Matthew 27:35(v18)When they had crucified him, they divided his clothing among them, casting lots,
Luke 23:34(v18)Jesus said, “Father, forgive them, for they don’t know what they are doing.” Dividing his garments among them, they cast lots.
Mark 15:24(v18)Crucifying him, they parted his garments among them, casting lots on them, what each should take.
John 19:23-24(v18)Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also the coat. Now…
Luke 23:35(v17)The people stood watching. The rulers with them also scoffed at him, saying, “He saved others. Let him save himself, if this is the Christ…
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Job 33:21(v17)His flesh is so consumed away that it can’t be seen. His bones that were not seen stick out.
2 Timothy 4:17(v21)But the Lord stood by me and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear.…
Psalms 22:11(v19)Don’t be far from me, for trouble is near. For there is no one to help.
Psalms 35:17(v20)Lord, how long will you look on? Rescue my soul from their destruction, my precious life from the lions.
Isaiah 52:14(v17)Just as many were astonished at you— his appearance was marred more than any man, and his form more than the sons of men—
Matthew 27:39-41(v17)Those who passed by blasphemed him, wagging their heads, and saying, “You who destroy the temple, and build it in three days, save…
Luke 23:27(v17)A great multitude of the people followed him, including women who also mourned and lamented him.
1 Peter 5:8(v21)Be sober and self-controlled. Be watchful. Your adversary, the devil, walks around like a roaring lion, seeking whom he may devour.
Zechariah 13:7(v20)“Awake, sword, against my shepherd, and against the man who is close to me,” says Yahweh of Armies. “Strike the shepherd, and the sheep…
Numbers 23:22(v21)God brings them out of Egypt. He has as it were the strength of the wild ox.
Psalms 40:13(v19)Be pleased, Yahweh, to deliver me. Hurry to help me, Yahweh.
Psalms 40:17(v19)But I am poor and needy. May the Lord think about me. You are my help and my deliverer. Don’t delay, my God.
John 14:30(v21)I will no more speak much with you, for the prince of the world comes, and he has nothing in me.
Acts 4:27(v21)“For truly, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together against your holy servant,…
Psalms 17:13(v20)Arise, Yahweh, confront him. Cast him down. Deliver my soul from the wicked by your sword;
Isaiah 34:7(v21)The wild oxen will come down with them, and the young bulls with the mighty bulls; and their land will be drunken with blood, and their…
Mark 15:29-32(v17)Those who passed by blasphemed him, wagging their heads, and saying, “Ha! You who destroy the temple, and build it in three days, save…
John 8:59(v21)Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the middle of them,…
Deuteronomy 33:17(v21)Majesty belongs to the firstborn of his herd. His horns are the horns of the wild ox. With them he will push all the peoples to the ends of…
Psalms 10:1(v19)Why do you stand far off, Yahweh? Why do you hide yourself in times of trouble?
Psalms 21:1(v19)The king rejoices in your strength, Yahweh! How greatly he rejoices in your salvation!
Psalms 102:3-5(v17)For my days consume away like smoke. My bones are burned as a torch. My heart is blighted like grass, and withered, for I forget to eat my…
Acts 5:30-32(v21)The God of our fathers raised up Jesus, whom you killed, hanging him on a tree. God exalted him with his right hand to be a Prince and a…
Job 39:9-10(v21)“Will the wild ox be content to serve you? Or will he stay by your feeding trough? Can you hold the wild ox in the furrow with his harness?…
Psalms 70:5(v19)But I am poor and needy. Come to me quickly, God. You are my help and my deliverer. Yahweh, don’t delay.
Matthew 27:36(v17)and they sat and watched him there.
Luke 22:53(v21)When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv17–1917. I will number. The Hebrew word עצמות, atsmoth…
17. I will number. The Hebrew word עצמות, atsmoth which signifies bones, is derived from another word, which signifies strength; and, therefore, this term is sometimes applied to friends, by whose defense we are strengthened, or to arguments and reasons which are, as it were, the sinews and the strength of the defense of a cause. Some, therefore, put this meaning upon the passage, — I will profit nothing by reckoning up all my arguments in self-vindication; for my enemies are fully determined to destroy me by some means or other, whether fair or foul, without having any regard to the dictates of justice. Others explain it thus: Although I should gather together all the aids which might seem to be capable of affording me succor, they would avail me nothing. But the exposition which is more generally received seems to me to be also the more simple and natural, and, therefore, I embrace it the more readily. It is this - that David complains that his body was so lean and wasted, that the bones appeared protruding from all parts of it; for he adds immediately after, that his enemies took pleasure in seeing him in so pitiable a condition. Thus the two clauses of the verse are beautifully connected together. The cruelty of his enemies was so insatiable, that beholding a wretched man wasted with grief, and as it were pining away, they took pleasure in feeding their eyes with so sad a spectacle.
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 translators1599 · Public DomainOn vv20–21My life that is solitary, left alone and forsaken…
My life that is solitary, left alone and forsaken of all, Ps. 35:17 and 25:16.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv17–21Psa 22:17 I may tell all my bones: they…
Psa 22:17 I may tell all my bones: they look [and] stare upon me.
Ver. 17. I may tell all my bones] Now especially, when stretched out upon the cross, Quando pendens extentus erat in ligno, saith Austin. Derident maciem meam, saith Kimchi.
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They look and stare upon me] Aspiciunt, id est, despiciunt, ut Son 1:6, saith Kimchi, they feed their eyes and passions with my misery, as Luk 23:35. This απιχαιρεκακια is the devil’s disease, and declareth a devilish disposition, sc. for a man to make himself merry in other men’s misery.
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 Poole1685 · Public DomainOn vv17, 18, 20, 21I may tell all my bones; partly through my…
I may tell all my bones; partly through my leanness, caused by excessive grief, which is much more credible of Christ than of David; and partly by my being stretched out upon the cross.
