Psalm 79:4
Parallel Verses
English Standard Version
We have become a taunt to our neighbors, mocked and derided by those around us.

King James Bible
We are become a reproach to our neighbours, a scorn and derision to them that are round about us.

American Standard Version
We are become a reproach to our neighbors, A scoffing and derision to them that are round about us.

Douay-Rheims Bible
We are become a reproach to our neighbours: a scorn and derision to them that are round about us.

English Revised Version
We are become a reproach to our neighbours, a scorn and derision to them that are round about us.

Webster's Bible Translation
We have become a reproach to our neighbors, a scorn and derision to them that are around us.

Psalm 79:4 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 79:4 Parallel Commentaries

Treasury of Scripture Knowledge

become

Psalm 44:13,14 You make us a reproach to our neighbors, a scorn and a derision to them that are round about us...

Psalm 80:6 You make us a strife to our neighbors: and our enemies laugh among themselves.

Psalm 89:41 All that pass by the way spoil him: he is a reproach to his neighbors.

Deuteronomy 28:37 And you shall become an astonishment, a proverb, and a byword, among all nations where the LORD shall lead you.

Jeremiah 24:9 And I will deliver them to be removed into all the kingdoms of the earth for their hurt, to be a reproach and a proverb...

Jeremiah 25:18 To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment...

Jeremiah 42:18 For thus said the LORD of hosts, the God of Israel; As my anger and my fury has been poured forth on the inhabitants of Jerusalem...

Lamentations 2:15,16 All that pass by clap their hands at you; they hiss and wag their head at the daughter of Jerusalem, saying...

Lamentations 5:1 Remember, O LORD, what is come on us: consider, and behold our reproach.

Ezekiel 35:12 And you shall know that I am the LORD, and that I have heard all your blasphemies which you have spoken against the mountains of Israel...

Ezekiel 36:3,15 Therefore prophesy and say, Thus said the Lord GOD; Because they have made you desolate, and swallowed you up on every side...

scorn

1 Kings 9:7 Then will I cut off Israel out of the land which I have given them; and this house, which I have hallowed for my name...

Nehemiah 2:19 But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn...

Nehemiah 4:1-4 But it came to pass, that when Sanballat heard that we built the wall, he was wroth, and took great indignation, and mocked the Jews...

Cross References
Psalm 22:7
All who see me mock me; they make mouths at me; they wag their heads;

Psalm 39:8
Deliver me from all my transgressions. Do not make me the scorn of the fool!

Psalm 44:13
You have made us the taunt of our neighbors, the derision and scorn of those around us.

Psalm 80:6
You make us an object of contention for our neighbors, and our enemies laugh among themselves.

Psalm 89:41
All who pass by plunder him; he has become the scorn of his neighbors.

Psalm 123:4
Our soul has had more than enough of the scorn of those who are at ease, of the contempt of the proud.

Isaiah 43:28
Therefore I will profane the princes of the sanctuary, and deliver Jacob to utter destruction and Israel to reviling.

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