Psalm 35:14

I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(14) I bowed down heavily.—Better, I went squalid, and bowed down, alluding to the neglected beard and person, and to the dust and ashes of Oriental mourning.

Benson Commentary

Psalm 35:14. I behaved myself — Hebrew, התהלכתי, hithhalacti, I caused myself to walk, namely, to visit and comfort him; or, I conducted myself toward him, as though he had been my friend, &c. — As if I had been in danger of losing a friend or brother. I bowed down heavily — Went hanging down my head as mourners used to do, Isaiah 58:5; as one that mourneth for his mother — I could not have looked more dejected if I had bewailed the death of the dearest mother.

Matthew Henry's Concise Commentary

35:11-16 Call a man ungrateful, and you can call him no worse: this was the character of David's enemies. Herein he was a type of Christ. David shows how tenderly he had behaved towards them in afflictions. We ought to mourn for the sins of those who do not mourn for themselves. We shall not lose by the good offices we do to any, how ungrateful soever they may be. Let us learn to possess our souls in patience and meekness like David, or rather after Christ's example.

Barnes' Notes on the Bible

I behaved myself - Margin, as in Hebrew: "I walked." The word "walk," in the Scriptures, is often used to denote a course of conduct; the way in which a man lives and acts: Philippians 3:18; Galatians 2:14; 1 Thessalonians 4:12; 2 Thessalonians 3:11. It is not improperly rendered here, "I behaved myself."

As though he had been my friend or brother - Margin, as in Hebrew: "as a friend, as a brother to me." This shows that these persons were not his near "relations," but that they were his intheate friends, or were supposed to be so. He felt and acted toward them as though they had been his nearest relations.

I bowed down heavily - Prof. Alexander renders this, "Squalid I bowed down." The word rendered "I bowed down" refers to the condition of one who is oppressed with grief, or who sinks under it. All have felt this effect of grief, when the head is bowed; when the frame is bent; when one under the pressure throws himself on a couch or on the ground. The word rendered heavily - קדר qodēr - is derived from a word - קדר qâdar - which means to be turbid or foul, as a torrent: Job 6:16; and then, to mourn, or to go about in filthy garments or sackcloth as mourners: Job 5:11; Jeremiah 14:2; Psalm 38:6; Psalm 42:9; and then, to be of a dirty, dusky color, as the skin is that is scorched by the sun: Job 30:28. It is rendered "black" in Jeremiah 4:28; Jeremiah 8:21; 1 Kings 18:45; Jeremiah 14:2; "blackish," Job 6:16; "dark," Joel 2:10; Micah 3:6; Ezekiel 32:7-8; "darkened," Joel 3:15; "mourn and mourning." Job 5:11; Job 30:28; Psalm 38:6; Psalm 42:9; Psalm 43:2; Ezekiel 31:15; and "heavily" only in this place. The "idea" here is that of one appearing in the usual aspect and habiliments of mourning. He had a sad countenance; he had put on the garments that were indicative of grief; and thus he "walked about."

As one that mourneth for his mother - The psalmist here evidently designs to illustrate the depth of his own sorrow by a reference to the deepest kind of grief which we ever experience. The sorrow for a mother is special, and there is no grief which a man feels more deeply or keenly than this. We have but one mother to lose, and thousands of most tender recollections come into the memory when she dies. While she lived we had always one friend to whom we could tell everything - to whom we could communicate all our joys, and of whose sympathy we were certain in all our sorrows, however trivial in their own nature they might be. Whoever might be indifferent to us, whoever might turn away from us in our troubles, whoever might feel that our affairs were not worth regarding, we were sure that she would not be the one; we were always certain that she would feel an interest in whatever concerned us. Even those things which we felt could be scarcely worth a father's attention we could freely communicate to her, for we were sure there was nothing that pertained to us that was too insignificant for her to regard, and we went and freely told all to her. And then, how much has a mother done for us! All the ideas that we have of tenderness, affection, self-denial, patience, and gentleness, are closely connected with the recollection of a mother, for we have, in our early years, seen more of these tilings in her than in perhaps all other persons together. Though, therefore, we weep when a father dies, and though, in the formation of our character, we may have been more indebted to him than to her, yet our grief for him when he dies is different from that which we feel when a mother dies. We, indeed, reverence and honor and love him, but we are conscious of quite a different feeling from that which we have when a mother is removed by death.

Jamieson-Fausset-Brown Bible Commentary

14. behaved—literally, "went on"—denoting his habit.

heavily—or, "squalidly," his sorrowing occasioning neglect of his person. Altogether, his grief was that of one for a dearly loved relative.

Matthew Poole's Commentary

I behaved myself, Heb. I walked; either to him, to visit and comfort him; or about the streets, whither my occasions led me. Though walking is oft put for a man’s carriage or conversation.