They look and stare upon me, to wit, with delight and complacency in my calamities, as this phrase is used, Psa 35:21; 37:34; 54:7; 59:10; Oba 1:12. Compare Luk 23:35.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv17–21I may tell all my bones,.... For what with…
I may tell all my bones,.... For what with the stretching out of his body on the cross, when it was fastened to it as it lay on the ground, and with the jolt of the cross when, being reared up, it was fixed in the ground, and with the weight of the body hanging upon it, all his bones were disjointed and started out; so that, could he have seen them, he might have told them, as they might be told by the spectators who were around him; and so the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it, "they have numbered all my bones"; that is, they might have done if: the Targum is, "I will number all the scars of my members", made by the blows, scourges, and wounds he received;
they look and stare upon me; meaning not his bones, but his enemies; which may be understood either by way of contempt, as many Jewish interpreters explain it: so the Scribes and elders of the people, and the people themselves, looked and stared at him on the cross, and mocked at him, and insulted him; or by way of rejoicing, saying, "Aha, aha, our eye hath seen", namely, what they desired and wished for, Psa 35:21; a sight as was enough to have moved an heart of stone made no impression on them; they had no sympathy with him, no compassion on him, but rejoiced at his misery: this staring agrees with their character as dogs.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv17, 18, 20, 21May tell - By my being stretched out upon…
May tell - By my being stretched out upon the cross.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv17–21Verse 17. I may tell all my bones] This…
Verse 17. I may tell all my bones] This may refer to the violent extension of his body when the whole of its weight hung upon the nails which attached his hands to the transverse beam of the cross. The body being thus extended, the principal bones became prominent, and easily discernible.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn v17Psa 22:17-21. I may tell all my bones —…
Psa 22:17-21. I may tell all my bones — Theodoret observes, that when Christ was extended, and his limbs distorted, on the cross, it might be easy for a spectator literally to tell all his bones. They — Namely, my enemies; look and stare at me — With delight and complacency, at my calamities, and I am a spectacle to earth and heaven. They part my garments among them — This also cannot be applied to David, without a strained and unprecedented metaphor, but was literally fulfilled in Christ, Mat 27:35; Joh 19:24. Deliver my soul from the sword — That is, from the rage and violence of mine enemies, as the next clause explains it, and, as the sword is often to be taken in Scripture. My darling — Hebrew, my one, or only one, namely, his soul, as he now said, which he so terms, because it was very dear to him, or because it was left alone, and destitute of friends and helpers. From the power of the dog — “The ravening fury of the dog,” says Dr. Horne, “the lion, and the unicorn, or oryx, (a fierce and untameable creature of the stag kind,) is made use of to describe the rage of the devil, and his instruments, whether spiritual or corporeal. From all these Christ supplicates the Father for deliverance. How great need have we to supplicate for the same through him!”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv17–21I may tell all my bones - That is,…
I may tell all my bones - That is, I may count them. They are so prominent, so bare, that I can see them and count their number. The idea here is that of emaciation from continued suffering or from some other cause. As applied to the Redeemer, it would denote the effect of long protracted suffering and anxiety on his frame, as rendering it crushed, weakened, emaciated. Compare the notes at Isa 52:14; Isa 53:2-3. No one can prove that an effect such as is here referred to may not have been produced by the sufferings of the Redeemer.
They look and stare upon me - That is, either my bones - or, my enemies that stand around me. The most obvious construction would refer it to the former - to his bones - as if they stood out prominently and stared him in the face. Rosenmuller understands it in the latter sense, as meaning that his enemies gazed with wonder on such an object. Perhaps this, on the whole, furnishes the best interpretation, as there is something unnatural in speaking of a man’s own bones staring or gazing upon him, and as the image of his enemies standing and looking with wonder on one so wretched, so crushed, so broken, is a very striking one. This, too, will better agree with the statement in Isa 52:14, “Many were astonished at thee;” and Isa 53:2-3, “He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him;” “we hid, as it were, our faces from him; he was despised, and we esteemed him not.” It accords also better with the statement in the following verse; “they,” that is, the same persons referred to, “part my garments amoung them.”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17–21His emaciated frame, itself an item of his misery,…
His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psa 27:13; Psa 54:7; Psa 118:7).
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. Whedon1874 · Public DomainOn vv17–2117. I may tell all my bones—In Psa_22:14 :…
17. I may tell all my bones—In Psa_22:14 : “All my bones are out of joint.” The protrusion of the bones, so that one could count them, is not merely the effect of a wasting suffering. but of violent and unnatural treatment, as the crucifixion.
They look and stare upon me—They closely watch me. Compare the watching of Jesus, Mat_27:36-54. The idea of satisfaction is also suggested. They feast their eyes upon me. They behold me not only with indifference, but are regaled at the sight of my misery.
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 Colleges1878 · Public DomainOn vv17–2117. I may tell] i.e. I can count. He…
17. I may tell] i.e. I can count. He is reduced to a living skeleton. Cp. Job_33:21.
they look &c.] While they—they gaze &c. The original expresses the malicious delight with which these monsters of cruelty feast their eyes upon the sorry spectacle.
