Unrighteous witnesses rise up. They ask me about things that I don’t know about.
Parallel Translations
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Unrighteous witnesses rise up. They ask me about things that I don’t know about.
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False witnesses did rise up; they laid to my charge things that I knew not.
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Unrighteous witnesses rise up; they ask me of things that I know not.
Cross-references (7)
Passages linked to Psalms 35:11 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 27:12 Don’t deliver me over to the desire of my adversaries, for false witnesses have risen up against me, such as breathe out cruelty.
- Matthew 26:59-60 Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death; and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward,
- 1 Samuel 24:9 David said to Saul, “Why do you listen to men’s words, saying, ‘Behold, David seeks to harm you?’
- Acts 6:13 and set up false witnesses who said, “This man never stops speaking blasphemous words against this holy place and the law.
- 1 Samuel 25:10 Nabal answered David’s servants, and said, “Who is David? Who is the son of Jesse? There are many servants who break away from their masters these days.
- Acts 24:5-6 For we have found this man to be a plague, an instigator of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes. He even tried to profane the temple, and we arrested him.
- Acts 24:12-13 In the temple they didn’t find me disputing with anyone or stirring up a crowd, either in the synagogues, or in the city. Nor can they prove to you the things of which they now accuse me.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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John Calvin 1540 · Public Domain 11. Violent witnesses “עדי חמס witnesses of wrong or…
11. Violent witnesses “עדי חמס witnesses of wrong or violence; i.e., witnesses deponing to acts of violence, as committed by the person accused. See Psalm 27:12.” — Horsley.
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 That would not suffer me to purge myself.
That would not suffer me to purge myself.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 35:11 False witnesses did rise up; they laid…
Psa 35:11 False witnesses did rise up; they laid to my charge [things] that I knew not.
Ver. 11. False witnesses did rise up] So they did afterward against the Lord Christ and sundry of his faithful servants, as St Paul, Athanasius, Eustathius, bishop of Antioch (falsely accused of adultery, and deposed, about the end of Constantine the Great’s reign), Cranmer, charged with adultery, heresy, and treason; Philpot, with parricide; Latimer, with sedition; whereof he was so innocent, that he feared not to say in a sermon before the king, As for sedition, for aught that I know, methinks I should not need Christ, if I may so say.
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They laid to my charge things that I knew not] Such as whereof I was not only innocent, but ignorant also. The Hebrew is, They asked me, and so would have, by cunningly contrived questions, made me mine own accuser.
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 They accused me to Saul of treachery and designs…
They accused me to Saul of treachery and designs against his crown and life, and other crimes whereof I was wholly innocent and ignorant.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain Two very wicked things David here lays to the…
Two very wicked things David here lays to the charge of his enemies, to make good his appeal to God against them - perjury and ingratitude.
I. Perjury, Psa 35:11. When Saul would have David attainted of treason, in order to his being outlawed, perhaps he did it with the formalities of a legal prosecution, produced witnesses who swore some treasonable words or overt acts against him, and he being not present to clear himself (or, if he was, it was all the same), Saul adjudged him a traitor. This he complains of here as the highest piece of injustice imaginable: False witnesses did rise up, who would swear anything; they laid to my charge things that I knew not, nor ever thought of. See how much the honours, estates, liberties, and lives, even of the best men, lie at the mercy of the worst, against whose false oaths innocency itself is no fence; and what reason we have to acknowledge with thankfulness the hold God has of the consciences even of bad men, to which it is owing that there is not more mischief done in that way than is. This instance of the wrong done to David was typical, and had its accomplishment in the Son of David, against whom false witnesses did arise, Mat 26:60. If we be at any time charged with what we are innocent of let us not think it strange, as though some new thing happened to us; so persecuted they the prophets, even the great prophet.
