English Standard Version
Your foes have roared in the midst of your meeting place; they set up their own signs for signs.
King James Bible
Thine enemies roar in the midst of thy congregations; they set up their ensigns for signs.
American Standard Version
Thine adversaries have roared in the midst of thine assembly; They have set up their ensigns for signs.
And they that hate thee have made their boasts, in the midst of thy solemnity. They have set up their ensigns for signs,
English Revised Version
Thine adversaries have roared in the midst of thine assembly; they have set up their ensigns for signs.
Webster's Bible Translation
Thy enemies roar in the midst of thy congregations; they set up their ensigns for signs.
Psalm 74:4 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
"The people of Israel shall camp each by his own standard, with the banners of their fathers' houses. They shall camp facing the tent of meeting on every side.
We do not see our signs; there is no longer any prophet, and there is none among us who knows how long.
The enemy has stretched out his hands over all her precious things; for she has seen the nations enter her sanctuary, those whom you forbade to enter your congregation.
The Lord has scorned his altar, disowned his sanctuary; he has delivered into the hand of the enemy the walls of her palaces; they raised a clamor in the house of the LORD as on the day of festival.
Jump to PreviousAdversaries Assembly Congregations Enemies Ensigns Foes Holy Lions Meeting Meeting-Place Meeting-Places Met Midst Roar Roared Sending Signs Standards Voices Worshippers
Jump to NextAdversaries Assembly Congregations Enemies Ensigns Foes Holy Lions Meeting Meeting-Place Meeting-Places Met Midst Roar Roared Sending Signs Standards Voices Worshippers
LinksPsalm 74:4 NIV
Psalm 74:4 NLT
Psalm 74:4 ESV
Psalm 74:4 NASB
Psalm 74:4 KJV
Psalm 74:4 Bible Apps
Psalm 74:4 Biblia Paralela
Psalm 74:4 Chinese Bible
Psalm 74:4 French Bible
Psalm 74:4 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.