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 Readers1878 · Public DomainOn vv18, 19, 21(18) They part my garments . . .—i.e., as…
(18) They part my garments . . .—i.e., as of one already dead. The word “garment” (beged) and “vesture” (lebûsh) are synonymous terms for the same article of dress—the modern abba, or plaid, the usual outer garment of the Bedouin. The latter is a more poetic term. (See Bib. Diet, art. “Dress.”) The application of the verse in Joh_19:24, &c, adds a refinement not present in the psalm.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv17–21I may tell all my bones. Our Lord"s active…
I may tell all my bones. Our Lord"s active life and simple habits would give him a spare frame, while the strain of crucifixion would accentuate and bring into relief every point of his anatomy. He might thus, if so minded, "tell all his bones." They look and stare upon me. (comp. Luk_23:35, "And the people stood beholding
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. Spurgeon1885 · Public DomainOn vv17–21Ver. 17. So emaciated was Jesus by his fastings…
Ver. 17. So emaciated was Jesus by his fastings and sufferings that he says,
I may tell all my bones. He could count and recount them. The posture of the body on the cross, Bishop Horne thinks, would so distend the flesh and skin as to make the bones visible, so that they might be numbered. The zeal of his Father's house had eaten him up; like a good soldier he had endured hardness. Oh that we cared less for the body's enjoyment and ease and more for our Father's business! It were better to count the bones of an emaciated body than to bring leanness into our souls.
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They look and stare upon me. Unholy eyes gazed insultingly upon the Saviours's nakedness, and shocked the sacred delicacy of his holy soul. The sight of the agonizing body ought to have ensured sympathy from the throng, but it only increased their savage mirth, as they gloated their cruel eyes upon his miseries. Let us blush for human nature, and mourn in sympathy with our Redeemer's shame. The first Adam made us all naked, and therefore the second Adam became naked that he might clothe our naked souls.
Ver. 17. I may tell all my bones: they look and stare upon me. The skin and flesh were distended by the posture of the body on the cross, that the bones, as through a thin veil, became visible, and might be counted. George Horne.
Ver. 17. I may tell all my bones. For, as the first Adam by his fall, lost the robe of innocence, and thenceforth needed other garments, so the second Adam vouchsafed to be stripped of his earthly vestments, to the end it might hereafter be said to us, "Bring forth the first robe, and put it on him." Lu 15:22. Gerhohus, quoted by J. M. Neale.
Ver. 17. They look and stare upon me. Sensitively conscious of his condition upon the cross, the delicate feelings of the holy Saviour were sorely pained by the gaze of the multitude. With impudent face they looked upon him. To view him better they halted as they walked. With deliberate insolence they collected in groups, and made their remarks to each other on his conduct and appearance. Mocking his naked, emaciated, and quivering body, they "looked and stared upon him." John Stevenson.
Ver. 17. They look and stare upon me. Oh, how different is that look which the awakened sinner directs to Calvary, when faith lifts up her eye to him who agonized, and bled, and died, for the guilty! And what gratitude should perishing men feel, that from him that hangs upon the accursed tree there is heard proceeding the inviting sound, "Look unto me, and be ye saved, all ye ends of the earth, for I am God, and besides me there is none else." John Morison.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator1887 · Public DomainOn v20Deliver my soul from the sword; my darling from…
Psa_22:20
Deliver my soul from the sword; my darling from the power of the dog.
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The dog
Dogs in the East are not much thought of, and never properly treated. The varieties with which we are familiar they knew nothing of. The dogs they had were but of one kind,--all hungry, half-starved, savage, cowardly, and more like wolves than dogs. But with us the dog is not only useful and beloved, but often displays the noblest qualities. For instance--
I. Courage. God expects us to have courage (Deu_31:1-30). And the dog sets us a good example in this respect. Take this story of an incident which took place in the town of New Brunswick, New Jersey. A horse attached to a waggon, in one of the streets, became frightened, and started off in a run. The owner of the waggon was thrown from his seat as the horse started, and was left lying on the street. The horse went galloping along, increasing his speed every moment, till he reached the corner of the next street. There a large Newfoundland dog made his appearance. He looked at the horse for a moment, and then sprang out into the street and rushed towards the horses head. The dog made repeated efforts by springing up to grasp the bridle firmly with his teeth. But he failed each time and fell to the ground, narrowly escaping injury from the horses feet. But the brave dog kept on trying, and at last, making an extraordinary spring into the air, he grasped the bridle firmly in his teeth and, pulling down the horses head, put a stop to his running away. As soon as this was done the dog turned round quietly and walked away. But the people standing by, who had witnessed the dogs noble action, when they thought of the injury which might have been done by the runaway horse, felt disposed to praise very highly the conduct of the dog for the greatest act of courage they had ever seen a dumb animal perform. The next lesson we may learn from the dog is--
II. Intelligence. God looks for intelligent understanding of His will in us all. See the opening verse of Pro_2:1-22. And the dog sets us a good example of understanding and then obeying what we are told to do. A gentleman connected with the Newfoundland fishery had a dog of remarkable intelligence and fidelity. On one occasion a boats crew in his employ were seen to be in circumstances of great danger. They were near a line of breakers outside of the harbour over which the waves were dashing and roaring in great fury. The danger of passing those breakers was so great that the men, brave as they were, did not dare to attempt it. A crowd of people stood watching them on the shore with great anxiety, but could do nothing to help them. Much time had passed, and the danger was increasing every moment. Among the people on the shore was the fishery masters great Newfoundland dog. He seemed to understand what the danger was. Presently he ran to the water, jumped in, and swam towards the boat. He soon made his way through the surf, and the men in the boat saw him coming near to them. At first they thought he wanted to get into the boat, but it soon became evident that that was not his purpose. He did not come near the boat, but kept swimming round it. While doing this he looked earnestly at the men, and would whine from time to time. The men wondered what he wanted. At last one of them cried out, Give him a rope; thats what he wants! The rope was thrown; the dog seized the end of it with his mouth, and then turned round and swam towards the shore. The men waiting there took hold of it, and began to pull it, and in a short time the boat with its crew was hauled through the dangerous surf, and the men on board of it were landed safely on the shore. And so the lives of that boats crew were saved by the intelligence of that noble dog.
