English Standard Version
“But my people did not listen to my voice; Israel would not submit to me.
King James Bible
But my people would not hearken to my voice; and Israel would none of me.
American Standard Version
But my people hearkened not to my voice; And Israel would none of me.
But my people heard not my voice: and Israel hearkened not to me.
English Revised Version
But my people hearkened not to my voice; and Israel would none of me.
Webster's Bible Translation
But my people would not hearken to my voice; and Israel would not obey me.
Psalm 81:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Psalm 81:4-5 now tell whence the feast which is to be met with singing and music has acquired such a high significance: it is a divine institution coming from the time of the redemption by the hand of Moses. It is called חק as being a legally sanctioned decree, משׁפּט as being a lawfully binding appointment, and עדוּת as being a positive declaration of the divine will. The ל in לישׂראל characterizes Israel as the receiver, in לאלהי the God of Israel as the owner, i.e., Author and Lawgiver. By בּצעתו the establishing of the statute is dated back to the time of the Exodus; but the statement of the time of its being established, "when He went out over the land of Egypt," cannot be understood of the exodus of the people out of Egypt, natural as this may be here, where Israel has just been called יהוסף (pathetic for יוסף), by a comparison with Genesis 41:45, where Joseph is spoken of in the same words. For this expression does not describe the going forth out of a country, perhaps in the sight of its inhabitants, Numbers 33:3, cf. Exodus 14:8 (Hengstenberg), but the going out over a country. Elohim is the subject, and צאת is to be understood according to Exodus 11:4 (Kimchi, De Dieu, Dathe, Rosenmller, and others): when He went out for judgment over the land of Egypt (cf. Micah 1:3). This statement of the time of itself at once decides the reference of the Psalm to the Passover, which commemorates the sparing of Israel at that time (Exodus 12:27), and which was instituted on that very night of judgment. The accentuation divides the verse correctly. According to this, שׂפת לא־ידעתּי אשׁמע is not a relative clause to מצרים: where I heard a language that I understood not (Psalm 114:1). Certainly ידע שׂפה, "to understand a language," is an expression that is in itself not inadmissible (cf. ידע ספר, to understand writing, to be able to read, Isaiah 29:11.), the selection of which instead of the more customary phrase שׁמע לשׁון (Deuteronomy 28:49; Isaiah 33:19; Jeremiah 5:15) might be easily intelligible here beside אשׁמע; but the omission of the שׁם (אשׁר) is harsh, the thought it here purposeless, and excluded with our way of taking בצאתו. From the speech of God that follows it is evident that the clause is intended to serve as an introduction of this divine speech, whether it now be rendered sermonem quem non novi (cf. Psalm 18:44, populus quem non novi), or alicujus, quem non novi (Ges. 123, rem. 1), both of which are admissible. It is not in some way an introduction to the following speech of God as one which it has been suddenly given to the psalmist to hear: "An unknown language, or the language of one unknown, do I hear?" Thus Dderlein explains it: Subitanea et digna poetico impetu digressio, cum vates sese divino adflatu subito perculsum sentit et oraculum audire sibi persuadet; and in the same way De Wette, Olshausen, Hupfeld, and others. But the oracle of God cannot appear so strange to the Israelitish poet and seer as the spirit-voice to Eliphaz (Job 4:16); and moreover אשׁמע after the foregoing historical predicates has the presumption of the imperfect signification in its favour. Thus, then, it will have to be interpreted according to Exodus 6:2. It was the language of a known, but still also unknown God, which Israel heard in the redemption of that period. It was the God who had been made manifest as יהוה only, so to speak, by way of prelude hitherto, who now appeared at this juncture of the patriarchal history, which had been all along kept in view, in the marvellous and new light of the judgment which was executed upon Egypt, and of the protection, redemption, and election of Israel, as being One hitherto unknown, as the history of salvation actually then, having arrived at Sinai, receives an entirely new form, inasmuch as from this time onwards the congregation or church is a nation, and Jahve the King of a nation, and the bond of union between them a national law educating it for the real, vital salvation that is to come. The words of Jahve that follow are now not the words heard then in the time of the Exodus. The remembrance of the words heard forms only a transition to those that now make themselves heard. For when the poet remembers the language which He who reveals Himself in a manner never before seen and heard of spoke to His people at that time, the Ever-living One Himself, who is yesterday and to-day the same One, speaks in order to remind His people of what He was to them then, and of what He spake to them then.
Treasury of Scripture Knowledge
"But Jeshurun grew fat, and kicked; you grew fat, stout, and sleek; then he forsook God who made him and scoffed at the Rock of his salvation.
They murmured in their tents, and did not obey the voice of the LORD.
would have none of my counsel and despised all my reproof,
I spread out my hands all the day to a rebellious people, who walk in a way that is not good, following their own devices;
But they did not obey or incline their ear, but walked in their own counsels and the stubbornness of their evil hearts, and went backward and not forward.
For as the loincloth clings to the waist of a man, so I made the whole house of Israel and the whole house of Judah cling to me, declares the LORD, that they might be for me a people, a name, a praise, and a glory, but they would not listen.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.