English Standard Version
but it is God who executes judgment, putting down one and lifting up another.
King James Bible
But God is the judge: he putteth down one, and setteth up another.
American Standard Version
But God is the judge: He putteth down one, and lifteth up another.
for God is the judge. One he putteth down, and another he lifteth up:
English Revised Version
But God is the judge: he putteth down one, and lifteth up another.
Webster's Bible Translation
But God is the judge: he putteth down one, and setteth up another.
Psalm 75:7 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The church in anticipation gives thanks for the judicial revelation of its God, the near approach of which He Himself asserts to it. The connection with ו in וקרוב שׁמך presents a difficulty. Neither here nor anywhere else is it to be supposed that ו is synonymous with כּי; but at any rate even כי might stand instead of it. For Hupfeld's attempt to explain it: and "near is Thy name" Thy wonders have declared; and Hitzig's: and Thou whose Name is near, they declare Thy wondrous works - are past remedy. Such a personification of wonders does not belong to the spirit of Hebrew poetry, and such a relative clause lies altogether beyond the bounds of syntax. If we would, however, take וקרוב שׁמך, after Psalm 50:23, as a result of the thanksgiving (Campensis), then that for which thanks are rendered would remain undefined; neither will it do to take קרוב as referring to the being inwardly present (Hengstenberg), since this, according to Jeremiah 12:2 (cf. Deuteronomy 30:14), would require some addition, which should give to the nearness this reference to the mouth or to the heart. Thus, therefore, nothing remains for us but to connect the nearness of the Name of God as an outward fact with the earnest giving of thanks. The church has received the promise of an approaching judicial, redemptive revelation of God, and now says, "We give Thee thanks, we give thanks and near is Thy Name;" it welcomes the future act of God with heartfelt thanksgiving, all those who belong to it declare beforehand the wonders of God. Such was really the position of matters when in Hezekiah's time the oppression of the Assyrians had reached its highest point - Isaiah's promises of a miraculous divine deliverance were at that time before them, and the believing ones saluted beforehand, with thanksgiving, the "coming Name of Jahve" (Isaiah 30:27). The כּי which was to be expected after הודינו (cf. e.g., Psalm 100:4.) does not follow until Psalm 75:3. God Himself undertakes the confirmation of the forthcoming thanksgiving and praise by a direct announcement of the help that is hailed and near at hand (Psalm 85:10). It is not to be rendered, "when I shall seize," etc., for Psalm 75:3 has not the structure of an apodosis. כּי is confirmatory, and whatever interpretation we may give to it, the words of the church suddenly change into the words of God. מועד in the language of prophecy, more especially of the apocalyptic character, is a standing expression fore the appointed time of the final judgment (vid., on Habakkuk 2:3). When this moment or juncture in the lapse of time shall have arrived, then God will seize or take possession of it (לקח in the unweakened original sense of taking hold of with energy, cf. Psalm 18:17; Genesis 2:15): He Himself will then interpose and hold judgment according to the strictly observed rule of right (מישׁרים, adverbial accusative, cf. במישׁרים, Psalm 9:9, and frequently). If it even should come to pass that the earth and all its inhabitants are melting away (cf. Isaiah 14:31; Exodus 15:15; Joshua 2:9), i.e., under the pressure of injustice (as is to be inferred from Psalm 75:3), are disheartened, scattered asunder, and are as it were in the act of dissolution, then He (the absolute I, אנכי) will restrain this melting away: He setteth in their places the pillars, i.e., the internal shafts (Job 9:6), of the earth, or without any figure: He again asserts the laws which lie at the foundation of its stability. תכּנתּי is a mood of certainty, and Psalm 75:4 is a circumstantial clause placed first, after the manner of the Latin ablative absolute. Hitzig appropriately compares Proverbs 29:9; Isaiah 23:15 may also be understood according to this bearing of the case.
The utterance of God is also continued after the Sela. It is not the people of God who turn to the enemies with the language of warning on the ground of the divine promise (Hengstenberg); the poet would then have said אמרנוּ, or must at least have said על־כּן אמרתּי. God Himself speaks, and His words are not yet peremptorily condemning, as in Psalm 50:16., cf. Psalm 46:11, but admonitory and threatening, because it is not He who has already appeared for the final judgment who speaks, but He who announces His appearing. With אמרתּי He tells the braggarts who are captivated with the madness of supposed greatness, and the evil-doers who lift up the horn or the head,
(Note: The head is called in Sanscrit iras, in Zend aranh, equals κάρα; the horn in Sanscrit, ringa, i.e., (according to Burnlouf, Etudes, p. 19) that which proceeds from and projects out of the head (iras), Zend rva equals κέρας, קרן (ḳarn).)
hat He will have once for all said to them, and what they are to suffer to be said to them for the short space of time till the judgment. The poet, if we have assigned the right date to the Psalm, has Rabshakeh and his colleagues before his mind, cf. Isaiah 37:23. The ל, as in that passage, and like אל in Zechariah 2:4 (vid., Khler), has the idea of a hostile tendency. אל rules also over Psalm 75:6: "speak not insolence with a raised neck." It is not to be construed עתק בצוּאר, with a stiff neck. Parallel passages like Psalm 31:19; Psalm 94:4, and more especially the primary passage 1 Samuel 5:3, show that עתק is an object-notion, and that בצוּאר by itself (with which, too, the accentuation harmonizes, since Munach here is the vicarius of a distinctive), according to Job 15:26, has the sense of τραχηλιῶτες or ὑπεραυχοῦντες.
Treasury of Scripture Knowledge
1 Samuel 2:7
The LORD makes poor and makes rich; he brings low and he exalts.
1 Samuel 2:8
He raises up the poor from the dust; he lifts the needy from the ash heap to make them sit with princes and inherit a seat of honor. For the pillars of the earth are the LORD's, and on them he has set the world.
The heavens declare his righteousness, for God himself is judge! Selah
Mankind will say, "Surely there is a reward for the righteous; surely there is a God who judges on earth."
The LORD lifts up the humble; he casts the wicked to the ground.
thus says the Lord GOD: Remove the turban and take off the crown. Things shall not remain as they are. Exalt that which is low, and bring low that which is exalted.
He changes times and seasons; he removes kings and sets up kings; he gives wisdom to the wise and knowledge to those who have understanding;
Jump to PreviousExalteth Exalts Executes Judge Judges Judgment Lifts Low Maketh Puts Putteth Putting
Jump to NextExalteth Exalts Executes Judge Judges Judgment Lifts Low Maketh Puts Putteth Putting
LinksPsalm 75:7 NIV
Psalm 75:7 NLT
Psalm 75:7 ESV
Psalm 75:7 NASB
Psalm 75:7 KJV
Psalm 75:7 Bible Apps
Psalm 75:7 Biblia Paralela
Psalm 75:7 Chinese Bible
Psalm 75:7 French Bible
Psalm 75:7 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.