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Selected Verse: Psalms 73:7 - Strong Concordance

Verse	Translation	Text
Ps 73:7	Strong Concordance	Their eyes [05869] stand out [03318] with fatness [02459]: they have more [05674] than heart [03824] could wish [04906].
	King James	Their eyes stand out with fatness: they have more than heart could wish.

Summary Of Commentaries Associated With The Selected Verse

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Notes on the Bible, by Albert Barnes, [1834]
Their eyes stand out with fatness - As the fruit of their high living. They are not weakened and emaciated by toil and want, as other men often are. Compare the notes at Psa 17:10. They have more than heart could wish - Margin, "they pass the thoughts of the heart." Literally, "the imaginations or thoughts of the heart pass;" pass along; pass forth. The meaning seems to be, not that they have more than heart could desire, as in our translation - for that would not probably be true; nor, that the thoughts of the heart are "disclosed," as Prof. Alexander supposes - for that idea does not seem to be in the language; but that their thoughts, their plans, their purposes, pass freely along without any obstruction; their wishes are all gratified; their purposes are accomplished; they have all that they wish. Whatever comes into the mind as an object of desire is obtained without hindrance or trouble. They seem only to wish for a thing, or to think of a thing, and they have it.

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

Their eyes stand out with fatness - As the fruit of their high living. They are not weakened and emaciated by toil and want, as other men often are. Compare the notes at Psa 17:10.

They have more than heart could wish - Margin, "they pass the thoughts of the heart." Literally, "the imaginations or thoughts of the heart pass;" pass along; pass forth. The meaning seems to be, not that they have more than heart could desire, as in our translation - for that would not probably be true; nor, that the thoughts of the heart are "disclosed," as Prof. Alexander supposes - for that idea does not seem to be in the language; but that their thoughts, their plans, their purposes, pass freely along without any obstruction; their wishes are all gratified; their purposes are accomplished; they have all that they wish. Whatever comes into the mind as an object of desire is obtained without hindrance or trouble. They seem only to wish for a thing, or to think of a thing, and they have it.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The reading עונמו, ἡ ἀδικία αὐτῶν (lxx (cf. in Zac 5:6 the עינם, which is rendered by the lxx in exactly the same way), in favour of which Hitzig, Bצttcher, and Olshausen decide, "their iniquity presses forth out of a fat heart, out of a fat inward part," is favoured by Psa 17:10, where חלב obtains just this signification by combination with סגר, which it would obtain here as being the place whence sin issues; cf. ἐξέρχεσθαι ἐκ τῆς καρδίας, Mat 15:18.; and the parallelism decides its superiority. Nevertheless the traditional reading also gives a suitable sense; not (since the fat tends to make the eyes appear to be deeper in) "their eyes come forward prae adipe," but, "they stare forth ex adipe, out of the fat of their bloated visage," מחלב being equivalent to מחלב פּניהם, Job 15:27. This is a feature of the character faithfully drawn after nature. Further, just as in general τὸ περίσσευμα τῆς καρδίας wells over in the gestures and language (Mat 12:34), so is it also with their "views or images of the heart" (from שׂכה, like שׂכוי, the cock with its gift of divination as speculator): the illusions of their unbounded self-confidence come forth outwardly, they overflow after the manner of a river, (Note: On the other hand, Redslob (Deutsch. Morgenlהnd. Zeitschr. 1860, S. 675) interprets it thus: they run over the fencings of the heart, from שׂכה in the signification to put or stick through, to stick into (infigere), by comparing קירות לבּי, Jer 4:19, and ἕρκος ὀδόντων. He regards משׂכית sdrag and mosaic as one word, just as the Italian ricamare (to stitch) and רקם is one word. Certainly the root זך, Arab. zk, ḏk, has the primary notion of piercing (cf. זכר), and also the notion of purity, which it obtains, proceeds from the idea of the brilliance which pierces into the eye; but the primary notion of שׂכה is that of cutting through (whence שׂכּין, like מחלף, a knife, from חלף, Jdg 5:26).) viz., as Psa 73:8 says, in words that are proud beyond measure (Jer 5:28). Luther: "they destroy everything" (synon. they make it as or into rottenness, from מקק). But חמיק is here equivalent to the Aramaic מיּק (μωκᾶσθαι): they mock and openly speak ברע (with ā in connection with Munach transformed from Dech), with evil disposition (cf. Exo 32:12), oppression; i.e., they openly express their resolve which aims at oppression. Their fellow-man is the sport of their caprice; they speak or dictate ממּרום, down from an eminence, upon which they imagine themselves to be raised high above others. Even in the heavens above do they set (שׁתּוּ as in Psa 49:15 instead of שׁתוּ, - there, in accordance with tradition, Milel; here at the commencement of the verse Milra) their mouth; even these do not remain untouched by their scandalous language (cf. Jde 1:16); the Most High and Holy One, too, is blasphemed by them, and their tongue runs officiously and imperiously through the earth below, everywhere disparaging that which exists and giving new laws. תּהלך, as in Exo 9:23, a Kal sounding much like Hithpa., in the signification grassari. In Psa 73:10 the Chethb ישׁיב (therefore he, this class of man, turns a people subject to him hither, i.e., to himself) is to be rejected, because הלם is not appropriate to it. עמּו is the subject, and the suffix refers not to God (Stier), whose name has not been previously mentioned, but to the kind of men hitherto described: what is meant is the people which, in order that it may turn itself hither (שׁוּב, not: to turn back, but to turn one's self towards, as e.g., in Jer 15:19) (Note: In general שׁוּב does not necessarily signify to turn back, but, like the Arabic ‛âda, Persic gashten, to enter into a new (active or passive) state.)) becomes his, i.e., this class's people (cf. for this sense of the suffix as describing the issue or event, Psa 18:24; Psa 49:6; Psa 65:12). They gain adherents (Psa 49:14) from those who leave the fear of God and turn to them; and מי מלא, water of fulness, i.e., of full measure (cf. Psa 74:15, streams of duration = that do not dry up), which is here an emblem of their corrupt principles (cf. Job 15:16), is quaffed or sucked in (מצה, root מץ, whence first of all מצץ, Arab. mṣṣ, to suck) by these befooled ones (למו, αὐτοῖς = ὑπ ̓ αὐτῶν). This is what is meant to be further said, and not that this band of servile followers is in fulness absorbed by them (Sachs). Around the proud free-thinkers there gathers a rabble submissive to them, which eagerly drinks in everything that proceeds from them as though it were the true water of life. Even in David's time (Psa 10:4; Psa 14:1; Psa 36:2) there were already such stout spirits (Isa 46:12) with a servûm imitatorum pecus. A still far more favourable soil for these לצים was the worldly age of Solomon.

