Psalm 17:11
Parallel Verses
English Standard Version
They have now surrounded our steps; they set their eyes to cast us to the ground.

King James Bible
They have now compassed us in our steps: they have set their eyes bowing down to the earth;

American Standard Version
They have now compassed us in our steps; They set their eyes to cast us down to the earth.

Douay-Rheims Bible
They have cast me forth and now they have surrounded me: they have set their eyes bowing down to the earth.

English Revised Version
They have now compassed us in our steps: they set their eyes to cast us down to the earth.

Webster's Bible Translation
They have now compassed us in our steps: they have set their eyes bowing down to the earth;

Psalm 17:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

David refers to the divine testing and illumination of the inward parts, which he has experienced in himself, in support of his sincerity. The preterites in Psalm 17:3 express the divine acts that preceded the result בּל־תּמצא, viz., the testing He has instituted, which is referred to in צרפתּני and also בּחנתּ as a trying of gold by fire, and in פּקד as an investigation (Job 7:18). The result of the close scrutiny to which God has subjected him in the night, when the bottom of a man's heart is at once made manifest, whether it be in his thoughts when awake or in the dream and fancies of the sleeper, was and is this, that He does not find, viz., anything whatever to punish in him, anything that is separated as dross from the gold. To the mind of the New Testament believer with his deep, and as it were microscopically penetrating, insight into the depth of sin, such a confession concerning himself would be more difficult than to the mind of an Old Testament saint. For a separation and disunion of flesh and spirit, which was unknown in the same degree to the Old Testament, has been accomplished in the New Testament consciousness by the facts and operations of redemption revealed in the New Testament; although at the same time it must be remembered that in such confessions the Old Testament consciousness does not claim to be clear from sins, but only from a conscious love of sin, and from a self-love that is hostile to God.

With זמּותי David begins his confession of how Jahve found him to be, instead of finding anything punishable in him. This word is either an infinitive like חנּות (Psalm 77:10) with the regular ultima accentuation, formed after the manner of the הל verbs, - in accordance with which Hitzig renders it: my thinking does not overstep my mouth, - or even 1 pers. praet., which is properly Milel, but does also occur as Milra, e.g., Deuteronomy 32:41; Isaiah 44:16 (vid., on Job 19:17), - according to which Bttcher translates: should I think anything evil, it dare not pass beyond my mouth, - or (since זמם may denote the determination that precedes the act, e.g., Jeremiah 4:28; Lamentations 2:17): I have determined my mouth shall not transgress. This last rendering is opposed by the fact, that עבר by itself in the ethical signification "to transgress" (cf. post-biblical עברה παράβασις) is not the usage of the biblical Hebrew, and that when יעבר־פּי stand close together, פי is presumptively the object. We therefore give the preference to Bttcher's explanation, which renders זמותי as a hypothetical perfect and is favoured by Proverbs 30:32 (which is to be translated: and if thou thinkest evil, (lay) thy hand on thy mouth!). Nevertheless בל יעבר־פי is not the expression of a fact, but of a purpose, as the combination of בל with the future requires it to be taken. The psalmist is able to testify of himself that he so keeps evil thoughts in subjection within him, even when they may arise, that they do not pass beyond his mouth, much less that he should put them into action. But perhaps the psalmist wrote פּיך originally, "my reflecting does not go beyond Thy commandment" (according to Numbers 22:18; 1 Samuel 15:24; Proverbs 8:29), - a meaning better suited, as a result of the search, to the nightly investigation. The ל of לפעלּות fo ל need not be the ל of reference (as to); it is that of the state or condition, as in Psalm 32:6; Psalm 69:22. אדם, as perhaps also in Job 31:33; Hosea 6:7 (if אדם is not there the name of the first man), means, men as they are by nature and habit. בּדבר שׂפתיך does not admit of being connected with לפעלּות: at the doings of the world contrary to Thy revealed will (Hofmann and others); for פּעל בּ cannot mean: to act contrary to any one, but only: to work upon any one, Job 35:6. These words must therefore be regarded as a closer definition, placed first, of the שׁמרתּי which follows: in connection with the doings of men, by virtue of the divine commandment, he has taken care of the paths of the oppressor, viz., not to go in them; 1 Samuel 25:21 is an instance in support of this rendering, where שׁמרתי, as in Job 2:6, means: I have kept (Nabal's possession), not seizing upon it myself. Jerome correctly translates vias latronis; for פּריץ signifies one who breaks in, i.e., one who does damage intentionally and by violence. The confession concerning himself is still continued in Psalm 17:5, for the inf. absol. תּמך, if taken as imperative would express a prayer for constancy, that is alien to the circumstances described. The perfect after בּל is also against such a rendering. It must therefore be taken as inf. historicus, and explained according to Job 23:11, cf. Psalm 41:13. The noun following the inf. absol., which is usually the object, is the subject in this instance, as, e.g., in Job 40:2; Proverbs 17:12; Ecclesiastes 4:2, and frequently. It is אשׁוּרי, and not אשּׁוּרי, אשׁור (a step) never having the שׁ dageshed, except in Psalm 17:11 and Job 31:7.

Psalm 17:11 Parallel Commentaries

Treasury of Scripture Knowledge

compassed

1 Samuel 23:26 And Saul went on this side of the mountain, and David and his men on that side of the mountain...

1 Samuel 24:2,3 Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men on the rocks of the wild goats...

1 Samuel 26:2,3 Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him...

set

Psalm 10:8-10 He sits in the lurking places of the villages: in the secret places does he murder the innocent...

Proverbs 6:13,14 He winks with his eyes, he speaks with his feet, he teaches with his fingers...

Cross References
Luke 21:20
"But when you see Jerusalem surrounded by armies, then know that its desolation has come near.

Psalm 37:14
The wicked draw the sword and bend their bows to bring down the poor and needy, to slay those whose way is upright;

Psalm 37:32
The wicked watches for the righteous and seeks to put him to death.

Psalm 56:6
They stir up strife, they lurk; they watch my steps, as they have waited for my life.

Psalm 88:17
They surround me like a flood all day long; they close in on me together.

Jump to Previous
Alert Bowing Cast Circle Compassed Earth Encompassed Eyes Fixed Forcing Ground Round Step Steps Surround Surrounded Throw Track Tracked Turn
Jump to Next
Alert Bowing Cast Circle Compassed Earth Encompassed Eyes Fixed Forcing Ground Round Step Steps Surround Surrounded Throw Track Tracked Turn
Links
Psalm 17:11 NIV
Psalm 17:11 NLT
Psalm 17:11 ESV
Psalm 17:11 NASB
Psalm 17:11 KJV

Psalm 17:11 Bible Apps
Psalm 17:11 Biblia Paralela
Psalm 17:11 Chinese Bible
Psalm 17:11 French Bible
Psalm 17:11 German Bible

Bible Hub

ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
Psalm 17:10
Top of Page
Top of Page