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Selected Verse: Psalms 47:9 - Strong Concordance

Verse	Translation	Text
Ps 47:9	Strong Concordance	The princes [05081] of the people [05971] are gathered together [0622], even the people [05971] of the God [0430] of Abraham [085]: for the shields [04043] of the earth [0776] belong unto God [0430]: he is greatly [03966] exalted [05927].
	King James	The princes of the people are gathered together, even the people of the God of Abraham: for the shields of the earth belong unto God: he is greatly exalted.

Summary Of Commentaries Associated With The Selected Verse

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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]
princes--who represent peoples. For-- even--supply, "as," or, "to"--that is, they all become united under covenant with Abraham's God. shields--as in Hos 4:18, "rulers" [Margin].

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

princes--who represent peoples. For--

even--supply, "as," or, "to"--that is, they all become united under covenant with Abraham's God.

shields--as in Hos 4:18, "rulers" [Margin].

Notes on the Bible, by Albert Barnes, [1834]
The princes of the people are gathered together - The marginal reading is, "The voluntary of the people are gathered unto the people of the God of Abraham." The word rendered "princes" - נדיב nâdı̂yb - means properly, voluntary, ready, prompt; then, generous, liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense. The word "people" here may mean either the people of Israel, or the people of other lands; but in this place it seems evidently to denote the latter. The words "are gathered together" may refer either to a voluntary or an involuntary assembling; meaning either that they came in chains as prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary tribute to their power and their religion; or that they came in a voluntary manner, and submitted themselves, acknowledging the God of Israel to be the true God. It seems to me that the connection requires that we should understand this in the former sense, as referring to the subjugation of the enemies of of the people of God, and to their being led along as captives, assembled thus from distant parts of the world as proof that the God of Israel reigned. Even the people of the God of Abraham - The word "even" is not in the original. The meaning is, "to" the people of the God of Abraham; that is, they come and mingle with the people of the God of Abraham; or, they come as captives in war "to" that people, and confess in this manner that their God is the true God. The image is that of the assemblage of great numbers of foriegn princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact that the God of Abraham was the true God, and that the people of Israel were his people. For the shields of the earth belong unto God - Are of right his. This would seem to have been suggested by the marching in triumph of subdued and vanquished princes and warriors, their shields or weapons of war being borne along in the procession, demonstrating that Jehovah was King among the nations. It was seen in such a march that all those weapons of war "belonged" to him, or that he had a right to dispose of them, and to use them as he pleased. He is greatly exalted - That is, one who can thus subdue nations, and lead along captive princes and warriors, "must" be a Being greatly exalted; a Being that has dominion over the nations of the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys of triumph. God had shown that he was a great King over the earth. Princes and armies were subdued to his will. They were led along as captives, and were gathered together to the people of God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus subdued owned Yahweh to be the true God. In a higher sense this will be true when all the earth shall be subdued by the power of truth, and when kings, and princes, and people everywhere shall come and acknowledge God, reigning through the Messiah, to be the King of all nations. Compare Isa. 60.

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

The princes of the people are gathered together - The marginal reading is, "The voluntary of the people are gathered unto the people of the God of Abraham." The word rendered "princes" - נדיב nâdı̂yb - means properly, voluntary, ready, prompt; then, generous, liberal; then, those of noble birth, princes, nobles. It is evidently used here in this latter sense. The word "people" here may mean either the people of Israel, or the people of other lands; but in this place it seems evidently to denote the latter. The words "are gathered together" may refer either to a voluntary or an involuntary assembling; meaning either that they came in chains as prisoners of war, subdued by the arms of the people of God, and thus rendering an involuntary tribute to their power and their religion; or that they came in a voluntary manner, and submitted themselves, acknowledging the God of Israel to be the true God. It seems to me that the connection requires that we should understand this in the former sense, as referring to the subjugation of the enemies of of the people of God, and to their being led along as captives, assembled thus from distant parts of the world as proof that the God of Israel reigned.

Even the people of the God of Abraham - The word "even" is not in the original. The meaning is, "to" the people of the God of Abraham; that is, they come and mingle with the people of the God of Abraham; or, they come as captives in war "to" that people, and confess in this manner that their God is the true God. The image is that of the assemblage of great numbers of foriegn princes and nobles as furnishing either a voluntary or involuntary acknowledgment of the fact that the God of Abraham was the true God, and that the people of Israel were his people.

