Psalm 18:8
Parallel Verses
English Standard Version
Smoke went up from his nostrils, and devouring fire from his mouth; glowing coals flamed forth from him.

King James Bible
There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.

American Standard Version
There went up a smoke out of his nostrils, And fire out of his mouth devoured: Coals were kindled by it.

Douay-Rheims Bible
There went up a smoke in his wrath: and a fire flamed from his face: coals were kindled by it.

English Revised Version
There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.

Webster's Bible Translation
There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.

Psalm 18:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 18:2-4) The poet opens with a number of endearing names for God, in which he gratefully comprehends the results of long and varied experience. So far as regards the parallelism of the members, a monostich forms the beginning of this Psalm, as in Psalm 16:1-11; Psalm 23:1-6; Psalm 25 and many others. Nevertheless the matter assumes a somewhat different aspect, if Psalm 18:3 is not, with Maurer, Hengstenberg and Hupfeld, taken as two predicate clauses (Jahve is..., my God is...), but as a simple vocative-a rendering which alone corresponds to the intensity with which this greatest of the Davidic hymns opens-God being invoked by ה, ה, אלי, and each of these names being followed by a predicative expansion of itself, which increases in fulness of tone and emphasis. The ארחמך (with ā, according to Ew. ֗251, b), which carries the three series of the names of God, makes up in depth of meaning what is wanting in compass. Elsewhere we find only the Piel רחם of tender sympathising love, but here the Kal is used as an Aramaism. Hence the Jalkut on this passages explains it by רחמאי יתך "I love thee," or ardent, heartfelt love and attachment. The primary signification of softness (root רח, Arab. rḥ, rch, to be soft, lax, loose), whence רחם, uterus, is transferred in both cases to tenderness of feeling or sentiment. The most general predicate חזפי (from חזק according to a similar inflexion to אמר, בּסר, עמק, plur. עמקי Proverbs 9:18) is followed by those which describe Jahve as a protector and deliverer in persecution on the one hand, and on the other as a defender and the giver of victory in battle. They are all typical names symbolising what Jahve is in Himself; hence instead of וּמפלּטי it would perhaps have been more correct to point וּמפלטי (and my refuge). God had already called Himself a shield to Abram, Genesis 15:1; and He is called צוּר (cf. אבן Genesis 49:24) in the great Mosaic song, Deuteronomy 32:4, Deuteronomy 32:37 (the latter verse is distinctly echoed here).

סלע from סלע, Arab. sl‛, findere, means properly a cleft in a rock (Arabic סלע,

(Note: Neshwn defines thus: Arab. 'l-sal‛ is a cutting in a mountain after the manner of a gorge; and Jkt, who cites a number of places that are so called: a wide plain (Arab. fḍ') enclosed by steep rocks, which is reached through a narrow pass (Arab. ša‛b), but can only be descended on foot. Accordingly, in סלעי the idea of a safe (and comfortable) hiding-place preponderates; in צוּרי that of firm ground and inaccessibility. The one figure calls to mind the (well-watered) Edomitish סלע surrounded with precipitous rocks, Isaiah 16:1; Isaiah 42:11, the Πέτρα described by Strabo, xvi. 4, 21; the other calls to mind the Phoenician rocky island צור, Ṣûr (Tyre), the refuge in the sea.))

then a cleft rock, and צוּר, like the Arabic sachr, a great and hard mass of rock (Aramaic טוּר, a mountain). The figures of the מצוּדה (מצודה, מצד) and the משׂגּב are related; the former signifies properly specula, a watch-tower,

(Note: In Arabic maṣâdun signifies (1) a high hill (a signification that is wanting in Freytag), (2) the summit of a mountain, and according to the original lexicons it belongs to the root Arab. maṣada, which in outward appearance is supported by the synonymous forms Arab. maṣadun and maṣdun, as also by their plurals Arab. amṣidatun and muṣdânun, wince these can only be properly formed from those singulars on the assumption of the m being part of the root. Nevertheless, since the meanings of Arab. maṣada all distinctly point to its being formed from the root Arab. mṣ contained in the reduplicated stem Arab. maṣṣa, to suck, but the meanings of Arab. maṣâdun, maṣsadun, and maṣdun do not admit of their being referred to it, and moreover there are instances in which original nn. loci from vv. med. Arab. w and y admit of the prefixed m being treated as the first radical through forgetfulness or disregard of their derivation, and with the retention of its from secondary roots (as Arab. makana, madana, maṣṣara), it is highly probable that in maṣâd, maṣad and maṣd we have an original מצד, מצודה, מצוּדה. These Hebrew words, however, are to be referred to a צוּד in the signification to look out, therefore properly specula. - Fleischer.)

