English Standard Version
O men, how long shall my honor be turned into shame? How long will you love vain words and seek after lies? Selah
King James Bible
O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.
American Standard Version
O ye sons of men, how long shall my glory be turned into dishonor? How long will ye love vanity, and seek after falsehood? Selah
O ye sons of men, how long will you be dull of heart? why do you love vanity, and seek after lying?
English Revised Version
O ye sons of men, how long shall my glory be turned into dishonour? how long will ye love vanity, and seek after falsehood? Selah
Webster's Bible Translation
O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after falsehood? Selah.
Psalm 4:2 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 3:4-5) But cleansed by penitence he stands in a totally different relationship to God and God to him from that which men suppose. Every hour he has reason to fear some overwhelming attack but Jahve is the shield which covers him behind and before (בּעד constr. of בּעד equals Arab. ba‛da, prop. pone, post). His kingdom is taken from him, but Jahve is his glory. With covered head and dejected countenance he ascended the Mount of Olives (2 Samuel 15:30), but Jahve is the "lifter up of his head," inasmuch as He comforts and helps him. The primary passage of this believing utterance "God is a shield" is Genesis 15:1 (cf. Deuteronomy 33:29). Very far from praying in vain, he is assured, that when he prays his prayer will be heard and answered. The rendering "I cried and He answered me" is erroneous here where אקרא does not stand in an historical connection. The future of sequence does not require it, as is evident from Psalm 55:17. (comp. on Psalm 120:1); it is only an expression of confidence in the answer on God's part, which will follow his prayer. In constructions like קולי אקרא, Hitzig and Hupfeld regard קולי as the narrower subject-notion beside the more general one (as Psalm 44:3; Psalm 69:11; Psalm 83:19): my voice - I cried; but the position of the words is not favourable to this in the passage before us and in Psalm 17:10; Psalm 27:7; Psalm 57:5; Psalm 66:17; Psalm 142:2, Isaiah 36:9, though it may be in Psalm 69:11; Psalm 108:2. According to Ew. 281, c, קולי is an accusative of more precise definition, as without doubt in Isaiah 10:30 cf. Psalm 60:7; Psalm 17:13.; the cry is thereby described as a loud cry.
(Note: Bttcher, Collectanea pp. 166f., also adopts the view, that נפשׁי, פּי, קולי are each appositum vicarium subjecti and therefore nomin. in such passages. But 1) the fact that את never stands beside them is explained by the consideration that it is not suited to an adverbial collateral definition. And 2) that elsewhere the same notions appear as direct subjects, just as 3) that elsewhere they alternate with the verbal subject-notion in the parallel member of the verse (Psalm 130:5; Proverbs 8:4) - these last two admit of no inference. The controverted question of the syntax is, moreover, an old one and has been treated of at length by Kimchi in his Book of Roots s. r. אוה.)
To this cry, as ויּענני as being a pure mood of sequence implies, succeeds the answer, or, which better corresponds to the original meaning of ענה (comp. Arab. ‛nn, to meet, stand opposite) reply;
(Note: Vid., Redslob in his treatise: Die Integritat der Stelle Hosea 7.4-10 in Frage gestellt S. 7.)
and it comes from the place whither it was directed: מהר קדשוּ. He had removed the ark from Kirjath Jeraim to Zion. He had not taken it with him when he left Jerusalem and fled before Absolom, 2 Samuel 15:25. He was therefore separated by a hostile power from the resting-place of the divine presence. But his prayer urged its way on to the cherubim-throne; and to the answer of Him who is enthroned there, there is no separating barrier of space or created things.
Treasury of Scripture Knowledge
But you, O LORD, are a shield about me, my glory, and the lifter of my head.
Everyone utters lies to his neighbor; with flattering lips and a double heart they speak.
I hate those who pay regard to worthless idols, but I trust in the LORD.
Let the lying lips be mute, which speak insolently against the righteous in pride and contempt.
They only plan to thrust him down from his high position. They take pleasure in falsehood. They bless with their mouths, but inwardly they curse. Selah
For it is for your sake that I have borne reproach, that dishonor has covered my face.
You know my reproach, and my shame and my dishonor; my foes are all known to you.
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