Psalm 55:12
Parallel Verses
English Standard Version
For it is not an enemy who taunts me— then I could bear it; it is not an adversary who deals insolently with me— then I could hide from him.

King James Bible
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:

American Standard Version
For it was not an enemy that reproached me; Then I could have borne it: Neither was it he that hated me that did magnify himself against me; Then I would have hid myself from him:

Douay-Rheims Bible
For if my enemy had reviled me, I would verily have borne with it. And if he that hated me had spoken great things against me, I would perhaps have hidden myself from him.

English Revised Version
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that did magnify himself against me; then I would have hid myself from him:

Webster's Bible Translation
For it was not an enemy that reproached me; then I could have borne it: neither was it he that hated me that magnified himself against me; then I would have hid myself from him:

Psalm 55:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In this first group sorrow prevails. David spreads forth his deep grief before God, and desires for himself some lonely spot in the wilderness far away from the home or lurking-place of the confederate band of those who are compassing his overthrow. "Veil not Thyself" here, where what is spoken of is something audible, not visible, is equivalent to "veil not Thine ear," Lamentations 3:56, which He designedly does, when the right state of heart leaves the praying one, and consequently that which makes it acceptable and capable of being answered is wanting to the prayer (cf. Isaiah 1:15). שׂיח signifies a shrub (Syriac shucho, Arabic šı̂ḥ), and also reflection and care (Arabic, carefulness, attention; Aramaic, סח, to babble, talk, discourse). The Hiph. חריד, which in Genesis 27:40 signifies to lead a roving life, has in this instance the signification to move one's self backwards and forwards, to be inwardly uneasy; root רד, Arab. rd, to totter, whence râda, jarûda, to run up and down (IV to desire, will); raida, to shake (said of a soft bloated body); radda, to turn (whence taraddud, a moving to and fro, doubting); therefore: I wander hither and thither in my reflecting or meditating, turning restlessly from one thought to another. It is not necessary to read ואחמיה after Psalm 77:4 instead of ועהימה, since the verb הוּם equals המה, Psalm 42:6, 12, is secured by the derivatives. Since these only exhibit הוּם, and not הים (in Arabic used more particularly of the raving of love), ואהימה, as also אריד, is Hiph., and in fact like this latter used with an inward object: I am obliged to raise a tumult or groan, break out into the dull murmuring sounds of pain. The cohortative not unfrequently signifies "I have to" or "I must" of incitements within one's self which are under the control of outward circumstances. In this restless state of mind he finds himself, and he is obliged to break forth into this cry of pain on account of the voice of the foe which he cannot but hear; by reason of the pressure or constraint (עקת) of the evil-doer which he is compelled to feel. The conjecture צעקת (Olshausen and Hupfeld) is superfluous. עקה is a more elegant Aramaizing word instead of צרה.

The second strophe begins with a more precise statement of that which justifies his pain. The Hiph. חמיט signifies here, as in Psalm 140:11 (Chethb), declinare: they cast or roll down evil (calamity) upon him and maliciously lay snares for him בּאף, breathing anger against him who is conscious of having manifested only love towards them. His heart turns about in his body, it writhes (יהיל); cf. on this, Psalm 38:11. Fear and trembling take possession of his inward parts; יבא in the expression יבא בי, as is always the case when followed by a tone syllable, is a so-called נסוג אחור, i.e., it has the tone that has retreated to the penult. (Deuteronomy 1:38; Isaiah 7:24; Isaiah 60:20), although this is only with difficulty discernible in our printed copies, and is therefore (vid., Accentsystem, vi. 2) noted with Mercha. The fut. consec. which follows introduces the heightened state of terror which proceeds from this crowding on of fear and trembling. Moreover, the wish that is thereby urged from him, which David uttered to himself, is introduced in the third strophe by a fut. consec.

(Note: That beautiful old song of the church concerning Jesus has grown out of this strophe: -

Ecquis binas columbinas

Alas dabit animae?

Et in almam crucis palmam

Evolat citissime, etc.)

"Who will give me?" is equivalent to "Oh that I had!" Ges. 136, 1. In ואשׁכּנה is involved the self-satisfying signification of settling down (Ezekiel 31:13), of coming to rest and remaining in a place (2 Samuel 7:10). Without going out of our way, a sense perfectly in accordance with the matter in hand may be obtained for אחישׁה מפלט לי, if אחישׁה is taken not as Kal (Psalm 71:12), but after Isaiah 5:19; Isaiah 60:12, as Hiph.: I would hasten, i.e., quickly find for myself a place which might serve me as a shelter from the raging wind, from the storm. רוּח סעה is equivalent to the Arabic rihin sâijat-in, inasmuch as Arab. s‛â, "to move one's self quickly, to go or run swiftly," can be said both of light (Koran, 66:8) and of water-brooks (vid., Jones, Comm. Poes. Asiat., ed. Lipsiae, p. 358), and also of strong currents of air, of winds, and such like. The correction סערה, proposed by Hupfeld, produces a disfiguring tautology. Among those about David there is a wild movement going on which is specially aimed at his overthrow. From this he would gladly flee and hide himself, like a dove taking refuge in a cleft of the rock from the approaching storm, or from the talons of the bird of prey, fleeing with its noiseless but persevering flight.

(Note: Kimchi observes that the dove, when she becomes tired, draws in one wing and flies with the other, and thus the more surely escapes. Aben-Ezra finds an allusion here to the carrier-pigeon.)

Psalm 55:12 Parallel Commentaries

Treasury of Scripture Knowledge

For

Psalm 41:9 Yes, my own familiar friend, in whom I trusted, which did eat of my bread, has lifted up his heel against me.

magnify

Psalm 35:26 Let them be ashamed and brought to confusion together that rejoice at my hurt...

Psalm 38:16 For I said, Hear me, lest otherwise they should rejoice over me: when my foot slips, they magnify themselves against me.

Isaiah 10:15 Shall the ax boast itself against him that hews therewith? or shall the saw magnify itself against him that shakes it?...

then I

Matthew 26:21-23 And as they did eat, he said, Truly I say to you, that one of you shall betray me...

John 13:18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled...

John 18:2,3 And Judas also, which betrayed him, knew the place: for Jesus often resorted thither with his disciples...

Cross References
Job 19:5
If indeed you magnify yourselves against me and make my disgrace an argument against me,

Job 19:19
All my intimate friends abhor me, and those whom I loved have turned against me.

Psalm 35:26
Let them be put to shame and disappointed altogether who rejoice at my calamity! Let them be clothed with shame and dishonor who magnify themselves against me!

Psalm 41:9
Even my close friend in whom I trusted, who ate my bread, has lifted his heel against me.

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