Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

Let them be put to shame and consumed that are adversaries to my soul; Let them be covered with reproach and dishonor that seek my hurt.

Let them be confounded and come to nothing that detract my soul; let them be covered with confusion and shame that seek my hurt.

Let them be ashamed, let them be consumed, that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

Let them be ashamed and consumed that are adversaries to my soul; let them be covered with reproach and dishonour that seek my hurt.

Let them be confounded and consumed that are adversaries to my soul; let them be covered with reproach and dishonor that seek my hurt.

They are ashamed, they are consumed, Who are opposing my soul, They are covered with reproach and blushing, Who are seeking my evil,

Let those who say evil against my soul be overcome and put to shame; let my haters be made low and have no honour.

Let them be ashamed and consumed that are adversaries to my soul; Let them be covered with reproach and confusion that seek my hurt.

Let them be confounded and consumed - See the notes at the similar passage in Psalm 35:4. The sentiment in this verse is the same; the language is slightly varied. See also Psalm 40:14, where the same sentiment occurs.

Let them be confounded - They shall be confounded: these are prophetic denunciations.

Let them be confounded,.... See Psalm 70:2;
and consumed; like smoke; see Psalm 37:20; as antichrist will be with the breath of Christ's mouth, and the brightness of his coming, 2-Thessalonians 2:8;
that are adversaries to my soul; that hated him with a diabolical hatred, as the devil hates the souls of men, and who has his name "Satan" from the word here used; all wicked men are Satans, full of enmity against God, and all good men; and such were David's enemies, spiteful and malicious, and nothing would satisfy them but his life;
let them be covered with reproach and dishonour; as with a garment:
that seek my hurt; see Psalm 35:26; as Absalom and his company; so Arama.

(Compare Psalm 35:4; Psalm 40:14).

In view of Psalm 40:15 (Psalm 70:3), Psalm 35:4, Psalm 35:26; Psalm 109:29, and other passages, the reading of יכּלמוּ, with the Syriac, instead of יכלוּ in Psalm 71:13 commends itself; but there are also other instances in this Psalm of a modification of the original passages, and the course of the thoughts is now climactic: confusion, ruin (cf. Ps 6:11), and in fact ruin accompanied by reproach and shame. This is the fate that the poet desires for his deadly foes. In prospect of this he patiently composes himself, Psalm 71:14 (cf. 31:25); and when righteous retribution appears, he will find new matter and ground and motive for the praise of God in addition to all such occasion as he has hitherto had. The late origin of the Psalm betrays itself again here; for instead of the praet. Hiph. הוסיף (which is found only in the Books of Kings and in Ecclesiastes), the older language made use of the praet. Ka. Without ceasing shall his mouth tell (ספּר, as in Jeremiah 51:10) of God's righteousness, of God's salvation for he knows not numbers, i.e., the counting over or through of them (Psalm 139:17.);
(Note: The lxx renders οὐκ ἔγνων πραγματείας; the Psalterium Romanum, non cognovi negotiationes; Psalt. Gallicum (Vulgate), non cognovi literaturam (instead of which the Psalt. Hebr., literaturas). According to Bttcher, the poet really means that he did not understand the art of writing.)
the divine proofs of righteousness or salvation עצמוּ מסּפּר (Psalm 40:6), they are in themselves endless, and therefore the matter also which they furnish for praise is inexhaustible. He will tell those things which cannot be so reckoned up; he will come with the mighty deeds of the Lord Jahve, and with praise acknowledge His righteousness, Him alone. Since גּברות, like the New Testament δυνάμεις, usually signifies the proofs of the divine גּבוּרה (e.g., Psalm 20:7), the Beth is the Beth of accompaniment, as e.g., in Psalm 40:8; Psalm 66:13. בּוא בּ, vernire cum, is like Arab. j'â' b (atâ), equivalent to afferre, he will bring the proofs of the divine power, this rich material, with him. It is evident from Psalm 71:18. that בגברות does not refer to the poet (in the fulness of divine strength), but, together with צדקתך, forms a pair of words that have reference to God. לבדּך, according to the sense, joins closely upon the suffix of צדקתך (cf. Ps 83:19): Thy righteousness (which has been in mercy turned towards me), Thine alone (te solum = tui solius). From youth up God has instructed him, viz., in His ways (Psalm 25:4), which are worthy of all praise, and hitherto (עד־הנּה, found only in this passage in the Psalter, and elsewhere almost entirely confined to prose) has he, "the taught of Jahve" (למּוּד ה), had to praise the wonders of His rule and of His leadings. May God, then, not forsake him even further on עד־זקנה ושׂיבה. The poet is already old (זקן), and is drawing ever nearer to שׂיבה, silvery, hoary old age (cf. 1-Samuel 12:2). May God, then, in this stage of life also to which he has attained, preserve him in life and in His favour, until (עד = עד־אשׁר, as in Psalm 132:5; Genesis 38:11, and frequently) he shall have declared His arm, i.e., His mighty interposition in human history, to posterity (דּור), and to all who shall come (supply אשׁר), i.e., the whole of the future generation, His strength, i.e., the impossibility of thwarting His purposes. The primary passage for this is Psalm 22:31.