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

The reading עונמו, ἡ ἀδικία αὐτῶν (lxx (cf. in Zac 5:6 the עינם, which is rendered by the lxx in exactly the same way), in favour of which Hitzig, Bצttcher, and Olshausen decide, "their iniquity presses forth out of a fat heart, out of a fat inward part," is favoured by Psa 17:10, where חלב obtains just this signification by combination with סגר, which it would obtain here as being the place whence sin issues; cf. ἐξέρχεσθαι ἐκ τῆς καρδίας, Mat 15:18.; and the parallelism decides its superiority. Nevertheless the traditional reading also gives a suitable sense; not (since the fat tends to make the eyes appear to be deeper in) "their eyes come forward prae adipe," but, "they stare forth ex adipe, out of the fat of their bloated visage," מחלב being equivalent to מחלב פּניהם, Job 15:27. This is a feature of the character faithfully drawn after nature. Further, just as in general τὸ περίσσευμα τῆς καρδίας wells over in the gestures and language (Mat 12:34), so is it also with their "views or images of the heart" (from שׂכה, like שׂכוי, the cock with its gift of divination as speculator): the illusions of their unbounded self-confidence come forth outwardly, they overflow after the manner of a river,

(Note: On the other hand, Redslob (Deutsch. Morgenlהnd. Zeitschr. 1860, S. 675) interprets it thus: they run over the fencings of the heart, from שׂכה in the signification to put or stick through, to stick into (infigere), by comparing קירות לבּי, Jer 4:19, and ἕρκος ὀδόντων. He regards משׂכית sdrag and mosaic as one word, just as the Italian ricamare (to stitch) and רקם is one word. Certainly the root זך, Arab. zk, ḏk, has the primary notion of piercing (cf. זכר), and also the notion of purity, which it obtains, proceeds from the idea of the brilliance which pierces into the eye; but the primary notion of שׂכה is that of cutting through (whence שׂכּין, like מחלף, a knife, from חלף, Jdg 5:26).)

