Psalms 35:15 · Bible study
Psalms 35:15 Commentary: The Pain of Malicious Joy and Slander
Hebrew · 11 what the commentators say
Meaning in one sentence
Explore the meaning of Psalm 35:15: why David emphasizes he didn't know his attackers and the tearing imagery of verbal assault.
Research Summary
- Meaning: David’s enemies rejoiced at his stumbling and gathered to slander him without ceasing.
- Key words: tsela (stumbling/halting), samach (rejoice, often arrogantly), nekhim (smiters/slandered ones), qara (tear, as with words).
- Main debate: The identity of the “abjects” (nekhim), whether lowly outcasts or slanderers who “smite” with the tongue.
- Theological theme: The innocent sufferer abandoned by false friends yet crying out to God for justice.
- Best use: A lament for those experiencing betrayal, slander, or malicious joy from enemies.
Translation Comparison
BSB Berean Standard Bible 2020
But when I stumbled, they assembled in glee; they gathered together against me. Assailants I did not know slandered me without ceasing.
WEB World English Bible 2000
But in my adversity, they rejoiced, and gathered themselves together. The attackers gathered themselves together against me, and I didn’t know it. They tore at me, and didn’t cease.
KJV King James Version 1769
But in mine adversity they rejoiced, and gathered themselves together: yea, the abjects gathered themselves together against me, and I knew it not; they did tear me, and ceased not:
ASV American Standard Version 1901
But in mine adversity they rejoiced, and gathered themselves together: The abjects gathered themselves together against me, and I knew it not; They did tear me, and ceased not:
YLT Young's Literal Translation 1898
And--in my halting they have rejoiced, And have been gathered together, Gathered against me were the smiters, And I have not known, They have rent, and they have not ceased;
Darby Darby Bible 1890
But at my halting they rejoiced, and gathered together: the slanderers gathered themselves together against me, and I knew [it] not; they did tear [me], and ceased not:
Translations in other languages (9 available)
Pero ellos se alegraron en mi adversidad, y se juntaron; juntáronse contra mí gentes despreciables, y yo no lo entendía: despedazábanme, y no cesaban;
Mas quando eu vacilava, eles se alegravam e se reuniam; inimigos se reuniam sem que eu soubesse; eles me despedaçavam em palavras ,e não se calavam.
Puis, quand je chancelle, ils se réjouissent et s’assemblent,
Sie aber freuen sich über meinen Schaden und rotten sich; es rotten sich die Hinkenden wider mich ohne meine Schuld; sie zerreißen und hören nicht auf.
Maar als ik hinkte, waren zij verblijd, en verzamelden zich; zij verzamelden zich tot mij als geslagenen, en ik merkte niets; zij scheurden hun klederen, en zwegen niet stil.
Ma, quand’io vacillo, essi si rallegrano, s’adunano assieme; s’aduna contro di me gente abietta che io non conosco; mi lacerano senza posa.
Lecz oni, gdym ja chorował, weselili się, i zbierali się; zbierali się przeciwko mnie, jakoby byli dla mnie utrapieni, czegom ja nie spostrzegł; szczypali mię, a nie milczeli.
我在患難中，他們卻歡喜，大家聚集。我所不 認識 的那些下流人 聚集 攻擊我；他們不 住地 把我撕裂。
But they took pleasure in my trouble, and came together, yes, low persons came together against me without my knowledge; they never came to an end of wounding me.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 35:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree this verse describes how David's enemies rejoiced at his misfortune and gathered to attack him. The Hebrew word nekhim (translated “abjects” in some versions) is debated, but many scholars, like Barnes, Gill, and the Targum, understand it as “smiters” or slanderers who “tear” with words. Barnes notes that “they did tear me … and ceased not” refers to tearing his reputation, like railing or reviling. The phrase “I knew it not” is commonly taken as either David not knowing the persons (Matthew Henry) or being ignorant of the accusations against him (Barnes). The tearing imagery, as Gill and Keil-Delitzsch observe, conveys relentless verbal assault, akin to wild beasts tearing prey (cf. Psalm 7:2). Despite uncertainty about the exact identity of the attackers, the core picture is clear: David’s enemies exploited his weakness, gathered in glee, and slandered him without pause.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Abjects as lowly outcasts: Matthew Henry, Geneva: the meanest of society gather against David.
- Abjects as slanderers: Barnes, Gill, Targum: those who smite with the tongue, based on the root meaning of <em>nakah</em> (to strike).
- Textual emendation view: Cambridge Bible: the word may be corrupt; some suggest reading 'strangers' or similar.
