TRV
Translation
King James Version
Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
Complete Jewish Bible
Don't let those who are wrongfully my enemies gloat over me; and those who hate me unprovoked -don't let them smirk at me.
Berean Standard Bible
Let not my enemies gloat over me without cause, nor those who hate me without reason wink in malice.
American Standard Version
Let not them that are mine enemies wrongfully rejoice over me; Neither let them wink with the eye that hate me without a cause.
World English Bible Messianic
Don’t let those who are my enemies wrongfully rejoice over me; neither let those who hate me without a cause wink their eyes.
Geneva Bible (1599)
Let not them that are mine enemies, vniustly reioyce ouer mee, neyther let them winke with the eye, that hate mee without a cause.
Young's Literal Translation
Mine enemies rejoice not over me with falsehood, Those hating me without cause wink the eye.
In the KJVVerse 14,430 of 31,102
Study This Verse
Commentary on Psalms 35 verses 17–28
17 ¶ Lord, how long wilt thou look on? rescue my soul from their destructions, my darling from the lions.
18 I will give thee thanks in the great congregation: I will praise thee among much people.
19 Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.
20 For they speak not peace: but they devise deceitful matters against them that are quiet in the land.
21 Yea, they opened their mouth wide against me, and said, Aha, aha, our eye hath seen it.
22 This thou hast seen, O LORD: keep not silence: O Lord, be not far from me.
23 Stir up thyself, and awake to my judgment, even unto my cause, my God and my Lord.
24 Judge me, O LORD my God, according to thy righteousness; and let them not rejoice over me.
25 Let them not say in their hearts, Ah, so would we have it: let them not say, We have swallowed him up.
26 Let them be ashamed and brought to confusion together that rejoice at mine hurt: let them be clothed with shame and dishonour that magnify themselves against me.
27 Let them shout for joy, and be glad, that favour my righteous cause: yea, let them say continually, Let the LORD be magnified, which hath pleasure in the prosperity of his servant.
28 And my tongue shall speak of thy righteousness and of thy praise all the day long.
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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SUMMARY
Psalms 35:19 is a fervent and poignant plea from David to God, imploring Him to prevent his adversaries from celebrating his misfortune or displaying malicious triumph and conspiratorial glee over his suffering. This verse powerfully encapsulates the psalmist's deep distress and his unwavering reliance on divine intervention against enemies whose animosity is entirely unprovoked, highlighting the profound injustice faced by the righteous.
CONTEXT
Literary Context: Psalm 35 is a classic lament psalm, a desperate and urgent appeal from David for God's direct intervention against those who unjustly persecute him. The psalm opens with an immediate call for divine action: "Contend, O Lord, with those who contend with me; fight against those who fight against me!" (Psalms 35:1). David vividly describes his enemies as actively plotting his downfall, setting snares, and repaying his good with evil, even when he mourned their afflictions (Psalms 35:7-12). Verse 19 is situated within a passionate appeal to God's justice, where David emphasizes the baseless nature of his enemies' hatred and their eager desire to mock his suffering. This specific plea for God to thwart their malicious rejoicing directly counters their scornful intentions, underscoring David's complete reliance on divine vindication in the face of overwhelming and unjust opposition. The psalm culminates in a vow of perpetual praise, anticipating God's righteous deliverance (Psalms 35:28).
Historical & Cultural Context: While the precise historical setting for Psalm 35 is not explicitly stated, it is commonly associated with periods of intense persecution in David's life, such as his flight from King Saul (1 Samuel 19) or the traumatic rebellion of his son Absalom (2 Samuel 15). In the ancient Near East, public humiliation and the triumph of one's enemies were considered deeply shameful and often interpreted as a sign of divine disfavor or abandonment. Gestures like "winking with the eye" were far from casual; they typically conveyed malicious intent, mockery, or a conspiratorial understanding, especially in the context of witnessing another's downfall. Such actions constituted a form of psychological warfare, designed to break the spirit and diminish the honor of the victim. David's prayer, therefore, is a profound plea for God to intervene in a way that not only protects him physically but also preserves his honor and reputation against both overt public scorn and covert plots.
