Psalms 35:21

Translation
King James Version
Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
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KJV (with Strong's)
Yea, they opened their mouth H6310 wide H7337 against me, and said H559 H8804, Aha H1889, aha H1889, our eye H5869 hath seen H7200 H8804 it.
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Complete Jewish Bible
They shout to accuse me, "Aha! Aha! we saw you with our own eyes!"
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Berean Standard Bible
They gape at me and say, “Aha, aha! Our eyes have seen!”
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American Standard Version
Yea, they opened their mouth wide against me; They said, Aha, aha, our eye hath seen it.
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World English Bible Messianic
Yes, they opened their mouth wide against me. They said, “Aha! Aha! Our eye has seen it!”
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Geneva Bible (1599)
And they gaped on mee with their mouthes, saying, Aha, aha, our eye hath seene.
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Young's Literal Translation
And they enlarge against me their mouth, They said, `Aha, aha, our eye hath seen.'
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See also
Psalms 22:13Psalms 40:15Psalms 70:3Luke 11:53Luke 11:54Psalms 54:7Isaiah 9:12
In the KJVVerse 14,432 of 31,102

Study This Verse

SUMMARY

Psalms 35:21 powerfully depicts the unbridled malice and triumphant mockery of David's adversaries. They openly gloat over his perceived downfall, expressing cruel satisfaction as if their schemes against him have been fully realized. This verse underscores the deep emotional pain inflicted by public ridicule and highlights the profound injustice faced by the psalmist, setting the stage for his desperate plea for divine intervention and vindication against such relentless hostility, revealing the spiritual warfare inherent in such unprovoked attacks.

CONTEXT

  • Literary Context: Psalm 35 is a fervent prayer of David, pleading with God for deliverance and vindication from his enemies. It is a psalm of lament and imprecation, where David describes the intense and unjust persecution he faces from those who seek his harm without cause. The psalm details their treachery, false accusations, and malicious intent, often using vivid imagery to portray their aggression. Verse 21 specifically highlights the public and open mockery David endures, following earlier verses that describe their secret plotting and triumphant expectation of his downfall. This psalm offers a profound insight into the emotional and spiritual struggles of the righteous facing unprovoked hostility, a theme echoed in many of David's other laments, such as when he describes the multitude of his enemies who hate him without cause in Psalm 69:4. The progression from secret plotting (vv. 7-8) to open taunting (v. 21) intensifies David's distress and his subsequent appeal for God to intervene and expose their wickedness.
  • Historical & Cultural Context: David's life was marked by periods of intense persecution, notably from King Saul and later from Absalom. This psalm likely reflects a time when he was unjustly accused or pursued, possibly during his flight from Saul (e.g., 1 Samuel 23) or during Absalom's rebellion (e.g., 2 Samuel 15). In ancient Near Eastern cultures, public shaming and mockery were potent forms of social warfare, designed to strip an individual of their honor and standing. The "opening of the mouth wide" and public "Aha, aha" would have been deeply humiliating, aiming to destroy reputation and morale. Such public declarations of perceived victory were common tactics to assert dominance and demoralize an opponent, often preceding or accompanying physical harm. The cultural emphasis on honor and shame meant that such public taunting was not merely verbal abuse but a severe assault on one's social identity and worth, making the psalmist's plea for divine intervention a desperate cry for restoration of honor.
  • Key Themes: The central themes of Psalms 35:21 revolve around the malicious mockery and taunting endured by the righteous. The repeated "Aha, aha" is an onomatopoeic expression of cruel glee, signifying the enemies' triumphant satisfaction and derision at David's perceived downfall. This highlights the pervasive theme of unjust persecution, where David consistently asserts his innocence against baseless accusations, as seen in other psalms where he appeals for God's deliverance from those who afflict him without cause, like Psalm 7:1. The phrase "Our eye hath seen it" conveys their spiteful observation and declaration of perceived victory, believing their evil desires have been fulfilled. Consequently, the verse powerfully underscores the desperate need for divine vindication, as David's only recourse against such public humiliation and unprovoked hostility is to appeal to God, the ultimate Judge, for justice and defense. This plea for God to "see" and "judge" is a recurring motif throughout the psalm, contrasting with the enemies' malicious "seeing."

