King James Version
Psalms 79
13 verses with commentary
How Long, O Lord?
A Psalm of Asaph. O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. of: or, for
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O God, the heathen are come into thine inheritance; thy holy temple have they defiled; they have laid Jerusalem on heaps. This communal lament opens with a description of devastating invasion. Like Psalm 74, it likely responds to the Babylonian destruction of Jerusalem in 586 BCE, though the language is applicable to any catastrophic violation of the holy city.
"The heathen are come into thine inheritance" (ba'u goyim benachalatekha, בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ) frames the invasion theologically. Goyim (nations, Gentiles) have entered God's nachalah (inheritance, possession). The land was not merely Israel's property but God's inheritance given to Israel. Foreign invasion violated divine ownership.
"Thy holy temple have they defiled" (tim'u et-heykhal qodshekha, טִמְּאוּ אֶת־הֵיכַל קָדְשֶׁךָ) intensifies the outrage. Tame means to defile, make unclean, pollute—the opposite of the holiness that should characterize God's dwelling. The temple was qodesh (holy, set apart); now it has been profaned by those who neither knew nor honored Yahweh.
"They have laid Jerusalem on heaps" (samu et-Yerushalayim le'iyim, שָׂמוּ אֶת־יְרוּשָׁלִַם לְעִיִּים) describes physical devastation. Iyim means ruins, heaps of rubble. The city of David, the joy of the whole earth (Psalm 48:2), has become a pile of stones. The threefold description—invasion, defilement, destruction—captures the comprehensiveness of the catastrophe.
"The heathen are come into thine inheritance" (ba'u goyim benachalatekha, בָּאוּ גוֹיִם בְּנַחֲלָתֶךָ) frames the invasion theologically. Goyim (nations, Gentiles) have entered God's nachalah (inheritance, possession). The land was not merely Israel's property but God's inheritance given to Israel. Foreign invasion violated divine ownership.
"Thy holy temple have they defiled" (tim'u et-heykhal qodshekha, טִמְּאוּ אֶת־הֵיכַל קָדְשֶׁךָ) intensifies the outrage. Tame means to defile, make unclean, pollute—the opposite of the holiness that should characterize God's dwelling. The temple was qodesh (holy, set apart); now it has been profaned by those who neither knew nor honored Yahweh.
"They have laid Jerusalem on heaps" (samu et-Yerushalayim le'iyim, שָׂמוּ אֶת־יְרוּשָׁלִַם לְעִיִּים) describes physical devastation. Iyim means ruins, heaps of rubble. The city of David, the joy of the whole earth (Psalm 48:2), has become a pile of stones. The threefold description—invasion, defilement, destruction—captures the comprehensiveness of the catastrophe.
The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth.
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The dead bodies of thy servants have they given to be meat unto the fowls of the heaven, the flesh of thy saints unto the beasts of the earth. This horrifying image depicts covenant violation of the most extreme kind. The Hebrew nevelah (נְבֵלָה) for "dead bodies" specifically refers to corpses denied proper burial—an unspeakable disgrace in ancient Near Eastern culture. The psalmist laments that God's avadim (עֲבָדֶיךָ, servants) and chasidim (חֲסִידֶיךָ, faithful ones/saints) have been left as carrion.
Denial of burial violated the most basic human dignity. Deuteronomy 21:22-23 mandated same-day burial even for executed criminals. Leaving bodies exposed to scavengers was reserved for the most contemptible enemies (1 Kings 14:11; Jeremiah 7:33). Yet here, God's covenant people—those who served Him faithfully—suffer this ultimate indignity. The parallel structure emphasizes the horror: "fowls of the heaven" and "beasts of the earth" together consume those who belonged to the God of heaven and earth.
This verse echoes Jeremiah's prophecy of Jerusalem's destruction (Jeremiah 7:33, 16:4, 19:7), suggesting the psalm reflects the Babylonian conquest of 586 BC. The theological crisis is acute: if God's faithful servants suffer such desecration, where is His covenant faithfulness? The lament doesn't question God's existence but demands explanation for apparent abandonment of those who bore His name.
Denial of burial violated the most basic human dignity. Deuteronomy 21:22-23 mandated same-day burial even for executed criminals. Leaving bodies exposed to scavengers was reserved for the most contemptible enemies (1 Kings 14:11; Jeremiah 7:33). Yet here, God's covenant people—those who served Him faithfully—suffer this ultimate indignity. The parallel structure emphasizes the horror: "fowls of the heaven" and "beasts of the earth" together consume those who belonged to the God of heaven and earth.
