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Selected Verse: Psalms 7:3 - Strong Concordance

Verse	Translation	Text
Ps 7:3	Strong Concordance	O LORD [03068] my God [0430], if I have done [06213] this; if there be [03426] iniquity [05766] in my hands [03709];
	King James	O LORD my God, if I have done this; if there be iniquity in my hands;

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]
if I have done this--that is, the crime charged in the "words of Cush" (compare Sa1 24:9).

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

if I have done this--that is, the crime charged in the "words of Cush" (compare Sa1 24:9).

Notes on the Bible, by Albert Barnes, [1834]
O Lord my God - A solemn appeal to God as to the sincerity and truth of what he was about to say. If I have done this - This thing charged upon me, for it is evident that "Cush," whoever he was, had accused him of some wrong thing - some wicked action. What that was can only be learned from what follows, and even this is not very specific. So far as appears, however, it would seem to be that he accused David of bringing evil, in some way, upon one who was at peace with him; that is, of wantonly and without provocation doing him wrong, and of so doing wrong that he had the avails of it in his own possession - some spoil, or plunder, or property, that he had taken from him. The charge would seem to be, that he had made a wanton and unprovoked attack on one who had not injured him, and that he had taken, and had still in his possession, something of value that properly belonged to another. Whether the accuser (Cush) in this referred to himself or to some other person, does not appear clear from the psalm; but as he was filled with rage, and as the life of David was endangered by him, it would seem most probable that the reference was to himself, and that he felt he had been personally wronged. The design of David, in the passage now before us, is to deny this charge altogether. This he does in the most explicit manner, by saying that this was so far from being true, that he had, on the contrary, delivered the life of him that was his enemy, and by adding that, if this were so, he would be willing that the injured man should persecute and oppose him, and even trample his life down to the earth. If there be iniquity in my hands - That is, if there is the iniquity referred to; or, in other words, if he had in his possession what had been wrongfully taken from another, to wit, as appears, from this "Cush" who now accused him. The word "iniquity" here denotes an "unjust possession" - a property that had been unjustly taken from another; and, as remarked above, the slanderous charge would seem to have been, that he had taken that property from some one who was at peace with him, and that he retained it contrary to justice. This charge David means peremptorily to deny.

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

O Lord my God - A solemn appeal to God as to the sincerity and truth of what he was about to say.

If I have done this - This thing charged upon me, for it is evident that "Cush," whoever he was, had accused him of some wrong thing - some wicked action. What that was can only be learned from what follows, and even this is not very specific. So far as appears, however, it would seem to be that he accused David of bringing evil, in some way, upon one who was at peace with him; that is, of wantonly and without provocation doing him wrong, and of so doing wrong that he had the avails of it in his own possession - some spoil, or plunder, or property, that he had taken from him. The charge would seem to be, that he had made a wanton and unprovoked attack on one who had not injured him, and that he had taken, and had still in his possession, something of value that properly belonged to another. Whether the accuser (Cush) in this referred to himself or to some other person, does not appear clear from the psalm; but as he was filled with rage, and as the life of David was endangered by him, it would seem most probable that the reference was to himself, and that he felt he had been personally wronged. The design of David, in the passage now before us, is to deny this charge altogether. This he does in the most explicit manner, by saying that this was so far from being true, that he had, on the contrary, delivered the life of him that was his enemy, and by adding that, if this were so, he would be willing that the injured man should persecute and oppose him, and even trample his life down to the earth.