What is clear: David’s enemies gleefully gathered to attack him when he stumbled, and their assault was relentless and malicious.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the 'abjects' (<em>nekhim</em>) | The term refers to those who attack David, either as lowly persons or as slanderers. | Some (e.g., Matthew Henry, Geneva) see them as the outcasts of society; others (Barnes, Gill, Targum) as those who 'smite' with words, i.e., slanderers. |
| Meaning of 'I knew not' | David expresses ignorance of some aspect of the attack. | It could mean he did not know the persons (Cambridge, Matthew Henry) or that he was unaware of their accusations (Barnes). |
| Nature of the 'tearing' | The tearing is a form of assault, either literal or metaphorical. | Some (e.g., Job 16:9 context) see it as physical tearing; most commentators (Barnes, Gill) interpret it as verbal tearing, slandering and reproaching. |
| Typological connection to Christ | The verse reflects the experience of a righteous sufferer wrongfully attacked. | Reformed and evangelical traditions (Matthew Henry, Calvin) see a clear type of Christ; others read it purely as David's personal lament without prophetic reference. |
| Textual integrity of <em>nekhim</em> | The word is difficult and its meaning is uncertain. | The Cambridge Bible notes the word is 'of doubtful meaning and possibly corrupt.' Some propose emending to 'strangers' or other readings, but most retain 'smiters' or 'abjects.' |
Historical & Cultural Context
Psalm 35 is an individual lament attributed to David, likely written during his persecution by Saul or during Absalom’s rebellion (Clarke mentions the latter). The cultural background includes the importance of honor and shame in ancient Israel, public rejoicing over an enemy’s fall was deeply dishonoring. David’s enemies gathered not to help but to mock, a stark contrast to the community’s duty to support the afflicted. The Hebrew word tsela (“halting” or “stumbling”) pictures a traveler who has fallen, making him vulnerable. In this context, David had earlier shown covenant loyalty to these same people (vv. 13-14), clothing himself in sackcloth and fasting when they were sick. Now they repay him with betrayal. The imagery of “tearing” (Hebrew qara) likely draws from the behavior of wild animals (cf. Psalm 7:2; Job 16:9) and from the experience of being attacked by a mob. The gathering of “smiters” or “slanderers” reflects a public trial or accusation, possibly related to the false witnesses mentioned in verse 11. David’s protest that he “did not know” his attackers emphasizes his innocence, he had done nothing to provoke this malice. This aligns with the psalm’s broader theme of the righteous sufferer appealing to God for vindication.
Textual Notes
The word nekhim (translated “abjects” in AV) is described by the Cambridge Bible as “of doubtful meaning and possibly corrupt.” The Masoretic Text reads nekhim, but the Septuagint and Vulgate render it as “scourges” or “flagella,” suggesting a different Vorlage. Some emendations propose “strangers” (zarim), but this is not supported by the immediate context. The supplied commentaries do not mention any other significant textual variants for this verse.
Reception History
Psalm 35:15 has been interpreted throughout church history as a lament for the righteous sufferer. Jewish exegesis (e.g., Targum) focused on the verbal smiting of enemies. Early Christian readers, such as those reflected in Matthew Henry’s comments, saw a type of Christ in David’s experience of false accusation and malicious joy. Reformation commentators like Calvin and the Geneva Bible emphasized David’s innocence and his appeal to divine justice. In modern times, the verse has been used in pastoral care for those experiencing betrayal and slander, and in liturgical settings as a cry for vindication. The tearing imagery has also been applied metaphorically to the power of speech to destroy reputation.
Preaching This Verse
Three-point outline
- The unexpected glee of enemies: David’s enemies rejoiced when he stumbled, gathering together not to aid but to mock. Their joy is a twisted celebration of another’s pain.
- The assault of slander: The attackers “tore” at David with words, accusations, insults, and lies. This tearing is relentless and ignorant of the truth.
- The cry of innocence: David declares he did not know these attackers, meaning he was unaware of any cause for their hostility. He stands before God as the innocent sufferer.
Five-point outline
- Setting the scene: David’s halting (misfortune) becomes the occasion for his enemies to gather.
- Their response: Rejoicing in glee, they assemble against him.
- The identity of the attackers: “Abjects” or “smiters”, lowly outcasts or slanderers, join the mob.
- David’s state: He is unaware of their accusations; he is innocent of the charges.
- The nature of the attack: They tear at him without ceasing, a relentless verbal assault that seeks to destroy his character.
Illustration hooks
- A student who has always helped classmates finds that when they struggle, former friends spread rumors about them instead of offering support.
- A worker who sacrificed for colleagues discovers they are gossiping behind their back after a career setback.
- A public figure who has shown kindness to critics is subjected to a coordinated campaign of false accusations during a moment of vulnerability.
Questions your congregation is asking
- Why do people take pleasure in others’ misfortunes, and how should I respond when I see this happening?
- How can I trust God when I am being slandered by people I thought were friends?
