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Selected Verse: Psalms 73:15 - King James

Verse	Translation	Text
Ps 73:15	King James	If I say, I will speak thus; behold, I should offend against the generation of thy children.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept his troubles to himself. generation of thy children--Thy people (Jo1 3:1). offend--literally, "deceive, mislead."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Freed from idiomatic phrases, this verse expresses a supposition, as, "Had I thus spoken, I should," &c., intimating that he had kept his troubles to himself.

generation of thy children--Thy people (Jo1 3:1).

offend--literally, "deceive, mislead."

Notes on the Bible, by Albert Barnes, [1834]
If I say, I will speak thus - If I should resolve to give expression to my feelings. If I should utter all that is passing in my mind and my heart. It is implied here that he had "not" given utterance to these thoughts, but had confined them to his own bosom. He knew how they might be regarded by others; how others might be led to feel as if no confidence was to be placed in God; how this might suggest thoughts to them which would not otherwise occur to them, and which would only tend to fill their minds with distress; how such thoughts might unsettle the foundations of their faith, their peace, their hope, and their joy. I should offend against the generation of thy children - The word rendered "I should offend," means to treat perfidiously, or in a faithless or treacherous manner. Then it means, "to deal falsely with." And this is the meaning here; "I should not be "true" to them; I should not be "faithful" to their real interests; I should do that which would be equivalent to dealing with them in a false and perfidious manner." The idea is, that he "ought" not to say or do anything which would tend to lessen their confidence in God, or which would suggest to their minds grounds of distrust in God, or which would disturb their peace and hope. This was alike an act of justice and benevolence on his part. Whatever might be his own troubles and doubts, he had no "right" to fill their minds with doubts and distrust of God; and he felt that, as it was desirable that the minds of others should not be harassed as his own had been, it could not be kind to suggest such thoughts. This, however, should not forbid anyone from mentioning such difficulties to another for the purpose of having them removed. If they occur to the mind, as they may to the minds of any, however sincere and pious they may be, nothing can make it improper that they should be laid before one of greater age, or longer experience, or wider opportunities of knowledge, in order that the difficulties may be solved. Nothing can make it improper for a child to have recourse thus to a parent - or a member of a church, to a pastor. If, however, these doubts can be calmed down otherwise, it is better that they should be mentioned to no one. Some little additional strength may be given them even by dwelling on them long enough to mention them to another, and by putting them in such a form that they would be understood by another; and the true way is to go to God with them by prayer, and to spread them out before the mercy-seat. Prayer, and a careful study of the word of God may calm them down without their being suggested to any human being. At any rate, they should not be suggested at all to the young, or to those with fewer advantages of education, or of less experience than we have had, on whom the only effect would be to fill their minds with doubts which they could not solve - and with thoughts tending only to perplexity and unbelief - such as would never have occurred to themselves.

Notes on the Bible, by Albert Barnes, [1834]

If I say, I will speak thus - If I should resolve to give expression to my feelings. If I should utter all that is passing in my mind and my heart. It is implied here that he had "not" given utterance to these thoughts, but had confined them to his own bosom. He knew how they might be regarded by others; how others might be led to feel as if no confidence was to be placed in God; how this might suggest thoughts to them which would not otherwise occur to them, and which would only tend to fill their minds with distress; how such thoughts might unsettle the foundations of their faith, their peace, their hope, and their joy.

I should offend against the generation of thy children - The word rendered "I should offend," means to treat perfidiously, or in a faithless or treacherous manner. Then it means, "to deal falsely with." And this is the meaning here; "I should not be "true" to them; I should not be "faithful" to their real interests; I should do that which would be equivalent to dealing with them in a false and perfidious manner." The idea is, that he "ought" not to say or do anything which would tend to lessen their confidence in God, or which would suggest to their minds grounds of distrust in God, or which would disturb their peace and hope. This was alike an act of justice and benevolence on his part. Whatever might be his own troubles and doubts, he had no "right" to fill their minds with doubts and distrust of God; and he felt that, as it was desirable that the minds of others should not be harassed as his own had been, it could not be kind to suggest such thoughts.