If there be iniquity in my hands - That is, if there is the iniquity referred to; or, in other words, if he had in his possession what had been wrongfully taken from another, to wit, as appears, from this "Cush" who now accused him. The word "iniquity" here denotes an "unjust possession" - a property that had been unjustly taken from another; and, as remarked above, the slanderous charge would seem to have been, that he had taken that property from some one who was at peace with him, and that he retained it contrary to justice. This charge David means peremptorily to deny.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 7:4-6) According to the inscription זאת points to the substance of those slanderous sayings of the Benjamite. With בּכפּי אם־ישׁ־עול one may compare David's words to Saul אין בּידי רעה Sa1 24:12; Sa1 26:18; and from this comparison one will at once see in a small compass the difference between poetical and prose expression. שׁלמי (Targ. לבעל שׁלמי) is the name he gives (with reference to Saul) to him who stands on a peaceful, friendly footing with him, cf. the adject. שׁלום, Psa 55:21, and אישׁ שׁלום, Psa 41:10. The verb גּמל, cogn. גּמר, signifies originally to finish, complete, (root גם, כם ,גם t, cf. כּימה to be or to make full, to gather into a heap). One says טּוב גּמל and גּמל רע, and also without a material object גּמל עלי or גּמלני benefecit or malefecit mihi. But we join גּמלתּי with רע according to the Targum and contrary to the accentuation, and not with שׁלמי (Olsh., Bttch., Hitz.), although שׁלם beside משׁלּם, as e.g., דּבר beside מדבּר might mean "requiting." The poet would then have written: אם שׁלּמתּי גּמלי רע i.e., if I have retaliated upon him that hath done evil to me. In Psa 7:5 we do not render it according the meaning to הלּץ which is usual elsewhere: but rather I rescued... (Louis de Dieu, Ewald 345, a, and Hupfeld). Why cannot הלּץ in accordance with its primary signification expedire, exuere (according to which even the signification of rescuing, taken exactly, does not proceed from the idea of drawing out, but of making loose, exuere vinclis) signify here exuere = spoliare, as it does in Aramaic? And how extremely appropriate it is as an allusion to the incident in the cave, when David did not rescue Saul, but, without indeed designing to take חליצה, exuviae, cut off the hem of his garment! As Hengstenberg observes, "He affirms his innocence in the most general terms, thereby showing that his conduct towards Saul was not anything exceptional, but sprang from his whole disposition and mode of action." On the 1 pers. fut. conv. and ah, vid., on Psa 3:6. ריקם belongs to צוררי, like Psa 25:3; Psa 69:5. In the apodosis, Psa 7:6, the fut. Kal of רדף is made into three syllables, in a way altogether without example, since, by first making the Sheb audible, from ירדּף it is become ירדף (like יצחק Gen 21:6, תּהלך Psa 73:9; Exo 9:23, שׁמעה Psa 39:13), and this is then sharpened by an euphonic Dag. forte. (Note: The Dag. is of the same kind as the Dag. in גּמלּים among nouns; Arabic popular dialect farassı̂ (my horse), vid., Wetzstein's Inshriften S. 366.) Other ways of explaining it, as that by Cahjg = יתרדף, or by Kimchi as a mixed form from Kal and Piel, (Note: Pinsker's view, that the pointing ירדף is designed to leave the reader at liberty to choose between the reading ירדּף and ירדּף, cannot be supported. There are no safe examples for the supposition that the variations of tradition found expression in this way.) have been already refuted by Baer, Thorath Emeth, p. 33. This dactylic jussive form of Kal is followed by the regular jussives of Hiph. ישּׂג and ישׁכּן. The rhythm is similar so that in the primary passage Exo 15:9, which also finds its echo in Psa 18:38, - viz. iambic with anapaests inspersed. By its parallelism with נפשׁי and חיּי, כּבודי acquires the signification "my soul," as Saadia, Gecatilia and Aben-Ezra have rendered it - a signification which is secured to it by Psa 16:9; 30:13; Psa 57:9; Psa 108:2, Gen 49:6. Man's soul is his doxa, and this it is as being the copy of the divine doxa (Bibl. Psychol. S. 98, [tr. p. 119], and frequently). Moreover, "let him lay in the dust" is at least quite as favourable to this sense of כבודי as to the sense of personal and official dignity (Psa 3:4; Psa 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Psa 22:16. שׁכני עפר, Isa 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Num 35:11), and mortal (Num 23:10). It binds spirit and body together and this bond is cut asunder by death. David will submit willingly to death in case he has ever acted dishonourably. Here the music is to strike up, in order to give intensity to the expression of this courageous confession. In the next strophe is affirmation of innocence rises to a challenging appeal to the judgment-seat of God and a prophetic certainty that that judgment is near at hand.

