English Standard Version
When evildoers assail me to eat up my flesh, my adversaries and foes, it is they who stumble and fall.
King James Bible
When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
American Standard Version
When evil-doers came upon me to eat up my flesh, Even mine adversaries and my foes, they stumbled and fell.
Whilst the wicked draw near against me, to eat my flesh. My enemies that trouble me, have themselves been weakened, and have fallen.
English Revised Version
When evil-doers came upon me to eat up my flesh, even mine adversaries and my foes, they stumbled and fell.
Webster's Bible Translation
When the wicked, even my enemies and my foes, came upon me to eat up my flesh, they stumbled and fell.
Psalm 27:2 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The poet supports his petition by declaring his motive to be his love for the sanctuary of God, from which he is now far removed, without any fault of his own. The coloured future ואסבבה, distinct from ואסבבה (vid., on Psalm 3:6 and Psalm 73:16), can only mean, in this passage, et ambiam, and not et ambibam as it does in a different connection (Isaiah 43:26, cf. Judges 6:9); it is the emotional continuation (cf. Psalm 27:6; Sol 7:12; Isaiah 1:24; Isaiah 5:19, and frequently) of the plain and uncoloured expression ארחץ. He wishes to wash his hands in innocence (בּ of the state that is meant to be attested by the action), and compass (Psalm 59:7) the altar of Jahve. That which is elsewhere a symbolic act (Deuteronomy 21:6, cf. Matthew 27:24), is in this instance only a rhetorical figure made use of to confess his consciousness of innocence; and it naturally assumes this form (cf. Psalm 73:13) from the idea of the priest washing his hands preparatory to the service of the altar (Exodus 32:20.) being associated with the idea of the altar. And, in general, the expression of Psalm 26:6. takes a priestly form, without exceeding that which the ritual admits of, by virtue of the consciousness of being themselves priests which appertained even to the Israelitish laity (Exodus 19:16). For סבב can be used even of half encompassing as it were like a semi-circle (Genesis 2:11; Numbers 21:4), no matter whether it be in the immediate vicinity of, or at a prescribed distance from, the central point. לשׁמע is a syncopated and defectively written Hiph., for להשׁמיע, like לשׁמד, Isaiah 23:11. Instead of לשׁמע קול תּודה, "to cause the voice of thanksgiving to be heard," since השׁמיע is used absolutely (1 Chronicles 15:19; 2 Chronicles 5:13) and the object is conceived of as the instrument of the act (Ges. 138, 1, rem. 3), it is "in order to strike in with the voice of thanksgiving." In the expression "all Thy wondrous works" is included the latest of these, to which the voice of thanksgiving especially refers, viz., the bringing of him home from the exile he had suffered from Absolom. Longing to be back again he longs most of all for the gorgeous services in the house of his God, which are performed around the altar of the outer court; for he loves the habitation of the house of God, the place, where His doxa, - revealed on earth, and in fact revealed in grace, - has taken up its abode. ma`own does not mean refuge, shelter (Hupfeld), - for although it may obtain this meaning from the context, it has nothing whatever to do with Arab. ‛ân, med. Waw, in the signification to help (whence ma‛ûn, ma‛ûne, ma‛âne, help, assistance, succour or support), - but place, dwelling, habitation, like the Arabic ma‛ân, which the Kamus explains by menzil, a place to settle down in, and explains etymologically by Arab. mḥll 'l-‛ı̂n, i.e., "a spot on which the eye rests as an object of sight;" for in the Arabic ma‛ân is traced back to Arab. ‛ân, med. Je, as is seen from the phrase hum minka bi-ma‛ânin, i.e., they are from thee on a point of sight ( equals on a spot where thou canst see them from the spot on which thou standest). The signification place, sojourn, abode (Targ. מדור) is undoubted; the primary meaning of the root is, however, questionable.
Treasury of Scripture Knowledge
came upon [heb.] approached against
When my enemies turn back, they stumble and perish before your presence.
Have they no knowledge, all the evildoers who eat up my people as they eat bread and do not call upon the LORD?
Blessed be the LORD, who has not given us as prey to their teeth!
If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king.
Then he shall turn his face back toward the fortresses of his own land, but he shall stumble and fall, and shall not be found.
who eat the flesh of my people, and flay their skin from off them, and break their bones in pieces and chop them up like meat in a pot, like flesh in a cauldron.
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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.