viz., as Psa 73:8 says, in words that are proud beyond measure (Jer 5:28). Luther: "they destroy everything" (synon. they make it as or into rottenness, from מקק). But חמיק is here equivalent to the Aramaic מיּק (μωκᾶσθαι): they mock and openly speak ברע (with ā in connection with Munach transformed from Dech), with evil disposition (cf. Exo 32:12), oppression; i.e., they openly express their resolve which aims at oppression. Their fellow-man is the sport of their caprice; they speak or dictate ממּרום, down from an eminence, upon which they imagine themselves to be raised high above others. Even in the heavens above do they set (שׁתּוּ as in Psa 49:15 instead of שׁתוּ, - there, in accordance with tradition, Milel; here at the commencement of the verse Milra) their mouth; even these do not remain untouched by their scandalous language (cf. Jde 1:16); the Most High and Holy One, too, is blasphemed by them, and their tongue runs officiously and imperiously through the earth below, everywhere disparaging that which exists and giving new laws. תּהלך, as in Exo 9:23, a Kal sounding much like Hithpa., in the signification grassari. In Psa 73:10 the Chethb ישׁיב (therefore he, this class of man, turns a people subject to him hither, i.e., to himself) is to be rejected, because הלם is not appropriate to it. עמּו is the subject, and the suffix refers not to God (Stier), whose name has not been previously mentioned, but to the kind of men hitherto described: what is meant is the people which, in order that it may turn itself hither (שׁוּב, not: to turn back, but to turn one's self towards, as e.g., in Jer 15:19)

(Note: In general שׁוּב does not necessarily signify to turn back, but, like the Arabic ‛âda, Persic gashten, to enter into a new (active or passive) state.))

becomes his, i.e., this class's people (cf. for this sense of the suffix as describing the issue or event, Psa 18:24; Psa 49:6; Psa 65:12). They gain adherents (Psa 49:14) from those who leave the fear of God and turn to them; and מי מלא, water of fulness, i.e., of full measure (cf. Psa 74:15, streams of duration = that do not dry up), which is here an emblem of their corrupt principles (cf. Job 15:16), is quaffed or sucked in (מצה, root מץ, whence first of all מצץ, Arab. mṣṣ, to suck) by these befooled ones (למו, αὐτοῖς = ὑπ ̓ αὐτῶν). This is what is meant to be further said, and not that this band of servile followers is in fulness absorbed by them (Sachs). Around the proud free-thinkers there gathers a rabble submissive to them, which eagerly drinks in everything that proceeds from them as though it were the true water of life. Even in David's time (Psa 10:4; Psa 14:1; Psa 36:2) there were already such stout spirits (Isa 46:12) with a servûm imitatorum pecus. A still far more favourable soil for these לצים was the worldly age of Solomon.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Their eyes stand out with fatness - "Their countenance is changed because of fatness." - Chaldee. By fatness, or corpulency, the natural lines of the face are changed, or rather obliterated. The characteristic distinctions are gone; and we see little remaining besides the human hog. They have more than heart could wish - I doubt this translation. Whose heart ever said, I have enough, which had not its portion with God? It would be more literal to say, "They surpass the thoughts of their heart." They have more than they expected, though not more than they wish.

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

¹² Hearken [08085] unto me, ye stouthearted [047] [03820], that are far from [07350] righteousness [06666]:

² For he flattereth [02505] himself in his own eyes [05869], until his iniquity [05771] be found [04672] to be hateful [08130].

¹ To the chief Musician [05329], A Psalm of David [01732]. The fool [05036] hath said [0559] in his heart [03820], There is no God [0430]. They are corrupt [07843], they have done abominable [08581] works [05949], there is none that doeth [06213] good [02896].

⁴ The wicked [07563], through the pride [01363] of his countenance [0639], will not seek [01875] after God: God [0430] is not in all his thoughts [04209].