For the shields of the earth belong unto God - Are of right his. This would seem to have been suggested by the marching in triumph of subdued and vanquished princes and warriors, their shields or weapons of war being borne along in the procession, demonstrating that Jehovah was King among the nations. It was seen in such a march that all those weapons of war "belonged" to him, or that he had a right to dispose of them, and to use them as he pleased.

He is greatly exalted - That is, one who can thus subdue nations, and lead along captive princes and warriors, "must" be a Being greatly exalted; a Being that has dominion over the nations of the earth. This completes the imagery in the psalm, and gives occasion for the shouts and the joys of triumph. God had shown that he was a great King over the earth. Princes and armies were subdued to his will. They were led along as captives, and were gathered together to the people of God, as if to acknowledge their own inferiority; and in this solemn manner the nations thus subdued owned Yahweh to be the true God. In a higher sense this will be true when all the earth shall be subdued by the power of truth, and when kings, and princes, and people everywhere shall come and acknowledge God, reigning through the Messiah, to be the King of all nations. Compare Isa. 60.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 47:10) In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jahve which closes the history of the world. The nobles of the peoples (נדיבי with the twofold meaning of generosi), the "shields (i.e., the lords who are the defenders of their people) of the earth" (Hos 4:18), enter into the society of the people of the God of Abraham; πέρας αἱ πρὸς τὸν πατριάρχην Ἀβραὰμ ἔλαβον ὑποσχέσεις, as Theodoret observes. The promise concerning the blessing of the tribes of the nations in the seed of the patriarch is being fulfilled; for the nobles draw the peoples who are protected by them after themselves. It is unnecessary to read עם instead of עם with Ewald, and following the lxx and Syriac; and it is also inadmissible, since one does not say נאסף עם, but ל or אל. Even Eusebius has rightly praised Symmachus and Theodotion, because they have translated the ambiguous ἀμ by λαὸς (τοῦ Θεοῦ Ἀβραάμ), viz., as being a nominative of the effect or result, as it is also understood by the Targum, Jerome, Luther, and most of the Jewish expositors, and among modern expositors by Crusius, Hupfeld, and Hitzig: They gather and band themselves together as a people or into a people of the God of Abraham, they submit themselves with Israel to the one God who is proved to be so glorious. (Note: It is also accented accordingly, viz., נאספו with Rebia magnum, which (and in this respect it is distinguished from Mugrash) makes a pause; and this is then followed by the supplementing clause with Zinnor, Galgal, and Olewejored.) The conclusion (v. 11) reminds one of the song of Hannah, Sa1 2:8. Thus universal homage is rendered to Him: He is gone up in triumph, and is in consequence thereof highly exalted (נעלה, 3rd praet., the result of consequence of the עלה in Psa 47:6).

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

(Heb.: 47:10) In the mirror of the present event, the poet reads the great fact of the conversion of all peoples to Jahve which closes the history of the world. The nobles of the peoples (נדיבי with the twofold meaning of generosi), the "shields (i.e., the lords who are the defenders of their people) of the earth" (Hos 4:18), enter into the society of the people of the God of Abraham; πέρας αἱ πρὸς τὸν πατριάρχην Ἀβραὰμ ἔλαβον ὑποσχέσεις, as Theodoret observes. The promise concerning the blessing of the tribes of the nations in the seed of the patriarch is being fulfilled; for the nobles draw the peoples who are protected by them after themselves. It is unnecessary to read עם instead of עם with Ewald, and following the lxx and Syriac; and it is also inadmissible, since one does not say נאסף עם, but ל or אל. Even Eusebius has rightly praised Symmachus and Theodotion, because they have translated the ambiguous ἀμ by λαὸς (τοῦ Θεοῦ Ἀβραάμ), viz., as being a nominative of the effect or result, as it is also understood by the Targum, Jerome, Luther, and most of the Jewish expositors, and among modern expositors by Crusius, Hupfeld, and Hitzig: They gather and band themselves together as a people or into a people of the God of Abraham, they submit themselves with Israel to the one God who is proved to be so glorious.

(Note: It is also accented accordingly, viz., נאספו with Rebia magnum, which (and in this respect it is distinguished from Mugrash) makes a pause; and this is then followed by the supplementing clause with Zinnor, Galgal, and Olewejored.)