This, however, should not forbid anyone from mentioning such difficulties to another for the purpose of having them removed. If they occur to the mind, as they may to the minds of any, however sincere and pious they may be, nothing can make it improper that they should be laid before one of greater age, or longer experience, or wider opportunities of knowledge, in order that the difficulties may be solved. Nothing can make it improper for a child to have recourse thus to a parent - or a member of a church, to a pastor. If, however, these doubts can be calmed down otherwise, it is better that they should be mentioned to no one. Some little additional strength may be given them even by dwelling on them long enough to mention them to another, and by putting them in such a form that they would be understood by another; and the true way is to go to God with them by prayer, and to spread them out before the mercy-seat. Prayer, and a careful study of the word of God may calm them down without their being suggested to any human being. At any rate, they should not be suggested at all to the young, or to those with fewer advantages of education, or of less experience than we have had, on whom the only effect would be to fill their minds with doubts which they could not solve - and with thoughts tending only to perplexity and unbelief - such as would never have occurred to themselves.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
To such, doubt is become the transition to apostasy. The poet has resolved the riddle of such an unequal distribution of the fortunes of men in a totally different way. Instead of כּמו in Psa 73:15, to read כּמוהם (Bצttcher), or better, by taking up the following הנה, which even Saadia allows himself to do, contrary to the accents (Arab. mṯl hḏâ), כּמו הנּה (Ewald), is unnecessary, since prepositions are sometimes used elliptically (כּעל, Isa 59:18), or even without anything further (Hos 7:16; Hos 11:7) as adverbs, which must therefore be regarded as possible also in the case of כּמו (Aramaic, Arabic כּמא, Aethiopic kem). The poet means to say, If I had made up my mind to the same course of reasoning, I should have faithlessly forsaken the fellowship of the children of God, and should consequently also have forfeited their blessings. The subjunctive signification of the perfects in the hypothetical protasis and apodosis, Psa 73:15 (cf. Jer 23:22), follows solely from the context; futures instead of perfects would signify si dicerem...perfide agerem. דּור בּניך is the totality of those, in whom the filial relationship in which God has placed Isreal in relation to Himself is become an inward or spiritual reality, the true Israel, Psa 73:1, the "righteous generation," Psa 14:5. It is an appellative, as in Deu 14:1; Hos 2:1. For on the point of the uhiothesi'a the New Testament differs from the Old Testament in this way, viz., that in the Old Testament it is always only as a people that Israel is called בן, or as a whole בנים, but that the individual, and that in his direct relationship to God, dared not as yet call himself "child of God." The individual character is not as yet freed from its absorption in the species, it is not as yet independent; it is the time of the minor's νηπιότης, and the adoption is as yet only effected nationally, salvation is as yet within the limits of the nationality, its common human form has not as yet appeared. The verb בּגד with בּ signifies to deal faithlessly with any one, and more especially (whether God, a friend, or a spouse) faithlessly to forsake him; here, in this sense of malicious desertion, it contents itself with the simple accusative. On the one side, by joining in the speech of the free-thinkers he would have placed himself outside the circle of the children of God, of the truly pious; on the other side, however, when by meditation he sought to penetrate it (לדעת), the doubt-provoking phenomenon (זאת) still continued to be to him עמל, trouble, i.e., something that troubled him without any result, an unsolvable riddle (cf. Ecc 8:17). Whether we read הוּא or היא, the sense remains the same; the Ker הוּא prefers, as in Job 31:11, the attractional gender. Neither here nor in Job 30:26 and elsewhere is it to be supposed that ואחשׁבה is equivalent to ואחשׁבה (Ewald, Hupfeld). The cohortative from of the future here, as frequently (Ges. 128, 1), with or without a conditional particle (Psa 139:8; Sa2 22:38; Job 16:6; Job 11:17; Job 19:18; Job 30:26), forms a hypothetical protasis: and (yet) when I meditated; Symmachus (according to Montfaucon), ει ̓ ἐλογιζόμην. As Vaihinger aptly observes, "thinking alone will give neither the right light nor true happiness." Both are found only in faith. The poet at last struck upon the way of faith, and there he found light and peace. The future after עד frequently has the signification of the imperfect subjunctive, Job 32:11; Ecc 2:3, cf. Pro 12:19 (donec nutem = only a moment); also in an historical connection like Jos 10:13; Ch2 29:34, it is conceived of as subjunctive (donec ulciseretur, se sanctificarent), sometimes, however, as indicative, as in Exo 15:16 (donec transibat) and in our passage, where אד introduces the objective goal at which the riddle found its solution: until I went into the sanctuary of God, (purposely) attended to (ל as in the primary passage Deu 32:29, cf. Job 14:21) their life's end. The cohortative is used here exactly as in ואבינה, but with the collateral notion of that which is intentional, which here fully accords with the connection. He went into God's dread sanctuary (plural as in Ps 68:36, cf. מקדּשׁ in the Psalms of Asaph, Psa 67:7; Psa 78:69); here he prayed for light in the darkness of his conflict, here were his eyes opened to the holy plans and ways of God (Psa 77:14), here the sight of the sad end of the evil-doers was presented to him. By "God's sanctuaries" Ewald and Hitzig understand His secrets; but this meaning is without support in the usage of the language. And is it not a thought perfectly in harmony with the context and with experience, that a light arose upon him when he withdrew from the bustle of the world into the quiet of God's dwelling - place, and there devoutly gave his mind to the matter? The strophe closes with a summary confession of the explanation received there. שׁית is construed with Lamed inasmuch as collocare is equivalent to locum assignare (vid., Psa 73:6). God makes the evil-doers to stand on smooth, slippery places, where one may easily lose one's footing (cf. Psa 35:6; Jer 23:12). There, then, they also inevitably fall; God casts them down למשּׁוּאות, into ruins, fragores = ruinae, from שׁוא = שׁאה, to be confused, desolate, to rumble. The word only has the appearance of being from נשׁא: ensnarings, sudden attacks (Hitzig), which is still more ill suited to Psa 74:3 than to this passage; desolation and ruin can be said even of persons, as הרס, Psa 28:5, ונשׁבּרוּ, Isa 8:15, נפּץ, Jer 51:21-23. The poet knows no other theodicy but this, nor was any other known generally in the pre-exilic literature of Israel (vid., Ps 37; Psa 39:1-13, Jer. 12, and the Job 1:1). The later prophecy and the Chokma were much in advance of this, inasmuch as they point to a last universal judgment (vid., more particularly Mal 3:13.), but not one that breaks off this present state; the present state and the future state, time and eternity, are even there not as yet thoroughly separated.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