III. Affecting. Love brought Jesus to die for us. God so loved the world that, etc. And He desires love to be the ruling principle in our lives. Even dogs have shown this in remarkable ways. The captain of the artillery company of South Carolina was killed in a battle in Virginia during the American Civil War. His body was placed in a coffin, which was put into a strong box and carried to the home of his family in Columbia. It arrived there about a week after his death. On his arrival the captains dog that he had reared and petted during his lifetime was at the gate, and, approaching the house, began to smell about him, with a good deal of excitement. When the coffin was taken from the hearse he ran under it and followed it to the house between the pall bearers. Although a week had passed by since his masters death, and his body was closely fastened up in the coffin, yet by the sense of smell alone the dog had found out that it was his masters body which was in that coffin, and this stirred up all his affection for him. When the coffin was put on the table in the parlour the dog lay down under the table, and remained there till the funeral took place on the next day. Then after the funeral the dog took his place on the grave of his old master. They tried to coax him away, but in vain. He would stay there. He refused to eat or drink, but lay moaning there till the third day after the funeral, when he died on his masters grave. How real and genuine that dogs affection for his master was!
IV. Fidelity. This is a most important lesson. Whatever other good elements of character we may have, they will all be of little use to Us without faithfulness. The want of it is like a hole in a purse, which lets all the money run out and be lost. Now, dogs have often been noted for fidelity. A French merchant was riding home on horseback one day. He had a large bag of gold with him, which was tied to the saddle in front of him, and was accompanied by a faithful dog. After a long ride he stopped to rest himself, and eat a lunch which he had with him. He alighted from the horse and sat down alder a shady tree, taking the bag of gold and laying it down by his side. On mounting his horse again he forgot to take his bag of gold with him. The dog saw the mistake his master had made, and tried to take the bag to him; but it was too heavy for him to drag along. Then he ran after his master, and tried by barking to remind him of his mistake. But the merchant did not understand what the dog meant. Then the dog went in front of his master and kept jumping up before the horse and barking loudly. The merchant called to him to be quiet and to stop that jumping. But the dog wouldnt stop. Then his master was alarmed, He began to think that the dog must be going mad. And as the dog went on barking and jumping with increasing violence, the merchant felt sure he was right. He said to himself, He may bite me, or someone else. The only safe thing will be to kill him. Then he took a pistol from his pocket and, pointing it to the dog, fired at him. The poor dog fell weltering in his blood, and his master, unable to bear the sight, put spurs to his horse and went on. I am very unfortunate, he said to himself; I would rather have lost my bag of money than my good dog. Then he felt for his bag, but it was not there. In a moment he saw what it all meant. The dog had seen that he had left his bag of money behind him, and was trying the best he could to get him to go back for it when he shot him! How sorry he felt! Then he turned his horse, and rode back to the place where he had left his money. On reaching the spot he found the dog there. He had crawled back, all bleeding as he was, and had lain down beside his masters money to protect it, This brought the tears into the merchants eyes. He kneeled down by his dog, petted him, and spoke kindly to him. The dog looked lovingly into his face, licked his hand, and then turned over and died. The merchant had the body of the dog carried home and buried in his garden; and over its grave he had a stone slab set up, and with these words engraved on it: In Memory of a Faithful Dog. Such are some of the lessons we may learn from the dog. (Richard Newton, D. D.)
The power of the dog
(Sermon to Children):--The Bible does not generally speak well of dogs. The word dog in the Scriptures often means a wicked person. When he says, Deliver my darling from the power of the dog, it is a prayer that God would deliver His only Son from the hands of wicked men. In Eastern countries dogs are reckoned as unclean animals, and there if you want to give a man a bad name you call him a dog. But there are good dogs and bad dogs, dogs to be trusted and dogs to be avoided. Let us think about the good dogs first. Most of you have read the beautiful story of the hound Gelert. And in Scotts beautiful story of the Talisman there is a story of Roswal, a noble deer hound who kept guard over the English standard. And there are the dogs of St. Bernard, who go out in the snow to rescue lost travellers. And there are the blind mens dogs. All these are good dogs. But there are bad ones. Here are the names of some of them. First, there is a dog called Sulky, a black do. I remember when I was a little boy my mother used to tell me not to let the clack dog get on my shoulder, that is, not to be sulky. When a child is bitten by that black dog his face becomes quite changed. All his beauty goes; and his character is altered too. He becomes stubborn, obstinate, wont work, wont play. His speech is altered too; he is rude, and the very tone of his voice is quite different. Beware of that black dog. Then there is another dog--a red one this--and he is called Passion. Yes, a very fiery red dog, with gleaming, cruel eyes and foaming mouth. If he bites you he sends you mad for a time. The old Romans were quite right when they called anger a snort madness. If you see a child with a very red face, kicking and stamping and screaming, you may be sure that the fierce dog Passion has bitten him. Julius Caesar, when he was provoked, used to say over all the letters of the Roman alphabet before he gave an answer. Beware, then, of that fierce dog Passion. There is another dog of which you must beware. He is called Idly. You never see him doing anything useful--carrying a basket or a bundle, as some dogs will, He lies in the sun sleeping, almost too lazy to get up and eat his food. Dont let him bite you. If he bites a child the boy or girl becomes heavy and slow. Instead of getting up in the morning fresh and bright, with plenty of time to say his prayers and start for school after breakfast, the child bitten by dog Idle gets up late, and so begins the day badly. The only thing he cares for is play, and very often he is too idle even for that. There is another dog called Mischief, which is very dangerous. You must not think that I am speaking of Fun and Merriment,--they are good dogs, which skip and play about, and do good, not harm. But Mischief