Psalm 79:3
Parallel Verses
English Standard Version
They have poured out their blood like water all around Jerusalem, and there was no one to bury them.

King James Bible
Their blood have they shed like water round about Jerusalem; and there was none to bury them.

American Standard Version
Their blood have they shed like water round about Jerusalem; And there was none to bury them.

Douay-Rheims Bible
They have poured out their blood as water, round about Jerusalem and there was none to bury them.

English Revised Version
Their blood have they shed like water round about Jerusalem; and there was none to bury them.

Webster's Bible Translation
Their blood have they shed like water around Jerusalem; and there was none to bury them.

Psalm 79:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The rejection of Shiloh and of the people worshipping there, but later on, when the God of Israel is again overwhelmed by compassion, the election of Judah, and of Mount Zion, and of David, the king after His own heart. In the time of the Judges the Tabernacle was set up in Shiloh (Joshua 18:1); there, consequently, was the central sanctuary of the whole people, - in the time of Eli and Samuel, as follows from 1 Samuel 1:1, it had become a fixed temple building. When this building was destroyed is not known; according to Judges 18:30., cf. Jeremiah 7:12-15, it was probably not until the Assyrian period. The rejection of Shiloh, however, preceded the destruction, and practically took place simultaneously with the removal of the central sanctuary to Zion; and was, moreover, even previously decided by the fact that the Ark of the covenant, when given up again by the Philistines, was not brought back to Shiloh, but set down in Kirjath Jearm (1 Samuel 7:2). The attributive clause שׁכּן בּאדם uses שׁכּן as השׁכּין is used in Joshua 18:1. The pointing is correct, for the words to not suffice to signify "where He dwelleth among men" (Hitzig); consequently שׁכּן is the causative of the Kal, Leviticus 16:16; Joshua 22:19. In Psalm 78:61 the Ark of the covenant is called the might and glory of God (ארון עזּו, Psalm 132:8, cf. כבוד, 1 Samuel 4:21.), as being the place of their presence in Israel and the medium of their revelation. Nevertheless, in the battle with the Philistines between Eben-ezer and Aphek, Jahve gave the Ark, which they had fetched out of Shiloh, into the hands of the foe in order to visit on the high-priesthood of the sons of Ithamar the desecration of His ordinances, and there fell in that battle 30,000 footmen, and among them the two sons of Eli, Hophni and Phinehas, the priests (1 Samuel 4). The fire in Psalm 78:63 is the fire of war, as in Numbers 21:28, and frequently. The incident mentioned in 1 Samuel 6:19 is reasonably (vid., Keil) left out of consideration. By לא הוּלּלוּ (lxx erroneously, οὐκ ἐπένθησαν equals הוללוּ equals הילילוּ) are meant the marriage-songs (cf. Talmudic הלּוּלא, the nuptial tent, and בּית הלוּלים the marriage-house). "Its widows (of the people, in fact, of the slain) weep not" (word for word as in Job 27:15) is meant of the celebration of the customary ceremony of mourning (Genesis 23:2): they survive their husbands (which, with the exception of such a case as that recorded in 1 Samuel 14:19-22, is presupposed), but without being able to show them the last signs of honour, because the terrors of the war (Jeremiah 15:8) prevent them.

With Psalm 78:65 the song takes a new turn. After the punitive judgment has sifted and purified Israel, God receives His people to Himself afresh, but in such a manner that He transfers the precedence of Ephraim to the tribe of Judah. He awakes as it were from a long sleep (Psalm 44:24, cf. Psalm 73:20); for He seemed to sleep whilst Israel had become a servant to the heathen; He aroused Himself, like a hero exulting by reason of wine, i.e., like a hero whose courage is heightened by the strengthening and exhilarating influence of wine (Hengstenberg). התרונן is not the Hithpal. of רוּן in the Arabic signification, which is alien to the Hebrew, to conquer, a meaning which we do not need here, and which is also not adapted to the reflexive form (Hitzig, without any precedent, renders thus: who allows himself to be conquered by wine), but Hithpo. of רנן: to shout most heartily, after the analogy of the reflexives התאונן, התנודד, התרועע. The most recent defeat of the enemy which the poet has before his mind is that of the Philistines. The form of expression in Psalm 78:66 is moulded after 1 Samuel 5:6. God smote the Philistines most literally in posteriora (lxx, Vulgate, and Luther). Nevertheless Psalm 78:66 embraces all the victories under Samuel, Saul, and David, from 1 Samuel 5:1-12 and onwards. Now, when they were able to bring the Ark, which had been brought down to the battle against the Philistines, to a settled resting-place again, God no longer chose Shiloh of Ephraim, but Judah and the mountain of Zion, which He had loved (Psalm 47:5), of Benjamitish-Judaean (Joshua 15:63; Judges 1:8, Judges 1:21) - but according to the promise (Deuteronomy 33:12) and according to the distribution of the country (vid., on Psalm 68:28) Benjamitish - Jerusalem.

