Psalm 59:10
Parallel Verses
English Standard Version
My God in his steadfast love will meet me; God will let me look in triumph on my enemies.

King James Bible
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.

American Standard Version
My God with his lovingkindness will meet me: God will let me see my desire upon mine enemies.

Douay-Rheims Bible
my God, his mercy shall prevent me.

English Revised Version
The God of my mercy shall prevent me: God shall let me see my desire upon mine enemies.

Webster's Bible Translation
The God of my mercy will succor me: God will let me see my desire upon my enemies.

Psalm 59:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

First part. As far as Psalm 59:4 we recognise strains familiar in the Psalms. The enemies are called מתקוממי as in Job 27:7, cf. Psalm 17:7; עזּים as shameless, עזּי פנים or עזּי נפשׁ; as in Isaiah 56:11, on account of their bold shameless greediness, dogs. On לא in a subordinate clause, vid., Ewald, ֗286, g: without there being transgression or sin on my side, which might have caused it. The suffix (transgression on my part) is similar to Psalm 18:24. בּליּ־עון (cf. Job 34:6) is a similar adverbial collateral definition: without there existing any sin, which ought to be punished. The energetic future jeruzûn depicts those who servilely give effect to the king's evil caprice; they run hither and thither as if attacking and put themselves in position. הכונן equals התכונן, like the Hithpa. הכּסּה, Proverbs 26:26, the Hothpa. הכּבּס, Leviticus 13:55., and the Hithpa. נכּפּר, Deuteronomy 21:8. Surrounded by such a band of assassins, David is like one besieged, who sighs for succour; and he calls upon Jahve, who seems to be sleeping and inclined to abandon him, with that bold עוּרה לקראתי וּראה, to awake to meet him, i.e., to join him with His help like a relieving army, and to convince Himself from personal observation of the extreme danger in which His charge finds himself. The continuation was obliged to be expressed by ואתּה, because a special appeal to God interposes between עוּרה and הקיצה. In the emphatic "Thou," however, after it has been once expressed, is implied the conditional character of the deliverance by the absolute One. And each of the divine names made use of in this lengthy invocation, which corresponds to the deep anxiety of the poet, is a challenge, so to speak, to the ability and willingness, the power and promise of God. The juxtaposition Jahve Elohim Tsebaoth (occurring, besides this instance, in Psalm 80:5, 20; Psalm 84:9), which is peculiar to the Elohimic Psalms, is to be explained by the consideration that Elohim had become a proper name like Jahve, and that the designation Jahve Tsebaoth, by the insertion of Elohim in accordance with the style of the Elohimic Psalms, is made still more imposing and solemn; and now צבאות is a genitive dependent not merely upon יהוה but upon יהוה אלהים (similar to Psalm 56:1, Isaiah 28:1; Symbolae, p. 15). אלהי ישׂראל is in apposition to this threefold name of God. The poet evidently reckons himself as belonging to an Israel from which he excludes his enemies, viz., the true Israel which is in reality the people of God. Among the heathen, against whom the poet invokes God's interposition, are included the heathen-minded in Israel; this at least is the view which brings about this extension of the prayer. Also in connection with the words און כּל־בּגדי the poet, in fact, has chiefly before his mind those who are immediately round about him and thus disposed. It is those who act treacherously from extreme moral nothingness and worthlessness (און genit. epexeg.). The music, as Sela directs, here becomes more boisterous; it gives intensity to the strong cry for the judgment of God; and the first unfolding of thought of this Michtam is here brought to a close.