is sly and secret, he goes about in dark places, and is never safe to meddle with. When a child is bitten by dog Mischief no one can tell what harm he may do. I know a poor man blind for life through a stone thrown by a mischievous boy. There is another dog of which you must beware. His name is Careless. He is not so bad as some dogs,--at times we can scarcely help liking him, and yet he does much harm. When a child is bitten by dog Careless things go badly with him. Perhaps, in school, the child is writing a copy, suddenly he lets a great drop of ink fall on his copybook, and there is a blot. And he is guilty of more things than these. Be on your guard against dog Careless. There are many other dogs of which I could warn you, but! will only speak of two. There is dog Selfish,--one of the worst dogs of all. When we get a bite from him we are never happy ourselves, and we make others unhappy too. Then there is another dog called Greedy, and he is a very near relation to dog Selfish. Children are often bitten by him, and they generally suffer; for greedy people by trying to get too much often lose all. There is a fable which tells us how dog Greedy was one day crossing a bridge over a river, and carrying a piece of meat in his month. As he looked into the river he saw his own shadow. Thinking it was another dog who carried a larger piece of meat than his own, dog Greedy flew at him with an angry bark, and as he opened his mouth the meat fell into the river and was lost. So it is often with greedy people, because they are not contented with what they have they lose it altogether. (H. J. Wilmot Buxton, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv18, 20my garments
my garments
"my clothes"
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Do not be far away
This can be stated in positive form. AT: "Be very close" (See: Litotes)
my strength
Here "strength" represents Yahweh who gives him strength. AT: "you who give me strength" (See: Metonymy)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv17, 19, 2022:17-18 I can count all my bones: The psalmist’s…
22:17-18 I can count all my bones: The psalmist’s enemies have utterly shamed him by taking his garments. Jesus also suffered this disgrace (see Matt 27:35). • stare at me and gloat: Enemies make the psalmist the object of their scorn (see Pss 35:24, 26; 38:16; 55:3; cp. 59:10). • throw dice: Literally cast lots. The casting of lots was sometimes a way for godly people to find God’s direction (Lev 16:8; Num 27:21; Acts 1:24-26). Here, the lots are thrown simply as a game of chance. The soldiers threw dice for Jesus’ clothing after the crucifixion (Matt 27:35; Mark 15:24; Luke 23:34; John 19:24).
GEBible — Godless Engineer's Bible App
John Calvin 1540 · Public Domain On vv17–19 17. I will number. The Hebrew word עצמות, atsmoth…
17. I will number. The Hebrew word עצמות, atsmoth which signifies bones, is derived from another word, which signifies strength; and, therefore, this term is sometimes applied to friends, by whose defense we are strengthened, or to arguments and reasons which are, as it were, the sinews and the strength of the defense of a cause. Some, therefore, put this meaning upon the passage, — I will profit nothing by reckoning up all my arguments in self-vindication; for my enemies are fully determined to destroy me by some means or other, whether fair or foul, without having any regard to the dictates of justice. Others explain it thus: Although I should gather together all the aids which might seem to be capable of affording me succor, they would avail me nothing. But the exposition which is more generally received seems to me to be also the more simple and natural, and, therefore, I embrace it the more readily. It is this - that David complains that his body was so lean and wasted, that the bones appeared protruding from all parts of it; for he adds immediately after, that his enemies took pleasure in seeing him in so pitiable a condition. Thus the two clauses of the verse are beautifully connected together. The cruelty of his enemies was so insatiable, that beholding a wretched man wasted with grief, and as it were pining away, they took pleasure in feeding their eyes with so sad a spectacle.
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 On vv20–21 My life that is solitary, left alone and forsaken…
My life that is solitary, left alone and forsaken of all, Ps. 35:17 and 25:16.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv17–21 Psa 22:17 I may tell all my bones: they…
Psa 22:17 I may tell all my bones: they look [and] stare upon me.
Ver. 17. I may tell all my bones] Now especially, when stretched out upon the cross, Quando pendens extentus erat in ligno, saith Austin. Derident maciem meam, saith Kimchi.
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They look and stare upon me] Aspiciunt, id est, despiciunt, ut Son 1:6, saith Kimchi, they feed their eyes and passions with my misery, as Luk 23:35. This απιχαιρεκακια is the devil’s disease, and declareth a devilish disposition, sc. for a man to make himself merry in other men’s misery.
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 On vv17, 18, 20, 21 I may tell all my bones; partly through my…
I may tell all my bones; partly through my leanness, caused by excessive grief, which is much more credible of Christ than of David; and partly by my being stretched out upon the cross.
They look and stare upon me, to wit, with delight and complacency in my calamities, as this phrase is used, Psa 35:21; 37:34; 54:7; 59:10; Oba 1:12. Compare Luk 23:35.
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 On vv17–21 I may tell all my bones,.... For what with…
I may tell all my bones,.... For what with the stretching out of his body on the cross, when it was fastened to it as it lay on the ground, and with the jolt of the cross when, being reared up, it was fixed in the ground, and with the weight of the body hanging upon it, all his bones were disjointed and started out; so that, could he have seen them, he might have told them, as they might be told by the spectators who were around him; and so the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it, "they have numbered all my bones"; that is, they might have done if: the Targum is, "I will number all the scars of my members", made by the blows, scourges, and wounds he received;
they look and stare upon me; meaning not his bones, but his enemies; which may be understood either by way of contempt, as many Jewish interpreters explain it: so the Scribes and elders of the people, and the people themselves, looked and stared at him on the cross, and mocked at him, and insulted him; or by way of rejoicing, saying, "Aha, aha, our eye hath seen", namely, what they desired and wished for, Psa 35:21; a sight as was enough to have moved an heart of stone made no impression on them; they had no sympathy with him, no compassion on him, but rejoiced at his misery: this staring agrees with their character as dogs.
