Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword;
Parallel Translations
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Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword;
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Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, which is thy sword:
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Arise, O LORD, confront him, cast him down; deliver my soul from the wicked, by Thy sword;
Cross-references (14)
Passages linked to Psalms 17:13 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 3:7 Arise, Yahweh! Save me, my God! For you have struck all of my enemies on the cheek bone. You have broken the teeth of the wicked.
- Psalms 7:6 Arise, Yahweh, in your anger. Lift up yourself against the rage of my adversaries. Awake for me. You have commanded judgment.
- Psalms 44:26 Rise up to help us. Redeem us for your loving kindness’ sake.
- Psalms 7:11-13 God is a righteous judge, yes, a God who has indignation every day. If a man doesn’t repent, he will sharpen his sword; he has bent and strung his bow. He has also prepared for himself the instruments of death. He makes ready his flaming arrows.
- Psalms 22:20 Deliver my soul from the sword, my precious life from the power of the dog.
- Psalms 44:23 Wake up! Why do you sleep, Lord? Arise! Don’t reject us forever.
- Acts 4:28 to do whatever your hand and your council foreordained to happen.
- Psalms 119:126 It is time to act, Yahweh, for they break your law.
- Isaiah 10:5 Alas Assyrian, the rod of my anger, the staff in whose hand is my indignation!
- Isaiah 10:15 Should an ax brag against him who chops with it? Should a saw exalt itself above him who saws with it? As if a rod should lift those who lift it up, or as if a staff should lift up someone who is not wood.
- Isaiah 51:9 Awake, awake, put on strength, arm of Yahweh! Awake, as in the days of old, the generations of ancient times. Isn’t it you who cut Rahab in pieces, who pierced the monster?
- Isaiah 13:5 They come from a far country, from the uttermost part of heaven, even Yahweh, and the weapons of his indignation, to destroy the whole land.
- Isaiah 37:26 “ ‘Have you not heard how I have done it long ago, and formed it in ancient times? Now I have brought it to pass, that it should be yours to destroy fortified cities, turning them into ruinous heaps.
- Habakkuk 1:12 Aren’t you from everlasting, Yahweh my God, my Holy One? We will not die. Yahweh, you have appointed him for judgment. You, Rock, have established him to punish.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 13. Arise, O Jehovah. The more furiously David was…
13. Arise, O Jehovah. The more furiously David was persecuted by his enemies, he beseeches God the more earnestly to afford him immediate aid; for he uses the word face to denote the swift impetuosity of his adversary, to repress which there was need of the greatest haste. By these words, the Holy Spirit teaches us, that when death shows itself to be just at hand, God is provided with remedies perfectly prepared, by which he can effect our deliverance in a moment. The Psalmist not only attributes to God the office of delivering his people; he at the same time arms him with power to crush and break in pieces the wicked. He does not, however, wish them to be cast down farther than was necessary to their being humbled, that they might cease from their outrageous and injurious conduct towards him, as we may gather from the following clause, where he again beseeches God to deliver his soul David would have been contented to see them continuing in the possession of their outward ease and prosperity, had they not abused their power by practising injustice and cruelty. Let us know then, that God consults the good of his people when he overthrows the ungodly, and breaks their strength; when he does this, it is for the purpose of delivering from destruction the poor innocents who are molested by these wretched men. “Qui sont molestez par ces malheureux.” — Fr.
“It may be questioned whether David, in this or the next clause, intended to represent wicked men as the sword and the hand of God; that is, the instruments which he employed to correct his servants; or whether his meaning was to pray that God would interpose his own hand and sword to defend him and punish his enemies. The latter sense is adopted by some interpreters; but as the former is a perfectly Scriptural sentiment, and requires the supposition of no ellipsis, it appears to me to be most likely what is intended. Vide Isaiah 10:5.” — Walford. Many of the most eminent critics, however, adopt the translation which Calvin has given, as Hammond, Houbigant, Ainsworth, Bishops Lowth, Horsley, Home, and Hare, Dr Boothroyd, Dr Adam Clarke, Dathe, and Venema. The reading in Tyndale’s Bible is, “Deliver my soul with thy sword from the ungodly.”
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain Stop his rage.
Stop his rage.
Or, which is thy sword.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 17:13 Arise, O LORD, disappoint him, cast him…
Psa 17:13 Arise, O LORD, disappoint him, cast him down: deliver my soul from the wicked, [which is] thy sword:
Ver. 13. Arise, O Lord, disappoint him] Anticipa faciem eius, that is, that raging and ravening lion; step between me and him, and stop his fury, defeat his purpose, and disable his power.
