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Selected Verse: Psalms 92:10 - King James
| Verse |
Translation |
Text |
| Ps 92:10 |
King James |
But my horn shalt thou exalt like the horn of an unicorn: I shall be anointed with fresh oil. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
horn . . . exalt--is to increase power (Psa 75:5).
anointed . . . fresh--or, "new"
oil-- (Psa 23:5) a figure for refreshment (compare Luk 7:46). Such use of oil is still common in the East. |
| Notes on the Bible, by Albert Barnes, [1834] |
But my horn shalt thou exalt - The horn is a symbol of strength or power (see the notes at Psa 18:2); and the meaning here is, that, while the wicked would be cut off, he would be prospered; that is, he had such confidence that he was the friend of God, that he believed God would honor him and exalt him. The psalmist here speaks of himself not so much with reference to his own particular case, but as the representative of the righteous. The idea is, that God will thus exalt "a righteous man."
Like the horn of an unicorn - Supposed to be remarkable for the strength of its horn. On the animal here referred to, see the notes at Job 39:9; compare Psa 22:21.
I shall be anointed with fresh oil - Oil pure and sweet; not old and rancid. That is, he would be made happy, cheerful, bright, and prosperous. Anointing with oil in the East was the symbol of all this, or was equivalent to what we mean by putting on festive apparel - holiday apparel. Compare the notes at Psa 23:5. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
The hitherto oppressed church then stands forth vindicated and glorious. The futt. consec. as preterites of the ideal past, pass over further on into the pure expression of future time. The lxx renders: καὶ ὑψωθήσεται (ותּרם) ὡς μονοκέρωτος τὸ κέρας μου. By ראים (incorrect for ראם, primary form ראם), μονόκερως, is surely to be understood the oryx, one-horned according to Aristotle and the Talmud (vid., on Psa 29:6; Job 39:9-12). This animal is called in Talmudic קרשׂ (perhaps abbreviated from μονόκερως); the Talmud also makes use of ארזילא (the gazelle) as synonymous with ראם (Aramaic definitive or emphatic state רימא).
(Note: Vid., Lewysohn, Zoologie des Talmud, 146 and 174.)
The primary passages for figures taken from animal life are Num 23:22; Deu 33:17. The horn is an emblem of defensive power and at the same time of stately grace; and the fresh, green oil an emblem of the pleasant feeling and enthusiasm, joyous in the prospect of victory, by which the church is then pervaded (Act 3:19). The lxx erroneously takes בּלּותי as infin. Piel, τὸ γῆράς μου, my being grown old, a signification which the Piel cannot have. It is 1st praet. Kal from בּלל, perfusus sum (cf. Arabic balla, to be moist, ballah and bullah, moistness, good health, the freshness of youth), and the ultima-accentuation, which also occurs in this form of double Ajin verbs without Waw convers. (vid., on Job 19:17), ought not to mislead. In the expression שׁמן רענן, the adjective used in other instances only of the olive-tree itself is transferred to the oil, which contains the strength of its succulent verdure as an essence. The ecclesia pressa is then triumphans. The eye, which was wont to look timidly and tearfully upon the persecutors, the ears, upon which even their name and the tidings of their approach were wont to produce terror, now see their desire upon them as they are blotted out. שׁמע בּ (found only here) follows the sense of ראה בּ, cf. Arab. nḍr fı̂, to lose one's self in the contemplation of anything. שׁוּרי is either a substantive after the form בּוּז, גּוּר, or a participle in the signification "those who regarded me with hostility, those who lay in wait for me," like נוּס, fled, Num 35:32, סוּר, having removed themselves to a distance, Jer 17:13, שׁוּב, turned back, Mic 2:8; for this participial form has not only a passive signification (like מוּל, circumcised), but sometimes too, a deponent perfect signification; and חוּשׁ in Num 32:17, if it belongs here, may signify hurried = in haste. In שׁוּרי, however, no such passive colouring of the meaning is conceivable; it is therefore: insidiati (Luzatto, Grammatica, 518: coloro che mi guatavano). There is no need for regarding the word, with Bttcher and Olshausen, as distorted from שׁררי (the apocopated participle Pilel of the same verb); one might more readily regard it as a softening of that word as to the sound (Ewald, Hitzig). In Psa 92:12 it is not to be rendered: upon the wicked doers (villains) who rise up against me. The placing of the adjective thus before its substantive must (with the exception of רב when used after the manner of a numeral) be accounted impossible in Hebrew, even in the face of the passages brought forward by Hitzig, viz., Ch1 27:5; Sa1 31:3;
(Note: In the former passage כהן ראשׁ is taken as one notion (chief priest), and in the latter אנשׁים בקשׁת (men with the bow) is, with Keil, to be regarded as an apposition.)