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 On vv17, 18, 20, 21 May tell - By my being stretched out upon…
May tell - By my being stretched out upon the cross.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv17–21 Verse 17. I may tell all my bones] This…
Verse 17. I may tell all my bones] This may refer to the violent extension of his body when the whole of its weight hung upon the nails which attached his hands to the transverse beam of the cross. The body being thus extended, the principal bones became prominent, and easily discernible.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v17 Psa 22:17-21. I may tell all my bones —…
Psa 22:17-21. I may tell all my bones — Theodoret observes, that when Christ was extended, and his limbs distorted, on the cross, it might be easy for a spectator literally to tell all his bones. They — Namely, my enemies; look and stare at me — With delight and complacency, at my calamities, and I am a spectacle to earth and heaven. They part my garments among them — This also cannot be applied to David, without a strained and unprecedented metaphor, but was literally fulfilled in Christ, Mat 27:35; Joh 19:24. Deliver my soul from the sword — That is, from the rage and violence of mine enemies, as the next clause explains it, and, as the sword is often to be taken in Scripture. My darling — Hebrew, my one, or only one, namely, his soul, as he now said, which he so terms, because it was very dear to him, or because it was left alone, and destitute of friends and helpers. From the power of the dog — “The ravening fury of the dog,” says Dr. Horne, “the lion, and the unicorn, or oryx, (a fierce and untameable creature of the stag kind,) is made use of to describe the rage of the devil, and his instruments, whether spiritual or corporeal. From all these Christ supplicates the Father for deliverance. How great need have we to supplicate for the same through him!”
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 On vv17–21 I may tell all my bones - That is,…
I may tell all my bones - That is, I may count them. They are so prominent, so bare, that I can see them and count their number. The idea here is that of emaciation from continued suffering or from some other cause. As applied to the Redeemer, it would denote the effect of long protracted suffering and anxiety on his frame, as rendering it crushed, weakened, emaciated. Compare the notes at Isa 52:14; Isa 53:2-3. No one can prove that an effect such as is here referred to may not have been produced by the sufferings of the Redeemer.
They look and stare upon me - That is, either my bones - or, my enemies that stand around me. The most obvious construction would refer it to the former - to his bones - as if they stood out prominently and stared him in the face. Rosenmuller understands it in the latter sense, as meaning that his enemies gazed with wonder on such an object. Perhaps this, on the whole, furnishes the best interpretation, as there is something unnatural in speaking of a man’s own bones staring or gazing upon him, and as the image of his enemies standing and looking with wonder on one so wretched, so crushed, so broken, is a very striking one. This, too, will better agree with the statement in Isa 52:14, “Many were astonished at thee;” and Isa 53:2-3, “He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him;” “we hid, as it were, our faces from him; he was despised, and we esteemed him not.” It accords also better with the statement in the following verse; “they,” that is, the same persons referred to, “part my garments amoung them.”
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 On vv17–21 His emaciated frame, itself an item of his misery,…
His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psa 27:13; Psa 54:7; Psa 118:7).
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 On vv17–21 17. I may tell all my bones—In Psa_22:14 :…
17. I may tell all my bones—In Psa_22:14 : “All my bones are out of joint.” The protrusion of the bones, so that one could count them, is not merely the effect of a wasting suffering. but of violent and unnatural treatment, as the crucifixion.
They look and stare upon me—They closely watch me. Compare the watching of Jesus, Mat_27:36-54. The idea of satisfaction is also suggested. They feast their eyes upon me. They behold me not only with indifference, but are regaled at the sight of my misery.
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 On vv17–21 17. I may tell] i.e. I can count. He…
17. I may tell] i.e. I can count. He is reduced to a living skeleton. Cp. Job_33:21.
they look &c.] While they—they gaze &c. The original expresses the malicious delight with which these monsters of cruelty feast their eyes upon the sorry spectacle.
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 On vv18, 19, 21 (18) They part my garments . . .—i.e., as…
(18) They part my garments . . .—i.e., as of one already dead. The word “garment” (beged) and “vesture” (lebûsh) are synonymous terms for the same article of dress—the modern abba, or plaid, the usual outer garment of the Bedouin. The latter is a more poetic term. (See Bib. Diet, art. “Dress.”) The application of the verse in Joh_19:24, &c, adds a refinement not present in the psalm.
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 On vv17–21 I may tell all my bones. Our Lord"s active…
I may tell all my bones. Our Lord"s active life and simple habits would give him a spare frame, while the strain of crucifixion would accentuate and bring into relief every point of his anatomy. He might thus, if so minded, "tell all his bones." They look and stare upon me. (comp. Luk_23:35, "And the people stood beholding
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 On vv17–21 Ver. 17. So emaciated was Jesus by his fastings…
Ver. 17. So emaciated was Jesus by his fastings and sufferings that he says,
I may tell all my bones. He could count and recount them. The posture of the body on the cross, Bishop Horne thinks, would so distend the flesh and skin as to make the bones visible, so that they might be numbered. The zeal of his Father's house had eaten him up; like a good soldier he had endured hardness. Oh that we cared less for the body's enjoyment and ease and more for our Father's business! It were better to count the bones of an emaciated body than to bring leanness into our souls.
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They look and stare upon me. Unholy eyes gazed insultingly upon the Saviours's nakedness, and shocked the sacred delicacy of his holy soul. The sight of the agonizing body ought to have ensured sympathy from the throng, but it only increased their savage mirth, as they gloated their cruel eyes upon his miseries. Let us blush for human nature, and mourn in sympathy with our Redeemer's shame. The first Adam made us all naked, and therefore the second Adam became naked that he might clothe our naked souls.
Ver. 17. I may tell all my bones: they look and stare upon me. The skin and flesh were distended by the posture of the body on the cross, that the bones, as through a thin veil, became visible, and might be counted. George Horne.
Ver. 17. I may tell all my bones. For, as the first Adam by his fall, lost the robe of innocence, and thenceforth needed other garments, so the second Adam vouchsafed to be stripped of his earthly vestments, to the end it might hereafter be said to us, "Bring forth the first robe, and put it on him." Lu 15:22. Gerhohus, quoted by J. M. Neale.