To such, doubt is become the transition to apostasy. The poet has resolved the riddle of such an unequal distribution of the fortunes of men in a totally different way. Instead of כּמו in Psa 73:15, to read כּמוהם (Bצttcher), or better, by taking up the following הנה, which even Saadia allows himself to do, contrary to the accents (Arab. mṯl hḏâ), כּמו הנּה (Ewald), is unnecessary, since prepositions are sometimes used elliptically (כּעל, Isa 59:18), or even without anything further (Hos 7:16; Hos 11:7) as adverbs, which must therefore be regarded as possible also in the case of כּמו (Aramaic, Arabic כּמא, Aethiopic kem). The poet means to say, If I had made up my mind to the same course of reasoning, I should have faithlessly forsaken the fellowship of the children of God, and should consequently also have forfeited their blessings. The subjunctive signification of the perfects in the hypothetical protasis and apodosis, Psa 73:15 (cf. Jer 23:22), follows solely from the context; futures instead of perfects would signify si dicerem...perfide agerem. דּור בּניך is the totality of those, in whom the filial relationship in which God has placed Isreal in relation to Himself is become an inward or spiritual reality, the true Israel, Psa 73:1, the "righteous generation," Psa 14:5. It is an appellative, as in Deu 14:1; Hos 2:1. For on the point of the uhiothesi'a the New Testament differs from the Old Testament in this way, viz., that in the Old Testament it is always only as a people that Israel is called בן, or as a whole בנים, but that the individual, and that in his direct relationship to God, dared not as yet call himself "child of God." The individual character is not as yet freed from its absorption in the species, it is not as yet independent; it is the time of the minor's νηπιότης, and the adoption is as yet only effected nationally, salvation is as yet within the limits of the nationality, its common human form has not as yet appeared. The verb בּגד with בּ signifies to deal faithlessly with any one, and more especially (whether God, a friend, or a spouse) faithlessly to forsake him; here, in this sense of malicious desertion, it contents itself with the simple accusative.