This verse echoes Jeremiah's prophecy of Jerusalem's destruction (Jeremiah 7:33, 16:4, 19:7), suggesting the psalm reflects the Babylonian conquest of 586 BC. The theological crisis is acute: if God's faithful servants suffer such desecration, where is His covenant faithfulness? The lament doesn't question God's existence but demands explanation for apparent abandonment of those who bore His name.
Their blood have they shed like water round about Jerusalem; and there was none to bury them.
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Their blood have they shed like water round about Jerusalem; and there was none to bury them. The simile "like water" (כַּמַּיִם, kamayim) indicates blood poured out abundantly, carelessly, without value—as common and cheap as water. The Hebrew verb shaphak (שָׁפַךְ, "shed/poured out") appears frequently in contexts of violence and murder, especially innocent bloodshed that cries to God for vengeance (Genesis 9:6; Ezekiel 22:3-4).
"Round about Jerusalem" emphasizes the geographic scope—the holy city itself surrounded by carnage. Jerusalem, the city of shalom (peace), becomes encircled by bloodshed. The irony is devastating: the place where God's presence dwelt, where sacrificial blood was carefully regulated according to Levitical law, now witnesses unregulated slaughter of God's people. Their blood mingles with dust rather than being properly handled as sacred.
"There was none to bury them" (ein qover, אֵין קוֹבֵר) compounds the tragedy. Normal burial required family members performing ritual acts of love and duty. The phrase suggests complete social breakdown—either the living were too few, too traumatized, or themselves threatened with death. This recalls Jeremiah 14:16 and anticipates the mass graves and abandoned bodies following ancient sieges. To die without burial meant being cut off from ancestral rest and communal memory.
"Round about Jerusalem" emphasizes the geographic scope—the holy city itself surrounded by carnage. Jerusalem, the city of shalom (peace), becomes encircled by bloodshed. The irony is devastating: the place where God's presence dwelt, where sacrificial blood was carefully regulated according to Levitical law, now witnesses unregulated slaughter of God's people. Their blood mingles with dust rather than being properly handled as sacred.
"There was none to bury them" (ein qover, אֵין קוֹבֵר) compounds the tragedy. Normal burial required family members performing ritual acts of love and duty. The phrase suggests complete social breakdown—either the living were too few, too traumatized, or themselves threatened with death. This recalls Jeremiah 14:16 and anticipates the mass graves and abandoned bodies following ancient sieges. To die without burial meant being cut off from ancestral rest and communal memory.
We are become a reproach to our neighbours, a scorn and derision to them that are round about us.
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We are become a reproach to our neighbours, a scorn and derision to them that are round about us. This verse shifts from physical violence to social humiliation. Three synonyms—"reproach" (cherpah, חֶרְפָּה), "scorn" (la'ag, לַעַג), and "derision" (qeles, קֶלֶס)—intensify the sense of utter disgrace. The perfect tense "we are become" (הָיִינוּ, hayinu) indicates a completed transformation: God's people have been reduced from privileged status to objects of mockery.
The theological crisis deepens: covenant promises included blessing that would make Israel the envy of nations (Deuteronomy 28:10). Instead, surrounding nations mock Israel's weakness, interpreting military defeat as evidence that Yahweh is either impotent or has abandoned His people. This attacks God's reputation (shem, name) among the nations. The neighbors who should have witnessed Yahweh's glory through Israel's blessing now witness apparent divine failure.
The phrase "round about us" echoes verse 3's geographic language, creating literary symmetry: blood surrounds Jerusalem physically; mockery surrounds Israel socially. The covenant community experiences comprehensive devastation—physical, social, and theological. Yet the psalmist continues addressing God, refusing to abandon the covenant relationship despite its apparent failure. This persistent prayer amid humiliation models faithful lament.
The theological crisis deepens: covenant promises included blessing that would make Israel the envy of nations (Deuteronomy 28:10). Instead, surrounding nations mock Israel's weakness, interpreting military defeat as evidence that Yahweh is either impotent or has abandoned His people. This attacks God's reputation (shem, name) among the nations. The neighbors who should have witnessed Yahweh's glory through Israel's blessing now witness apparent divine failure.