- What does it mean for me to bring my pain to God when I feel attacked from all sides?
Leading a Discussion
This verse shows the raw pain of betrayal and malicious joy. David’s honesty before God invites us to bring our own experiences of hurt when others turn against us. Begin by reading Psalm 35:15 together, then consider the following questions.
Discussion questions
- What stands out to you about the way David describes his enemies’ response to his adversity?
- Why do you think David emphasizes that he “did not know” his attackers? What does that reveal about his understanding of their motives?
- The tearing imagery is vivid. What kinds of “tearing” do people experience today, in relationships, in public life, in the church?
- How did David’s earlier kindness to these same people (vv. 13-14) make their betrayal even worse? Have you ever experienced something similar?
- In what ways does this verse point to the experience of Jesus, who was also slandered and betrayed by those he served?
- When you feel attacked by others, what is your first impulse? How does David’s example of turning to God challenge or encourage you?
- What practical steps can our group take to support one another when we face malicious words or unfair treatment?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Job 16:9 | He has torn me in his wrath and persecuted me. He has gnashed on me with his teeth. My adversary sharpens his eyes on me. |
| Job 30:1 | “But now those who are younger than I have me in derision, whose fathers I considered unworthy to put with my sheep dogs. |
| Job 30:12 | On my right hand rise the rabble. They thrust aside my feet. They cast their ways of destruction up against me. |
| Job 31:29 | “If I have rejoiced at the destruction of him who hated me, or lifted up myself when evil found him |
| Psalms 7:2 | lest they tear apart my soul like a lion, ripping it in pieces, while there is no one to deliver. |
| Psalms 22:16 | For dogs have surrounded me. A company of evildoers have enclosed me. They have pierced my hands and feet. |
| Psalms 35:8 | Let destruction come on him unawares. Let his net that he has hidden catch himself. Let him fall into that destruction. |
| Psalms 35:25 | Don’t let them say in their heart, “Aha! That’s the way we want it!” Don’t let them say, “We have swallowed him up!” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the Hebrew term for these enemies means smiters or hired assassins, not just ordinary mockers. He sees them as people lying in wait everywhere, actively seeking to take David's life during his time of trouble.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that the Hebrew word translated "abjects" more likely means "smiters" or those who strike with their tongue. He sees them as slanderers who gathered not to help but to revile, tearing David's character apart with unceasing accusations of which he was completely ignorant.
Calvin's Commentaries Reformed 1564
Calvin emphasizes that David did not view everyone who opposed him as an enemy. He recognized that most people were simply misled by ignorance and the influence of those in power. Only those who knowingly and maliciously sided with Saul to gain his favor did David consider true enemies, and against them alone he called for God's judgment.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible School notes the uncertain meaning of "abjects" in the original text, suggesting it could refer to the lowest outcasts or to slanderers who strike him unaware with their words. The phrase "they did tear me" is interpreted as either like beasts of prey tearing flesh or as tearing a man's reputation to shreds.
Geneva Bible Notes Reformed 1599
But in mine aduersitie they reioyced, and gathered them selues together: the abiects assembled themselues against me, and knewe not: they tare me and ceased not,
Gill's Exposition of the Bible Baptist 1748
Gill reads the enemies here as base, contemptible people — the dregs of society — who gathered not to pity but to insult, and who physically tore at David's flesh. He sees this as a prophecy of Christ's passion, fulfilled when the lowliest soldiers and the highest rulers together mocked, struck, and crucified him without ceasing.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB unpacks the language of this passage to show that the enemies' rejoicing in the psalmist's distress took the form of slander and contempt. "Halting" means any kind of distress, and "abjects" refers to contemptible or degraded people. The tearing mentioned is not physical but verbal—they were never silent in their attacks.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch highlights the stark contrast between David’s genuine, self-sacrificing grief and the enemies’ ingratitude. David mourned for them as for a brother or mother, but they repaid him with false witnesses and vile mockery. Even the lowest parasites ("cake-jesters") joined in gnashing their teeth at him.
Lange's Commentary Reformed 1857
Lange maintains this psalm is not a repetitive lament but a rhythmic, agitated prayer where three themes recur in varied forms. He defends David's calls for judgment as emerging from his unique role in redemptive history, not from personal revenge, since his enemies are God's enemies. The vivid warrior imagery and the angel of the Lord underscore God's
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry points out that David levels two specific charges at his enemies: perjury and ingratitude. False witnesses swore things David never knew, showing how even the best person's life can be ruined by liars. Henry sees this as a type of Christ, who also faced false witnesses.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley draws a contrast between the joyful crowd, who could not contain their happiness and shared it, and the vile persons among them whom he had not suspected. These abjects, whether low in condition or wicked, tore at his good name with curses and reproaches.