I bowed down; went hanging down my head, as mourners used to do, Isaiah 58:5.

Mother; he mentions the mother rather than the father, either because her tender affection, and care, and kindness to him had more won upon his heart, and made him more sensible of the loss; or because, through the depravation of man’s nature, children are many times less sensible of their father’s loss or death, because it is compensated with some advantage to themselves; which doth not usually happen upon the mother’s death. Some render it, as a mourning mother, for the loss of her son. But this doth not seem to suit so well with the order of the Hebrew words.

Gill's Exposition of the Entire Bible

I behaved myself as though he had been my friend or brother,.... Meaning either Saul or Doeg the Edomite, or some such evil man; somewhat like this he says of Ahithophel, Psalm 41:9; and Arama thinks he is meant here; as Christ of Judas, whom he called friend, when he came to betray him; and who not only ate with him at table of his bread, but was steward of his family, and carried the bag, Matthew 26:50;

I bowed down heavily, as one that mourneth for his mother; or as a mother that mourneth for her son, as Jarchi interprets it, whose affections are very strong; and thus Christ wept over Jerusalem, and had a tender concern for and sympathy with the Jews, his implacable enemies, and wept over them, and prayed for them, Luke 19:41.

Geneva Study Bible

I behaved myself as though he had been my friend or brother: I bowed down heavily, as one that mourneth for his mother.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

14. Better with R.V.

I behaved myself as though it had been my friend or my brother:

I bowed down mourning, as one that bewaileth his mother.

Had they been his nearest and dearest, he could not have displayed deeper grief. The verse would be improved by a slight transposition (which is supported by Psalm 38:6), thus; I bowed down (descriptive of the mourner’s gait with the head bowed down by the load of sorrow) … I went mourning (like Lat. squalidus, of all the outward signs of grief, dark clothes, tear-stained unwashed face, untrimmed hair and beard—see 2 Samuel 19:24).

Pulpit Commentary

Verse 14. - I behaved myself as though he had been my friend or brother. In every such case I sympathized with the sufferer to such an extent, that my conduct was like that of an intimate friend or a brother. I bowed down heavily, as one that mournsth for his mother. Nay, I went further; I took on all those outward signs of grief which are usual when a man has lost his mother. I "bowed down heavily," as though I could scarcely stand. The Orientals are extreme and exaggerated in their manifestations both of joy and grief (see Herod., 8:99). Psalm 35:14

Keil and Delitzsch Biblical Commentary on the Old Testament

The second part begins with two strophes of sorrowful description of the wickedness of the enemy. The futures in Psalm 35:11, Psalm 35:12 describe that which at present takes place. עדי חמס are μάρτυρες ἄδικοι (lxx). They demand from him a confession of acts and things which lie entirely outside his consciousness and his way of acting (cf. Psalm 69:5): they would gladly brand him as a perjurer, as an usurper, and as a plunderer. What David complains of in Psalm 35:12, we hear Saul confess in 1 Samuel 24:18; the charge of ingratitude is therefore well-grounded. שׁכול לנפשׁי is not dependent on ישׁלּמוּני, in which case one would have looked for כּשׁול rather than שׁכול, but a substantival clause: "bereavement is to my soul," its condition is that of being forsaken by all those who formerly showed me marks of affection; all these have, as it were, died off so far as I am concerned. Not only had David been obliged to save his parents by causing them to flee to Moab, but Michal was also torn from him, Jonathan removed, and all those at the court of Saul, who had hitherto sought the favour and friendship of the highly-gifted and highly-honoured son-in-law of the king, were alienated from him. And how sincerely and sympathisingly had he reciprocated their leanings towards himself! By ואני in Psalm 35:13, he contrasts himself with the ungrateful and unfeeling ones. Instead of לבשׁתּי שׁק, the expression is לבוּשׁי שׁק; the tendency of poetry for the use of the substantival clause is closely allied to its fondness for well-conceived brevity and pictorial definition. He manifested towards them a love which knew no distinction between the ego and tu, which regarded their sorrow and their guilt as his own, and joined with them in their expiation for it; his head was lowered upon his breast, or he cowered, like Elijah (1 Kings 18:42), upon the ground with his head hanging down upon his breast even to his knees, so that that which came forth from the inmost depths of his nature returned again as it were in broken accents into his bosom. Riehm's rendering, "at their ungodliness and hostility my prayer for things not executed came back," is contrary to the connection, and makes one look for אלי instead of אל־חיקי. Perret-Gentil correctly renders it, Je priai la tte penche sur la poitrine.

