English Standard Version
he allowed no one to oppress them; he rebuked kings on their account,
King James Bible
He suffered no man to do them wrong: yea, he reproved kings for their sakes;
American Standard Version
He suffered no man to do them wrong; Yea, he reproved kings for their sakes,
He suffered no man to hurt them: and he reproved kings for their sakes.
English Revised Version
He suffered no man to do them wrong; yea, he reproved kings for their sakes;
Webster's Bible Translation
He suffered no man to do them wrong: yes, he reproved kings for their sakes;
Psalm 105:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The poet now begins himself to do that to which he encourages Israel. Jahve is Israel's God: His righteous rule extends over the whole earth, whilst His people experience His inviolable faithfulness to His covenant. יהוה in Psalm 105:7 is in apposition to הוּא, for the God who bears this name is as a matter of course the object of the song of praise. זכר is the perfect of practically pledges certainty (cf. Psalm 111:5, where we find instead the future of confident prospect). The chronicler has זכרוּ instead (lxx again something different: μνημονεύωμεν); but the object is not the demanding but the promissory side of the covenant, so that consequently it is not Israel's remembering but God's that is spoken of. He remembers His covenant in all time to come, so that exile and want of independence as a state are only temporary, exceptional conditions. צוּה has its radical signification here, to establish, institute, Psalm 111:9. לאלף דּור (in which expression דור is a specifying accusative) is taken from Deuteronomy 7:9. And since דּבר is the covenant word of promise, it can be continued אשׁר כּרת; and Haggai 2:5 (vid., Khler thereon) shows that אשׁר is not joined to בריתו over Psalm 105:8. וּשׁבוּעתו, however, is a second object to זכר (since דּבר with what belongs to it as an apposition is out of the question). It is the oath on Moriah (Genesis 22:16) that is meant, which applied to Abraham and his seed. לישׂחק (chronicler ליצחק), as in Amos 7:9; Jeremiah 33:26. To זכר is appended ויּעמרדה; the suffix, intended as neuter, points to what follows, viz., this, that Canaan shall be Israel's hereditary land. From Abraham and Isaac we come to Jacob-Israel, who as being the father of the twelve is the twelve-tribe nation itself that is coming into existence; hence the plural can alternate with the singular in Psalm 105:11. את־ארץ כּנען (chronicler, without the את) is an accusative of the object, and חבל נחלתכם accusative of the predicate: the land of Canaan as the province of your own hereditary possession measured out with a measuring line (Psalm 78:55).
Treasury of Scripture Knowledge
But the LORD afflicted Pharaoh and his house with great plagues because of Sarai, Abram's wife.
But God came to Abimelech in a dream by night and said to him, "Behold, you are a dead man because of the woman whom you have taken, for she is a man's wife."
Now then, return the man's wife, for he is a prophet, so that he will pray for you, and you shall live. But if you do not return her, know that you shall surely die, you and all who are yours."
And as they journeyed, a terror from God fell upon the cities that were around them, so that they did not pursue the sons of Jacob.
wandering from nation to nation, from one kingdom to another people,
"Take him, look after him well, and do him no harm, but deal with him as he tells you."
Jump to PreviousAccount Allowed Kept Kings Oppress Permitted Rebuked Reproved Reproveth Sake Sakes Suffered Wrong
Jump to NextAccount Allowed Kept Kings Oppress Permitted Rebuked Reproved Reproveth Sake Sakes Suffered Wrong
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.