Psalm 35 Study Notes

35:1 The description of the Lord as a warrior who fights for his people is a common image in the OT (see note at 7:12-13).

35:2 On large . . . shields, see note at 5:11-12.

35:3 The Lord is figuratively portrayed as a warrior defending his comrades.

35:4-5 Chaff was the waste from threshing (see note at 1:4). The angel of the Lord is sometimes used in military contexts as the one who fought for Israel (see note at 34:7).

35:6-8 It is a common request that one’s enemies fall into their own traps (9:15; 57:6; 141:10; see note at 7:14-16).

35:9-10 Bones often represent suffering. In this case they are used for the whole person, but they emphasize that the Lord protects his people from suffering. Needy (Hb ’evyon) is often parallel to poor and is used to make the connection between poverty and oppression (see note at 34:6).

35:11-14 Witnesses who were caught lying in their accusations were to receive the punishment they intended for the accused (Dt 19:18-19). It is clear from this context that their accusations were unfounded (“without cause,” Ps 35:19). They were most likely fellow Israelites since the psalmist identified with their suffering as a friend and brother. In this way friends were no different from enemies (41:9; 55:12-14).

35:15 The glee of these people toward the psalmist’s troubles also put them in the same category as enemies who triumphed over the afflictions of God’s people (see note at 30:1-2).

35:16 Gnashing the teeth was a sign of anger (37:12; 112:10; Jb 16:9; Lm 2:16), so this mockery was more than playful ridicule; it included a “malicious” intent (vv. 11,19).

35:17 How long is used to show how there is a perceived delay in God’s acting on behalf of his suffering servant (see notes at 4:2; 13:1-2). Enemies are often represented as vicious wild animals, especially lions (see note at 7:1-2).

35:18 This is called a vow of praise.

35:19 Wink at me maliciously is literally “wink the eye.” On those who hate me without cause, compare Ps 38:19; 69:4. Either 35:19 or 69:4 is quoted in Jn 15:25 as applying to Jesus.

35:20 Live peacefully (lit “quietly”) in the land is a phrase that occurs only here in the OT, but it describes those who are faithful to the Lord since God promised to give his people peace in the land when they obeyed him (Lv 26:6). The usual word for “peace” (Hb shalom) is actually in the first line and is translated as friendly ways. The irony is that those who are not peaceful are plotting against those who are at peace.

35:21 Aha is used in contexts involving ridicule. It attempts to shame further those who have suffered some calamity (40:16; 70:4; Ezk 25:3; 26:2; 36:2).

35:22 You saw it is in contrast to “we saw it” in the previous verse. In that case it was the enemies who ridiculed the psalmist because they saw his affliction; here it is the Lord who saw his suffering and was called upon to act on it.

35:23 Wake up is parallel to rise and probably has the same idea as other contexts calling for the Lord to “rise up” for his people (see note at 7:6-8).

35:24-25 Do not let them rejoice over me is repeated from v. 19. To “swallow” someone is to destroy him so that there is nothing left.

35:26 Clothing is a figure of speech often used with attributes such as majesty in the case of the Lord (93:1; 104:1) or salvation in the case of priests (132:16). In this instance shame and reproach are negative attributes that are to be worn (as clothing) by the enemies.

35:27-28 God’s righteousness is connected with the psalmist’s vindication. The term for “righteousness” (Hb tsedaqah) can also mean “justice,” so the call for vindication is actually a request for the execution of God’s justice in the psalmist’s situation.