English Standard Version
lest my enemy say, “I have prevailed over him,” lest my foes rejoice because I am shaken.
King James Bible
Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.
American Standard Version
Lest mine enemy say, I have prevailed against him; Lest mine adversaries rejoice when I am moved.
Consider, and hear me, O Lord my God. Enlighten my eyes that I never sleep in death:
English Revised Version
Lest mine enemy say, I have prevailed against him; lest mine adversaries rejoice when I am moved.
Webster's Bible Translation
Lest my enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved.
Psalm 13:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 12:6-7) In Psalm 12:6 the psalmist hears Jahve Himself speak; and in Psalm 12:7 he adds his Amen. The two מן in Psalm 12:6 denote the motive, עתּה the decisive turning-point from forebearance to the execution of judgment, and ימר the divine determination, which has just now made itself audible; cf. Isaiah's echo of it, Isaiah 33:10. Jahve has hitherto looked on with seeming inactivity and indifference, now He will arise and place in ישׁע, i.e., a condition of safety (cf. שׂים בּחיּים Psalm 66:9), him who languishes for deliverance. It is not to be explained: him whom he, i.e., the boaster, blows upon, which would be expressed by יפיח בּו, cf. Psalm 10:5; but, with Ewald, Hengstenberg, Olshausen, and Bttcher, according to Habakkuk 2:3, where הפיח ל occurs in the sense of panting after an object: him who longs for it. יפיח is, however, not a participial adjective equals יפח, but the fut., and יפיח לו is therefore a relative clause occupying the place of the object, just as we find the same thing occurring in Job 24:19; Isaiah 41:2, Isaiah 41:25, and frequently. Hupfeld's rendering: "in order that he may gain breath (respiret)" leaves אשׁית without an object, and accords more with Aramaic and Arabic than with Hebrew usage, which would express this idea by ינוּח לו or ירוח לו.
In Psalm 12:7 the announcement of Jahve is followed by its echo in the heart of the seer: the words (אמרות instead of אמרות by changing the Sheb which closes the syllable into an audible one, as e.g., in אשׁרי) of Jahve are pure words, i.e., intended, and to be fulfilled, absolutely as they run without any admixture whatever of untruthfulness. The poetical אמרה (after the form זמרה) serves pre-eminently as the designation of the divine power-words of promise. The figure, which is indicated in other instances, when God's word is said to be צרוּפה (Psalm 18:31; Psalm 119:140; Proverbs 30:5), is here worked out: silver melted and thus purified בּעליל לארץ. עליל signifies either a smelting-pot from עלל, Arab. gll, immittere, whence also על (Hitz.); or, what is more probable since the language has the epithets כוּר and מצרף for this: a workshop, from עלל, Arab. ‛ll, operari (prop. to set about a thing), first that which is wrought at (after the form מעיל, פּסיל, שׁביל), then the place where the work is carried on. From this also comes the Talm. בּעליל equals בּעליל manifeste, occurring in the Mishna Rosh ha-Shana 1. 5 and elsewhere, and which in its first meaning corresponds to the French en effet.
(Note: On this word with reference to this passage of the Psalm vid., Steinschneider's Hebr. Bibliographie 1861, S. 83.)
According to this, the ל in לארץ is not the ל of property: in a fining-pot built into the earth, for which לארץ without anything further would be an inadequate and colourless expression. But in accordance with the usual meaning of לארץ as a collateral definition it is: smelted (purified) down to the earth. As Olshausen observes on this subject, "Silver that is purified in the furnace and flows down to the ground can be seen in every smelting hut; the pure liquid silver flows down out of the smelting furnace, in which the ore is piled up." For it cannot be ל of reference: "purified with respect to the earth," since ארץ does not denote the earth as a material and cannot therefore mean an earthy element. We ought then to read לאבץ, which would not mean "to a white brilliancy," i.e., to a pure bright mass (Bttch.), but "with respect to the stannum, lead" (vid., on Isaiah 1:25). The verb זקק to strain, filter, cause to ooze through, corresponds to the German seihen, seigen, old High German sihan, Greek σακκεῖν (σακκίζειν), to clean by passing through a cloth as a strainer, שׂק. God's word is solid silver smelted and leaving all impurity behind, and, as it were, having passed seven times through the smelting furnace, i.e., the purest silver, entirely purged from dross. Silver is the emblem of everything precious and pure (vid., Bhr, Symbol. i. 284); and seven is the number indicating the completion of any process (Bibl. Psychol. S. 57, transl. p. 71).
Treasury of Scripture Knowledge
those who say, "With our tongue we will prevail, our lips are with us; who is master over us?"
O my God, in you I trust; let me not be put to shame; let not my enemies exult over me.
Let not those rejoice over me who are wrongfully my foes, and let not those wink the eye who hate me without cause.
For I said, "Only let them not rejoice over me, who boast against me when my foot slips!"
Jump to PreviousAdversaries Enemy Fall Foes Glad Joy Joyful Moved Overcame Overcome Prevailed Rejoice Shaken Trouble Troubling
Jump to NextAdversaries Enemy Fall Foes Glad Joy Joyful Moved Overcame Overcome Prevailed Rejoice Shaken Trouble Troubling
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.