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II. Ingratitude. Call a man ungrateful and you can call him no worse. This was the character of David's enemies (Psa 35:12): They rewarded me evil for good. A great deal of good service he had done to his king, witness his harp, witness Goliath's sword, witness the foreskins of the Philistines; and yet his king vowed his death, and his country was made too hot for him. This is to the spoiling of his soul; this base unkind usage robs him of his comfort, and cuts him to the heart, more than any thing else. Nay, he had deserved well not only of the public in general, but of those particular persons that were now most bitter against him. Probably it was then well known whom he meant; it may be Saul himself for one, whom he was sent for to attend upon when he was melancholy and ill, and to whom he was serviceable to drive away the evil spirit, not with his harp, but with his prayers; to others of the courtiers, it is likely, he had shown this respect, while he lived at court, who now were, of all others, most abusive to him. Herein he was a type of Christ, to whom this wicked world was very ungrateful. Joh 10:32. Many good works have I shown you from my Father; for which of those do you stone me? David here shows,
1. How tenderly, and with what a cordial affection, he had behaved towards them in their afflictions (Psa 35:13, Psa 35:14): They were sick. Note, Even the palaces and courts of princes are not exempt from the jurisdiction of death and the visitation of sickness. Now when these people were sick, (1.) David mourned for them and sympathized with them in their grief. They were not related to him; he was under no obligations to them; he would lose nothing by their death, but perhaps be a gainer by it; and yet he behaved himself as though they had been his nearest relations, purely from a principle of compassion and humanity. David was a man of war, and of a bold stout spirit, and yet was thus susceptible of the impressions of sympathy, forgot the bravery of the hero, and seemed wholly made up of love and pity; it was a rare composition of hardiness and tenderness, courage and compassion, in the same breast. Observe, He mourned as for a brother or mother, which intimates that it is our duty, and well becomes us, to lay to heart the sickness, and sorrow, and death of our near relations. Those that do not are justly stigmatized as without natural affection. (2.) He prayed for them. He discovered not only the tender affection of a man, but the pious affection of a saint. He was concerned for their precious souls, and, since he helped them with his prayers to God for mercy and grace; and the prayers of one who had so great an interest in heaven were of more value than perhaps they knew or considered. With his prayers he joined humiliation and self-affliction, both in his diet (he fasted, at least from pleasant bread) and in his dress; he clothed himself with sackcloth, thus expressing his grief, not only for their affliction, but for their sin; for this was the guise and practice of a penitent. We ought to mourn for the sins of those that do not mourn for them themselves. His fasting also put an edge upon his praying, and was an expression of the fervour of it; he was so intent in his devotions that he had no appetite to meat, nor would allow himself time for eating: "My prayer returned into my own bosom; I had the comfort of having done my duty, and of having approved myself a loving neighbour, though I could not thereby win upon them nor make them my friends." We shall not lose by the good offices we have done to any, how ungrateful soever they are; for our rejoicing will be this, the testimony of our conscience.
2. How basely and insolently and with what a brutish enmity, and worse than brutish, they had behaved towards him (Psa 35:15, Psa 35:16); In my adversity they rejoiced. When he fell under the frowns of Saul, was banished the court, and persecuted as a criminal, they were pleased, were glad at his calamities, and got together in their drunken clubs to make themselves and one another merry with the disgrace of this great favourite. Well, might he call them abjects, for nothing could be more vile and sordid than to triumph in the fall of a man of such unstained honour and consummate virtue. But this was not all. (1.) They tore him, rent his good name without mercy, said all the ill they could of him and fastened upon him all the reproach their cursed wit and malice could reach to. (2.) They gnashed upon him with their teeth; they never spoke of him but with the greatest indignation imaginable, as those that would have eaten him up if they could. David was the fool in the play, and his disappointment all the table-talk of the hypocritical mockers at feasts; it was the song of the drunkards. The comedians, who may fitly be called hypocritical mockers (for which does a hypocrite signify but a stage-player?) and whose comedies, it is likely, were acted at feasts and balls, chose David for their subject, bantered and abused him, while the auditory, in token of their agreement with the plot, hummed, and gnashed upon him with their teeth. Such has often been the hard fate of the best of men. The apostles were made a spectacle to the world. David was looked upon with ill-will for no other reason than because he was caressed by the people. It is a vexation of spirit which attends even a right work that for this a man is envied of his neighbour, Ecc 4:4. And who can stand before envy? Pro 27:4.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain False witnesses did rise up,.... Against David, saying he…
False witnesses did rise up,.... Against David, saying he sought the hurt of Saul, Sa1 24:9, as did against David's antitype, the Lord Jesus Christ, Mat 26:59; and against his apostles, Act 24:5; and very frequently do they rise up and bear false witness against his people, which is a very heinous crime;
they laid to my charge things that I knew not: such as David was not conscious of, never thought of doing, much less attempted to do; as the taking away of Saul's life, the contrary of which appeared by his cutting off his skirt only when he was in his hands, and taking away his spear from his bolster when he could have taken off his head; and such were the things laid to the charge of the Messiah, David's son, who knew no sin, nor did any; and the like are exhibited against his members, who go through good report and bad report, and whose good conversation is falsely accused by malicious men.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 11. False witnesses did rise up] There is…
Verse 11. False witnesses did rise up] There is no doubt that several of this kind were found to depose against the life of David; and we know that the wicked Jews employed such against the life of Christ. See Mt 26:59-60.