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Mouth (Hebrew, peh', H6310): The term "mouth" (H6310, peh') here signifies the instrument of speech, but in this context, it is "opened wide" (from H7337, râchab). This combination implies an unrestrained, aggressive, and public verbal assault. It's not merely speaking, but an unbridled outpouring of malicious words, indicative of contempt, accusation, and even a predatory intent. The "wide" aspect amplifies the sense of unbridled hostility and a complete lack of shame in their verbal attack, suggesting a devouring or consuming intent.
  • Aha (Hebrew, heʼâch', H1889): This onomatopoeic interjection (H1889, heʼâch') is repeated for emphasis, powerfully conveying malicious glee, triumphant scorn, and derisive satisfaction. It is the sound of "Gotcha!" or "Just as we wanted!" and is used elsewhere in the Old Testament to express cruel delight at another's misfortune. Its double utterance underscores the intensity and unashamed nature of their gloating, a public declaration of perceived victory and an unholy joy in the suffering of the psalmist.
  • Eye (Hebrew, ʻayin', H5869): The "eye" (H5869, ʻayin') in this phrase represents the enemies' perception and observation, leading to their declaration of "hath seen it." This signifies a perceived confirmation of their desired outcome. It implies that David's adversaries believe they have witnessed his ruin, caught him in a vulnerable position, or seen their evil schemes come to fruition. It's a statement of satisfaction and self-congratulation, as if their malicious desires have been fulfilled and validated by what they have observed, culminating in their triumphant taunt.

Verse Breakdown

  • "Yea, they opened their mouth wide against me,": This clause introduces the aggressive and uninhibited verbal assault David endures. The "opening of the mouth wide" signifies a bold, unrestrained, and public display of contempt and hostility, indicating that his enemies are not merely whispering but loudly proclaiming their animosity and accusations against him without shame or reservation. It suggests a predatory eagerness to consume or destroy David's reputation and spirit.
  • "and said, Aha, aha,": This segment captures the core of their malicious mockery. The repeated interjection "Aha, aha" is an onomatopoeic expression of cruel delight, triumphant scorn, and derisive satisfaction. It reveals their gloating over David's distress or perceived downfall, demonstrating an unholy joy in his suffering and a declaration of their perceived victory over him, amplifying the intensity of their unashamed derision.
  • "our eye hath seen it.": This concluding phrase solidifies their sense of triumph and validation. It suggests that David's adversaries believe they have witnessed his ruin, his vulnerability, or the successful outcome of their plots against him. It is a declaration of perceived factual confirmation, as if their malicious desires have been fulfilled and they are now reveling in the tangible evidence of his misfortune, confirming their wicked satisfaction.

Literary Devices

The verse employs several powerful literary devices to convey the intensity of the enemies' malice. The most striking is Onomatopoeia in the repeated "Aha, aha" (Hebrew: he'ach), which directly mimics the sound of cruel, triumphant glee, making the mockery palpable to the reader. This repetition also serves as an emphatic Repetition, amplifying the scorn and delight of the adversaries and underscoring their unashamed gloating. The phrase "opened their mouth wide against me" uses vivid Imagery to depict an unrestrained, aggressive verbal attack, almost a devouring action, and could be seen as Hyperbole to emphasize the extreme nature of their contempt and the depth of their hostility. Furthermore, the declaration "our eye hath seen it" employs Synecdoche, where "eye" represents the full perception and satisfaction of the enemies, signifying their complete and confirmed observation of David's perceived downfall. The entire verse is a masterclass in conveying the psychological warfare waged by David's foes and the profound emotional pain it inflicts.

THEOLOGICAL AND THEMATIC CONNECTIONS

Psalms 35:21 profoundly illustrates the spiritual and emotional warfare faced by the righteous when confronted with unprovoked malice. The enemies' "Aha, aha" is not merely a taunt but a manifestation of a deeper spiritual antagonism, a joy in the suffering of the innocent that stands in stark contrast to God's character. This verse highlights the theme of divine justice and vindication, as David's appeal to God is a recognition that only the Almighty can truly see, judge, and act against such deep-seated wickedness. It underscores the reality that the world often rejoices in the downfall of those who seek righteousness, mirroring the ancient serpent's delight in human sin and suffering. The psalmist's distress, therefore, is not just personal but resonates with the universal struggle against evil forces that delight in human misery, emphasizing the believer's absolute reliance on God's sovereign hand for ultimate justice and deliverance.

