Psalm 60:10
Parallel Verses
English Standard Version
Have you not rejected us, O God? You do not go forth, O God, with our armies.

King James Bible
Wilt not thou, O God, which hadst cast us off? and thou, O God, which didst not go out with our armies?

American Standard Version
Hast not thou, O God, cast us off? And thou goest not forth, O God, with our hosts.

Douay-Rheims Bible
Wilt not thou, O God, who hast cast us off? and wilt not thou, O God, go out with our armies?

English Revised Version
Hast not thou, O God, cast us off? and thou goest not forth, O God, with our hosts.

Webster's Bible Translation
Wilt thou not, O God, who hadst cast us off? and thou, O God, who didst not go out with our armies?

Psalm 60:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

This first strophe contains complaint and prayer; and establishes the prayer by the greatness of the need and Israel's relationship to God. The sense in which פּרצתּנוּ is intended becomes clear from 2 Samuel 5:20, where David uses this word of the defeat of the Philistines, and explains it figuratively. The word signifies to break through what has hitherto been a compact mass, to burst, blast, scatter, disperse. The prayer is first of all timidly uttered in תּשׁובב לנוּ in the form of a wish; then in רפה (Psalm 60:4) and הושׁיעה (Psalm 60:7) it waxes more and more eloquent. שׁובב ל here signifies to grant restoration (like הניח ל, to give rest; Psalm 23:3; Isaiah 58:12). The word also signifies to make a turn, to turn one's self away, in which sense, however, it cannot be construed with ל. On פּצמתּהּ Dunash has already compared Arab. fṣm, rumpere, scindere, and Mose ha-Darshan the Targumic פּצּם equals פרע, Jeremiah 22:14. The deep wounds which the Edomites had inflicted upon the country, are after all a wrathful visitation of God Himself - reeling or intoxicating wine, or as יין תּרעלה (not יין), properly conceived of, is: wine which is sheer intoxication (an apposition instead of the genitive attraction, vid., on Isaiah 30:20), is reached out by Him to His people. The figure of the intoxicating cup has passed over from the Psalms of David and of Asaph to the prophets (e.g., Isaiah 51:17, Isaiah 51:21). A kindred thought is expressed in the proverb: Quem Deus perdere vult, eum dementat. All the preterites as far as השׁקיתנוּ (Psalm 60:5) glance back plaintively at that which has been suffered.

But Psalm 60:6 cannot be thus intended; for to explain with Ewald and Hitzig, following the lxx, "Thou hast set up a banner for those who reverence Thee, not for victory, but for flight," is inadmissible, notwithstanding the fact that מפּני קשׁת nuwc is a customary phrase and the inscribed ללמּד is favourable to the mention of the bow. For (1) The words, beginning with נתתּ, do not sound like an utterance of something worthy of complaint - in this case it ought at least to have been expressed by עך להתנוסס (only for flight, not for victory); (2) it is more than improbable that the bow, instead of being called קשׁת (feminine of the Arabic masculine kaus), is here, according to an incorrect Aramaic form of writing, called קשׁט, whereas this word in its primary form קשׁט (Proverbs 22:21) corresponds to the Aramaic קוּשׁטא not in the signification "a bow," but (as it is also intended in the Targum of our passage) in the signification "truth" (Arabic ḳisṭ of strict unswerving justice, root קש, to be hard, strong, firm; just as, vice versa, the word ṣidḳ, coming from a synonymous root, is equivalent to "truth"). We therefore take the perfect predication, like Psalm 60:4, as the foundation of the prayer which follows: Thou hast given those who fear Thee a banner to muster themselves (sich aufpanieren), i.e., to raise themselves as around a standard or like a standard, on account of the truth - help then, in order that Thy beloved ones may be delivered, with Thy right hand, and answer me. This rendering, in accordance with which Psalm 60:6 expresses the good cause of Israel in opposition to its enemies, is also favoured by the heightened effect of the music, which comes in here, as Sela prescribes. The reflexive התנוסס here therefore signifies not, as Hithpal. of נוּס, "to betake one's self to flight," but "to raise one's self" - a signification on behalf of which we cannot appeal to Zechariah 9:16, where מתנוססות is apparently equivalent to מתנוצצות "sparkling," but which here results from the juxtaposition with נס (cf. נסה, Psalm 4:7), inasmuch as נס itself, like Arab. naṣṣun, is so called from נסס, Arab. naṣṣ, to set up, raise, whether it be that the Hithpo. falls back upon the Kal of the verb or that it is intended as a denominative (to raise one's self as a banner, sich aufpanieren).