The second begins by again taking up the description of the movements of the enemy which was begun in Psalm 59:4, Psalm 59:5. We see at a glance how here Psalm 59:7 coincides with Psalm 59:5, and Psalm 59:8 with Psalm 59:4, and Psalm 59:9 with Psalm 59:6. Hence the imprecatory rendering of the futures of Psalm 59:7 is not for a moment to be entertained. By day the emissaries of Saul do not venture to carry out their plot, and David naturally does not run into their hands. They therefore come back in the evening, and that evening after evening (cf. Job 24:14); they snarl or howl like dogs (המה, used elsewhere of the growling of the bear and the cooing of the dove; it is distinct from נבח, Arab. nbb, nbḥ, to bark, and כלב, to yelp), because they do not want to betray themselves by loud barking, and still cannot altogether conceal their vexation and rage; and they go their rounds in the city (like סובב בּעיר, Sol 3:2, cf. supra Psalm 55:11), in order to cut off their victim from flight, and perhaps, what would be very welcome to them, to run against him in the darkness. The further description in Psalm 59:8 follows them on this patrol. What they belch out or foam out is to be inferred from the fact that swords are in their lips, which they, as it were, draw so soon as they merely move their lips. Their mouth overflows with murderous thoughts and with slanders concerning David, by which they justify their murderous greed to themselves as if there were no one, viz., no God, who heard it. But Jahve, from whom nothing, as with men, can be kept secret, laughs at them, just as He makes a mockery of all heathen, to whom this murderous band, which fears the light and in unworthy of the Israelitish name, is compared. This is the primary passage to Psalm 37:13; Psalm 2:4; for Psalm 59 is perhaps the oldest of the Davidic Psalms that have come down to us, and therefore also the earliest monument of Israelitish poetry in which the divine name Jahve Tsebaoth occurs; and the chronicler, knowing that it was the time of Samuel and David that brought it into use, uses this name only in the life of David. Just as this strophe opened in Psalm 59:7 with a distich that recurs in Psalm 59:15, so it also closes now in Psalm 59:10 with a distich that recurs below in v. 18, and that is to be amended according to the text of that passage. For all attempts to understand עזּי as being genuine prove its inaccuracy. With the old versions it has to be read עזּי; but as for the rest, אשׁמרה must be retained in accordance with the usual variation found in such refrains: my strength, Thee will I regard (1 Samuel 26:15; observe, 2 Samuel 11:16), or upon Thee will I wait (cf. ל, Psalm 130:6); i.e., in the consciousness of my own feebleness, tranquil and resigned, I will look for Thine interposition on my behalf.

Psalm 59:10 Parallel Commentaries

Treasury of Scripture Knowledge

The God

Psalm 59:17 To you, O my strength, will I sing: for God is my defense, and the God of my mercy.

2 Corinthians 1:3 Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort;

Ephesians 2:4,5 But God, who is rich in mercy, for his great love with which he loved us...

1 Peter 5:10 But the God of all grace, who has called us to his eternal glory by Christ Jesus, after that you have suffered a while, make you perfect...

prevent

Psalm 21:3 For you prevent him with the blessings of goodness: you set a crown of pure gold on his head.

Psalm 79:8 O remember not against us former iniquities: let your tender mercies speedily prevent us: for we are brought very low.

Isaiah 65:24 And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear.

1 Thessalonians 4:15 For this we say to you by the word of the Lord...

let

Psalm 54:7 For he has delivered me out of all trouble: and my eye has seen his desire on my enemies.

Psalm 91:8 Only with your eyes shall you behold and see the reward of the wicked.

Psalm 92:11 My eye also shall see my desire on my enemies, and my ears shall hear my desire of the wicked that rise up against me.

Psalm 112:8 His heart is established, he shall not be afraid, until he see his desire on his enemies.

1 Samuel 26:10 David said furthermore, As the LORD lives, the LORD shall smite him; or his day shall come to die; or he shall descend into battle...

2 Samuel 1:11,12,17 Then David took hold on his clothes, and rent them; and likewise all the men that were with him...

Jeremiah 17:16 As for me, I have not hastened from being a pastor to follow you: neither have I desired the woeful day; you know...

Luke 19:41-44 And when he was come near, he beheld the city, and wept over it...

Romans 10:2,3 For I bear them record that they have a zeal of God, but not according to knowledge...

enemies [heb.] observers

Psalm 5:8 Lead me, O LORD, in your righteousness because of my enemies; make your way straight before my face.

Psalm 54:5 He shall reward evil to my enemies: cut them off in your truth.

Psalm 56:2,6 My enemies would daily swallow me up: for they be many that fight against me, O you most High...

Cross References
Exodus 14:30
Thus the LORD saved Israel that day from the hand of the Egyptians, and Israel saw the Egyptians dead on the seashore.

Psalm 21:3
For you meet him with rich blessings; you set a crown of fine gold upon his head.

Psalm 54:7
For he has delivered me from every trouble, and my eye has looked in triumph on my enemies.

Psalm 59:17
O my Strength, I will sing praises to you, for you, O God, are my fortress, the God who shows me steadfast love.

Psalm 112:8
His heart is steady; he will not be afraid, until he looks in triumph on his adversaries.

Psalm 118:7
The LORD is on my side as my helper; I shall look in triumph on those who hate me.

Jeremiah 20:12
O LORD of hosts, who tests the righteous, who sees the heart and the mind, let me see your vengeance upon them, for to you have I committed my cause.

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