Ver. 17. They look and stare upon me. Sensitively conscious of his condition upon the cross, the delicate feelings of the holy Saviour were sorely pained by the gaze of the multitude. With impudent face they looked upon him. To view him better they halted as they walked. With deliberate insolence they collected in groups, and made their remarks to each other on his conduct and appearance. Mocking his naked, emaciated, and quivering body, they "looked and stared upon him." John Stevenson.
Ver. 17. They look and stare upon me. Oh, how different is that look which the awakened sinner directs to Calvary, when faith lifts up her eye to him who agonized, and bled, and died, for the guilty! And what gratitude should perishing men feel, that from him that hangs upon the accursed tree there is heard proceeding the inviting sound, "Look unto me, and be ye saved, all ye ends of the earth, for I am God, and besides me there is none else." John Morison.
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain On v20 Deliver my soul from the sword; my darling from…
Psa_22:20
Deliver my soul from the sword; my darling from the power of the dog.
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The dog
Dogs in the East are not much thought of, and never properly treated. The varieties with which we are familiar they knew nothing of. The dogs they had were but of one kind,--all hungry, half-starved, savage, cowardly, and more like wolves than dogs. But with us the dog is not only useful and beloved, but often displays the noblest qualities. For instance--
I. Courage. God expects us to have courage (Deu_31:1-30). And the dog sets us a good example in this respect. Take this story of an incident which took place in the town of New Brunswick, New Jersey. A horse attached to a waggon, in one of the streets, became frightened, and started off in a run. The owner of the waggon was thrown from his seat as the horse started, and was left lying on the street. The horse went galloping along, increasing his speed every moment, till he reached the corner of the next street. There a large Newfoundland dog made his appearance. He looked at the horse for a moment, and then sprang out into the street and rushed towards the horses head. The dog made repeated efforts by springing up to grasp the bridle firmly with his teeth. But he failed each time and fell to the ground, narrowly escaping injury from the horses feet. But the brave dog kept on trying, and at last, making an extraordinary spring into the air, he grasped the bridle firmly in his teeth and, pulling down the horses head, put a stop to his running away. As soon as this was done the dog turned round quietly and walked away. But the people standing by, who had witnessed the dogs noble action, when they thought of the injury which might have been done by the runaway horse, felt disposed to praise very highly the conduct of the dog for the greatest act of courage they had ever seen a dumb animal perform. The next lesson we may learn from the dog is--
II. Intelligence. God looks for intelligent understanding of His will in us all. See the opening verse of Pro_2:1-22. And the dog sets us a good example of understanding and then obeying what we are told to do. A gentleman connected with the Newfoundland fishery had a dog of remarkable intelligence and fidelity. On one occasion a boats crew in his employ were seen to be in circumstances of great danger. They were near a line of breakers outside of the harbour over which the waves were dashing and roaring in great fury. The danger of passing those breakers was so great that the men, brave as they were, did not dare to attempt it. A crowd of people stood watching them on the shore with great anxiety, but could do nothing to help them. Much time had passed, and the danger was increasing every moment. Among the people on the shore was the fishery masters great Newfoundland dog. He seemed to understand what the danger was. Presently he ran to the water, jumped in, and swam towards the boat. He soon made his way through the surf, and the men in the boat saw him coming near to them. At first they thought he wanted to get into the boat, but it soon became evident that that was not his purpose. He did not come near the boat, but kept swimming round it. While doing this he looked earnestly at the men, and would whine from time to time. The men wondered what he wanted. At last one of them cried out, Give him a rope; thats what he wants! The rope was thrown; the dog seized the end of it with his mouth, and then turned round and swam towards the shore. The men waiting there took hold of it, and began to pull it, and in a short time the boat with its crew was hauled through the dangerous surf, and the men on board of it were landed safely on the shore. And so the lives of that boats crew were saved by the intelligence of that noble dog.
III. Affecting. Love brought Jesus to die for us. God so loved the world that, etc. And He desires love to be the ruling principle in our lives. Even dogs have shown this in remarkable ways. The captain of the artillery company of South Carolina was killed in a battle in Virginia during the American Civil War. His body was placed in a coffin, which was put into a strong box and carried to the home of his family in Columbia. It arrived there about a week after his death. On his arrival the captains dog that he had reared and petted during his lifetime was at the gate, and, approaching the house, began to smell about him, with a good deal of excitement. When the coffin was taken from the hearse he ran under it and followed it to the house between the pall bearers. Although a week had passed by since his masters death, and his body was closely fastened up in the coffin, yet by the sense of smell alone the dog had found out that it was his masters body which was in that coffin, and this stirred up all his affection for him. When the coffin was put on the table in the parlour the dog lay down under the table, and remained there till the funeral took place on the next day. Then after the funeral the dog took his place on the grave of his old master. They tried to coax him away, but in vain. He would stay there. He refused to eat or drink, but lay moaning there till the third day after the funeral, when he died on his masters grave. How real and genuine that dogs affection for his master was!
