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Selected Verse: Psalms 9:5 - Strong Concordance
| Verse |
Translation |
Text |
| Ps 9:5 |
Strong Concordance |
Thou hast rebuked [01605] the heathen [01471], thou hast destroyed [06] the wicked [07563], thou hast put out [04229] their name [08034] for ever [05769] and ever [05703]. |
| |
King James |
Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever. |
Summary Of Commentaries Associated With The Selected Verse
| Notes on the Bible, by Albert Barnes, [1834] |
Thou hast rebuked the heathen - Not the pagan in general, or the nations at large, but those who are particularly referred to in this psalm - those who are described as the enemies of the writer and of God. On the word rendered "heathen" here - גוים gôyim - see the notes at Psa 2:1. The word rebuke here does not mean, as it does usually with us, to chide with words, but it means that he had done this by deeds; that is, by overcoming or vanquishing them. The reference is, undoubtedly, to some of those nations with whom the writer had been at war, and who were the enemies of himself and of God, and to some signal act of the divine interposition by which they had been overcome, or in which the author of the psalm had gained a victory. DeWette understands this as referring to "barbarians, foreigners, pagan?" David, in the course of his life, was often in such circumstances as are here supposed, though to what particular event he refers it would not be possible now to decide.
Thou hast destroyed the wicked - The Hebrew here is in the singular number - רשׁע râshâ‛ - though it may be used collectively, and as synonymous with the word "heathen." Compare Isa 14:5; Psa 84:10; Psa 125:3. The Aramaic Paraphrase renders this, "Thou hast destroyed the impious Goliath." The reference is undoubtedly to the enemies meant by the word pagan, and the writer speaks of them not only as pagan or foreigners, but as characterized by wickedness, which was doubtless a correct description of their general character.
Thou hast put out their name forever and ever - As when a nation is conquered, and subdued; when it is made a province of the conquering nation, and loses its own government, and its distinct existence as a people, and its name is no more recorded among the kingdoms of the earth. This is such language as would denote entire subjugation, and it is probably to some such event that the psalmist refers. Nations have often by conquest thus lost their independence and their distinct existence, by becoming incorporated into others. To some such entire subjugation by conquest the psalmist undoubtedly here refers. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
(Heb.: 9:6-7) The strophe with ג, which is perhaps intended to represent ד and ה as well, continues the confirmation of the cause for thanksgiving laid down in Psa 9:4. He does not celebrate the judicial act of God on his behalf, which he has just experienced, alone, but in connection with, and, as it were, as the sum of many others which have preceded it. If this is the case, then in Psa 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (Sa1 8:12), who had been threatened since the time of Moses with a "blotting out of their remembrance" (Exo 17:14; Deu 25:19, cf. Num 24:20). The divine threatening is the word of omnipotence which destroys in distinction from the word of omnipotence that creates. רשׁע in close connection with גּוים is individualising, cf. Psa 9:18 with Psa 9:16, Psa 9:17. ועד is a sharpened pausal form for ועד, the Pathach going into a Segol (קטן פתח); perhaps it is in order to avoid the threefold a-sound in לעולם ועד (Ngelsbach 8 extr.). In Psa 9:7 האויב (with Azla legarme) appears to be a vocative. In that case נתשׁתּ ought also to be addressed to the enemy. But if it be interpreted: "Thou hast destroyed thine own cities, their memorial is perished," destroyed, viz., at the challenge of Israel, then the thought is forced; and if we render it: "the cities, which thou hast destroyed, perished is the remembrance of them," i.e., one no longer thinks of thine acts of conquest, then we have a thought that is in itself awkward and one that finds no support in any of the numerous parallels which speak of a blotting out and leaving no trace behind. But, moreover, in both these interpretations the fact that זכרם is strengthened by המּה is lost sight of, and the twofold masculine זכרם המּה is referred to ערים (which is carelessly done by most expositors), whereas עיר, with but few exceptions, is feminine; consequently זכרם המה, so far as this is not absolutely impossible, must be referred to the enemies themselves (cf. Psa 34:17; Psa 109:15). האויב might more readily be nom. absol.: "the enemy - it is at end for ever with his destructions," but חרבּה never has an active but always only a neuter signification; or: "the enemy - ruins are finished for ever," but the signification to be destroyed is more natural for תּמם than to be completed, when it is used of ruinae. Moreover, in connection with both these renderings the retrospective pronoun (חרבותיו) is wanting, and this is also the case with the reading חרבות (lxx, Vulg., Syr.), which leaves it uncertain whose swords are meant. But why may we not rather connect האויב at once with תּמּוּ as subject? In other instances תּמּוּ is also joined to a singular collective subject, e.g., Isa 16:4; here it precedes, like הארב in Jdg 20:37. חרבות לנצח is a nominative of the product, corresponding to the factitive object with verbs of making: the enemies are destroyed as ruins for ever, i.e., so that they are become ruins; or, more in accordance with the accentuation: the enemy, destroyed as ruins are they for ever. With respect to what follows the accentuation also contains hints worthy of our attention. It does not take נתשׁתּ (with the regular Pathach by Athnach after Olewejored, vid., on Psa 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים.
We interpret the passage thus: and cities (viz., such as were hostile) thou hast destroyed (נתשׁ evellere, exstirpare), perished is their (the enemies') memorial. Thus it also now becomes intelligible, why זכרם, according to the rule Ges. 121, 3, is so remarkably strengthened by the addition of המּה (cf. Num 14:32; Sa1 20:42; Pro 22:19; Pro 23:15; Eze 34:11). Hupfeld, whose interpretation is exactly the same as ours, thinks it might perhaps be the enemies themselves and the cities set over against one another. But the contrast follows in Psa 9:8 : their, even their memorial is perished, while on the contrary Jahve endures for ever and is enthroned as judge. This contrast also retrospectively gives support to the explanation, that זכרם refers not to the cities, but to האויב as a collective. With this interpretation of Psa 9:7 we have no occasion to read זכרם מהמּה (Targ.), nor זכר מהמּה (Paul., Hitz.). The latter is strongly commended by Job 11:20, cf. Jer 10:2; but still it is not quite admissible, since זכר here is not subjective (their own remembrance) but objective (remembrance of them). But may not ערים perhaps here, as in Psa 139:20, mean zealots = adversaries (from עיר fervere, zelare)? We reply in the negative, because the Psalm bears neither an Aramaising nor a North Palestinian impress. Even in connection with this meaning, the harshness of the ערים without any suffix would still remain. But, that the cities that are, as it were, plucked up by the root are cities of the enemy, is evident from the context. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| Thou hast rebuked the heathen - We know not what this particularly refers to, but it is most probably to the Canaanitish nations, which God destroyed from off the face of the earth; hence it is said, Thou hast put out their name for ever and ever, לעולם ועד leolam vaed, endlessly. Here עולם olam has its proper signification, without end. He who contends it means only a limited time, let him tell us where the Hivites, Perizzites, Jebusites, etc., now dwell; and when it is likely they are to be restored to Canaan. |
3 For the rod [07626] of the wicked [07562] shall not rest [05117] upon the lot [01486] of the righteous [06662]; lest [04616] the righteous [06662] put forth [07971] their hands [03027] unto iniquity [05766].
10 For a day [03117] in thy courts [02691] is better [02896] than a thousand [0505]. I had rather [0977] be a doorkeeper [05605] in the house [01004] of my God [0430], than to dwell [01752] in the tents [0168] of wickedness [07562].
5 The LORD [03068] hath broken [07665] the staff [04294] of the wicked [07563], and the sceptre [07626] of the rulers [04910].
1 Why do the heathen [01471] rage [07283], and the people [03816] imagine [01897] a vain thing [07385]?
20 For they speak [0559] against thee wickedly [04209], and thine enemies [06145] take [05375] thy name in vain [07723].
2 Thus saith [0559] the LORD [03068], Learn [03925] not the way [01870] of the heathen [01471], and be not dismayed [02865] at the signs [0226] of heaven [08064]; for the heathen [01471] are dismayed [02865] at them [01992].
20 But the eyes [05869] of the wicked [07563] shall fail [03615], and they shall not escape [06] [04498], and their hope [08615] shall be as the giving up [04646] of the ghost [05315].
7 But the LORD [03068] shall endure [03427] for ever [05769]: he hath prepared [03559] his throne [03678] for judgment [04941].
8 And he shall judge [08199] the world [08398] in righteousness [06664], he shall minister judgment [01777] to the people [03816] in uprightness [04339].
11 For thus saith [0559] the Lord [0136] GOD [03069]; Behold, I, even I, will both search [01875] my sheep [06629], and seek them out [01239].
15 My son [01121], if thine heart [03820] be wise [02449], my heart [03820] shall rejoice [08055], even mine [0589].
19 That thy trust [04009] may be in the LORD [03068], I have made known [03045] to thee this day [03117], even to thee.
42 And Jonathan [03083] said [0559] to David [01732], Go [03212] in peace [07965], forasmuch as we have sworn [07650] both [08147] of us in the name [08034] of the LORD [03068], saying [0559], The LORD [03068] be between me and thee, and between my seed [02233] and thy seed [02233] for [05704] ever [05769]. And he arose [06965] and departed [03212]: and Jonathan [03083] went [0935] into the city [05892].
32 But as for you, your carcases [06297], they shall fall [05307] in this wilderness [04057].
7 I will declare [05608] the decree [02706]: the LORD [03068] hath said [0559] unto me, Thou art my Son [01121]; this day [03117] have I begotten [03205] thee.
37 And the liers in wait [0693] hasted [02363], and rushed [06584] upon Gibeah [01390]; and the liers in wait [0693] drew themselves along [04900], and smote [05221] all the city [05892] with the edge [06310] of the sword [02719].
4 Let mine outcasts [05080] dwell [01481] with thee, Moab [04124]; be [01933] thou a covert [05643] to them from the face [06440] of the spoiler [07703]: for the extortioner [04160] is at an end [0656], the spoiler [07701] ceaseth [03615], the oppressors [07429] are consumed [08552] out of the land [0776].
15 Let them be before the LORD [03068] continually [08548], that he may cut off [03772] the memory [02143] of them from the earth [0776].
17 The righteous cry [06817], and the LORD [03068] heareth [08085], and delivereth [05337] them out of all their troubles [06869].
7 But the LORD [03068] shall endure [03427] for ever [05769]: he hath prepared [03559] his throne [03678] for judgment [04941].
17 The wicked [07563] shall be turned [07725] into hell [07585], and all the nations [01471] that forget [07913] God [0430].
16 The LORD [03068] is known [03045] by the judgment [04941] which he executeth [06213]: the wicked [07563] is snared [05367] in the work [06467] of his own hands [03709]. Higgaion [01902]. Selah [05542].
18 For the needy [034] shall not alway [05331] be forgotten [07911]: the expectation [08615] of the poor [06041] [06035] shall not perish [06] for ever [05703].
20 And when he looked [07200] on Amalek [06002], he took up [05375] his parable [04912], and said [0559], Amalek [06002] was the first [07225] of the nations [01471]; but his latter [0319] end shall be that he perish [08] for ever [05703].
19 Therefore it shall be, when the LORD [03068] thy God [0430] hath given thee rest [05117] from all thine enemies [0341] round about [05439], in the land [0776] which the LORD [03068] thy God [0430] giveth [05414] thee for an inheritance [05159] to possess [03423] it, that thou shalt blot out [04229] the remembrance [02143] of Amalek [06002] from under heaven [08064]; thou shalt not forget [07911] it.
14 And the LORD [03068] said [0559] unto Moses [04872], Write [03789] this for a memorial [02146] in a book [05612], and rehearse [07760] it in the ears [0241] of Joshua [03091]: for I will utterly [04229] put out [04229] the remembrance [02143] of Amalek [06002] from under heaven [08064].
12 And he will appoint [07760] him captains [08269] over thousands [0505], and captains [08269] over fifties [02572]; and will set them to ear [02790] his ground [02758], and to reap [07114] his harvest [07105], and to make [06213] his instruments [03627] of war [04421], and instruments [03627] of his chariots [07393].
6 O thou enemy [0341], destructions [02723] are come to a perpetual [05331] end [08552]: and thou hast destroyed [05428] cities [06145] [05892]; their memorial [02143] is perished [06] with them [01992].
4 For thou hast maintained [06213] my right [04941] and my cause [01779]; thou satest [03427] in the throne [03678] judging [08199] right [06664].