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Which is thy sword] As Assyria is called tho rod of his wrath. Attila styled himself, Orbis flagellum, the wrath of God and the scourge of the world. So Tamerlane was commonly called, the wrath of God and terror of the world. Some render it, by thy sword, i.e. or thy might and power; see Job 40:19?; or, by thy word execute thy judgment.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Disappoint him, Heb. prevent his face, i.e. go forth…
Disappoint him, Heb. prevent his face, i.e. go forth against him, and meet and face him in battle, as enemies use to do. Or, prevent the execution of his mischievous designs against me; stop him in his attempt, and give him the first blow.
Which is thy sword; or, thy hand, as it follows, Psa 17:14, i.e. thy instrument to execute vengeance upon thine enemies, or to chastise and exercise thy people; for which reason the Assyrian is called God’s rod, Isa 10:5, as being ordained for correction, Hab 1:12. The sense is, Do not punish me by this rod; let me fall into thy hands, and not into the hands of wicked men, 2Sa 24:14. Or, by (which preposition is understood Psa 2:12, and oft elsewhere) thy sword, i.e. by thy power.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Arise, O Lord,.... See Psa 3:7;
Arise, O Lord,.... See Psa 3:7;
disappoint him, or "prevent his face" (k); be beforehand with him, and so disappoint him, when he is about to seize his prey; who is comparable to the lion, or to the young lion; meaning the chief of his enemies, it may be Saul;
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cast him down; everyone of them that set themselves to cast down others to the earth. Jarchi's note is,
"cut off his feet,''
that he may bow down and fall;
deliver my soul from the wicked, which is thy sword; so Jarchi, Aben Ezra, Kimchi, and Ben Melech, render the words; that is, from wicked men, whom God makes use of as instruments to afflict and chastise his people: so the Assyrian monarch is called the "rod" of his anger, with whom he scourged his people Israel, Isa 10:5. Compare with this Psa 22:20. The words are rendered by some, "deliver my soul from the wicked by thy swords" (l); meaning not the sword of the Spirit, the Word of God by which Christ was delivered from the wicked one, when tempted by him in the wilderness; but the avenging justice of God, the sword of the Lord, which, being whetted and taken hold on, and used by him, brings vengeance on his enemies, and salvation to his people; see Deu 32:41. The Targum paraphrases the clause thus,
"deliver my soul from the wicked, who deserves to be slain by thy sword.''
(k) "praeveni faciem ejus", Pagninus, Montanus, Vatablus, Musculus, Gejerus; "anticipa faciem ejus", Junius & Tremellius, Piscator. (l) "gladio tuo ab improbis", Junius & Tremellius; Gejerus; so Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Sword - Thy instrument to execute vengeance upon thine…
Sword - Thy instrument to execute vengeance upon thine enemies. Do not punish me with this rod: let me fall into thy hands, and not into the hands of men.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 13. Arise, O Lord, disappoint him] When he…
Verse 13. Arise, O Lord, disappoint him] When he arises to spring upon and tear me to pieces, arise thou, O Lord; disappoint him of his prey; seize him, and cast him down.
Deliver my soul] Save my life.
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From the wicked, which is thy sword] Saul is still meant, and we may understand the words as either implying the sword, the civil power, with which God had intrusted him, and which he was now grievously abusing; or, it may mean, deliver me by THY sword - cut him off who wishes to cut me off. On this ground the next verse should be read from men, BY thy hand. So the margin. The hand of God not only meaning his power, but his providence.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 17:13. Arise, O Lord, disappoint him — Hebrew,…
Psa 17:13. Arise, O Lord, disappoint him — Hebrew, קדמה פניו, kadmah panaiv, prevent his face; that is, Go forth against him, and meet and face him in battle, as enemies are wont to do. Or, prevent the execution of his mischievous designs against me: stop him in his attempt, and give him the first blow. The wicked, which is thy sword — Or thy hand, as it follows, Psa 17:14, that is, thy instrument to execute vengeance upon thine enemies, or to chastise and exercise thy people; for which latter reason the Assyrian is termed God’s rod, Isa 10:5, as being raised up and appointed for the correction of God’s people, Hab 1:12. The sense therefore is, Do not punish me by this rod: let me fall into thy hands, and not into the hands of wicked men, 2Sa 24:14. The words, however, may be rendered, Let thy sword deliver me from the wicked: thy hand, O Lord, from men: Psa 17:14, from those men, who are of this world: the sword and hand of Jehovah being frequently used to denote his power and vengeance.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Arise, O Lord - See the notes at Psa…
Arise, O Lord - See the notes at Psa 3:7.
