Let not them that are mine enemies wrongfully rejoice over me: neither let them wink with the eye that hate me without a cause.

Let not them that are my enemies wrongfully rejoice over me : who have hated me without cause, and wink with the eyes.

Mine enemies rejoice not over me with falsehood, Those hating me without cause wink the eye.

Do not let my haters be glad over me falsely; let not those who are against me without cause make sport of me.

Let not those who are my enemies wrongfully rejoice over me. Because David's enemies already exulted in the hope of seeing his overthrow and destruction, he prays that God would not suffer them to realize a desire so wicked. In order to render God favorable to his cause, he again protests that they hated him without any fault or occasion on his part, and that it was their own malice which urged them to such cruelty against him; for in order to secure the help of God, it is necessary to come before him with the testimony of a good conscience. The Hebrew word sqr, sheker, which we have rendered wrongfully, is by some translated deceitfully, as if David meant that his enemies lay in wait for him. But this is to reason with too much subtilty. Besides, the repetition which immediately follows shows that he complains of their wilful hatred, inasmuch as of their own accord, and from deliberate design, they persecuted a man who had given them no cause of offense, but was their friend and benefactor. The Hebrew word qrph, karats, here signifies to wink with the eyes askance in mockery, as in Psalm 22:8, it denotes, to wag the head, and to shoot out the lip. In the following verse, that he may cherish still greater confidence in God, David again declares, that he has to do with enemies of an irreconcilable character, and who are fully bent upon cruelty. Of this we ought to be firmly persuaded, that the more grievously we are oppressed, so much the more certainly ought we to expect deliverance. He therefore says, that they speak of nothing but of tumults and slaughter. The meaning of the latter clause is somewhat obscure, arising from the ambiguous signification of the word rg, rige. As the word from which it is derived sometimes signifies to cut, and sometimes to rest, or to be quiet and peaceable, there are some who translate it the meek and peaceable of the earth: others translate it, with the tranquil and easy of the earth; meaning by this, those who live in the midst of riches and abundance, in the enjoyment of undisturbed repose. Both these seem to me to be forced interpretations. Others, too, though not more correctly, expound the word in caves or secret places, in order that, as they say, the wicked and deceitful counsels of such persons may not come to light. But it may be very appropriately rendered, the clefts of the earth, and by this metaphor are meant the miserable and afflicted, who are, as it were, broken and maimed. David, therefore, declares that as soon as his enemies see any opening, that is to say, some calamity befall him, they instantly put forth all their efforts to accomplish his destruction. Those who, in the time of his prosperity and power, never dared even to utter a word against him, began now, when they saw that his influence was feeble, to plot his ruin, just as we know that the wicked are for the most part persons of a servile and cowardly disposition, and assume not the tone of insolence save when an advantageous opportunity presents itself, as when the good and simple are in adversity. To the same purpose he represents them in the next verse, as crying out with open mouth, Aha! aha! and clapping their hands for joy that they saw David overcome, and, as it were, laid prostrate in the dust, a spectacle in which they took great delight.

Let not them that are mine enemies wrongfully rejoice over me - Margin, "falsely." Literally, "My enemies of falsehood;" that is, who are "falsely" my foes; who have no just cause for being opposed to me. Compare Matthew 5:11. David was conscious that he had done them no wrong, or that he had given no occasion for their conduct toward him, and hence, his prayer is simply a request that justice might be done.
Neither let them wink with the eye - Compare the notes at Job 15:12. See also Proverbs 6:13; Proverbs 10:10. The word rendered "wink" means properly to tear or cut asunder; and then, to cut with the teeth, to bite; and hence, the phrase "to bite the lips," as an expression of malice, or mischief-making: Proverbs 16:30; and to bite or pinch the eyes, that is, to press the eyelids together in the manner of biting the lips - also a gesture of malice or mischief. So Gesenius, Lexicon. But perhaps the more probable meaning is that of "winking" literally; or giving a significant wink of the eyes as an expression of triumph over anyone. In this sense the term is often used now.
That hate me without a cause - To whom I have given no occasion for opposition. In the case under consideration the psalmist regarded himself as entirely innocent in this respect.

That are mine enemies - Saul and his courtiers.

Let not them that are mine enemies wrongfully rejoice over me: [neither] let them (p) wink with the eye that hate me without a cause.
(p) In token of contempt and mocking.

Let not them that are mine enemies wrongfully rejoice over me,.... The word "wrongfully" is to be joined not to the word "rejoice", but to the word "enemies"; and the sense is, that they were his enemies wrongfully, for false reasons, unjust causes, or without any cause that was just; as follows;
neither let them wink with the eye that hate me without a cause; such were David's enemies, particularly Saul, Psalm 7:4; and such were the enemies of Christ: this last clause is thought to be referred to by him, and applied to himself, John 15:25; and the whole of this is said him and by him, Psalm 69:4; see also Psalm 109:3. These were the Jews, of whom he came, among whom he was, and who had no reason to be his enemies, and to hate him; since he was harmless and inoffensive in his life and conversation among them; went about doing a great deal of good to them, both for soul and body, and always expressed the most tender concern for them: they had reasons for their hatred and rejection of him, but not justifiable ones; such as the meanness of his person and state in their view, the doctrines he preached relating to his deity, divine sonship, and the distinguishing grace of God; and his inveighing against the sins and vices which prevailed among them; and such are the enemies of his people, who hate them, though they are the quiet in the land, as is said in Psalm 35:20; and are harmless and inoffensive in their behaviour towards men: these are hated for Christ's sake; and because he has chosen and called them out of the world; and because of their principles, which are distinguishing, and their practices, which are good: now the psalmist entreats that such might not be suffered to go on rejoicing over him, and at his calamities, but that he might be delivered out of all troubles, and out of their hands; and that they might not have any reason to wink with their eyes in a scornful and deriding way to him, and as expressing their pleasure to one an other at his distresses; see Proverbs 1:12.

enemies wrongfully--by false and slanderous imputations.
wink with the eye--an insulting gesture (Proverbs 6:13).
without a cause--manifests more malice than having a wrong cause.

I the third part, Psalm 35:19 the description of the godlessness of his enemies is renewed; but the soul of the praying psalmist has become more tranquil, and accordingly the language also is more clear and moves on with its accustomed calmness. שׁקר and חנּם are genitives, having an attributive sense (vid., on 2-Samuel 22:23). The verb קרץ signifies both to pinch = nip, Job 33:6 (cf. the Arabic karada, to cut off), and to pinch together, compress = to wink, generally used of the eyes, but also of the lips, Proverbs 16:30, and always as an insidiously malicious gesture. אל rules over both members of the verse as in Psalm 75:6, and frequently. שׁלום in Psalm 35:20 is the word for whatever proceeds from good intentions and aims at the promotion or restoration of a harmonious relationship. רגעי־ארץ (from רגע, cf. ענוי־ארץ, Psalm 76:10, Zephaniah 2:3, צפוּניך, Psalm 83:4) are those who quietly and unostentatiously walk in the ways of God. Against such they devise mischievous, lying slanders and accusations. And with wide-opened mouth, i.e., haughty scorn, they cry, as they carouse in sight of the misfortune of those they have persecuted: now we have that which we have longed to see. האח (composed of ההּ and אח) is a cry of joy, and more especially of malignant joy at another's hurt (cf. Ezekiel 25:3).