The Psalmist goes on to say in Psalm 35:14, I went about as for a friend, for a brother to me, i.e., as if the sufferer had been such to me. With התחלּך, used of the solemn slowness of gait, which corresponds to the sacredness of pain, alternates שׁחח used of the being bowed down very low, in which the heavy weight of pain finds expression. כּאבל־אם, not: like the mourning (from אבל, like הבל from הבל) of a mother (Hitzig), but, since a personal אבל is more natural, and next to the mourning for an only child the loss of a mother (cf. Genesis 24:67) strikes the deepest wound: like one who mourns (אבל־,

(Note: According to the old Babylonian reading (belonging to a period when Pathach and Segol were as yet not distinguished from one another), כּאבל (with the sign of Pathach and the stroke for Raphe below equals ); vid., Pinsker, Zur Geschichte des Karaismus, S. 141, and Einleitung, S. 118.)

like לבן־, Genesis 49:12, from אבל, construct state, like טמא) for a mother (the objective genitive, as in Genesis 27:41; Deuteronomy 34:8; Amos 8:10; Jeremiah 6:26). קדר signifies the colours, outward appearance, and attire of mourning: with dark clothes, with tearful unwashed face, and with neglected beard. But as for them - how do they act at the present time, when he finds himself in צלע (Psalm 38:17; Job 18:12), a sideway direction, i.e., likely to fall (from צלע, Arab. ḍl‛, to incline towards the side)? They rejoice and gather themselves together, and this assemblage of ungrateful friends rejoicing over another's misfortune, is augmented by the lowest rabble that attach themselves to them. The verb נכה means to smite; Niph. נכּא, Job 30:6, to be driven forth with a whip, after which the lxx renders it μάστιγες, Symm. πλῆκται, and the Targum conterentes me verbis suis; cf. הכּה בּלשׂון, Jeremiah 18:18. But נכים cannot by itself mean smiters with the tongue. The adjective נכה signifies elsewhere with רגלים, one who is smitten in the feet, i.e., one who limps or halts, and with רוּח, but also without any addition, in Isaiah 16:7, one smitten in spirit, i.e., one deeply troubled or sorrowful. Thus, therefore, נכים from נכה, like גּאים from גּאה, may mean smitten, men, i.e., men who are brought low or reduced (Hengstenberg). It might also, after the Arabic nawika, to be injured in mind, anwak, stupid, silly (from the same root נך, to prick, smite, wound, cf. ichtalla, to be pierced through equals mad), be understood as those mentally deranged, enraged at nothing or without cause. But the former definition of the notion of the word is favoured by the continuation of the idea of the verbal adjective נכים by ולא ידעתּי, persons of whom I have hitherto taken no notice because they were far removed from me, i.e., men belonging to the dregs of the people (cf. Job 19:18; Job 30:1). The addition of ולא ידעתי certainly makes Olshausen's conjecture that we should read נכרים somewhat natural; but the expression then becomes tautological, and there are other instances also in which psalm-poesy goes beyond the ordinary range of words, in order to find language to describe that which is loathsome, in the most glaring way. פרע, to tear, rend in pieces, viz., with abusive and slanderous words (like Arab. qr‛ II) also does not occur anywhere else.

And what remarkable language we now meet with in Psalm 35:16! מעוג does not mean scorn or buffoonery, as Bttcher and Hitzig imagine,

(Note: The Talmudic עגה (לשׁון), B. Sanhedrin 101b, which is said to mean "a jesting way of speaking," has all the less place here, as the reading wavers between עגה (עגא) and אגא.)

but according to 1 Kings 17:12, a cake of a round formation (like the Talmudic עגּה, a circle); לעג, jeering, jesting. Therefore לעגי מעוג means: mockers for a cake, i.e., those who for a delicate morsel, for the sake of dainty fare, make scornful jokes, viz., about me, the persecuted one, vile parasites; German Tellerlecker, Bratenriecher, Greek κνισσοκόλακες, ψωμοκόλακες, Mediaeval Latin buccellarii. This לעגי מלוג, which even Rashi interprets in substantially the same manner, stands either in a logical co-ordinate relation (vid., on Isaiah 19:11) or in a logical as well as grammatical subordinate relation to its regens חנפי. In the former case, it would be equivalent to: the profane, viz., the cake-jesters; in the latter, which is the more natural, and quite suitable: the profane ( equals the profanest, vid., Psalm 45:13; Isaiah 29:19; Ezekiel 7:24) among cake-jesters. The בּ is not the Beth of companionship or fellowship, to express which עם or את (Hosea 7:5) would have been used, but Beth essentiae or the Beth of characterisation: in the character of the most abject examples of this class of men do they gnash upon him with their teeth. The gerund חרק (of the noise of the teeth being pressed together, like Arab. ḥrq, of the crackling of a fire and the grating of a file), which is used according to Ges. 131, 4, b, carries its subject in itself. They gnash upon him with their teeth after the manner of the profanest among those, by whom their neighbour's honour is sold for a delicate morsel.