REFLECTION AND APPLICATION

Psalms 35:21 offers a poignant mirror for believers navigating a world that often celebrates the struggles of the righteous. When we face public ridicule, false accusations, or the gloating satisfaction of those who wish us ill, this verse validates the deep emotional pain such experiences inflict. It reminds us that our adversaries' joy in our suffering is not a sign of our failure, but often a mark of their spiritual opposition to God and His purposes. In such moments, like David, our primary response should not be to retaliate in kind or to despair, but to turn to God in fervent prayer and lament. This verse calls us to cultivate a deep trust in divine justice, knowing that God sees every taunt, hears every malicious "Aha," and will ultimately bring all hidden things to light. Our vindication does not come from silencing our critics or proving our innocence to them, but from resting in the sovereign hand of a God who promises to defend His own and to execute perfect justice. It encourages perseverance in prayer and faith, even when the world seems to revel in our perceived defeat, for our ultimate hope rests not in human approval but in God's unfailing righteousness and deliverance.

Questions for Reflection

  • How do you respond when others openly mock or gloat over your difficulties or perceived failures?
  • In what ways does this verse encourage you to trust in God's justice rather than seeking personal vindication?
  • What spiritual battle might be underlying the malicious joy of those who oppose righteousness in your life or in the world?
  • How can you cultivate a heart that turns to God in lament and prayer, even when facing intense public humiliation or scorn?

FAQ

What is the significance of the repeated phrase "Aha, aha" in this verse?

Answer: The phrase "Aha, aha" is a direct translation of the Hebrew interjection he'ach (הֶאָח), which is an onomatopoeic expression. Its repetition emphasizes a strong sense of malicious glee, triumphant scorn, and derisive satisfaction. It's the sound of someone reveling in another's misfortune, akin to saying "Gotcha!" or "Just as we wanted!" This expression is used in other Old Testament passages to convey similar cruel delight, such as when the enemies of the righteous gloat in Psalm 40:15 or when the Lord pronounces judgment on those who mocked Israel in Ezekiel 25:3. It signifies an unholy joy in the suffering of others, particularly those seen as adversaries, highlighting their deep-seated animosity and lack of compassion.

Why is public mockery and gloating so painful for David, and for believers today?

Answer: Public mockery, as depicted in Psalms 35:21, is deeply painful because it is a direct assault on one's honor, reputation, and emotional well-being. In ancient cultures, honor was paramount, and public shaming was a severe form of social warfare, designed to strip an individual of their standing and dignity. For David, it wasn't just verbal abuse; it was a public declaration of his enemies' perceived victory and his perceived defeat, aiming to demoralize and isolate him. For believers today, facing such taunts can be excruciating because it often targets our faith, our character, or our perceived weaknesses. It can lead to feelings of shame, isolation, and injustice, especially when the accusations are false or the suffering is unmerited. It's a form of psychological warfare that seeks to break the spirit and undermine one's trust in God, making David's cry for divine vindication all the more poignant and relatable.

CHRIST-CENTERED FULFILLMENT

Psalms 35:21, with its depiction of the righteous one enduring malicious mockery and triumphant scorn, finds its ultimate and profound fulfillment in the person of Jesus Christ. He is the quintessential righteous sufferer, against whom enemies "opened their mouth wide" in false accusation and derision. During His passion, the religious leaders and Roman soldiers alike hurled insults and taunts, saying, "He saved others; Himself He cannot save!" (as recorded in Matthew 27:42). The cry of "Aha, aha" echoes the cruel delight of those who thought they had finally "seen it"—the defeat and demise of the Messiah on the cross. They believed their schemes had triumphed, and their "eye hath seen" His perceived downfall, reveling in His agony. Yet, what they saw as His defeat was, in God's sovereign plan, the very means of salvation for humanity. Just as David appealed for divine vindication, Jesus silently endured, trusting His Father and committing Himself to Him who judges righteously (1 Peter 2:23). His ultimate vindication came not through earthly triumph over His mockers, but through His glorious resurrection, proving that the "eye" of His enemies had not seen His true end, but rather the beginning of His eternal reign and the triumph of God's justice over all evil, as declared in Philippians 2:9-11. Thus, David's lament becomes a prophetic foreshadowing of the Lamb of God who endured the ultimate scorn to secure our eternal hope and demonstrate God's perfect justice.