The phrase "round about us" echoes verse 3's geographic language, creating literary symmetry: blood surrounds Jerusalem physically; mockery surrounds Israel socially. The covenant community experiences comprehensive devastation—physical, social, and theological. Yet the psalmist continues addressing God, refusing to abandon the covenant relationship despite its apparent failure. This persistent prayer amid humiliation models faithful lament.
How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire?
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How long, LORD? wilt thou be angry for ever? shall thy jealousy burn like fire? The desperate question "How long?" (ad-mah, עַד־מָה) appears throughout the Psalter, expressing anguish over apparently endless suffering. This is the lament's crucial pivot: from describing atrocity to demanding divine response. The psalmist addresses Yahweh directly by covenant name, asserting the relationship despite appearances of abandonment. The question challenges God to act consistently with His covenant character.
"Wilt thou be angry for ever?" acknowledges that judgment is deserved (the psalm will confess Israel's sin in verse 8), but questions whether the punishment exceeds covenant boundaries. The Hebrew netsach (נֶצַח, "for ever") can mean "perpetually" or "to completion." The question isn't rhetorical but genuine: Will divine anger continue indefinitely, or is there a limit after which mercy returns? This reflects Lamentations 3:31-32: "The Lord will not cast off for ever: But though he cause grief, yet will he have compassion."
"Thy jealousy burn like fire" uses qin'ah (קִנְאָה), divine jealousy/zeal that refuses to share glory with another. Fire imagery represents both God's holy wrath against covenant violation and His passionate commitment to His own name. The question implicitly asks: If Your jealousy burns for Your reputation, why allow nations to mock You through Israel's defeat? The theology is sophisticated: God's jealousy should motivate Him to vindicate both Himself and His people.
"Wilt thou be angry for ever?" acknowledges that judgment is deserved (the psalm will confess Israel's sin in verse 8), but questions whether the punishment exceeds covenant boundaries. The Hebrew netsach (נֶצַח, "for ever") can mean "perpetually" or "to completion." The question isn't rhetorical but genuine: Will divine anger continue indefinitely, or is there a limit after which mercy returns? This reflects Lamentations 3:31-32: "The Lord will not cast off for ever: But though he cause grief, yet will he have compassion."
"Thy jealousy burn like fire" uses qin'ah (קִנְאָה), divine jealousy/zeal that refuses to share glory with another. Fire imagery represents both God's holy wrath against covenant violation and His passionate commitment to His own name. The question implicitly asks: If Your jealousy burns for Your reputation, why allow nations to mock You through Israel's defeat? The theology is sophisticated: God's jealousy should motivate Him to vindicate both Himself and His people.
Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.
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Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. This imprecatory prayer requests divine judgment redirect from Israel to pagan nations. The imperative "pour out" (shefokh, שְׁפֹךְ) deliberately echoes verse 3's language of blood being "poured out" like water. The psalmist asks God to pour His wrath as abundantly as enemies poured Israelite blood—a plea for proportional justice.
The phrase "that have not known thee" (lo yeda'ukha, לֹא יְדָעוּךָ) identifies the theological difference: Israel's sin is covenant violation by those who know God, while the nations' sin is covenant ignorance combined with arrogant violence against God's people. "Known" uses yada (יָדַע), indicating relational knowledge, not mere awareness. The nations haven't experienced covenant relationship with Yahweh and therefore attacked His people without fear of consequences.
"Kingdoms that have not called upon thy name" (al-shemekha lo qara'u, עַל־שִׁמְךָ לֹא קָרָאוּ) emphasizes that these empires worship false gods while simultaneously desecrating Yahweh's name through violence against His people. The request isn't personal revenge but theological justice: vindicate Your name, demonstrate that You defend those who belong to You, and prove that attacking Your people incurs divine wrath. This anticipates Romans 12:19's principle: vengeance belongs to God, not human agents.
The phrase "that have not known thee" (lo yeda'ukha, לֹא יְדָעוּךָ) identifies the theological difference: Israel's sin is covenant violation by those who know God, while the nations' sin is covenant ignorance combined with arrogant violence against God's people. "Known" uses yada (יָדַע), indicating relational knowledge, not mere awareness. The nations haven't experienced covenant relationship with Yahweh and therefore attacked His people without fear of consequences.