They laid to my charge things that I knew not.] They produced the most unfounded charges; things of which I had never before heard.
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 35:11-12. They laid to my charge things I…
Psa 35:11-12. They laid to my charge things I knew not — They accused me to Saul of treacherous designs against his crown and life, and of other crimes of which I was wholly innocent and ignorant. They rewarded me evil for good — For the good offices which I performed to divers of them when I had favour and power in Saul’s court and camp. To the spoiling of my soul — That is, to the stripping of my person of all my comforts and hopes, and of my life itself. This interpretation of the passage, the reader will observe, is given according to the present translation. But the Hebrew verbs, יקומו, ישׁאלו, ישׁלמו, jeshallemu, jishalu, jekumu, are all in the future tense, and the clauses are more properly rendered, False witnesses will rise up, &c.; They will lay to my charge, &c.; They will reward me, &c., which seems to intimate that the prophet was speaking of what was then future, and in the person of him against whom false witnesses did arise, to whose charge they laid things he knew not, and whom they rewarded evil for good; “who, because our souls were sick, clothed himself with the sackcloth of our flesh; mourning at the very thought that his prayers, in any measure, should return into his own bosom.” See Fenwick.
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 False witnesses did rise up - Margin, “witnesses of…
False witnesses did rise up - Margin, “witnesses of wrong.” The Hebrew is, “witnesses of “violence,”” חמס châmâs. That is, they were persons who, in what they said of me, were guilty of injustice and wrong. Their conduct was injurious to me as an act of “violence” would be.
They laid to my charge - Margin, as in Hebrew: “they asked me.” The word “asked” here seems to be used in the sense of “demand;” that is, they demanded an “answer” to what was said. The usage appears to have been derived from courts, where the forms of trial may have been in the way of question and answer - the mode of accusation having been in the form of “asking” how a thing was, or whether it was so; and the defense being regarded as an “answer” to such an inquiry. Hence, it is synonymous with our expression of laying to the charge of anyone; or of accusing anyone.
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Things that I knew not - Of which I had no knowledge; which never came into my mind. What those charges were the psalmist does not specify; but it is not uncommon for a good man to be falsely accused, and we are certain that such things occurred in the life of David.
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 False witnesses--literally, "Witnesses of injustice and cruelty" (compare Psa…
False witnesses--literally, "Witnesses of injustice and cruelty" (compare Psa 11:5; Psa 25:19).
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 11. The second division of the psalm opens with…
11. The second division of the psalm opens with unalleviated complaint, in a comparison of his own conduct with that of his enemies.
False witnesses—Violent witnesses. They vehemently accuse him. The scene is changed from a battle to a court. Laid to my charge, etc.—They made legal inquiry of things of which he was ignorant. Though the tenses are future, the present and the past are evidently intended, and it would seem as a reminiscence of experience while in the court of Saul. Compare with this the trial of Jesus. Such must ever be the method of procedure where the court and the witnesses are pre-determined to reward evil for good, and condemn the accused.
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 11. False witnesses] Rather, unrighteous, or, malicious, witnesses rise…
11. False witnesses] Rather, unrighteous, or, malicious, witnesses rise up; lit., witnesses of violence, as in Exo_23:1; Deu_19:16. Cp. Psa_27:12 (A.V. cruelty).
they laid to my charge &c.] R.V. they ask of me things that I know not: calling me to account for crimes, of which I have not even any knowledge. Cp. Psa_69:4. The phraseology is that of a court; not that the Psalmist is to be thought of as actually put upon his trial. David was falsely and maliciously accused of treason and conspiracy against the king’s life (1Sa_24:9). Cp. Mat_26:59 ff.
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11–18. The causelessness of the Psalmist’s persecution and the ingratitude of his persecutors are urged as reasons for God’s interference on his behalf.
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.
The Pulpit Commentary 1880 · Public Domain Vers. 11-18. The second part of the psalm begins…
Vers. 11-18. The second part of the psalm begins with a long complaint, David sets forth the woes under which he is suffering. There are:
1. Calumny (ver. 11).
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2. Ingratitude (vers. 12-14).