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

(Heb.: 7:4-6) According to the inscription זאת points to the substance of those slanderous sayings of the Benjamite. With בּכפּי אם־ישׁ־עול one may compare David's words to Saul אין בּידי רעה Sa1 24:12; Sa1 26:18; and from this comparison one will at once see in a small compass the difference between poetical and prose expression. שׁלמי (Targ. לבעל שׁלמי) is the name he gives (with reference to Saul) to him who stands on a peaceful, friendly footing with him, cf. the adject. שׁלום, Psa 55:21, and אישׁ שׁלום, Psa 41:10. The verb גּמל, cogn. גּמר, signifies originally to finish, complete, (root גם, כם ,גם t, cf. כּימה to be or to make full, to gather into a heap). One says טּוב גּמל and גּמל רע, and also without a material object גּמל עלי or גּמלני benefecit or malefecit mihi. But we join גּמלתּי with רע according to the Targum and contrary to the accentuation, and not with שׁלמי (Olsh., Bttch., Hitz.), although שׁלם beside משׁלּם, as e.g., דּבר beside מדבּר might mean "requiting." The poet would then have written: אם שׁלּמתּי גּמלי רע i.e., if I have retaliated upon him that hath done evil to me. In Psa 7:5 we do not render it according the meaning to הלּץ which is usual elsewhere: but rather I rescued... (Louis de Dieu, Ewald 345, a, and Hupfeld). Why cannot הלּץ in accordance with its primary signification expedire, exuere (according to which even the signification of rescuing, taken exactly, does not proceed from the idea of drawing out, but of making loose, exuere vinclis) signify here exuere = spoliare, as it does in Aramaic? And how extremely appropriate it is as an allusion to the incident in the cave, when David did not rescue Saul, but, without indeed designing to take חליצה, exuviae, cut off the hem of his garment! As Hengstenberg observes, "He affirms his innocence in the most general terms, thereby showing that his conduct towards Saul was not anything exceptional, but sprang from his whole disposition and mode of action." On the 1 pers. fut. conv. and ah, vid., on Psa 3:6. ריקם belongs to צוררי, like Psa 25:3; Psa 69:5.

In the apodosis, Psa 7:6, the fut. Kal of רדף is made into three syllables, in a way altogether without example, since, by first making the Sheb audible, from ירדּף it is become ירדף (like יצחק Gen 21:6, תּהלך Psa 73:9; Exo 9:23, שׁמעה Psa 39:13), and this is then sharpened by an euphonic Dag. forte.

(Note: The Dag. is of the same kind as the Dag. in גּמלּים among nouns; Arabic popular dialect farassı̂ (my horse), vid., Wetzstein's Inshriften S. 366.)

Other ways of explaining it, as that by Cahjg = יתרדף, or by Kimchi as a mixed form from Kal and Piel,

(Note: Pinsker's view, that the pointing ירדף is designed to leave the reader at liberty to choose between the reading ירדּף and ירדּף, cannot be supported. There are no safe examples for the supposition that the variations of tradition found expression in this way.)

have been already refuted by Baer, Thorath Emeth, p. 33. This dactylic jussive form of Kal is followed by the regular jussives of Hiph. ישּׂג and ישׁכּן. The rhythm is similar so that in the primary passage Exo 15:9, which also finds its echo in Psa 18:38, - viz. iambic with anapaests inspersed. By its parallelism with נפשׁי and חיּי, כּבודי acquires the signification "my soul," as Saadia, Gecatilia and Aben-Ezra have rendered it - a signification which is secured to it by Psa 16:9; 30:13; Psa 57:9; Psa 108:2, Gen 49:6. Man's soul is his doxa, and this it is as being the copy of the divine doxa (Bibl. Psychol. S. 98, [tr. p. 119], and frequently). Moreover, "let him lay in the dust" is at least quite as favourable to this sense of כבודי as to the sense of personal and official dignity (Psa 3:4; Psa 4:3). To lay down in the dust is equivalent to: to lay in the dust of death, Psa 22:16. שׁכני עפר, Isa 26:19, are the dead. According to the biblical conception the soul is capable of being killed (Num 35:11), and mortal (Num 23:10). It binds spirit and body together and this bond is cut asunder by death. David will submit willingly to death in case he has ever acted dishonourably.

Here the music is to strike up, in order to give intensity to the expression of this courageous confession. In the next strophe is affirmation of innocence rises to a challenging appeal to the judgment-seat of God and a prophetic certainty that that judgment is near at hand.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Hands - Which Cush and others falsely lay to my charge. Iniquity - In my actions.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
If I have done this - David was accused by Saul of affecting the kingdom; and of waiting for an opportunity to take away the life of his king, his patron, and his friend. In his application to God he refers to these charges; meets them with indignation; and clears himself of them by a strong appeal to his Judge; and an imprecation that, if he had meditated or designed any such thing, he might meet with nothing but curse and calamity either from God or man.

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⁹ And David [01732] said [0559] to Saul [07586], Wherefore hearest [08085] thou men's [0120] words [01697], saying [0559], Behold, David [01732] seeketh [01245] thy hurt [07451]?