(Note: According to B. Menachoth 53b, Jedidiah (Solomon, 2 Samuel 12:25) built the Temple in the province of Jedidiah (of Benjamin, Deuteronomy 33:12).)

There God built His Temple כּמו־רמים. Hitzig proposes instead of this to read כּמרומים; but if נעימים, Psalm 16:6, signifies amaena, then רמים may signify excelsa (cf. Isaiah 45:2 הדוּרים, Jeremiah 17:6 חררים) and be poetically equivalent to מרומים: lasting as the heights of heaven, firm as the earth, which He hath founded for ever. Since the eternal duration of heaven and of the earth is quite consistent with a radical change in the manner of its duration, and that not less in the sense of the Old Testament than of the New (vid., e.g., Isaiah 65:17), so the לעולם applies not to the stone building, but rather to the place where Jahve reveals Himself, and to the promise that He will have such a dwelling-place in Israel, and in fact in Judah. Regarded spiritually, i.e., essentially, apart from the accidental mode of appearing, the Temple upon Zion is as eternal as the kingship upon Zion with which the Psalm closes. The election of David gives its impress to the history of salvation even on into eternity. It is genuinely Asaphic that it is so designedly portrayed how the shepherd of the flock of Jesse (Isai) became the shepherd of the flock of Jahve, who was not to pasture old and young in Israel with the same care and tenderness as the ewe-lambs after which he went (עלות as in Genesis 33:13, and רעה ב, cf. 1 Samuel 16:11; 1 Samuel 17:34, like משׁל בּ and the like). The poet is also able already to glory that he has fulfilled this vocation with a pure heart and with an intelligent mastery. And with this he closes.

From the decease of David lyric and prophecy are retrospectively and prospectively turned towards David.

Psalm 79:3 Parallel Commentaries

Treasury of Scripture Knowledge

their

Psalm 79:10 Why should the heathen say, Where is their God?...

Matthew 23:35 That on you may come all the righteous blood shed on the earth...

Romans 8:36 As it is written, For your sake we are killed all the day long; we are accounted as sheep for the slaughter.

Revelation 16:6 For they have shed the blood of saints and prophets, and you have given them blood to drink; for they are worthy.

Revelation 17:6 And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus: and when I saw her...

Revelation 18:24 And in her was found the blood of prophets, and of saints, and of all that were slain on the earth.

and there, etc. Either there was no friend or relation left to bury them, or none was allowed to perform this last sad office. The despotism of eastern princes often proceeds to such a degree of extravagance as to fill the mind with astonishment and horror. In Morocco, no person dares to bury the body of a malefactor without an order from the emperor; and Windus, speaking of a man who was to have been sawn in two, informs us, that his body must have remained to be eaten by the dogs; if the emperor had not pardoned him.

Psalm 141:7 Our bones are scattered at the grave's mouth, as when one cuts and splits wood on the earth.

Jeremiah 8:1,2 At that time, said the LORD, they shall bring out the bones of the kings of Judah, and the bones of his princes...

Jeremiah 14:16 And the people to whom they prophesy shall be cast out in the streets of Jerusalem because of the famine and the sword...

Jeremiah 15:3 And I will appoint over them four kinds, said the LORD: the sword to slay, and the dogs to tear, and the fowls of the heaven...

Jeremiah 16:4 They shall die of grievous deaths; they shall not be lamented; neither shall they be buried...

Jeremiah 25:33 And the slain of the LORD shall be at that day from one end of the earth even to the other end of the earth: they shall not be lamented...

Jeremiah 34:20 I will even give them into the hand of their enemies, and into the hand of them that seek their life...

Revelation 11:9 And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half...

Cross References
Jeremiah 14:16
And the people to whom they prophesy shall be cast out in the streets of Jerusalem, victims of famine and sword, with none to bury them--them, their wives, their sons, and their daughters. For I will pour out their evil upon them.

Jeremiah 16:4
They shall die of deadly diseases. They shall not be lamented, nor shall they be buried. They shall be as dung on the surface of the ground. They shall perish by the sword and by famine, and their dead bodies shall be food for the birds of the air and for the beasts of the earth.

Jeremiah 25:33
"And those pierced by the LORD on that day shall extend from one end of the earth to the other. They shall not be lamented, or gathered, or buried; they shall be dung on the surface of the ground.

Ezekiel 16:38
And I will judge you as women who commit adultery and shed blood are judged, and bring upon you the blood of wrath and jealousy.

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