The conclusion (v. 11) reminds one of the song of Hannah, Sa1 2:8. Thus universal homage is rendered to Him: He is gone up in triumph, and is in consequence thereof highly exalted (נעלה, 3rd praet., the result of consequence of the עלה in Psa 47:6).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The princes - The Gentiles, who were divided in their principles, and interests, and religions, are now united and gathered together to Christ, laying their scepters at his feet, and jointly owning his worship and service. And altho' he mentions their conversion only, yet the conversion of their people might reasonably be supposed. Of the God - He doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham who worship the God of Abraham, whether they be Jews or Gentiles. The Shields - The princes or rulers, who are called shields, Hos 4:18, because by their office they are the common prosecutors of all their people. These are the Lord's, at his disposal, or subject to his dominion, both as to their hearts and kingdoms. Exalted - By this means God shall be greatly glorified.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

The princes - The Gentiles, who were divided in their principles, and interests, and religions, are now united and gathered together to Christ, laying their scepters at his feet, and jointly owning his worship and service. And altho' he mentions their conversion only, yet the conversion of their people might reasonably be supposed. Of the God - He doth not say the people of Abraham, lest this should be appropriated to the Israelites; but the people of the God of Abraham who worship the God of Abraham, whether they be Jews or Gentiles. The Shields - The princes or rulers, who are called shields, Hos 4:18, because by their office they are the common prosecutors of all their people. These are the Lord's, at his disposal, or subject to his dominion, both as to their hearts and kingdoms. Exalted - By this means God shall be greatly glorified.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The princes of the people are gathered together - נדיבי עמים nedibey ammim. The voluntary people - the princely, noble, or free-willed people; those who gladly receive the word of life; those who, like the Bereans, were of a noble or liberal disposition; and, when they heard the Gospel, searched the Scriptures to see whether these things were so. It is a similar word which is used Psa 100:3; and I believe both texts speak of the same people - the Gentiles who gladly come unto his light, and present themselves a free-will offering to the Lord. The people or the God of Abraham - Who were Abraham's people? Not the Jews; the covenant was made with him while yet in urcircumcision. Properly speaking, the Gentiles are those whom he represented; for the covenant was made with him while yet a Gentile; and in his seed all the nations - the Gentiles, of the earth were to be blessed. The people of the God of Abraham are the Gentiles who, receiving the Gospel, are made partakers of the faith of Abraham, and are his spiritual children. The God of Abraham has Abraham's spiritual posterity, the believing Gentiles, for his own people. The shields of the earth belong unto God - The Septuagint translate this οἱ κραταιοι, the strong ones of the earth. The Vulgate reads, Quoniam dii fortes terrae vehementer elevati sunt; "Because the strong gods of the earth are exceedingly exalted." These are supposed to mean kings and rulers of provinces which were present at the dedication of the temple; (for some suppose the Psalm to have been composed for this solemnity); and that they are said here to be greatly exalted, because they exercised a very high degree of power over their respective districts. The words refer to something by which the inhabitants of the earth are defended; God's providence, guardian angels, etc., etc. He is greatly exalted - Great as secular rulers are, God is greater, and is above all; King of kings and Lord of lords; and the hearts of kings and governors are in his hand; and he turns them whithersoever he pleases.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

The princes of the people are gathered together - נדיבי עמים nedibey ammim. The voluntary people - the princely, noble, or free-willed people; those who gladly receive the word of life; those who, like the Bereans, were of a noble or liberal disposition; and, when they heard the Gospel, searched the Scriptures to see whether these things were so. It is a similar word which is used Psa 100:3; and I believe both texts speak of the same people - the Gentiles who gladly come unto his light, and present themselves a free-will offering to the Lord.

The people or the God of Abraham - Who were Abraham's people? Not the Jews; the covenant was made with him while yet in urcircumcision. Properly speaking, the Gentiles are those whom he represented; for the covenant was made with him while yet a Gentile; and in his seed all the nations - the Gentiles, of the earth were to be blessed. The people of the God of Abraham are the Gentiles who, receiving the Gospel, are made partakers of the faith of Abraham, and are his spiritual children. The God of Abraham has Abraham's spiritual posterity, the believing Gentiles, for his own people.

The shields of the earth belong unto God - The Septuagint translate this οἱ κραταιοι, the strong ones of the earth. The Vulgate reads, Quoniam dii fortes terrae vehementer elevati sunt; "Because the strong gods of the earth are exceedingly exalted." These are supposed to mean kings and rulers of provinces which were present at the dedication of the temple; (for some suppose the Psalm to have been composed for this solemnity); and that they are said here to be greatly exalted, because they exercised a very high degree of power over their respective districts. The words refer to something by which the inhabitants of the earth are defended; God's providence, guardian angels, etc., etc.

He is greatly exalted - Great as secular rulers are, God is greater, and is above all; King of kings and Lord of lords; and the hearts of kings and governors are in his hand; and he turns them whithersoever he pleases.

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