¹⁰ Who can count [04487] the dust [06083] of Jacob [03290], and the number [04557] of the fourth [07255] part of Israel [03478]? Let me die [04191] [05315] the death [04194] of the righteous [03477], and let my last [0319] end be like his!

¹¹ Then ye shall appoint [07136] you cities [05892] to be cities [05892] of refuge [04733] for you; that the slayer [07523] may flee [05127] thither, which killeth [05221] any person [05315] at unawares [07684].

¹⁹ Thy dead [04191] men shall live [02421], together with my dead body [05038] shall they arise [06965]. Awake [06974] and sing [07442], ye that dwell [07931] in dust [06083]: for thy dew [02919] is as the dew [02919] of herbs [0219], and the earth [0776] shall cast out [05307] the dead [07496].

¹⁶ For dogs [03611] have compassed [05437] me: the assembly [05712] of the wicked [07489] have inclosed [05362] me: they pierced [03738] [0738] my hands [03027] and my feet [07272].

³ But know [03045] that the LORD [03068] hath set apart [06395] him that is godly [02623] for himself: the LORD [03068] will hear [08085] when I call [07121] unto him.

⁴ I cried [07121] unto the LORD [03068] with my voice [06963], and he heard [06030] me out of his holy [06944] hill [02022]. Selah [05542].

⁶ O my soul [05315], come [0935] not thou into their secret [05475]; unto their assembly [06951], mine honour [03519], be not thou united [03161]: for in their anger [0639] they slew [02026] a man [0376], and in their selfwill [07522] they digged down [06131] a wall [07794].

² Awake [05782], psaltery [05035] and harp [03658]: I myself will awake [05782] early [07837].

⁹ I will praise [03034] thee, O Lord [0136], among the people [05971]: I will sing [02167] unto thee among the nations [03816].

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

³⁸ I have wounded [04272] them that they were not able [03201] to rise [06965]: they are fallen [05307] under my feet [07272].

⁹ The enemy [0341] said [0559], I will pursue [07291], I will overtake [05381], I will divide [02505] the spoil [07998]; my lust [05315] shall be satisfied [04390] upon them; I will draw [07324] my sword [02719], my hand [03027] shall destroy [03423] them.

¹³ O spare [08159] me, that I may recover strength [01082], before I go hence [03212], and be no more.

²³ And Moses [04872] stretched forth [05186] his rod [04294] toward heaven [08064]: and the LORD [03068] sent [05414] thunder [06963] and hail [01259], and the fire [0784] ran along [01980] upon the ground [0776]; and the LORD [03068] rained [04305] hail [01259] upon the land [0776] of Egypt [04714].

⁹ They set [08371] their mouth [06310] against the heavens [08064], and their tongue [03956] walketh [01980] through the earth [0776].

⁶ And Sarah [08283] said [0559], God [0430] hath made [06213] me to laugh [06712], so that all that hear [08085] will laugh [06711] with me.

⁶ Arise [06965], O LORD [03068], in thine anger [0639], lift up [05375] thyself because of the rage [05678] of mine enemies [06887]: and awake [05782] for me to the judgment [04941] that thou hast commanded [06680].

⁵ O God [0430], thou knowest [03045] my foolishness [0200]; and my sins [0819] are not hid [03582] from thee.

³ Yea, let none that wait [06960] on thee be ashamed [0954]: let them be ashamed [0954] which transgress [0898] without cause [07387].

⁶ I will not be afraid [03372] of ten thousands [07233] of people [05971], that have set [07896] themselves against me round about [05439].

⁵ Let the enemy [0341] persecute [07291] my soul [05315], and take [05381] it; yea, let him tread down [07429] my life [02416] upon the earth [0776], and lay [07931] mine honour [03519] in the dust [06083]. Selah [05542].

¹⁰ But thou, O LORD [03068], be merciful [02603] unto me, and raise me up [06965], that I may requite [07999] them.

²¹ The words of his mouth [06310] were smoother [02505] than butter [04260], but war [07128] was in his heart [03820]: his words [01697] were softer [07401] than oil [08081], yet were they drawn swords [06609].

¹⁸ And he said [0559], Wherefore doth my lord [0113] thus pursue [07291] after [0310] his servant [05650]? for what have I done [06213]? or what evil [07451] is in mine hand [03027]?

¹² The LORD [03068] judge [08199] between me and thee, and the LORD [03068] avenge [05358] me of thee: but mine hand [03027] shall not be upon thee.