and the latter, a steep height. The horn, which is an ancient figure of victorious and defiant power in Deuteronomy 33:17; 1 Samuel 2:1, is found here applied to Jahve Himself: "horn of my salvation" is that which interposes on the side of my feebleness, conquers, and saves me. All these epithets applied to God are the fruits of the affliction out of which David's song has sprung, viz., his persecution by Saul, when, in a country abounding in rugged rocks and deficient in forest, he betook himself to the rocks for safety, and the mountains served him as his fortresses. In the shelter which the mountains, by their natural conformations, afforded him at that time, and in the fortunate accidents, which sometimes brought him deliverance when in extreme peril, David recognises only marvellous phenomena of which Jahve Himself was to him the final cause. The confession of the God tried and known in many ways is continued in Psalm 18:5 by a general expression of his experience. מהלּל is a predicate accusative to יהוה: As one praised (worthy to be praised) do I call upon Jahve, - a rendering that is better suited to the following clause, which expresses confidence in the answer coinciding with the invocation, which is to be thought of as a cry for help, than Olshausen's, "Worthy of praise, do I cry, is Jahve," though this latter certainly is possible so far as the style is concerned (vid., on Isaiah 45:24, cf. also Genesis 3:3; Micah 2:6). The proof of this fact, viz., that calling upon Him who is worthy to be praised, who, as the history of Israel shows, is able and willing to help, is immediately followed by actual help, as events that are coincident, forms the further matter of the Psalm.

Psalm 18:8 Parallel Commentaries

Treasury of Scripture Knowledge

went

Psalm 11:6 On the wicked he shall rain snares, fire and brimstone, and an horrible tempest: this shall be the portion of their cup.

Psalm 21:9 You shall make them as a fiery oven in the time of your anger: the LORD shall swallow them up in his wrath...

Psalm 74:1 O God, why have you cast us off for ever? why does your anger smoke against the sheep of your pasture?

Psalm 104:32 He looks on the earth, and it trembles: he touches the hills, and they smoke.

Psalm 144:5,6 Bow your heavens, O LORD, and come down: touch the mountains, and they shall smoke...

Genesis 19:28 And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, see...

Leviticus 10:2 And there went out fire from the LORD, and devoured them, and they died before the LORD.

Numbers 11:1 And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled...

Numbers 16:35 And there came out a fire from the LORD, and consumed the two hundred and fifty men that offered incense.

Deuteronomy 29:20,23,24 The LORD will not spare him, but then the anger of the LORD and his jealousy shall smoke against that man...

,

2 Thessalonians 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

out of his [Heb.] by his
fire

Daniel 7:10 A fiery stream issued and came forth from before him: thousand thousands ministered to him...

Amos 4:11 I have overthrown some of you, as God overthrew Sodom and Gomorrah, and you were as a firebrand plucked out of the burning...

Nahum 1:5,6 The mountains quake at him, and the hills melt, and the earth is burned at his presence, yes, the world, and all that dwell therein...

Revelation 11:5 And if any man will hurt them, fire proceeds out of their mouth, and devours their enemies: and if any man will hurt them...

Cross References
Deuteronomy 32:22
For a fire is kindled by my anger, and it burns to the depths of Sheol, devours the earth and its increase, and sets on fire the foundations of the mountains.

Psalm 18:15
Then the channels of the sea were seen, and the foundations of the world were laid bare at your rebuke, O LORD, at the blast of the breath of your nostrils.

Psalm 50:3
Our God comes; he does not keep silence; before him is a devouring fire, around him a mighty tempest.

Psalm 74:1
O God, why do you cast us off forever? Why does your anger smoke against the sheep of your pasture?

Psalm 97:3
Fire goes before him and burns up his adversaries all around.

Ezekiel 38:18
But on that day, the day that Gog shall come against the land of Israel, declares the Lord GOD, my wrath will be roused in my anger.

Ezekiel 38:19
For in my jealousy and in my blazing wrath I declare, On that day there shall be a great earthquake in the land of Israel.

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