"Kingdoms that have not called upon thy name" (al-shemekha lo qara'u, עַל־שִׁמְךָ לֹא קָרָאוּ) emphasizes that these empires worship false gods while simultaneously desecrating Yahweh's name through violence against His people. The request isn't personal revenge but theological justice: vindicate Your name, demonstrate that You defend those who belong to You, and prove that attacking Your people incurs divine wrath. This anticipates Romans 12:19's principle: vengeance belongs to God, not human agents.
For they have devoured Jacob, and laid waste his dwelling place.
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For they have devoured Jacob, and laid waste his dwelling place. This verse provides justification for the previous imprecatory prayer. "Devoured" (akhal, אָכַל) uses consuming/eating imagery, suggesting voracious destruction—not merely defeating but consuming completely, like wild beasts devouring prey. "Jacob" employs Israel's covenant name, emphasizing that attacking Israel attacks the people of God's promise to the patriarchs.
"Laid waste his dwelling place" (et-navehu heshamu, אֶת־נָוֵהוּ הֵשַׁמּוּ) uses shamem (שָׁמֵם), meaning to devastate, make desolate, horrify. The "dwelling place" (naveh) can refer to pasture or habitation—either the land of Israel or Jerusalem/the temple specifically. If temple, the phrase describes the ultimate sacrilege: destroying God's earthly dwelling. If land generally, it emphasizes the comprehensive devastation of Israel's covenant inheritance.
The verse functions as evidence in a legal argument: these nations deserve judgment because they have committed the crime of covenant violation by proxy—they attacked God's covenant people and land. The logic anticipates Genesis 12:3's promise that God will curse those who curse Abraham's descendants. The psalmist holds God to His own covenant commitment to defend Israel against hostile nations.
"Laid waste his dwelling place" (et-navehu heshamu, אֶת־נָוֵהוּ הֵשַׁמּוּ) uses shamem (שָׁמֵם), meaning to devastate, make desolate, horrify. The "dwelling place" (naveh) can refer to pasture or habitation—either the land of Israel or Jerusalem/the temple specifically. If temple, the phrase describes the ultimate sacrilege: destroying God's earthly dwelling. If land generally, it emphasizes the comprehensive devastation of Israel's covenant inheritance.
The verse functions as evidence in a legal argument: these nations deserve judgment because they have committed the crime of covenant violation by proxy—they attacked God's covenant people and land. The logic anticipates Genesis 12:3's promise that God will curse those who curse Abraham's descendants. The psalmist holds God to His own covenant commitment to defend Israel against hostile nations.
O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. former: or, the iniquities of them that were before us
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O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low. This verse shifts from imprecatory prayer against enemies to penitential prayer for Israel. "Remember not" (al-tizkor-lanu, אַל־תִּזְכָּר־לָנוּ) asks God to refrain from covenant lawsuit based on accumulated guilt. "Former iniquities" (avonot rishonim, עֲוֺנוֹת רִאשֹׁנִים) acknowledges generational sin—the current generation suffers for both their own sins and accumulated guilt from ancestors' covenant violations.
The contrast "let thy tender mercies" (rachamekha, רַחֲמֶיךָ) introduces God's covenant compassion—maternal-like tenderness toward His people. "Speedily prevent us" uses qadem (קָדַם), meaning to confront, meet, anticipate—asking God's mercy to arrive quickly before complete destruction. The urgency suggests Israel teeters on extinction's edge, requiring immediate divine intervention. "Prevent" in KJV's 1611 usage means "come before" or "go before," not hinder.
"We are brought very low" (dalonu me'od, דַּלּוֹנוּ מְאֹד) describes utter depletion—physical, economic, emotional, spiritual. The verb dalal (דָּלַל) means to be thin, weak, impoverished. Israel has nothing left with which to recommend themselves; only God's mercy can save. This prepares for verse 9's appeal to God's reputation: save us not for our sake but for Your name's sake.
The contrast "let thy tender mercies" (rachamekha, רַחֲמֶיךָ) introduces God's covenant compassion—maternal-like tenderness toward His people. "Speedily prevent us" uses qadem (קָדַם), meaning to confront, meet, anticipate—asking God's mercy to arrive quickly before complete destruction. The urgency suggests Israel teeters on extinction's edge, requiring immediate divine intervention. "Prevent" in KJV's 1611 usage means "come before" or "go before," not hinder.