¹⁶ How much more abominable [08581] and filthy [0444] is man [0376], which drinketh [08354] iniquity [05766] [05766] like water [04325]?

¹⁵ Thou didst cleave [01234] the fountain [04599] and the flood [05158]: thou driedst up [03001] mighty [0386] rivers [05104].

¹⁴ Like sheep [06629] they are laid [08371] in the grave [07585]; death [04194] shall feed [07462] on them; and the upright [03477] shall have dominion [07287] over them in the morning [01242]; and their beauty [06697] [06736] shall consume [01086] in the grave [07585] from their dwelling [02073].

¹² They drop [07491] upon the pastures [04999] of the wilderness [04057]: and the little hills [01389] rejoice [01524] on every side [02296].

⁶ They that trust [0982] in their wealth [02428], and boast [01984] themselves in the multitude [07230] of their riches [06239];

²⁴ Therefore hath the LORD [03068] recompensed [07725] me according to my righteousness [06664], according to the cleanness [01252] of my hands [03027] in his eyesight [05869].

¹⁹ Therefore thus saith [0559] the LORD [03068], If thou return [07725], then will I bring thee again [07725], and thou shalt stand [05975] before [06440] me: and if thou take forth [03318] the precious [03368] from the vile [02151], thou shalt be as my mouth [06310]: let them return [07725] unto thee; but return [07725] not thou unto them.

¹⁰ Therefore his people [05971] return [07725] [07725] hither [01988]: and waters [04325] of a full [04392] cup are wrung out [04680] to them.

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].

¹⁶ These [3778] are [1526] murmurers [1113], complainers [3202], walking [4198] after [2596] their own [846] lusts [1939]; and [2532] their [846] mouth [4750] speaketh [2980] great swelling [5246] words, having men's persons [4383] in admiration [2296] because [5484] of advantage [5622].

¹⁵ But God [0430] will redeem [06299] my soul [05315] from the power [03027] of the grave [07585]: for he shall receive [03947] me. Selah [05542].

¹² Wherefore should the Egyptians [04714] speak [0559], and say [0559], For mischief [07451] did he bring [03318] them out, to slay [02026] them in the mountains [02022], and to consume [03615] them from the face [06440] of the earth [0127]? Turn [07725] from thy fierce [02740] wrath [0639], and repent [05162] of this evil [07451] against thy people [05971].

²⁸ They are waxen fat [08080], they shine [06245]: yea, they overpass [05674] the deeds [01697] of the wicked [07451]: they judge [01777] not the cause [01779], the cause of the fatherless [03490], yet they prosper [06743]; and the right [04941] of the needy [034] do they not judge [08199].

⁸ They are corrupt [04167], and speak [01696] wickedly [07451] concerning oppression [06233]: they speak [01696] loftily [04791].

²⁶ She put [07971] her hand [03027] to the nail [03489], and her right hand [03225] to the workmen's [06001] hammer [01989]; and with the hammer she smote [01986] Sisera [05516], she smote off [04277] his head [07218], when she had pierced [04272] and stricken through [02498] his temples [07541].

¹⁹ My bowels [04578], my bowels [04578]! I am pained [02342] [03176] at my very [07023] heart [03820]; my heart [03820] maketh a noise [01993] in me; I cannot hold my peace [02790], because thou hast heard [08085], O my soul [05315], the sound [06963] of the trumpet [07782], the alarm [08643] of war [04421].

³⁴ O generation [1081] of vipers [2191], how [4459] can ye [1410], being [5607] evil [4190], speak [2980] good things [18]? for [1063] out of [1537] the abundance [4051] of the heart [2588] the mouth [4750] speaketh [2980].

²⁷ Because he covereth [03680] his face [06440] with his fatness [02459], and maketh [06213] collops of fat [06371] on his flanks [03689].

¹⁸ But [1161] those things which [3588] proceed [1607] out of [1537] the mouth [4750] come forth [1831] from [1537] the heart [2588]; and they [2548] defile [2840] the man [444].

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

⁶ And I said [0559], What is it? And he said [0559], This is an ephah [0374] that goeth forth [03318]. He said [0559] moreover, This is their resemblance [05869] through all the earth [0776].