Disappoint him - Margin, “prevent his face.” The marginal reading expresses the sense of the Hebrew. The word used in the original means “to anticipate, to go before, to prevent;” and the prayer here is that God would come “before” his enemies; that is, that he would cast himself in their way “before” they should reach him. The enemy is represented as marching upon him with his face intently fixed, seeking his destruction; and he prays that God would interpose, or that He would come to his aid “before” his enemy should come up to him.
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Cast him down - That is, as it is in the Hebrew, make him bend or bow, as one who is conquered bows before a conqueror.
Deliver my soul from the wicked - Save my life; save me from the designs of the wicked.
Which is thy sword - The Aramaic Paraphrase renders this, “Deliver my soul from the wicked man, who deserves to be slain with thy sword.” The Latin Vulgate: “Deliver my soul from the wicked man; thy spear from the enemies of thy hand.” So the Septuagint: “Deliver my soul from the wicked; thy sword from the enemies of thy hand.” The Syriac, “Deliver my soul from the wicked, and from the sword.” DeWette renders it, “Deliver my soul from the wicked by thy sword.” Prof. Alexander, “Save my soul from the wicked (with) thy sword.” So Luther, “With thy sword.” The Hebrew will undoubtedly admit of this latter construction, as in a similar passage in Psa 17:10; and this construction is found in the margin: “By thy sword.” The sentiment that the wicked ARE the “sword” of God, or the instruments, though unconsciously to themselves, of accomplishing his purposes, or that he makes them the executioners of his will, is undoubtedly favored by such passages as Isa 10:5-7 (see the notes at those verses), and should be properly recognized. But such a construction is not necessary in the place before us, and it does not well agree with the connection, for it is not easy to see why the psalmist should make the fact that the wicked were instruments in the hand of God in accomplishing his purposes a “reason” why He should interpose and deliver him from them. It seems to me, therefore, that the construction of DeWette and others, “Save me from the wicked “by” thy sword,” is the true one. The psalmist asked that God would interfere by his own hand, and save him from danger. The same construction, if it be the correct one, is required in the following verse.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain disappoint--literally, "come before," or, "encounter him." Supply "with" before…
disappoint--literally, "come before," or, "encounter him." Supply "with" before "sword" (Psa 17:13), and "hand" (Psa 17:14). These denote God's power.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 13. Arise, O Lord, disappoint him—Literally, Rise, O Jehovah,…
13. Arise, O Lord, disappoint him—Literally, Rise, O Jehovah, meet his face. The lion couched, with his eye on the prey, is before us in Psa_17:11-12. God only can step between and face the monster. It may also be equal to “smite his face.” Psa_3:7.
Thy sword—Not which is “thy sword,” but by thy sword.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. Arise, O Lord (Psa_3:7), confront him, meet him…
13. Arise, O Lord (Psa_3:7), confront him, meet him face to face as he prepares to spring (or, as R.V. marg., forestall him), make him bow down, crouching in abject submission (Psa_18:39). The same word is used of the lion in repose, Gen_49:9; Num_24:9.
13, 14. from the wicked, which is thy sword: from men which are thy hand] This rendering, which is in part that of Jerome, is retained in R.V. marg. For the thought that God uses even the wicked as His instruments see Isa_10:5, where the Assyrian is called the rod of Jehovah’s anger. But R.V. text is preferable: from the wicked by thy sword; from men, by thy hand. Cp. Psa_7:12.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Disappoint.—Rather, go to meet, as a champion defending…
(13) Disappoint.—Rather, go to meet, as a champion defending some one.
