English Standard Version
Have those who work evil no knowledge, who eat up my people as they eat bread, and do not call upon God?
King James Bible
Have the workers of iniquity no knowledge? who eat up my people as they eat bread: they have not called upon God.
American Standard Version
Have the workers of iniquity no knowledge, Who eat up my people as they eat bread, And call not upon God?
Shall not all the workers of iniquity know, who eat up my people as they eat bread?
English Revised Version
Have the workers of iniquity no knowledge? who eat up my people as they eat bread, and call not upon God.
Webster's Bible Translation
Have the workers of iniquity no knowledge? who eat up my people as they eat bread! they have not called upon God.
Psalm 53:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The announcement of the divine retribution begins with גּם as in Isaiah 66:4; Ezekiel 16:43; Malachi 2:9. The אהל is not, as one might suppose, the holy tent or tabernacle, that he has desecrated by making it the lurking-place of the betrayer (1 Samuel 21:7), which would have been expressed by מאהלו, but his own dwelling. God will pull him, the lofty and imperious one, down (נתץ, like a tower perhaps, Judges 8:9; Ezekiel 26:9) from his position of honour and his prosperity, and drag him forth out of his habitation, much as one rakes a coal from the hearth (חתה Biblical and Talmudic in this sense), and tear him out of this his home (נסח, cf. נתק, Job 18:14) and remove him far away (Deuteronomy 28:63), because he has betrayed the homeless fugitive; and will root him out of the land of the living, because he has destroyed the priests of God (1 Samuel 22:18). It then proceeds in Psalm 52:8 very much like Psalm 40:4, Psalm 40:5, just as the figure of the razor also coincides with Psalms belonging to exactly the same period (Psalm 51:8; Psalm 57:5, cf. לטשׁ, Psalm 7:13). The excitement and indignant anger against one's foes which expresses itself in the rhythm and the choice of words, has been already recognised by us since Psalm 7 as a characteristic of these Psalms. The hope which David, in Psalm 52:8, attaches to God's judicial interposition is the same as e.g., in Psalm 64:10. The righteous will be strengthened in the fear of God (for the play of sounds cf. Psalm 40:4) and laugh at him whom God has overthrown, saying: Behold there the man, etc. According to Psalm 58:11, the laughing is joy at the ultimate breaking through of justice long hidden and not discerned; for even the moral teaching of the Old Testament (Proverbs 24:17) reprobates the low malignant joy that glories at the overthrow of one's enemy. By ויּבטח the former trust in mammon on the part of the man who is overtaken by punishment is set forth as a consequence of his refusal to put trust in God, in Him who is the true מעוז equals Arab. m‛âḏ, hiding-place or place of protection (vid., on 31;3, Psalm 37:39, cf. Psalm 17:7; Psalm 22:33). הוּה is here the passion for earthly things which rushes at and falls upon them (animo fertur).
Treasury of Scripture Knowledge
70 MSS, several editions, and the ancient versions add 'kol' `all' as in
deliver me from those who work evil, and save me from bloodthirsty men.
Pour out your anger on the nations that do not know you, and on the kingdoms that do not call upon your name!
For they have devoured Jacob and laid waste his habitation.
"For my people are foolish; they know me not; they are stupid children; they have no understanding. They are 'wise'--in doing evil! But how to do good they know not."
you who hate the good and love the evil, who tear the skin from off my people and their flesh from off their bones,
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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.