Psalm 35:2
Parallel Verses
English Standard Version
Take hold of shield and buckler and rise for my help!

King James Bible
Take hold of shield and buckler, and stand up for mine help.

American Standard Version
Take hold of shield and buckler, And stand up for my help.

Douay-Rheims Bible
Take hold of arms and shield : and rise up to help me.

English Revised Version
Take hold of shield and buckler, and stand up for mine help.

Webster's Bible Translation
Take hold of shield and buckler, and stand up for my help.

Psalm 35:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ, in Psalm 34:16 and Psalm 34:17, are a well considered interchange of expression: the former, of gracious inclination (Psalm 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jeremiah 21:10; Jeremiah 44:11, after the phrase in Leviticus 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Psalm 34:18 are not, according to Psalm 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lamentations 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Psalm 34:18 is just like Psalm 34:6 : Clamant et Dominus audit equals si qui (quicunque) clamant. What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. "The broken in heart" are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; "the crushed or contrite (דּכּאי, from דּכּא, with a changeable ā, after the form אילות from איּל) in spirit" are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם equals מּכּלּן (the same enallage generis as in Ruth 1:19; Ruth 4:11). He is under the most special providence, "He keepeth all his bones, not one of them (ne unum quidem) is broken" - a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in John 19:33-37, may be just as well referred to our Psalm as to Exodus 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Isaiah 53:11; Jeremiah 23:5, Zechariah 9:9; Acts 3:14; Acts 22:14). - The righteous is always preserved from extreme peril, whereas evil (רעה) slays (מותת stronger than המית) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1 Samuel 14:13) has the last in this instance.

Psalm 35:2 Parallel Commentaries

Treasury of Scripture Knowledge

Psalm 7:12,13 If he turn not, he will whet his sword; he has bent his bow, and made it ready...

Exodus 15:3 The LORD is a man of war: the LORD is his name.

Deuteronomy 32:41,42 If I whet my glittering sword, and my hand take hold on judgment; I will render vengeance to my enemies...

Isaiah 13:5 They come from a far country, from the end of heaven, even the LORD, and the weapons of his indignation, to destroy the whole land.

Isaiah 42:13 The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yes, roar...

Cross References
Psalm 44:26
Rise up; come to our help! Redeem us for the sake of your steadfast love!

Psalm 91:4
He will cover you with his pinions, and under his wings you will find refuge; his faithfulness is a shield and buckler.

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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.
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