Which is thy sword.—This thought, making the wicked God’s weapons of wrath (Isa_10:5), is arbitrarily introduced by the Authorised Version, and is quite out of keeping with the context. Translate “with thy sword,” either understanding a preposition, or treating the accusative as an adverb of manner; as an adverb of time and place it is common. Similarly in the next verse, “with thy hand from men of the world.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Arise, O Lord. (comp. Psa_7:6 Psa_9:19 Psa_10:12 Psa_44:26, etc.)…
Arise, O Lord. (comp. Psa_7:6 Psa_9:19 Psa_10:12 Psa_44:26, etc.) Having described the character of the wicked man, and pointed out his ill desert (vers. 9-12), the psalmist now invokes God"s vengeance upon him. "Right" requires equally the succour of the godly and the punishment of the ungodly man. Disappoint him, cast him down; literally, get before him, bow him down; i.e. intercept his spring, and bow him down to the earth. (see Psa_18:39) Deliver my soul from the wicked. This will be the result of the interposition. When the ungodly are cast down, the righteous are delivered out of their hand. Which is thy sword. A true statement, (see Isa_10:5) but scarcely what the writer intended in this place, where he is regarding the wicked as altogether opposed to God. It is best to translate, with the Revised Version, Deliver my soul from the wicked by thy sword.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 13. Arise, O Lord. The more furious the…
Ver. 13. Arise, O Lord. The more furious the attack, the more fervent the Psalmist's prayer. His eye rests singly upon the Almighty, and he feels that God has but to rise from the seat of his patience, and the work will be performed at once. Let the lion spring upon us, if Jehovah steps between we need no better defence. When God meets our foe face to face in battle, the conflict will soon be over.
Disappoint him. Be beforehand with him, outwit and outrun him. Appoint it otherwise than he has appointed, and so disappoint him.
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Cast him down. Prostrate him. Make him sink upon his knees. Make him bow as the conquered bows before the conqueror. What a glorious sight will it be to behold Satan prostrate beneath the foot of our glorious Lord! Haste, glorious day!
Deliver my soul from the wicked, which is thy sword. He recognizes the most profane and oppressive as being under the providential rule of the King of kings, and used as a sword in the divine hand. What can a sword do unless it be wielded by a hand? No more could the wicked annoy us, unless the Lord permitted them so to do. Most translators are, however, agreed that this is not the correct reading, but that it should be as Calvin puts it, "Deliver my soul from the ungodly man by thy sword." Thus David contrasts the sword of the Lord with human aids and reliefs, and rests assured that he is safe enough under the patronage of heaven.
Ver. 13. The wicked, which is thy sword. The devil and his instruments both are God's instruments, therefore "the wicked" are called his "sword, "his "axe" (Ps 17:13 Isa 10:15); now let God alone to wield the one, and handle the other. He is but a bungler that hurts and hackles his own legs with his own axe; which God should do if his children should be the worse for Satan's temptations. Let the devil choose his way, God is a match for him at every weapon. If he will try it by force of arms, and assaults the saints by persecution, as the "Lord of hosts" he will oppose him. If by policy and subtlety, he is ready there also. The devil and his whole council are but fools to God; nay, their wisdom foolishness. William Gurnall.
Ver. 13-14. Thy sword... thy hand. Thou canst as easily command and manage them, as a man may wield his sword, or move his hand. Wilt thou suffer thine own sword, thine own hand, to destroy thine own servant? J. Howe
None.
Psalms 17:14*
Ver. 13-14. Thy sword... thy hand. Thou canst as easily command and manage them, as a man may wield his sword, or move his hand. Wilt thou suffer thine own sword, thine own hand, to destroy thine own servant?
J. Howe
Ver. 14 (first clause). How wonderful are the dispensations of the providence of God, who can use even the wicked to promote the present happiness and the final salvation of his saints! J. Edwards, M.A., 1856.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 Rescue my life from the wicked by your sword…
Rescue my life from the wicked by your sword ... Rescue me from men by your hand, Yahweh, from men of this world
These two clauses have similar meanings. The repetition adds intensity to the writer's words. (See: Parallelism)
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by your sword ... by your hand
Here "sword" and "hand" both represent the power of Yahweh. (See: Metonymy)
You will fill the bellies of your treasured ones with riches
The ancient text is hard to understand. Possible meanings are 1) "treasured" is a metaphor for loved, and "your treasured ones" refers to the people whom God loves. AT: "you will fill the bellies of the people you love with riches" or 2) "your treasured ones" refers to treasures that God gives to people, the "men of this world" AT: "you will fill their bellies with rich treasures" (See: Metaphor)
You will fill the bellies ... with riches
Here "fill the bellies ... with riches" is a metaphor for giving them many valuable things. Possible meanings are 1) "You will give many riches to the people you love" or 2) "you will give the men of this world many riches" (See: Metaphor)
translationWords
Yahweh
evil
sword
hand
world
children
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 17:13-14 The psalmist confidently prays for the Lord’s victory,…
17:13-14 The psalmist confidently prays for the Lord’s victory, knowing that God possesses more power than the evildoers. The psalmist finds his joy in the Lord’s inheritance (16:5), whereas the wicked search for joy in this world.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.