English Standard Version
Remember your congregation, which you have purchased of old, which you have redeemed to be the tribe of your heritage! Remember Mount Zion, where you have dwelt.
King James Bible
Remember thy congregation, which thou hast purchased of old; the rod of thine inheritance, which thou hast redeemed; this mount Zion, wherein thou hast dwelt.
American Standard Version
Remember thy congregation, which thou hast gotten of old, Which thou hast redeemed to be the tribe of thine inheritance; And mount Zion, wherein thou hast dwelt.
Remember thy congregation, which thou hast possessed from the beginning. The sceptre of thy inheritance which thou hast redeemed: mount Sion in which thou hast dwelt.
English Revised Version
Remember thy congregation, which thou hast purchased of old, which thou hast redeemed to be the tribe of thine inheritance; and mount Zion, wherein thou hast dwelt.
Webster's Bible Translation
Remember thy congregation, which thou hast purchased of old: the rod of thy inheritance, which thou hast redeemed; this mount Zion, in which thou hast dwelt.
Psalm 74:2 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
But he does not thus deeply degrade himself: after God has once taken him by the right hand and rescued him from the danger of falling (Psalm 73:2), he clings all the more firmly to Him, and will not suffer his perpetual fellowship with Him to be again broken through by such seizures which estrange him from God. confidently does he yield up himself to the divine guidance, though he may not see through the mystery of the plan (עצה) of this guidance. He knows that afterwards (אחר with Mugrash: adverb as in Psalm 68:26), i.e., after this dark way of faith, God will כבוד receive him, i.e., take him to Himself, and take him from all suffering (לקח as in Psalm 49:16, and of Enoch, Genesis 5:24). The comparison of Zechariah 2:12  is misleading; there אחר is rightly accented as a preposition: after glory hath He sent me forth (vid., Kצhler), and here as an adverb; for although the adverbial sense of אחר would more readily lead one to look for the arrangement of the words ואחר תקחני כבוד, still "to receive after glory" (cf. the reverse Isaiah 58:8) is an awkward thought. כבוד, which as an adjective "glorious" (Hofmann) is alien to the language, is either accusative of the goal (Hupfeld), or, which yields a form of expression that is more like the style of the Old Testament, accusative of the manner (Luther, "with honour"). In אחר the poet comprehends in one summary view what he looks for at the goal of the present divine guidance. The future is dark to him, but lighted up by the one hope that the end of his earthly existence will be a glorious solution of the riddle. Here, as elsewhere, it is faith which breaks through not only the darkness of this present life, but also the night of Hades. At that time there was as yet no divine utterance concerning any heavenly triumph of the church, militant in the present world, but to faith the Jahve-Name had already a transparent depth which penetrated beyond Hades into an eternal life. The heaven of blessedness and glory also is nothing without God; but he who can in love call God his, possesses heaven upon earth, and he who cannot in love call God his, would possess not heaven, but hell, in the midst of heaven. In this sense the poet says in Psalm 73:25 : whom have I in heaven? i.e., who there without Thee would be the object of my desire, the stilling of my longing? without Thee heaven with all its glory is a vast waste and void, which makes me indifferent to everything, and with Thee, i.e., possessing Thee, I have no delight in the earth, because to call Thee mine infinitely surpasses every possession and every desire of earth. If we take בּארץ still more exactly as parallel to בּשּׁמים, without making it dependent upon חפצתּי: and possessing Thee I have no desire upon the earth, then the sense remains essentially the same; but if we allow בארץ to be governed by חפצתי in accordance with the general usage of the language, we arrive at this meaning by the most natural way. Heaven and earth, together with angels and men, afford him no satisfaction - his only friend, his sole desire and love, is God. The love for God which David expresses in Psalm 16:2 in the brief utterance, "Thou art my Lord, Thou art my highest good," is here expanded with incomparable mystical profoundness and beauty. Luther's version shows his master-hand. The church follows it in its "Herzlich lieb hab' ich dich" when it sings -
"The whole wide world delights me not,
For heaven and earth, Lord, care Inot,
If I may but have Thee;"
and following it, goes on in perfect harmony with the text of our Psalm -
"Yea, though my heart be like to break,
Thou art my trust that nought can shake;"
(Note: Miss Winkworth's translation.)
or with Paul Gerhard, [in his Passion-hymn "Ein Lmmlein geht und trgt die Schuld der Welt und ihrer Kinder,"
"Light of my heart, that shalt Thou be;
And when my heart in pieces breaks,
Thou shalt my heart remain."
For the hypothetical perfect כּלה expresses something in spite of which he upon whom it may come calls God his God: licet defecerit. Though his outward and inward man perish, nevertheless God remains ever the rock of his heart as the firm ground upon which he, with his ego, remains standing when everything else totters; He remains his portion, i.e., the possession that cannot be taken from him, if he loses all, even his spirit-life pertaining to the body, - and God remains to him this portion לעולם, he survives with the life which he has in God the death of the old life. The poet supposes an extreme case, - one, that is, it is true, impossible, but yet conceivable, - that his outward and inward being should sink away; even then with the merus actus of his ego he will continue to cling to God. In the midst of the natural life of perishableness and of sin, a new, individual life which is resigned to God has begun within him, and in this he has the pledge that he cannot perish, so truly as God, with whom it is closely united, cannot perish. It is just this that is also the nerve of the proof of the resurrection of the dead which Jesus advances in opposition to the Sadducees (Matthew 22:32).
Treasury of Scripture Knowledge
rod. or, tribe
"You have led in your steadfast love the people whom you have redeemed; you have guided them by your strength to your holy abode.
Terror and dread fall upon them; because of the greatness of your arm, they are still as a stone, till your people, O LORD, pass by, till the people pass by whom you have purchased.
Do you thus repay the LORD, you foolish and senseless people? Is not he your father, who created you, who made you and established you?
But the LORD's portion is his people, Jacob his allotted heritage.
Sing praises to the LORD, who sits enthroned in Zion! Tell among the peoples his deeds!
Why do you look with hatred, O many-peaked mountain, at the mount that God desired for his abode, yes, where the LORD will dwell forever?
You with your arm redeemed your people, the children of Jacob and Joseph. Selah
Jump to PreviousAssembly Band Company Congregation Dwell Dwelt Gotten Heritage Inheritance Mind Mount Mountain Past Payment Portion Purchase Purchased Redeem Redeemed Remember Resting-Place Rod Tribe Wherein Worshippers Zion
Jump to NextAssembly Band Company Congregation Dwell Dwelt Gotten Heritage Inheritance Mind Mount Mountain Past Payment Portion Purchase Purchased Redeem Redeemed Remember Resting-Place Rod Tribe Wherein Worshippers Zion
LinksPsalm 74:2 NIV
Psalm 74:2 NLT
Psalm 74:2 ESV
Psalm 74:2 NASB
Psalm 74:2 KJV
Psalm 74:2 Bible Apps
Psalm 74:2 Biblia Paralela
Psalm 74:2 Chinese Bible
Psalm 74:2 French Bible
Psalm 74:2 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.