IV. Fidelity. This is a most important lesson. Whatever other good elements of character we may have, they will all be of little use to Us without faithfulness. The want of it is like a hole in a purse, which lets all the money run out and be lost. Now, dogs have often been noted for fidelity. A French merchant was riding home on horseback one day. He had a large bag of gold with him, which was tied to the saddle in front of him, and was accompanied by a faithful dog. After a long ride he stopped to rest himself, and eat a lunch which he had with him. He alighted from the horse and sat down alder a shady tree, taking the bag of gold and laying it down by his side. On mounting his horse again he forgot to take his bag of gold with him. The dog saw the mistake his master had made, and tried to take the bag to him; but it was too heavy for him to drag along. Then he ran after his master, and tried by barking to remind him of his mistake. But the merchant did not understand what the dog meant. Then the dog went in front of his master and kept jumping up before the horse and barking loudly. The merchant called to him to be quiet and to stop that jumping. But the dog wouldnt stop. Then his master was alarmed, He began to think that the dog must be going mad. And as the dog went on barking and jumping with increasing violence, the merchant felt sure he was right. He said to himself, He may bite me, or someone else. The only safe thing will be to kill him. Then he took a pistol from his pocket and, pointing it to the dog, fired at him. The poor dog fell weltering in his blood, and his master, unable to bear the sight, put spurs to his horse and went on. I am very unfortunate, he said to himself; I would rather have lost my bag of money than my good dog. Then he felt for his bag, but it was not there. In a moment he saw what it all meant. The dog had seen that he had left his bag of money behind him, and was trying the best he could to get him to go back for it when he shot him! How sorry he felt! Then he turned his horse, and rode back to the place where he had left his money. On reaching the spot he found the dog there. He had crawled back, all bleeding as he was, and had lain down beside his masters money to protect it, This brought the tears into the merchants eyes. He kneeled down by his dog, petted him, and spoke kindly to him. The dog looked lovingly into his face, licked his hand, and then turned over and died. The merchant had the body of the dog carried home and buried in his garden; and over its grave he had a stone slab set up, and with these words engraved on it: In Memory of a Faithful Dog. Such are some of the lessons we may learn from the dog. (Richard Newton, D. D.)
The power of the dog
(Sermon to Children):--The Bible does not generally speak well of dogs. The word dog in the Scriptures often means a wicked person. When he says, Deliver my darling from the power of the dog, it is a prayer that God would deliver His only Son from the hands of wicked men. In Eastern countries dogs are reckoned as unclean animals, and there if you want to give a man a bad name you call him a dog. But there are good dogs and bad dogs, dogs to be trusted and dogs to be avoided. Let us think about the good dogs first. Most of you have read the beautiful story of the hound Gelert. And in Scotts beautiful story of the Talisman there is a story of Roswal, a noble deer hound who kept guard over the English standard. And there are the dogs of St. Bernard, who go out in the snow to rescue lost travellers. And there are the blind mens dogs. All these are good dogs. But there are bad ones. Here are the names of some of them. First, there is a dog called Sulky, a black do. I remember when I was a little boy my mother used to tell me not to let the clack dog get on my shoulder, that is, not to be sulky. When a child is bitten by that black dog his face becomes quite changed. All his beauty goes; and his character is altered too. He becomes stubborn, obstinate, wont work, wont play. His speech is altered too; he is rude, and the very tone of his voice is quite different. Beware of that black dog. Then there is another dog--a red one this--and he is called Passion. Yes, a very fiery red dog, with gleaming, cruel eyes and foaming mouth. If he bites you he sends you mad for a time. The old Romans were quite right when they called anger a snort madness. If you see a child with a very red face, kicking and stamping and screaming, you may be sure that the fierce dog Passion has bitten him. Julius Caesar, when he was provoked, used to say over all the letters of the Roman alphabet before he gave an answer. Beware, then, of that fierce dog Passion. There is another dog of which you must beware. He is called Idly. You never see him doing anything useful--carrying a basket or a bundle, as some dogs will, He lies in the sun sleeping, almost too lazy to get up and eat his food. Dont let him bite you. If he bites a child the boy or girl becomes heavy and slow. Instead of getting up in the morning fresh and bright, with plenty of time to say his prayers and start for school after breakfast, the child bitten by dog Idle gets up late, and so begins the day badly. The only thing he cares for is play, and very often he is too idle even for that. There is another dog called Mischief, which is very dangerous. You must not think that I am speaking of Fun and Merriment,--they are good dogs, which skip and play about, and do good, not harm. But Mischief is sly and secret, he goes about in dark places, and is never safe to meddle with. When a child is bitten by dog Mischief no one can tell what harm he may do. I know a poor man blind for life through a stone thrown by a mischievous boy. There is another dog of which you must beware. His name is Careless. He is not so bad as some dogs,--at times we can scarcely help liking him, and yet he does much harm. When a child is bitten by dog Careless things go badly with him. Perhaps, in school, the child is writing a copy, suddenly he lets a great drop of ink fall on his copybook, and there is a blot. And he is guilty of more things than these. Be on your guard against dog Careless. There are many other dogs of which I could warn you, but! will only speak of two. There is dog Selfish,--one of the worst dogs of all. When we get a bite from him we are never happy ourselves, and we make others unhappy too. Then there is another dog called Greedy, and he is a very near relation to dog Selfish. Children are often bitten by him, and they generally suffer; for greedy people by trying to get too much often lose all. There is a fable which tells us how dog Greedy was one day crossing a bridge over a river, and carrying a piece of meat in his month. As he looked into the river he saw his own shadow. Thinking it was another dog who carried a larger piece of meat than his own, dog Greedy flew at him with an angry bark, and as he opened his mouth the meat fell into the river and was lost. So it is often with greedy people, because they are not contented with what they have they lose it altogether. (H. J. Wilmot Buxton, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv18, 20 my garments
my garments
"my clothes"
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Do not be far away
This can be stated in positive form. AT: "Be very close" (See: Litotes)
my strength
Here "strength" represents Yahweh who gives him strength. AT: "you who give me strength" (See: Metonymy)
translationWords
lots
strength
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 On vv17, 19, 20 22:17-18 I can count all my bones: The psalmist’s…
22:17-18 I can count all my bones: The psalmist’s enemies have utterly shamed him by taking his garments. Jesus also suffered this disgrace (see Matt 27:35). • stare at me and gloat: Enemies make the psalmist the object of their scorn (see Pss 35:24, 26; 38:16; 55:3; cp. 59:10). • throw dice: Literally cast lots. The casting of lots was sometimes a way for godly people to find God’s direction (Lev 16:8; Num 27:21; Acts 1:24-26). Here, the lots are thrown simply as a game of chance. The soldiers threw dice for Jesus’ clothing after the crucifixion (Matt 27:35; Mark 15:24; Luke 23:34; John 19:24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.