3. Malevolence (ver. 15).
4. Insult from the vile and base (ver. 16).
He then passes to prayer: Will not God rescue him (ver. 17)? In conclusion, he for the second time promises praise and thanks (ver. 18).
Vers. 11-18. The wicked and the good.
The general subject in this section of the psalm is a contrast between the wicked and the good, setting forth the baseness of the wicked nature, and the generous sympathies of the good.
I THE BASENESS OF THE WICKED. Their general characteristics are:
1. They often bring false malicious charges against good men. (Ver. 11) "They demand satisfaction at my hands for injuries of which I have never even heard.
2. They return evil for good. (Ver. 12) They had been former friends: this was the sting of their ingratitude and injustice. Former favours sour the minds of the ungrateful, and intensify their hatred.
3. They exult over the calamities of the good, and insult and injure them. (Ver. 15) "The tender mercies of the wicked are cruel," and cruelty always embrutes the bad mind.
4. They incite the senseless rabble to persecute good men. (Ver. 16) The multitude ever ready without reason to join in a hue and cry, and, without thinking, are ready to become the instruments of bad men.
II THE NOBILITY OF THE GOOD.
1. Broken friendships fill them with a sense of bereavement. (Ver. 12) The good hunger for love, as well as give it; and, when denied it, are afflicted with a sense of loneliness.
2. They are deeply sympathetic with the afflictions of others. (Vers. 13, 14) They fast and pray in token of the sincerity and depth of their sympathy.
3. In the calamities and sorrows of life the good turn to God for help and deliverance. (Ver. 17) Especially the more they feel deserted by former friends.
4. They are constrained to give thanks to God for his mercies. (Ver. 18) They are not ungrateful, like the wicked. Gratitude is a joy to the generous and religious mind. S. False witnesses did rise up; they laid to my charge things that I know not; (comp. Psa_27:12) literally, malicious, or unrighteous witnesses. (see Exo_23:1) It is not probable that witnesses in a court are intended. David"s calumniators accused him privately to Saul of "seeking his hurt", (1Sa_24:9) and so stirred Saul up against him. (1Sa_26:19) By what is here said, they appear to have accused him to his face, and to have endeavoured to extort from him a confession of guilt.
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. 11. False witnesses did rise up. This is…
Ver. 11. False witnesses did rise up. This is the old device of the ungodly, and we must not wonder if it be used against us as against our Master. To please Saul, there were always men to be found mean enough to impeach David. They laid to my charge things that I knew not. He had not even a though of sedition; he was loyal even to excess; yet they accused him of conspiring against the Lord's anointed. He was not only innocent, but ignorant of the fault alleged. It is well when our hands are so clean that no trace of dirt is upon them.
Ver. 11. They laid to my charge things that I knew not. You will say, Why does God permit wicked people to lay to the charge of the godly such things as they are clear of: God if he pleased could prevent it, and stop the mouths of the wicked, that they should not be able to speak against his children? Answer--As all things work for the best to them that love God, so this works for the good of God's people. God doth permit it for the good of his people, and thus he frustrates the hopes of the wicked: they intend evil against the godly, and God disposes of it for good. As Joseph said to his brethren, "You intended evil against me, and God disposed of it for good; "so we may say to such as falsely slander God's people, You intended evil against the people of God, but God disposes of it for good. There is fivefold good that God brings out of it to his people.
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First, God doth by this means humble them, and brings them to examine what is amiss: so that though they be clear of that crime laid to their charge, yet they will then examine whether there be nothing else amiss betwixt God and them; they will search their hearts, and walk more humbly, and cleave more close to the Lord.
Secondly, God doth by this means bring them oftener upon their knees, to seek unto him, to plead their cause, and to clear their innocency. How oft did the prophet speak unto God when the wicked did falsely accuse him; how did he make his moan at the throne of grace unto God, beseeching him to plead his cause, and to keep him close in his way, that the wicked might not rejoice at his downfall! So when God's people see that it is that which the wicked would have, that which is their joy, to see the godly fall into such and such a sin; then the godly will pray more earnestly with David, Lord, lead me in a right path because of my observers; then they will be earnest with God to keep them from falling into that sin that the wicked desire they might fall into; and this is a second good that comes of it.