On the one side, by joining in the speech of the free-thinkers he would have placed himself outside the circle of the children of God, of the truly pious; on the other side, however, when by meditation he sought to penetrate it (לדעת), the doubt-provoking phenomenon (זאת) still continued to be to him עמל, trouble, i.e., something that troubled him without any result, an unsolvable riddle (cf. Ecc 8:17). Whether we read הוּא or היא, the sense remains the same; the Ker הוּא prefers, as in Job 31:11, the attractional gender. Neither here nor in Job 30:26 and elsewhere is it to be supposed that ואחשׁבה is equivalent to ואחשׁבה (Ewald, Hupfeld). The cohortative from of the future here, as frequently (Ges. 128, 1), with or without a conditional particle (Psa 139:8; Sa2 22:38; Job 16:6; Job 11:17; Job 19:18; Job 30:26), forms a hypothetical protasis: and (yet) when I meditated; Symmachus (according to Montfaucon), ει ̓ ἐλογιζόμην. As Vaihinger aptly observes, "thinking alone will give neither the right light nor true happiness." Both are found only in faith. The poet at last struck upon the way of faith, and there he found light and peace. The future after עד frequently has the signification of the imperfect subjunctive, Job 32:11; Ecc 2:3, cf. Pro 12:19 (donec nutem = only a moment); also in an historical connection like Jos 10:13; Ch2 29:34, it is conceived of as subjunctive (donec ulciseretur, se sanctificarent), sometimes, however, as indicative, as in Exo 15:16 (donec transibat) and in our passage, where אד introduces the objective goal at which the riddle found its solution: until I went into the sanctuary of God, (purposely) attended to (ל as in the primary passage Deu 32:29, cf. Job 14:21) their life's end. The cohortative is used here exactly as in ואבינה, but with the collateral notion of that which is intentional, which here fully accords with the connection. He went into God's dread sanctuary (plural as in Ps 68:36, cf. מקדּשׁ in the Psalms of Asaph, Psa 67:7; Psa 78:69); here he prayed for light in the darkness of his conflict, here were his eyes opened to the holy plans and ways of God (Psa 77:14), here the sight of the sad end of the evil-doers was presented to him. By "God's sanctuaries" Ewald and Hitzig understand His secrets; but this meaning is without support in the usage of the language. And is it not a thought perfectly in harmony with the context and with experience, that a light arose upon him when he withdrew from the bustle of the world into the quiet of God's dwelling - place, and there devoutly gave his mind to the matter?

The strophe closes with a summary confession of the explanation received there. שׁית is construed with Lamed inasmuch as collocare is equivalent to locum assignare (vid., Psa 73:6). God makes the evil-doers to stand on smooth, slippery places, where one may easily lose one's footing (cf. Psa 35:6; Jer 23:12). There, then, they also inevitably fall; God casts them down למשּׁוּאות, into ruins, fragores = ruinae, from שׁוא = שׁאה, to be confused, desolate, to rumble. The word only has the appearance of being from נשׁא: ensnarings, sudden attacks (Hitzig), which is still more ill suited to Psa 74:3 than to this passage; desolation and ruin can be said even of persons, as הרס, Psa 28:5, ונשׁבּרוּ, Isa 8:15, נפּץ, Jer 51:21-23. The poet knows no other theodicy but this, nor was any other known generally in the pre-exilic literature of Israel (vid., Ps 37; Psa 39:1-13, Jer. 12, and the Job 1:1). The later prophecy and the Chokma were much in advance of this, inasmuch as they point to a last universal judgment (vid., more particularly Mal 3:13.), but not one that breaks off this present state; the present state and the future state, time and eternity, are even there not as yet thoroughly separated.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Offend - By grieving, discouraging and tempting them to revolt from God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
If I say, I will speak thus - I have at last discovered that I have reasoned incorrectly; and that I have the uniform testimony of all thy children against me. From generation to generation they have testified that the Judge of all the earth does right; they have trusted in thee, and were never confounded. They also met with afflictions and sore trials, but thou didst bring them safely through all, didst sustain them in the worst, and sanctifiedst the whole to their eternal good.