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Commentary on Psalms 35 verses 17–28

In these verses, as before,

I. David describes the great injustice, malice, and insolence, of his persecutors, pleading this with God as a reason why he should protect him from them and appear against them. 1. They were very unrighteous; they were his enemies wrongfully, for he never gave them any provocation: They hated him without a cause; nay, for that for which they ought rather to have loved and honoured him. This is quoted, with application to Christ, and is said to be fulfilled in him. Joh 15:25, They hated me without cause. 2. They were very rude; they could not find in their hearts to show him common civility: They speak not peace; if they met him, they had not the good manners to give him the time of day; like Joseph's brethren, that could not speak peaceably to him, Gen 37:4. 3. They were very proud and scornful (Psa 35:21): They opened their mouth wide against me; they shouted and huzzaed when they saw his fall; they bawled after him when he was forced to quit the court, "Aha! aha! this is the day we longed to see." 4. They were very barbarous and base, for they trampled upon him when he was down, rejoiced at his hurt, and magnified themselves against him, Psa 35:26. Turba Remi sequitur fortunam, ut semper, et odit damnatos - The Roman crowd, varying their opinions with every turn of fortune, are sure to execrate the fallen. Thus, when the Son of David was run upon by the rulers, the people cried, Crucify him, crucify him. 5. They set themselves against all the sober good people that adhered to David (Psa 35:20): They devised deceitful matters, to trepan and ruin those that were quiet in the land. Note, (1.) It is the character of the godly in the land that they are the quiet in the land, that they live in all dutiful subjection to government and governors, in the Lord, and endeavour, as much as in them lies, to live peaceably with all men, however they may have been misrepresented as enemies to Caesar and hurtful to kings and provinces. I am for peace, Psa 120:7. (2.) Though the people of God are, and study to be, a quiet people, yet it has been the common practice of their enemies to devise deceitful matters against them. All the hellish arts of malice and falsehood are made use of to render them odious or despicable; their words and actions are misconstrued, even that which they abhor is fathered upon them, laws are made to ensnare them (Dan 6:4, etc.), and all to ruin them and root them out. Those that hated David thought scorn, like Haman, to lay hands on him alone, but contrived to involve all the religious people of the land in the same ruin with him.

II. He appeals to God against them, the God to whom vengeance belongs, appeals to his knowledge (Psa 35:22): This thou hast seen. They had falsely accused him, but God, who knows all things, knew that he did not falsely accuse them, nor make them worse than really they were. They had carried on their plots against him with a great degree of secresy (Psa 35:15): "I knew it not, till long after, when they themselves gloried in it; but thy eye was upon them in their close cabals and thou art a witness of all they have said and done against me and thy people." He appeals to God's justice: Awake to my judgment, even to my cause, and let it have a hearing at thy bar, Psa 35:23. "Judge me, O Lord my God! pass sentence upon this appeal, according to the righteousness of thy nature and government," Psa 35:24. See this explained by Solomon, Kg1 7:31, Kg1 7:32. When thou art appealed to, hear in heaven, and judge, by condemning the wicked and justifying the righteous.

