but it is both: to be and to become pregnant. The accentuation indicates the correct relationship of the three members of the sentence. First of all comes the general statement: Behold he shall travail with, i.e., bring forth with writhing as in the pains of labour, און, evil, as the result which proceeds from his wickedness. Then, by this thought being divided into its two factors (Hupf.) it goes on to say: that is, he shall conceive (concipere) עמל, and bear שׁקר. The former signifies trouble, molestia, just as πονηρία signifies that which makes πόνον; the latter falsehood, viz., self-deception, delusion, vanity, inasmuch as the burden prepared for others, returns as a heavy and oppressive burden upon the sinner himself, as is said in Psa 7:17; cf. Isa 59:4, where און instead of שׁקר denotes the accursed wages of sin which consist in the unmasking of its nothingness, and in the undeceiving of its self-delusion. He diggeth a pit for himself, is another turn of the same thought, Psa 57:7; Ecc 10:8. Psa 7:16 mentions the digging, and Psa 7:16 the subsequent falling into the pit; the aorist ויּפּל is, for instance, like Psa 7:13, Psa 16:9; Psa 29:10. The attributive יפעל is virtually a genitive to שׁחת, and is rightly taken by Ges. 124, 3, a as present: in the midst of the execution of the work of destruction prepared for others it becomes his own. The trouble, עמל, prepared for others returns upon his own head (בּראשׁו, clinging to it, just as על־ראשׁו signifies descending and resting upon it), and the violence, חמס, done to others, being turned back by the Judge who dwells above (Mic 1:12), descends upon his own pate (קדקדו with o by q, as e.g., in Gen 2:23). Thus is the righteousness of God revealed in wrath upon the oppressor and in mercy upon him who is innocently oppressed. Then will the rescued one, then will David, give thanks unto Jahve, as is due to Him after the revelation of His righteousness, and will sing of the name of Jahve the Most High (עליון as an appended name of God is always used without the art., e.g., Psa 57:3). In the revelation of Himself He has made Himself a name. He has, however, revealed Himself as the almighty Judge and Deliverer, as the God of salvation, who rules over everything that takes place here below. It is this name, which He has made by His acts, that David will then echo back to Him in his song of thanksgiving.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Travelleth - This metaphor denotes his deep design, and vigorous endeavours for doing mischief, and his restlessness and pain 'till he have accomplished it.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
He travaileth with iniquity - All these terms show the pitch of envy, wrath, and malevolence, to which Saul had carried his opposition against David. He conceived mischief; he travailed with iniquity; he brought forth falsehood - all his expectations were blasted.

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³ He shall send [07971] from heaven [08064], and save [03467] me from the reproach [02778] of him that would swallow me up [07602]. Selah [05542]. God [0430] shall send forth [07971] his mercy [02617] and his truth [0571].

²³ And Adam [0120] said [0559], This [02063] is now [06471] bone [06106] of my bones [06106], and flesh [01320] of my flesh [01320]: she [02063] shall be called [07121] Woman [0802], because she [02063] was taken [03947] out of Man [0376].

¹² For the inhabitant [03427] of Maroth [04796] waited carefully [02342] for good [02896]: but evil [07451] came down [03381] from the LORD [03068] unto the gate [08179] of Jerusalem [03389].

¹⁰ The LORD [03068] sitteth [03427] upon the flood [03999]; yea, the LORD [03068] sitteth [03427] King [04428] for ever [05769].

⁹ Therefore my heart [03820] is glad [08055], and my glory [03519] rejoiceth [01523]: my flesh [01320] also shall rest [07931] in hope [0983].

¹³ He hath also prepared [03559] for him the instruments [03627] of death [04194]; he ordaineth [06466] his arrows [02671] against the persecutors [01814].

¹⁶ His mischief [05999] shall return [07725] upon his own head [07218], and his violent [02555] dealing shall come down [03381] upon his own pate [06936].

⁸ He that diggeth [02658] a pit [01475] shall fall [05307] into it; and whoso breaketh [06555] an hedge [01447], a serpent [05175] shall bite [05391] him.

⁷ My heart [03820] is fixed [03559], O God [0430], my heart [03820] is fixed [03559]: I will sing [07891] and give praise [02167].

⁴ None calleth [07121] for justice [06664], nor any pleadeth [08199] for truth [0530]: they trust [0982] in vanity [08414], and speak [01696] lies [07723]; they conceive [02029] mischief [05999], and bring forth [03205] iniquity [0205].

¹⁷ I will praise [03034] the LORD [03068] according to his righteousness [06664]: and will sing praise [02167] to the name [08034] of the LORD [03068] most high [05945].

⁵ Who is this that cometh up [05927] from the wilderness [04057], leaning [07514] upon her beloved [01730]? I raised [05782] thee up under the apple tree [08598]: there thy mother [0517] brought thee forth [02254]: there she brought thee forth [02254] that bare [03205] thee.

³⁵ They conceive [02029] mischief [05999], and bring forth [03205] vanity [0205], and their belly [0990] prepareth [03559] deceit [04820].