it is therefore: upon those who as villains rise up against. The circumstance that the poet now in Psa 92:13 passes from himself to speak of the righteous, is brought about by the fact that it is the congregation of the righteous in general, i.e., of those who regulate their life according to the divine order of salvation, into whose future he here takes a glance. When the prosperity lit. the blossoming of the ungodly comes to an end, the springing up and growth of the righteous only then rightly has its beginning. The richness of the inflorescence of date-palm (תּמר) is clear from the fact, that when it has attained its full size, it bears from three to four, and in some instances even as many as six, hundred pounds of fruit. And there is no more charming and majestic sight than the palm of the oasis, this prince among the trees of the plain, with its proudly raised diadem of leaves, its attitude peering forth into the distance and gazing full into the face of the sun, its perennial verdure, and its vital force, which constantly renews itself from the root - a picture of life in the midst of the world of death. The likening of the righteous to the palm, to the "blessed tree," to this "sister of man," as the Arabs call it, offers points of comparison in abundance. Side by side with the palm is the cedar, the prince of the trees of the mountain, and in particular of Mount Lebanon. The most natural point of comparison, as ישׂגּה (cf. Job 8:11) states, is its graceful lofty growth, then in general τὸ δασὺ καὶ θερμὸν καὶ θρέψιμον (Theodoret), i.e., the intensity of its vegetative strength, but also the perpetual verdure of its foliage and the perfume (Hos 14:7) which it exhales. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| Anointed - I shall have cause of testifying my joy by anointing myself, as the manner was at all joyful solemnities. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Like the horn of a unicorn - ראים reeym, perhaps here, the oryx or buffalo. But the rhinoceros seems to be the real monoceros of the Scriptures.
I shall be anointed unth fresh oil - Perhaps the allusion is here not to any sacramental anointing, but to such anointings as were frequent among the Asiatics, especially after bathing, for the purpose of health and activity. |
46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.
5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
5 Lift not up your horn on high: speak not with a stiff neck.
5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over.
21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
9 Will the unicorn be willing to serve thee, or abide by thy crib?
2 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.
7 They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon.
11 Can the rush grow up without mire? can the flag grow without water?
13 Those that be planted in the house of the LORD shall flourish in the courts of our God.
3 And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers.
5 The third captain of the host for the third month was Benaiah the son of Jehoiada, a chief priest: and in his course were twenty and four thousand.
12 The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon.
17 But we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land.
8 Even of late my people is risen up as an enemy: ye pull off the robe with the garment from them that pass by securely as men averse from war.
13 O LORD, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from me shall be written in the earth, because they have forsaken the LORD, the fountain of living waters.
32 And ye shall take no satisfaction for him that is fled to the city of his refuge, that he should come again to dwell in the land, until the death of the priest.
17 My breath is strange to my wife, though I intreated for the children's sake of mine own body.
19 Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord;
17 His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.
22 God brought them out of Egypt; he hath as it were the strength of an unicorn.
9 Will the unicorn be willing to serve thee, or abide by thy crib?
10 Canst thou bind the unicorn with his band in the furrow? or will he harrow the valleys after thee?
11 Wilt thou trust him, because his strength is great? or wilt thou leave thy labour to him?
12 Wilt thou believe him, that he will bring home thy seed, and gather it into thy barn?
6 He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn.