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Selected Verse: Psalms 92:10 - Strong Concordance

Verse	Translation	Text
Ps 92:10	Strong Concordance	But my horn [07161] shalt thou exalt [07311] like the horn of an unicorn [07214]: I shall be anointed [01101] with fresh [07488] oil [08081].
	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

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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]
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.

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.

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.

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⁴⁶ My [3450] head [2776] with oil [1637] thou didst [218] not [3756] anoint [218]: but [1161] this woman [3778] [846] hath anointed [218] my [3450] feet [4228] with ointment [3464].

⁵ Thou preparest [06186] a table [07979] before [06440] me in the presence of mine enemies [06887]: thou anointest [01878] my head [07218] with oil [08081]; my cup [03563] runneth over [07310].

⁵ Lift not up [07311] your horn [07161] on high [04791]: speak [01696] not with a stiff [06277] neck [06677].

⁵ Thou preparest [06186] a table [07979] before [06440] me in the presence of mine enemies [06887]: thou anointest [01878] my head [07218] with oil [08081]; my cup [03563] runneth over [07310].

²¹ Save [03467] me from the lion's [0738] mouth [06310]: for thou hast heard [06030] me from the horns [07161] of the unicorns [07214].

⁹ Will the unicorn [07214] be willing [014] to serve [05647] thee, or abide [03885] by thy crib [018]?

² The LORD [03068] is my rock [05553], and my fortress [04686], and my deliverer [06403]; my God [0410], my strength [06697], in whom I will trust [02620]; my buckler [04043], and the horn [07161] of my salvation [03468], and my high tower [04869].

⁷ They that dwell [03427] under his shadow [06738] shall return [07725]; they shall revive [02421] as the corn [01715], and grow [06524] as the vine [01612]: the scent [02143] thereof shall be as the wine [03196] of Lebanon [03844].

¹¹ Can the rush [01573] grow up [01342] without mire [01207]? can [07685] the flag [0260] grow [07685] without [01097] water [04325]?

¹³ Those that be planted [08362] in the house [01004] of the LORD [03068] shall flourish [06524] in the courts [02691] of our God [0430].

³ And the battle [04421] went sore [03513] against Saul [07586], and the archers [03384] [0582] [07198] hit [04672] him; and he was sore [03966] wounded [02342] of the archers [03384] [0582] [07198].

⁵ The third [07992] captain [08269] of the host [06635] for the third [07992] month [02320] was Benaiah [01141] the son [01121] of Jehoiada [03077], a chief [07218] priest [03548]: and in his course [04256] were twenty [06242] and four [0702] thousand [0505].

¹² The righteous [06662] shall flourish [06524] like the palm tree [08558]: he shall grow [07685] like a cedar [0730] in Lebanon [03844].

¹⁷ But we ourselves [0587] will go ready [02363] armed [02502] before [06440] the children [01121] of Israel [03478], until we have brought [0935] them unto their place [04725]: and our little ones [02945] shall dwell [03427] in the fenced [04013] cities [05892] because [06440] of the inhabitants [03427] of the land [0776].

⁸ Even of late [0865] my people [05971] is risen up [06965] as an enemy [0341]: ye pull off [06584] the robe [0145] with [04136] the garment [08008] from them that pass [05674] by securely [0983] as men averse [07725] from war [04421].

¹³ O LORD [03068], the hope [04723] of Israel [03478], all that forsake [05800] thee shall be ashamed [0954], and they that depart [03249] from me [05493] shall be written [03789] in the earth [0776], because they have forsaken [05800] the LORD [03068], the fountain [04726] of living [02416] waters [04325].

³² And ye shall take [03947] no satisfaction [03724] for him that is fled [05127] to the city [05892] of his refuge [04733], that he should come again [07725] to dwell [03427] in the land [0776], until the death [04194] of the priest [03548].

¹⁷ My breath [07307] is strange [02114] to my wife [0802], though I intreated [02589] for the children's [01121] sake of mine own body [0990].

¹⁹ Repent ye [3340] therefore [3767], and [2532] be converted [1994], that [1519] your [5216] sins [266] may be blotted out [1813], when [3704] the times [2540] of refreshing [403] shall come [302] [2064] from [575] the presence [4383] of the Lord [2962];

¹⁷ His glory [01926] is like the firstling [01060] of his bullock [07794], and his horns [07161] are like the horns [07161] of unicorns [07214]: with them he shall push [05055] the people [05971] together [03162] to the ends [0657] of the earth [0776]: and they are the ten thousands [07233] of Ephraim [0669], and they are the thousands [0505] of Manasseh [04519].

²² God [0410] brought them out [03318] of Egypt [04714]; he hath as it were the strength [08443] of an unicorn [07214].

⁹ Will the unicorn [07214] be willing [014] to serve [05647] thee, or abide [03885] by thy crib [018]?
¹⁰ Canst thou bind [07194] the unicorn [07214] with his band [05688] in the furrow [08525]? or will he harrow [07702] the valleys [06010] after [0310] thee?
¹¹ Wilt thou trust [0982] him, because his strength [03581] is great [07227]? or wilt thou leave [05800] thy labour [03018] to him?
¹² Wilt thou believe [0539] him, that he will bring home [07725] [07725] thy seed [02233], and gather [0622] it into thy barn [01637]?

⁶ He maketh them also to skip [07540] like a calf [05695]; Lebanon [03844] and Sirion [08303] like a young [01121] unicorn [07214].