Psalm 9:5
 Psalm 9:5 
New International Version (©2011)
You have rebuked the nations and destroyed the wicked; you have blotted out their name for ever and ever.

New Living Translation (©2007)
You have rebuked the nations and destroyed the wicked; you have erased their names forever.

English Standard Version (©2001)
You have rebuked the nations; you have made the wicked perish; you have blotted out their name forever and ever.

New American Standard Bible (©1995)
You have rebuked the nations, You have destroyed the wicked; You have blotted out their name forever and ever.

King James Bible (Cambridge Ed.)
Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

Holman Christian Standard Bible (©2009)
You have rebuked the nations: You have destroyed the wicked; You have erased their name forever and ever.

International Standard Version (©2012)
You rebuked the nations, you destroyed the wicked, you wiped out their name forever and ever.

NET Bible (©2006)
You terrified the nations with your battle cry; you destroyed the wicked; you permanently wiped out all memory of them.

Aramaic Bible in Plain English (©2010)
You rebuked the nations and you destroyed the wicked and their names you have blotted out for an eternity of eternities.

GOD'S WORD® Translation (©1995)
You condemned nations. You destroyed wicked people. You wiped out their names forever and ever.

King James 2000 Bible (©2003)
You have rebuked the nations, you have destroyed the wicked, you have put out their name forever and ever.

American King James Version
You have rebuked the heathen, you have destroyed the wicked, you have put out their name for ever and ever.

American Standard Version
Thou hast rebuked the nations, thou hast destroyed the wicked; Thou hast blotted out their name for ever and ever.

Douay-Rheims Bible
Thou hast rebuked the Gentiles, and the wicked one hath perished: thou hast blotted out their name for ever and ever.

Darby Bible Translation
Thou hast rebuked the nations, thou hast destroyed the wicked; thou hast put out their name for ever and ever.

English Revised Version
Thou hast rebuked the nations, thou hast destroyed the wicked, thou hast blotted out their name for ever and ever.

Webster's Bible Translation
Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.

World English Bible
You have rebuked the nations. You have destroyed the wicked. You have blotted out their name forever and ever.

Young's Literal Translation
Thou hast rebuked nations, Thou hast destroyed the wicked, Their name Thou hast blotted out to the age and for ever.

Gill's Exposition of the Entire Bible

Thou hast rebuked the Heathen,.... The people of the Philistines, as the Targum and Kimchi explain it, though some Jewish writers (a) understand it of Amalek the chief of the Heathen nations; but it rather refers to Gospel times, and to the rebukes of the Heathen, by the preaching of the Gospel, for their idolatry and superstition; and especially to the latter day, and to the rebukes of the antichristian states, the Papists who are called Gentiles; which will be with flames of fire, and will issue in their utter extirpation, upon which a profound peace and prosperity will succeed in the Christian churches, according to Isaiah 2:4; which is a prophecy of those times;

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Keil and Delitzsch Biblical Commentary on the Old Testament

(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 Psalm 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 Psalm 9:6 beside the Ammonites one may at the same time (with Hengstenb.) think of the Amalekites (1 Samuel 8:12), who had been threatened since the time of Moses with a "blotting out of their remembrance" (Exodus 17:14; Deuteronomy 25:19, cf. Numbers 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. Psalm 9:18 with Psalm 9:16, Psalm 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 Psalm 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. Psalm 34:17; Psalm 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., Isaiah 16:4; here it precedes, like הארב in Judges 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 Psalm 2:7) as a relative clause, and consequently does not require זכרם המה to be referred back to ערים.

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Barnes' Notes on the Bible

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 Psalm 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.

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Clarke's Commentary on the Bible

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.


Geneva Study Bible

Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever.


Psalm 9:5 Parallel Commentaries
Bible Hub: Online Parallel Bible


I will Give Thanks to the Lord
4For you have maintained my right and my cause; you sat in the throne judging right. 5You have rebuked the heathen, you have destroyed the wicked, you have put out their name for ever and ever. 6O you enemy, destructions are come to a perpetual end: and you have destroyed cities; their memorial is perished with them. …

Exodus 32:33 The LORD replied to Moses, "Whoever has sinned against me I will blot out of my book.
Deuteronomy 9:14 Let me alone, so that I may destroy them and blot out their name from under heaven. And I will make you into a nation stronger and more numerous than they."
Job 34:26 He punishes them for their wickedness where everyone can see them,
Psalm 1:6 For the LORD watches over the way of the righteous, but the way of the wicked leads to destruction.
Psalm 9:19 Arise, LORD, do not let mortals triumph; let the nations be judged in your presence.
Psalm 59:5 You, LORD God Almighty, you who are the God of Israel, rouse yourself to punish all the nations; show no mercy to wicked traitors.
Psalm 69:28 May they be blotted out of the book of life and not be listed with the righteous.
Psalm 109:13 May his descendants be cut off, their names blotted out from the next generation.
Psalm 119:21 You rebuke the arrogant, who are accursed, those who stray from your commands.
Psalm 145:20 The LORD watches over all who love him, but all the wicked he will destroy.
Proverbs 10:7 The name of the righteous is used in blessings, but the name of the wicked will rot.
Isaiah 1:28 But rebels and sinners will both be broken, and those who forsake the LORD will perish.