Seventh-day Adventist Bible CommentaryPsalms 35

Plead. Heb. rib, “to contend,” or “to conduct a case against.” Rib is also the root of the Hebrew word translated “them that strive.” To get the force of this we should translate the clause, “Contend, Lord, with those that contend against me.” See Ps. 43:1; 1 Sam. 24:15 for other occurrences of rib. The psalmist calls upon God to defend him against those who are accusing him falsely. The verse is an example of synonymous parallelism.

Shield and buckler. Both the smaller shield of Ps. 3:3 and the larger, stronger shield of Ps. 5:12 (see also on Ps. 18:2); here used to convey the idea of complete defense.

Stop the way. The Hebrew form translated by this phrase is segor. A change in vowel pointing to sagar gives us a noun that has been interpreted to mean the two-edged sword called in Greek sagaris. The reading of the KJV is supported by the LXX. The verse pictures God, in human language, as a warrior fighting at the side of the psalmist. Soul. Or, “me” (see on Ps. 16:10).

Be confounded. In the psalms of imprecation, the cause of the psalmist is often identified with the cause of a righteous God (see Ps. 40:14, 15; see p. 624).

As chaff. See on Ps. 1:4. The angel of the Lord. Compare 2 Kings 19:35.

Dark and slippery. Literally, “darkness and slipperiness.” The enemies would flee down dark and slippery hills.

Their net. For comment see on Ps. 7:15; 9:15.

Him. The singular may here be used of the psalmist’s enemies collectively. See further on Ps. 9:15, 16.

My soul. Or simply “I” (see on Ps. 16:10). The psalmist will rejoice, not in the destruction of the wicked, but in God’s interposition.

All my bones. The entire body rejoices.

False witnesses. Literally, “witnesses of violence.” Verses 11–18 describe the nature of the psalmist’s enemies. They laid to my charge. Rather, “they ask of me.”

Spoiling. Literally, “loss of children,” a touching picture of a person utterly bereaved. The psalmist feels alone in the world (see on Ps. 38:11).

Sackcloth. The garb of mourners.

I humbled my soul. The psalmist mourned, prayed, and fasted for those who were now his enemies. His friendly behavior in the past is now repaid by their hostility. My prayer returned into mine own bosom. Rather, “my prayer—may it [or, it shall] return into my own bosom!” The psalmist asks that his prayer for his enemies be granted him, in proof of the sincerity of his attitude toward them.

Bowed down heavily. The outward forms of mourning among the Hebrews included going about unwashed and with untrimmed beard (see 2 Sam. 19:24). The psalmist’s mourning was as complete as that for one next of kin.

Adversity. Literally, “stumbling.” When the psalmist stumbled, his enemies rejoiced and banded together against him to prevent him from rising again. The abjects. Heb. nekim, “smitten ones,” referring perhaps to those less strong than the psalmist, who joined in the slander suggested in the verse. Did tear. Slanderous tongues are like the sharp teeth of wild beasts, which tear their prey.

With hypocritical mockers in feasts. This phrase is obscure in the Hebrew. The LXX reads, “they tempted me, they mocked me with mockings.” Gnashed. See Job 16:9; Matt. 13:42, 50.

How long? See on Ps. 13:1. Darling. Heb. yechidah (see on Ps. 22:20). Lions. Frequently the psalmist compares enemies to lions (see Ps. 10:9; 17:12; 22:13).

Give thee thanks. The second section of the psalm, like the first (see v. 10), closes with a solemn and impressive vow of thanksgiving.

Without a cause. Throughout the psalm the writer protests his complete innocence. Some think this is the phrase to which Jesus referred when He said, “They hated me without a cause” (John 15:25). However, the same thought occurs again in Ps. 69:4. Since Ps. 35 is not strictly Messianic, and Ps. 69 is clearly so, it may be more logical to assume that Jesus was referring to the latter.

Aha. The enemies are pictured as seeing their desire fulfilled in the utter downfall of the psalmist.

Thou hast seen. Compare the clause “how long wilt thou look on?” (v. 17). From this point on, the psalm is more calm. Keep not silence. Literally, “be not deaf” (see on Ps. 28:1).

Ah, so would we have it. Literally, “Aha, our soul!” idiomatic for the idea, “Aha, we have our heart’s desire” (RSV).

Shout for joy. Because the cause of the psalmist is vindicated. Prosperity. Heb. shalom, “peace.” The close of the psalm is pitched to the key of victory, a far cry from the tone of the beginning.

Shall speak. Heb. hagah. This verb conveys the idea of speaking in a low voice, as of one musing on a gentle thought. It is translated “meditate” in Ps. 1:2. Thy. God’s salvation, not the psalmist’s deliverance. Contemplation of God’s goodness takes our thoughts away from ourselves. All the day long. Continually. “Faithful work is praise and prayer” (Henry van Dyke).

Ellen G. White