Key Themes: This verse significantly contributes to several enduring themes found throughout the Psalms and the broader biblical narrative. Firstly, it powerfully articulates the theme of Divine Justice and Vindication, asserting that God is a righteous judge who will ultimately defend the innocent and hold the wicked accountable. David seeks not personal retribution, but God's public vindication of his cause, trusting that the Lord will "awake to my judgment, even to my cause, my God and my Lord" (Psalms 35:23). Secondly, the poignant phrase "hate me without a cause" profoundly emphasizes the theme of Unjust Persecution, depicting the suffering of the righteous at the hands of those whose malice is entirely unprovoked. This concept of innocent suffering is a recurring motif, powerfully foreshadowing the experience of Christ Himself, as explicitly noted in John 15:25). Thirdly, the desire of enemies to "wrongfully rejoice" and "wink with the eye" speaks directly to the theme of Malicious Triumph and Scoffing, portraying their scornful, gloating attitude and perverse revelry in David's distress. This gesture signifies contempt, conspiracy, and a malicious pleasure in another's downfall, a behavior condemned in wisdom literature, as seen in Proverbs 6:13). Finally, despite the intense opposition, David's immediate response to turn to God in fervent prayer demonstrates the foundational theme of Dependence on God, illustrating his complete trust in divine protection and deliverance as his sole recourse.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 35:19 employs several potent Literary Devices to convey David's deep distress and his earnest prayer. The entire psalm, including this verse, is a quintessential example of a Lament, a structured form of prayer characterized by an outpouring of complaint, an earnest petition for divine intervention, and an ultimate expression of trust in God. Within this lament, David utilizes Imprecation, directly appealing to God to act against his enemies, not out of personal vengeance, but as an appeal for divine justice and vindication. The phrase "Let not them..." is a direct imprecatory petition. Imagery is powerfully invoked with "wink with the eye," creating a vivid mental picture of scornful, conspiratorial mockery. This specific gesture is a form of Synecdoche, where a part (the eye winking) represents the whole malicious intent and character of the enemies. The repetition of the idea of unprovoked hatred and malicious rejoicing throughout the psalm, and particularly underscored in this verse, serves as a form of Emphasis, highlighting the profound injustice David faces and the inherent righteousness of his plea.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 35:19 resonates deeply with the broader biblical narrative concerning divine justice, the suffering of the righteous, and God's ultimate vindication. It affirms God's character as a righteous judge who meticulously observes the hidden malice and unprovoked hatred directed at His faithful servants. David's prayer is not merely a personal cry but a profound appeal to the moral order of the universe, rooted in the belief that God will not permit the wicked to triumph indefinitely over the innocent. This verse underscores the painful reality of unjust suffering in a fallen world, yet simultaneously points to the unwavering hope that God will ultimately expose, thwart, and judge the schemes of those who delight in evil. It teaches believers to bring their grievances and the depths of their pain to God, trusting in His perfect timing and just intervention, rather than succumbing to bitterness or seeking personal retribution. The "without a cause" aspect is particularly significant, setting the stage for understanding the ultimate innocent suffering of the Messiah.
REFLECTION AND APPLICATION
Psalm 35:19 offers timeless wisdom and a profound model for believers navigating opposition, injustice, or even subtle forms of malice in their lives. Like David, when we face unfair criticism, baseless accusations, or the scorn of those who wish us ill, our primary and most potent response should be to turn to God in fervent, honest prayer. This verse reminds us that God sees and understands the depths of our plight, even the hidden gestures of contempt and the secret delight of our adversaries. It encourages us to lay bare our pain, our pleas for justice, and our longing for vindication before Him, trusting that He is a righteous judge who will ultimately vindicate His own. Rather than succumbing to bitterness, seeking personal vengeance, or allowing the malicious joy of others to define our emotional state or spiritual well-being, we are called to anchor our hope firmly in God's perfect justice and sovereign timing. This posture of faith empowers us to endure patiently, knowing that our ultimate vindication rests not in human approval or retribution, but in the powerful, just, and loving hand of God.
Questions for Reflection
FAQ
What does "wink with the eye" signify in this context?
Answer: In Psalm 35:19, "wink with the eye" (Hebrew: qarats ayin) is not a casual or friendly gesture. It signifies malicious intent, mockery, and often a conspiratorial understanding among the enemies. It implies a secret, shared delight in the psalmist's misfortune or a silent agreement to plot mischief. This gesture adds insult to injury, demonstrating contempt and a perverse joy in the suffering of the righteous, as also noted in Proverbs 10:10 and Proverbs 6:13.
Why is the phrase "without a cause" so important in this verse?
Answer: The phrase "without a cause" (Hebrew: chinnâm) is profoundly significant because it underscores the absolute innocence of the psalmist and the utter injustice of his enemies' hatred and persecution. It means "gratuitously," "for nothing," or "undeservedly." This highlights that David had done nothing to provoke such animosity, making his suffering all the more poignant and the actions of his adversaries all the more reprehensible. The unprovoked nature of the hatred emphasizes the moral depravity of the enemies and strengthens David's righteous appeal for divine intervention. This very phrase is echoed by Jesus in John 15:25, directly connecting David's experience to the ultimate innocent suffering of the Messiah.
CHRIST-CENTERED FULFILLMENT
Psalms 35:19 finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. David's fervent cry of being "hated without a cause" (Psalms 35:19) is directly quoted by Jesus Himself in John 15:25 as a prophecy concerning His own experience. Indeed, Jesus endured the most extreme form of unprovoked hatred, facing baseless accusations, false witnesses, and the malicious scorn of His enemies who "wrongfully rejoiced" over Him at His crucifixion. They "winked with the eye" in mockery, wagging their heads, hurling insults, and taunting Him to save Himself (Matthew 27:39-43). Yet, unlike David, Jesus did not pray for His enemies to be thwarted in their immediate actions, but rather for their forgiveness, uttering the profound words, "Father, forgive them, for they know not what they do" (Luke 23:34). His suffering, though utterly unjust and undeserved, was paradoxically part of God's sovereign redemptive plan, leading to the ultimate vindication through His glorious resurrection and triumphant ascension, where He was exalted far above all rule, authority, power, and dominion (Ephesians 1:20-21). Thus, Christ not only perfectly embodies the "hated without a cause" righteous sufferer but also demonstrates God's ultimate answer to malicious triumph: not merely preventing it, but transforming it into the very means of salvation for humanity and eternal glory for Himself, offering profound hope and a perfect model for all who suffer unjustly for His name's sake (1 Peter 4:16).