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¹ Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.

¹³ Your words have been stout against me, saith the LORD. Yet ye say, What have we spoken so much against thee?

¹ There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.

¹ To the chief Musician, even to Jeduthun, A Psalm of David. I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me.
² I was dumb with silence, I held my peace, even from good; and my sorrow was stirred.
³ My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,
⁴ LORD, make me to know mine end, and the measure of my days, what it is; that I may know how frail I am.
⁵ Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah.
⁶ Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
⁷ And now, Lord, what wait I for? my hope is in thee.
⁸ Deliver me from all my transgressions: make me not the reproach of the foolish.
⁹ I was dumb, I opened not my mouth; because thou didst it.
¹⁰ Remove thy stroke away from me: I am consumed by the blow of thine hand.
¹¹ When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth: surely every man is vanity. Selah.
¹² Hear my prayer, O LORD, and give ear unto my cry; hold not thy peace at my tears: for I am a stranger with thee, and a sojourner, as all my fathers were.
¹³ O spare me, that I may recover strength, before I go hence, and be no more.

²¹ And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider;
²² With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid;
²³ I will also break in pieces with thee the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces captains and rulers.

¹⁵ And many among them shall stumble, and fall, and be broken, and be snared, and be taken.

⁵ Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.

³ Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.

¹² Wherefore their way shall be unto them as slippery ways in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the LORD.

⁶ Let their way be dark and slippery: and let the angel of the LORD persecute them.

⁶ Therefore pride compasseth them about as a chain; violence covereth them as a garment.

¹⁴ Thou art the God that doest wonders: thou hast declared thy strength among the people.

⁶⁹ And he built his sanctuary like high palaces, like the earth which he hath established for ever.

⁷ God shall bless us; and all the ends of the earth shall fear him.

²¹ His sons come to honour, and he knoweth it not; and they are brought low, but he perceiveth it not of them.

²⁹ O that they were wise, that they understood this, that they would consider their latter end!

¹⁶ Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.

³⁴ But the priests were too few, so that they could not flay all the burnt offerings: wherefore their brethren the Levites did help them, till the work was ended, and until the other priests had sanctified themselves: for the Levites were more upright in heart to sanctify themselves than the priests.

¹³ And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

¹⁹ The lip of truth shall be established for ever: but a lying tongue is but for a moment.

³ I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life.

¹¹ Behold, I waited for your words; I gave ear to your reasons, whilst ye searched out what to say.

²⁶ When I looked for good, then evil came unto me: and when I waited for light, there came darkness.

¹⁸ Yea, young children despised me; I arose, and they spake against me.

¹⁷ And thine age shall be clearer than the noonday; thou shalt shine forth, thou shalt be as the morning.

⁶ Though I speak, my grief is not asswaged: and though I forbear, what am I eased?

³⁸ I have pursued mine enemies, and destroyed them; and turned not again until I had consumed them.

⁸ If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.

²⁶ When I looked for good, then evil came unto me: and when I waited for light, there came darkness.

¹¹ For this is an heinous crime; yea, it is an iniquity to be punished by the judges.

¹⁷ Then I beheld all the work of God, that a man cannot find out the work that is done under the sun: because though a man labour to seek it out, yet he shall not find it; yea further; though a wise man think to know it, yet shall he not be able to find it.

¹ Say ye unto your brethren, Ammi; and to your sisters, Ruhamah.

¹ Ye are the children of the LORD your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

⁵ There were they in great fear: for God is in the generation of the righteous.

¹ A Psalm of Asaph. Truly God is good to Israel, even to such as are of a clean heart.

²² But if they had stood in my counsel, and had caused my people to hear my words, then they should have turned them from their evil way, and from the evil of their doings.

¹⁵ If I say, I will speak thus; behold, I should offend against the generation of thy children.

⁷ And my people are bent to backsliding from me: though they called them to the most High, none at all would exalt him.

¹⁶ They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.

¹⁸ According to their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence.

¹⁵ If I say, I will speak thus; behold, I should offend against the generation of thy children.