"We are brought very low" (dalonu me'od, דַּלּוֹנוּ מְאֹד) describes utter depletion—physical, economic, emotional, spiritual. The verb dalal (דָּלַל) means to be thin, weak, impoverished. Israel has nothing left with which to recommend themselves; only God's mercy can save. This prepares for verse 9's appeal to God's reputation: save us not for our sake but for Your name's sake.
Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.
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Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake. This verse represents the psalm's central petition, combining appeal for help with confession of sin. The prayer is grounded not in Israel's merit but in God's reputation and character.
"O God of our salvation" (Elohey yish'enu, אֱלֹהֵי יִשְׁעֵנוּ) invokes God by His saving character. Yesha (salvation, deliverance) defines who God is to His people. This title reminds God of His own nature: He is the saving God. To fail to save would contradict His identity.
"For the glory of thy name" (al-devar kevod-shemekha, עַל־דְּבַר כְּבוֹד־שְׁמֶךָ) provides the first motivation for God to act. Kavod (glory, weight, honor) and shem (name, reputation) together appeal to God's concern for His own honor. When His people suffer, His reputation suffers. The nations mock, asking, "Where is their God?" (verse 10).
"Deliver us, and purge away our sins" (hatzilenu vekapper al-chattotenu, הַצִּילֵנוּ וְכַפֵּר עַל־חַטֹּאתֵינוּ) combines deliverance from enemies with forgiveness of sins. The verb kaphar (to cover, atone, purge) is central to Israel's sacrificial system. The psalmist acknowledges that Israel's suffering is not undeserved—sin contributed to the catastrophe. Yet he appeals for both physical deliverance and spiritual restoration.
"For thy name's sake" (lema'an shemekha, לְמַעַן שְׁמֶךָ) repeats the motivation. God's name—His reputation, His revealed character, His honor among the nations—provides grounds for mercy.
"O God of our salvation" (Elohey yish'enu, אֱלֹהֵי יִשְׁעֵנוּ) invokes God by His saving character. Yesha (salvation, deliverance) defines who God is to His people. This title reminds God of His own nature: He is the saving God. To fail to save would contradict His identity.
"For the glory of thy name" (al-devar kevod-shemekha, עַל־דְּבַר כְּבוֹד־שְׁמֶךָ) provides the first motivation for God to act. Kavod (glory, weight, honor) and shem (name, reputation) together appeal to God's concern for His own honor. When His people suffer, His reputation suffers. The nations mock, asking, "Where is their God?" (verse 10).
"Deliver us, and purge away our sins" (hatzilenu vekapper al-chattotenu, הַצִּילֵנוּ וְכַפֵּר עַל־חַטֹּאתֵינוּ) combines deliverance from enemies with forgiveness of sins. The verb kaphar (to cover, atone, purge) is central to Israel's sacrificial system. The psalmist acknowledges that Israel's suffering is not undeserved—sin contributed to the catastrophe. Yet he appeals for both physical deliverance and spiritual restoration.
"For thy name's sake" (lema'an shemekha, לְמַעַן שְׁמֶךָ) repeats the motivation. God's name—His reputation, His revealed character, His honor among the nations—provides grounds for mercy.
Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. revenging: Heb. vengeance
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Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed. This verse returns to the theological crisis introduced in verse 4: the nations' mockery of Israel becomes mockery of Yahweh. The question "Where is their God?" (ayyeh Eloheihem, אַיֵּה אֱלֹהֵיהֶם) was the ultimate taunt against a defeated nation, implying divine impotence or non-existence. This echoes Joel 2:17 and anticipates ongoing theological challenges when God's people suffer.
The psalmist transforms the taunt into motivation for divine action: vindicate Your reputation by demonstrating that You are neither absent nor powerless. "Let him be known" (yivada, יִוָּדַע) requests God make Himself known through action, not merely proclamation. The phrase "in our sight" (le'eineinu, לְעֵינֵינוּ) asks that Israel witness God's vindication within their lifetime—not deferred to distant eschatology but visible, tangible justice.