Thirdly, God doth us the reproach of the wicked as a preventing medicine against that crime which the wicked lay to their charge. The godly have unrenewed nature as well as renewed, and if God should leave them never so little to themselves, they are not their own keepers, they might fall into that sin which the wicked lay to their charge: and every godly man and woman may say when they are falsely accused, It is God's mercy that I did not fall into that sin they lay to my charge. God doth use wicked people's tongues as a warning against such a sin, that when they see how the wicked joy at a brat of their own hatching, then they consider, if the wicked thus joy without a cause, what would they do if they had just cause? Well, by the help of God this shall be a warning to me for ever to watch against that sin: for the time to come I will pray more against that particular sin than I have done, and watch more against that sin than I have done; through God's help they shall never have occasion to rejoice over me in that kind. Truly, I verily believe many a child of God can say by experience, I never should have prayed and watched against such a sin so much, had not God used the tongues of the wicked as preventing physic: I know not my own heart, but that I might have fallen into such and such a sin had not God by this means hedged up my way with thorns; and this is the third good comes of it.
Fourthly, God doth by this means exercise the graces of his people by letting them undergo bad report as well as good report: he tries whether they will cleave close to him in all conditions, as Ps 94:15-17.
Fifthly, God doth by this means teach them how to judge of others when they are falsely accused. For the time to come they will not receive a false report against their neighbour; they will know the truth of a thing before they believe it, and they know how to comfort others in the like condition; and thus God disposes of it for good, and thus God makes the wicked the servant of his people in that very thing which the wicked think to wrong them most in; for he uses the wicked as the rod and wisp, to scour off the rust of their graces and to correct their security; and when the rod hath done its office then it is thrown into the fire; and thus you see how God disposes of the wicked's false accusations of his people for good. Zephaniah Smyth's Sermon, "The Malignant's Plot", 1647.
Ver. 11. The meanness, cruelty, sinfulness, and commonness of slander.
Psalms 35:12*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain The Hypocrisy and Malice of the Wicked
The Hypocrisy and Malice of the Wicked
v. 11. False witnesses, literally, "witnesses of violence," did rise up, with unjust accusations; they laid to my charge things that I knew not, of which he knew himself to be innocent.
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v. 12. They rewarded me evil for good, which he, on his part, was trying to show them, to the spoiling of my soul, to make his soul bereaved, to make him friendless, to isolate him.
v. 13. But as for me, when they were sick, my clothing was sackcloth, in sympathetic mourning for their trouble; I humbled my soul with fasting, in making their sorrow his own; and my prayer returned into mine own bosom, for he was bowed forward so far, with his head lowered, that his voice sounded against his own bosom. Thus he had entreated for his enemies in the greatest earnestness and humility.
v. 14. I behaved myself as though he, the enemy in distress, had been my friend or brother; I bowed down heavily, in dust and ashes, so that he appeared squalid and dirty, as one that mourneth for his mother, in the very deepest grief.
v. 15. But in mine adversity, his halting, lameness, said of any deep distress, they rejoiced, and gathered themselves together, to witness the spectacle of his great trouble; yea, the abjects, contemptible, degraded persons, gathered themselves together against me, and I knew it not, people of whom he had till then not even taken notice; they did tear me and ceased not, attacked him with scorn and laughter, and were not silent;
v. 16. with hypocritical mockers in feasts, those who love to make sport of a poor sufferer by cracking biting jokes at his expense, they gnashed upon me with their teeth, in a gesture of sneering contempt, probably also with stammering of distorted things.
v. 17. Lord, how long wilt Thou look on? namely, without doing something to effect deliverance for him. Rescue my soul from their destruction, my darling, literally, "my only one," from the lions, from the wild and ravenous people who were treating him so contemptuously.
v. 18. I will give Thee thanks in the great congregation, paying his vows of thanksgiving with all the other believers; I will praise Thee among much people, people. of numbers and might. The congregation of believers may seem small and weak in the eyes of the world, but before the Lord and in His might they are invincible.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 rise up
rise up
This means they testify in a trial. AT: "volunteer to give a testimony" (See: Idiom)
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They repay me evil for good
This is a metaphor which means they give back evil in exchange for the good they have received. AT: "In return for my doing good things for them, they do evil things to me" (See: Metaphor)
evil ... good
These abstract nouns can be stated in other forms. AT: "evil things ... good things" (See: Abstract Nouns)
I am sorrowful
"I am extremely sad"
translationWords
righteous
corrupt witness
raise
accuse
evil
good
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 35:11-18 The psalmist presents the Lord with the reasons…
35:11-18 The psalmist presents the Lord with the reasons for his suffering. Evil has many faces. He is tired and worn out, and he knows that only the Lord can help him.
35:11 Malicious witnesses want nothing but violence (see 11:4-6; 54:3).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.