III. He prays earnestly to God to appear graciously for him and his friends, against his and their enemies, that by his providence the struggle might issue to the honour and comfort of David and to the conviction and confusion of his persecutors. 1. He prays that God would act for him, and not stand by as a spectator (Psa 35:17): "Lord, how long wilt thou look on? How long wilt thou connive at the wickedness of the wicked? Rescue my soul from the destructions they are plotting against it; rescue my darling, my only one, from the lions. My soul is my only one, and therefore the greater is the shame if I neglect it and the greater the loss if I lose it: it is my only one, and therefore ought to be my darling, ought to be carefully protected and provided for. It is my soul that is in danger; Lord, rescue it. It does, in a peculiar manner, belong to the Father of spirits, therefore claim thy own; it is thine, save it. Lord, keep not silence, as if thou didst consent to what is done against me! Lord, be not far from me (Psa 35:22), as if I were a stranger that thou wert not concerned for; let not me beheld afar off, as the proud are." 2. He prays that his enemies might not have cause to rejoice (Psa 35:19): Let them not rejoice over me (and again, Psa 35:24); not so much because it would be a mortification to him to be trampled upon the abjects, as because it would turn to the dishonour of God and the reproach of his confidence in God. It would harden the hearts of his enemies in their wickedness and confirm them in their enmity to him, and would be a great discouragement to all the pious Jews that were friends to his righteous cause. He prays that he might never be in such imminent danger as that they should say in their hearts, Ah! so would we have it (Psa 35:25), much more that he might not be reduced to such extremity that they should say, We have swallowed him up; for then they will reflect upon God himself. But, on the contrary, that they might be ashamed and brought to confusion together (Psa 35:26, as before, Psa 35:4); he desires that his innocency might be so cleared that they might be ashamed of the calumnies with which they had loaded him, that his interest might be so confirmed that they might be ashamed of their designs against him and their expectations of his ruin, that they might either be brought to that shame which would be a step towards their reformation or that that might be their portion which would be their everlasting misery. 3. He prays that his friends might have cause to rejoice and give glory to God, Psa 35:27. Notwithstanding the arts that were used to blacken David, and make him odious, and to frighten people from owning him, there were some that favoured his righteous cause, that knew he was wronged and bore a good affection to him; and he prays for them, (1.) That they might rejoice with him in his joys. It is a great pleasure to all that are good to see an honest man, and an honest cause, prevail and prosper; and those that heartily espouse the interests of God's people, and are willing to take their lot with them even when they are run down and trampled upon, shall in due time shout for joy and be glad, for the righteous cause will at length be a victorious cause. (2.) That they might join with him in his praises: Let them say continually, The Lord be magnified, by us and others, who hath pleasure in the prosperity of his servant. Note, [1.] The great God has pleasure in this prosperity of good people, not only of his family, the church in general, but of every particular servant in his family. He has pleasure in the prosperity both of their temporal and of their spiritual affairs, and delights not in their griefs; for he does not afflict willingly; and we ought therefore to have pleasure in their prosperity, and not to envy it. [2.] When God in his providence shows his good-will to the prosperity of his servants, and the pleasure he takes in it, we ought to acknowledge it with thankfulness, to his praise, and to say, The Lord be magnified.

IV. The mercy he hoped to win by prayer he promises to wear with praise: "I will give thee thanks, as the author of my deliverance (Psa 35:18), and my tongue shall speak of thy righteousness, the justice of thy judgments and the equity of all thy dispensations;" and this, 1. Publicly, as one that took a pleasure in owning his obligations to his God, so far was he from being ashamed of them. he will do it in the great congregation, and among much people, that God might be honoured and many edified. 2. Constantly. he will speak God's praise every day (so it may be read) and all the day long; for it is a subject that will never be exhausted, no, not by the endless praises of saints and angels.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–28. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 35
"Let not them that are Mine enemies wrongfully rejoice over Me:" for they rejoice over Me because of My chaff. "Who hate Me without a cause;" that is, whom I never hurt; "winking with their eyes" [Psalm 35:19]: that is, pretending hypocrites, "For they spoke indeed peace to Me" [Psalm 35:20]. What is, "winking with their eyes"? Declaring by their looks, what they carry not in their heart. And who are these "winking with their eyes"? "For they spoke indeed peace to Me; and with wrath devised craftily." "Yea they opened their mouth wide against Me" [Psalm 35:21]. First winking with their eyes, those lions sought to ravish and devour; first fawning they spoke peace, and then with wrath devised craftily. What peace spoke they? "Master, we know that Thou acceptest not man's person, and teachest the way of God in truth. Is it lawful to give tribute unto Cæsar, or not?" They spoke indeed peace unto Me. What then? Did You not know them, and they deceived You, winking with their eyes? Truly He knew them; therefore said He, "Why do you tempt Me, you hypocrites?" [Matthew 22:16-18] Afterward, "they opened their mouth wide against Me," crying, "Crucify Him, Crucify Him! [Luke 23:21] and said, Aha, Aha, our eyes have seen it." This, when they insulted Him, "Aha, Aha, Prophesy unto us, Thou Christ." [Matthew 26:68] As their peace was pretended when they tempted Him concerning the money, so now insulting was their praise. "They said, Aha, Aha, our eyes have seen it" [Psalm 35:21]: that is, Your deeds, Your miracles. This Man is the Christ. "If He be the Christ, let Him come down from the Cross, and we will believe Him. He saved others, Himself He cannot save." "Our eyes have seen it." This is all whereof He boasted Himself, when "He called Himself the Son of God." [John 19:7] But the Lord was hanging patient upon the Cross: His power had He not lost, but He showed His patience. For what great thing was it for Him to come down from the Cross, who could afterward rise again from the sepulchre? But He seems to have yielded to His insulters; and this, beloved, that having risen again He should show Himself to His own, and not to them, and this is a great mystery; for His resurrection signified the New Life, but the New Life is known to His friends, not to His enemies.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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