"By the revenging of the blood of thy servants" (niqmat dam-avadekha, נִקְמַת דַּם־עֲבָדֶיךָ) returns to verse 2's image of slaughtered faithful. Naqam (נָקַם) means to avenge, take vengeance—executing justice for innocent bloodshed. The theology is covenantal: these aren't random victims but "thy servants," people under God's protection. Their unavenged blood cries from the ground (Genesis 4:10), demanding divine response. The request isn't vindictive but theological: demonstrate covenant faithfulness by defending Your covenant people.
The psalmist transforms the taunt into motivation for divine action: vindicate Your reputation by demonstrating that You are neither absent nor powerless. "Let him be known" (yivada, יִוָּדַע) requests God make Himself known through action, not merely proclamation. The phrase "in our sight" (le'eineinu, לְעֵינֵינוּ) asks that Israel witness God's vindication within their lifetime—not deferred to distant eschatology but visible, tangible justice.
"By the revenging of the blood of thy servants" (niqmat dam-avadekha, נִקְמַת דַּם־עֲבָדֶיךָ) returns to verse 2's image of slaughtered faithful. Naqam (נָקַם) means to avenge, take vengeance—executing justice for innocent bloodshed. The theology is covenantal: these aren't random victims but "thy servants," people under God's protection. Their unavenged blood cries from the ground (Genesis 4:10), demanding divine response. The request isn't vindictive but theological: demonstrate covenant faithfulness by defending Your covenant people.
Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; thy: Heb. thine arm preserve: Heb. reserve the children of death
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Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die; This verse shifts imagery from slaughtered dead to living prisoners awaiting execution. "Sighing" (en'qat, אֶנְקַת) derives from anaq (אָנַק), meaning groaning, sighing—the involuntary sounds of anguish too deep for words. This echoes Romans 8:26's Spirit-interpreted groans. "The prisoner" (asir, אָסִיר) refers to captives—likely exiles in Babylon or survivors facing execution.
"Come before thee" (tavo lefanekha, תָּבוֹא לְפָנֶיךָ) requests that these inarticulate groans reach God's throne as acceptable prayer. The phrase assumes God hears and cares, even when His people can't formulate coherent petitions. This reflects Hebrew anthropology: God perceives heart-cries that transcend verbal expression. The prisoners' wordless groans become liturgy ascending to heaven.
"According to the greatness of thy power" (kegodel zero'akha, כְּגֹדֶל זְרוֹעֲךָ) appeals to God's zero'a (זְרוֹעַ, arm)—symbol of divine might demonstrated in exodus (Exodus 6:6, 15:16). "Preserve those appointed to die" (hoter beney temutah, הוֹתֵר בְּנֵי תְמוּתָה) literally means "leave remaining the children of death"—those already sentenced to execution. The request is for miraculous intervention: reverse irreversible sentences, rescue those beyond human help. Only divine power can save the condemned.
"Come before thee" (tavo lefanekha, תָּבוֹא לְפָנֶיךָ) requests that these inarticulate groans reach God's throne as acceptable prayer. The phrase assumes God hears and cares, even when His people can't formulate coherent petitions. This reflects Hebrew anthropology: God perceives heart-cries that transcend verbal expression. The prisoners' wordless groans become liturgy ascending to heaven.
"According to the greatness of thy power" (kegodel zero'akha, כְּגֹדֶל זְרוֹעֲךָ) appeals to God's zero'a (זְרוֹעַ, arm)—symbol of divine might demonstrated in exodus (Exodus 6:6, 15:16). "Preserve those appointed to die" (hoter beney temutah, הוֹתֵר בְּנֵי תְמוּתָה) literally means "leave remaining the children of death"—those already sentenced to execution. The request is for miraculous intervention: reverse irreversible sentences, rescue those beyond human help. Only divine power can save the condemned.
And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
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And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord. This concluding imprecatory prayer requests comprehensive justice. "Render...sevenfold" (hashev shiv'atayim, הָשֵׁב שִׁבְעָתַיִם) uses intensified language—not merely equivalent punishment but multiplied return. "Sevenfold" represents completeness in Hebrew numerology (Genesis 4:15, Leviticus 26:28, Proverbs 6:31), suggesting thorough, exhaustive justice. "Into their bosom" (el-chuqam, אֶל־חֵיקָם) means directly into their lap or embrace—inescapable, personal reception of deserved consequences.
