Psalm 69:27
Parallel Verses
English Standard Version
Add to them punishment upon punishment; may they have no acquittal from you.

King James Bible
Add iniquity unto their iniquity: and let them not come into thy righteousness.

American Standard Version
Add iniquity unto their iniquity; And let them not come into thy righteousness.

Douay-Rheims Bible
Add thou iniquity upon their iniquity: and let them not come into thy justice.

English Revised Version
Add iniquity unto their iniquity: and let them not come into thy righteousness.

Webster's Bible Translation
Add iniquity to their iniquity: and let them not come into thy righteousness.

Psalm 69:27 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In this second part the petition by which the first is as it were encircled, is continued; the peril grows greater the longer it lasts, and with it the importunity of the cry for help. The figure of sinking in the mire or mud and in the depths of the pit (בּאר, Psalm 55:24, cf. בור, Psalm 40:3) is again taken up, and so studiously wrought out, that the impression forces itself upon one that the poet is here describing something that has really taken place. The combination "from those who hate me and from the depths of the waters" shows that "the depths of the waters" is not a merely rhetorical figure; and the form of the prayer: let not the pit (the well-pit or covered tank) close (תּאטּר with Dagesh in the Teth, in order to guard against its being read תּאטר; cf. on the signification of אטּר, clausus equals claudus, scil. manu) its mouth (i.e., its upper opening) upon me, exceeds the limits of anything that can be allowed to mere rhetoric. "Let not the water-flood overflow me" is intended to say, since it has, according to Psalm 69:3, already happened, let it not go further to my entire destruction. The "answer me" in Psalm 69:17 is based upon the plea that God's loving-kindness is טּוב, i.e., good, absolutely good (as in the kindred passion-Psalm, Psalm 109:21), better than all besides (Psalm 63:4), the means of healing or salvation from all evil. On Psalm 69:17 cf. Psalm 51:3, Lamentations 3:32. In Psalm 69:18 the prayer is based upon the painful situation of the poet, which urgently calls for speedy help (מהר beside the imperative, Psalm 102:3; Psalm 143:7; Genesis 19:22; Esther 6:10, is certainly itself not an imperative like הרב, Psalm 51:4, but an adverbial infinitive as in Psalm 79:8). קרבה, or, in order to ensure the pronunciation ḳorbah in distinction from ḳārbah, Deuteronomy 15:9, קרבה (in Baer,

(Note: Originally - was the sign for every kind of o6, hence the Masora includes the חטוף also under the name קמץ חטף; vid., Luther. Zeitschrift, 1863, S. 412,f., cf. Wright, Genesis, p. xxix.))

is imperat. Kal; cf. the fulfilment in Lamentations 3:57. The reason assigned, "because of mine enemies," as in Psalm 5:9; Psalm 27:11, and frequently, is to be understood according to Psalm 13:5 : the honour of the all-holy One cannot suffer the enemies of the righteous to triumph over him.

(Note: Both נפשׁי and איבי, contrary to logical interpunction, are marked with Munach; the former ought properly to have Dech, and the latter Mugrash. But since neither the Athnach-word nor the Silluk-word has two syllables preceding the tone syllable, the accents are transformed according to Accentuationssystem, xviii. 2, 4.)

The accumulation of synonyms in Psalm 69:20 is Jeremiah's custom, Jeremiah 13:14; Jeremiah 21:5, Jeremiah 21:7; Jeremiah 32:37, and is found also in Psalm 31 (Psalm 31:10) and Psalm 44 (Psalm 44:4, Psalm 44:17, Psalm 44:25). On הרפּה שׁברה לבּי, cf. Psalm 51:19, Jeremiah 23:9. The ἅπαξ γεγραμ, ואנוּשׁה (historical tense), from נוּשׁ, is explained by ענוּשׁ from אנשׁ, sickly, dangerously ill, evil-disposed, which is a favourite word in Jeremiah. Moreover נוּד in the signification of manifesting pity, not found elsewhere in the Psalter, is common in Jeremiah, e.g., Psalm 15:5; it signifies originally to nod to any one as a sign of a pity that sympathizes with him and recognises the magnitude of the evil. "To give wormwood for meat and מי־ראשׁ to drink" is a Jeremianic (Jeremiah 8:14; Jeremiah 9:14; Jeremiah 23:15) designation for inflicting the extreme of pain and anguish upon one. ראשׁ (רושׁ) signifies first of all a poisonous plant with an umbellated head of flower or a capitate fruit; but then, since bitter and poisonous are interchangeable notions in the Semitic languages, it signifies gall as the bitterest of the bitter. The lxx renders: καὶ ἔδωκαν εἰς τὸ βρῶμά μου χολήν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Certainly נתן בּ can mean to put something into something, to mix something with it, but the parallel word לצמאי (for my thirst, i.e., for the quenching of it, Nehemiah 9:15, Nehemiah 9:20) favours the supposition that the בּ of בּברוּתי is Beth essentiae, after which Luther renders: "they give me gall to eat." The ἅπαξ γεγραμ. בּרוּת (Lamentations 4:10 בּרות) signifies βρῶσις, from בּרה, βιβρώσκειν (root βορ, Sanscrit gar, Latin vor-are).

Psalm 69:27 Parallel Commentaries

Treasury of Scripture Knowledge

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Psalm 81:12 So I gave them up to their own hearts' lust: and they walked in their own counsels.

Exodus 8:15,32 But when Pharaoh saw that there was respite, he hardened his heart, and listened not to them; as the LORD had said...

Exodus 9:12 And the LORD hardened the heart of Pharaoh, and he listened not to them; as the LORD had spoken to Moses.

Leviticus 26:39 And they that are left of you shall pine away in their iniquity in your enemies' lands...

Isaiah 5:6 And I will lay it waste: it shall not be pruned, nor dig; but there shall come up briers and thorns...

Matthew 21:19 And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said to it...

Matthew 23:31,32 Why you be witnesses to yourselves, that you are the children of them which killed the prophets...

Matthew 27:4,5 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see you to that...

Romans 1:28 And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind...

Romans 9:18 Therefore has he mercy on whom he will have mercy, and whom he will he hardens.

2 Thessalonians 2:11,12 And for this cause God shall send them strong delusion, that they should believe a lie...

Revelation 22:10,11 And he said to me, Seal not the sayings of the prophecy of this book: for the time is at hand...

iniquity. or, punishment of iniquity

Psalm 109:17-19 As he loved cursing, so let it come to him: as he delighted not in blessing, so let it be far from him...

2 Timothy 4:14 Alexander the coppersmith did me much evil: the Lord reward him according to his works:

let them

Psalm 24:5 He shall receive the blessing from the LORD, and righteousness from the God of his salvation.

Isaiah 26:10 Let favor be showed to the wicked, yet will he not learn righteousness: in the land of uprightness will he deal unjustly...

Romans 9:31 But Israel, which followed after the law of righteousness, has not attained to the law of righteousness.

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

Cross References
Romans 1:28
And since they did not see fit to acknowledge God, God gave them up to a debased mind to do what ought not to be done.

Nehemiah 4:5
Do not cover their guilt, and let not their sin be blotted out from your sight, for they have provoked you to anger in the presence of the builders.

Psalm 103:17
But the steadfast love of the LORD is from everlasting to everlasting on those who fear him, and his righteousness to children's children,

Psalm 109:14
May the iniquity of his fathers be remembered before the LORD, and let not the sin of his mother be blotted out!

Isaiah 26:10
If favor is shown to the wicked, he does not learn righteousness; in the land of uprightness he deals corruptly and does not see the majesty of the LORD.

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