(Note: This expression wel illustrates the power of the German language in coining words, so that the language critically dealt with may be exactly reproduced to the German mind. The meaning will at once be clear when we inform our readers that Panier is a banner of standard; the reflexive denominative, therefore, in imitation of the Hebrew, sich aufpanieren signifies to "up-standard one's self," to raise one's self up after the manner of a standard, which being "done into English" may mean to rally (as around a standard). We have done our best above faithfully to convey the meaning of the German text, and we leave our readers to infer from this illustration the difficulties with which translators have not unfrequently to contend. - Tr.])

It is undeniable that not merely in later (e.g., Nehemiah 5:15), but also even in older Hebrew, מפּני denotes the reason and motive (e.g., Deuteronomy 28:20). Moreover Psalm 44 is like a commentary on this מפּני קשׁט, in which the consciousness of the people of the covenant revelation briefly and comprehensively expresses itself concerning their vocation in the world. Israel looks upon its battle against the heathen, as now against Edom, as a rising for the truth in accordance with its mission. By reason of the fact and of the consciousness which are expressed in Psalm 60:6, arises the prayer in Psalm 60:7, that Jahve would interpose to help and to rescue His own people from the power of the enemy. ימינך is instrumental (vid., on Psalm 3:5). It is to be read ענני according to the Ker, as in Psalm 108:7, instead of עננוּ; so that here the king of Israel is speaking, who, as he prays, stands in the place of his people.

Psalm 60:10 Parallel Commentaries

Treasury of Scripture Knowledge

wilt

Psalm 20:7 Some trust in chariots, and some in horses: but we will remember the name of the LORD our God.

Psalm 44:5-9 Through you will we push down our enemies: through your name will we tread them under that rise up against us...

Psalm 118:9,10 It is better to trust in the LORD than to put confidence in princes...

Isaiah 8:17 And I will wait on the LORD, that hides his face from the house of Jacob, and I will look for him.

Isaiah 12:1,2 And in that day you shall say, O LORD, I will praise you: though you were angry with me, your anger is turned away...

hadst

Psalm 60:1 O God, you have cast us off, you have scattered us, you have been displeased; O turn yourself to us again.

Psalm 108:11 Will not you, O God, who have cast us off? and will not you, O God, go forth with our hosts?

Jeremiah 33:24-26 Consider you not what this people have spoken, saying, The two families which the LORD has chosen, he has even cast them off...

didst

Deuteronomy 1:42 And the LORD said to me, Say to them. Go not up, neither fight; for I am not among you; lest you be smitten before your enemies.

Deuteronomy 20:4 For the LORD your God is he that goes with you, to fight for you against your enemies, to save you.

Joshua 7:12 Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies...

Joshua 10:42 And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.

1 Samuel 4:6,7,10,11 And when the Philistines heard the noise of the shout, they said, What means the noise of this great shout in the camp of the Hebrews...

1 Chronicles 10:1 Now the Philistines fought against Israel; and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa.

Cross References
Joshua 7:12
Therefore the people of Israel cannot stand before their enemies. They turn their backs before their enemies, because they have become devoted for destruction. I will be with you no more, unless you destroy the devoted things from among you.

Psalm 44:9
But you have rejected us and disgraced us and have not gone out with our armies.

Psalm 60:1
O God, you have rejected us, broken our defenses; you have been angry; oh, restore us.

Psalm 60:9
Who will bring me to the fortified city? Who will lead me to Edom?

Psalm 108:11
Have you not rejected us, O God? You do not go out, O God, with our armies.

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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.
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