The crucial phrase "their reproach, wherewith they have reproached thee" (cherpotam asher cherefu-kha, חֶרְפָּתָם אֲשֶׁר חֵרְפוּךָ) clarifies the true offense: the neighbors haven't merely insulted Israel but insulted Yahweh Himself. By mocking Israel's weakness, they mock Israel's God. This transforms the prayer from personal vengeance to theological vindication. The ultimate crime isn't violence against people but blasphemy against God. This echoes 2 Kings 19:22 where Sennacherib's mockery of Jerusalem is defined as reproaching the Holy One of Israel.
The direct address "O Lord" (אֲדֹנָי, Adonai) emphasizes sovereignty—You are Master, and these nations have insulted their rightful sovereign. The prayer concludes by resting the case before divine judgment: act consistently with Your character as covenant Lord who defends Your name and avenges Your people's innocent blood. The imprecatory conclusion asserts faith that God will indeed execute justice, even if delayed.
The crucial phrase "their reproach, wherewith they have reproached thee" (cherpotam asher cherefu-kha, חֶרְפָּתָם אֲשֶׁר חֵרְפוּךָ) clarifies the true offense: the neighbors haven't merely insulted Israel but insulted Yahweh Himself. By mocking Israel's weakness, they mock Israel's God. This transforms the prayer from personal vengeance to theological vindication. The ultimate crime isn't violence against people but blasphemy against God. This echoes 2 Kings 19:22 where Sennacherib's mockery of Jerusalem is defined as reproaching the Holy One of Israel.
The direct address "O Lord" (אֲדֹנָי, Adonai) emphasizes sovereignty—You are Master, and these nations have insulted their rightful sovereign. The prayer concludes by resting the case before divine judgment: act consistently with Your character as covenant Lord who defends Your name and avenges Your people's innocent blood. The imprecatory conclusion asserts faith that God will indeed execute justice, even if delayed.
So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations. to all: Heb. to generation and generation
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So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations. The psalm concludes with a vow of perpetual praise—the anticipated response to answered prayer. Having confessed sin, appealed to God's name, and requested deliverance, the community now promises thanksgiving that will extend through all generations.
"We thy people and sheep of thy pasture" (va'anachnu ammekha vetzon mar'itekha, וַאֲנַחְנוּ עַמְּךָ וְצֹאן מַרְעִיתֶךָ) employs the shepherd-flock imagery prominent in this section of the Psalter (74:1, 77:20, 78:52, 80:1). Despite judgment and suffering, Israel remains God's people, His flock. The relationship, though strained by sin and discipline, persists. This identity provides basis for hope: shepherds do not abandon their flocks permanently.
"Will give thee thanks for ever" (nodeh lekha le'olam, נוֹדֶה לְּךָ לְעוֹלָם) promises ongoing todah (thanksgiving, confession, acknowledgment). The adverb le'olam (forever, perpetually) extends the vow beyond the immediate generation. This is not a temporary bargain but permanent commitment.
"We will shew forth thy praise to all generations" (ledor vador nesapper tehillatekha, לְדֹר וָדֹר נְסַפֵּר תְּהִלָּתֶךָ) envisions intergenerational testimony. Saphar means to recount, tell, declare; tehillah means praise, hymn, song of praise. The community commits to transmitting praise through successive generations. God's saving acts will become the content of ongoing worship.
"We thy people and sheep of thy pasture" (va'anachnu ammekha vetzon mar'itekha, וַאֲנַחְנוּ עַמְּךָ וְצֹאן מַרְעִיתֶךָ) employs the shepherd-flock imagery prominent in this section of the Psalter (74:1, 77:20, 78:52, 80:1). Despite judgment and suffering, Israel remains God's people, His flock. The relationship, though strained by sin and discipline, persists. This identity provides basis for hope: shepherds do not abandon their flocks permanently.
"Will give thee thanks for ever" (nodeh lekha le'olam, נוֹדֶה לְּךָ לְעוֹלָם) promises ongoing todah (thanksgiving, confession, acknowledgment). The adverb le'olam (forever, perpetually) extends the vow beyond the immediate generation. This is not a temporary bargain but permanent commitment.
"We will shew forth thy praise to all generations" (ledor vador nesapper tehillatekha, לְדֹר וָדֹר נְסַפֵּר תְּהִלָּתֶךָ) envisions intergenerational testimony. Saphar means to recount, tell, declare; tehillah means praise, hymn, song of praise. The community commits to transmitting praise through successive generations. God's saving acts will become the content of ongoing worship.