Psalm 73:16
Parallel Verses
English Standard Version
But when I thought how to understand this, it seemed to me a wearisome task,

King James Bible
When I thought to know this, it was too painful for me;

American Standard Version
When I thought how I might know this, It was too painful for me;

Douay-Rheims Bible
I studied that I might know this thing, it is a labour in my sight:

English Revised Version
When I thought how I might know this, it was too painful for me;

Webster's Bible Translation
When I thought to know this, it was too painful for me;

Psalm 73:16 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The reading עונמו, ἡ ἀδικία αὐτῶν (lxx (cf. in Zechariah 5:6 the עינם, which is rendered by the lxx in exactly the same way), in favour of which Hitzig, Bצttcher, and Olshausen decide, "their iniquity presses forth out of a fat heart, out of a fat inward part," is favoured by Psalm 17:10, where חלב obtains just this signification by combination with סגר, which it would obtain here as being the place whence sin issues; cf. ἐξέρχεσθαι ἐκ τῆς καρδίας, Matthew 15:18.; and the parallelism decides its superiority. Nevertheless the traditional reading also gives a suitable sense; not (since the fat tends to make the eyes appear to be deeper in) "their eyes come forward prae adipe," but, "they stare forth ex adipe, out of the fat of their bloated visage," מחלב being equivalent to מחלב פּניהם, Job 15:27. This is a feature of the character faithfully drawn after nature. Further, just as in general τὸ περίσσευμα τῆς καρδίας wells over in the gestures and language (Matthew 12:34), so is it also with their "views or images of the heart" (from שׂכה, like שׂכוי, the cock with its gift of divination as speculator): the illusions of their unbounded self-confidence come forth outwardly, they overflow after the manner of a river,

(Note: On the other hand, Redslob (Deutsch. Morgenlהnd. Zeitschr. 1860, S. 675) interprets it thus: they run over the fencings of the heart, from שׂכה in the signification to put or stick through, to stick into (infigere), by comparing קירות לבּי, Jeremiah 4:19, and ἕρκος ὀδόντων. He regards משׂכית sdrag and mosaic as one word, just as the Italian ricamare (to stitch) and רקם is one word. Certainly the root זך, Arab. zk, ḏk, has the primary notion of piercing (cf. זכר), and also the notion of purity, which it obtains, proceeds from the idea of the brilliance which pierces into the eye; but the primary notion of שׂכה is that of cutting through (whence שׂכּין, like מחלף, a knife, from חלף, Judges 5:26).)

viz., as Psalm 73:8 says, in words that are proud beyond measure (Jeremiah 5:28). Luther: "they destroy everything" (synon. they make it as or into rottenness, from מקק). But חמיק is here equivalent to the Aramaic מיּק (μωκᾶσθαι): they mock and openly speak ברע (with ā in connection with Munach transformed from Dech), with evil disposition (cf. Exodus 32:12), oppression; i.e., they openly express their resolve which aims at oppression. Their fellow-man is the sport of their caprice; they speak or dictate ממּרום, down from an eminence, upon which they imagine themselves to be raised high above others. Even in the heavens above do they set (שׁתּוּ as in Psalm 49:15 instead of שׁתוּ, - there, in accordance with tradition, Milel; here at the commencement of the verse Milra) their mouth; even these do not remain untouched by their scandalous language (cf. Jde 1:16); the Most High and Holy One, too, is blasphemed by them, and their tongue runs officiously and imperiously through the earth below, everywhere disparaging that which exists and giving new laws. תּהלך, as in Exodus 9:23, a Kal sounding much like Hithpa., in the signification grassari. In Psalm 73:10 the Chethb ישׁיב (therefore he, this class of man, turns a people subject to him hither, i.e., to himself) is to be rejected, because הלם is not appropriate to it. עמּו is the subject, and the suffix refers not to God (Stier), whose name has not been previously mentioned, but to the kind of men hitherto described: what is meant is the people which, in order that it may turn itself hither (שׁוּב, not: to turn back, but to turn one's self towards, as e.g., in Jeremiah 15:19)

(Note: In general שׁוּב does not necessarily signify to turn back, but, like the Arabic ‛âda, Persic gashten, to enter into a new (active or passive) state.))

becomes his, i.e., this class's people (cf. for this sense of the suffix as describing the issue or event, Psalm 18:24; Psalm 49:6; Psalm 65:12). They gain adherents (Psalm 49:14) from those who leave the fear of God and turn to them; and מי מלא, water of fulness, i.e., of full measure (cf. Psalm 74:15, streams of duration equals that do not dry up), which is here an emblem of their corrupt principles (cf. Job 15:16), is quaffed or sucked in (מצה, root מץ, whence first of all מצץ, Arab. mṣṣ, to suck) by these befooled ones (למו, αὐτοῖς equals ὑπ ̓ αὐτῶν). This is what is meant to be further said, and not that this band of servile followers is in fulness absorbed by them (Sachs). Around the proud free-thinkers there gathers a rabble submissive to them, which eagerly drinks in everything that proceeds from them as though it were the true water of life. Even in David's time (Psalm 10:4; Psalm 14:1; Psalm 36:2) there were already such stout spirits (Isaiah 46:12) with a servûm imitatorum pecus. A still far more favourable soil for these לצים was the worldly age of Solomon.

Psalm 73:16 Parallel Commentaries

Treasury of Scripture Knowledge

when

Psalm 36:6 Your righteousness is like the great mountains; your judgments are a great deep: O LORD, you preserve man and beast.

Psalm 77:19 Your way is in the sea, and your path in the great waters, and your footsteps are not known.

Psalm 97:2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.

Proverbs 30:2,3 Surely I am more brutish than any man, and have not the understanding of a man...

Ecclesiastes 8:17 Then I beheld all the work of God, that a man cannot find out the work that is done under the sun...

Romans 11:33 O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!

too painful for me. Heb. labour in mine eyes.

Psalm 39:6 Surely every man walks in a vain show: surely they are disquieted in vain: he heaps up riches, and knows not who shall gather them.

Luke 18:32-34 For he shall be delivered to the Gentiles, and shall be mocked, and spitefully entreated, and spitted on...

John 16:18,19 They said therefore, What is this that he said, A little while? we cannot tell what he said...

Cross References
Judges 6:2
And the hand of Midian overpowered Israel, and because of Midian the people of Israel made for themselves the dens that are in the mountains and the caves and the strongholds.

Ecclesiastes 8:17
then I saw all the work of God, that man cannot find out the work that is done under the sun. However much man may toil in seeking, he will not find it out. Even though a wise man claims to know, he cannot find it out.

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