Psalm 89:46
Parallel Verses
English Standard Version
How long, O LORD? Will you hide yourself forever? How long will your wrath burn like fire?

King James Bible
How long, LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?

American Standard Version
How long, O Jehovah? wilt thou hide thyself for ever? How long'shall thy wrath burn like fire?

Douay-Rheims Bible
How long, O Lord, turnest thou away unto the end? shall thy anger burn like fire?

English Revised Version
How long, O LORD, wilt thou hid thyself for ever? how long shall thy wrath burn like fire?

Webster's Bible Translation
How long, LORD, wilt thou hide thyself? for ever? shall thy wrath burn like fire?

Psalm 89:46 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Now after the poet has turned his thoughts towards the beginnings of the house of David which were so rich in promise, in order that he might find comfort under the sorrowful present, the contrast of the two periods is become all the more sensible to him. With ואתּה in Psalm 89:39 (And Thou - the same who hast promised and affirmed this with an oath) his Psalm takes a new turn, for which reason it might even have been ועתּה. זנח is used just as absolutely here as in Psalm 44:24; Psalm 74:1; Psalm 77:8, so that it does not require any object to be supplied out of Psalm 89:39. נארתּה in Psalm 89:40 the lxx renders kate'strepsas; it is better rendered in Lamentations 2:7 ἀπετίναξε; for נאר is synonymous with נער, to shake off, push away, cf. Arabic el-menâ‛ir, the thrusters (with the lance). עבדּך is a vocational name of the king as such. His crown is sacred as being the insignia of a God-bestowed office. God has therefore made the sacred thing vile by casting it to the ground (חלּל לארץ, as in Psalm 74:17, to cast profaningly to the ground). The primary passage to Psalm 89:41-42, is Psalm 80:13. "His hedges" are all the boundary and protecting fences which the land of the king has; and מבצריו "the fortresses" of his land (in both instances without כל, because matters have not yet come to such a pass).

(Note: In the list of the nations and cities conquered by King Sheshonk I are found even cities of the tribe of Issachar, e.g., Shen-ma-an, Sunem; vid., Brugsch, Reiseberichte, S. 141-145, and Blau as referred to above.)

In שׁסּהוּ the notions of the king and of the land blend together. עברי־דרך are the hordes of the peoples passing through the land. שׁכניו are the neighbouring peoples that are otherwise liable to pay tribute to the house of David, who sought to take every possible advantage of that weakening of the Davidic kingdom. In Psalm 89:44 we are neither to translate "rock of his sword" (Hengstenberg), nor "O rock" (Olshausen). צוּר does not merely signify rupes, but also from another root (צוּר, Arab. ṣâr, originally of the grating or shrill noise produced by pressing and squeezing, then more particularly to cut or cut off with pressure, with a sharply set knife or the like) a knife or a blade (cf. English knife, and German kneifen, to nip): God has decreed it that the edge or blade of the sword of the king has been turned back by the enemy, that he has not been able to maintain his ground in battle (הקמתו with ē instead of ı̂, as also when the tone is not moved forward, Micah 5:4). In Psalm 89:45 the Mem of מטהרו, after the analogy of Ezekiel 16:41; Ezekiel 34:10, and other passages, is a preposition: cessare fecisti eum a splendore suo. A noun מטּהר equals מטהר with Dag. dirimens,

(Note: The view of Pinsker (Einleitung, S. 69), that this Dag. is not a sign of the doubling of the letter, but a diacritic point (that preceded the invention of the system of vowel-points), which indicated that the respective letter was to be pronounced with a Chateph vowel (e.g., miṭŏhar), is incorrect. The doubling Dag. renders the Sheb audible, and having once become audible it readily receives this or that colouring according to the nature of its consonant and of the neighbouring vowel.)

like מקדּשׁ Exodus 15:17, מנּזר Nahum 3:17 (Abulwald, Aben-Ezra, Parchon, Kimchi, and others), in itself improbable in the signification required here, is not found either in post-biblical or in biblical Hebrew. טהר, like צהר, signifies first of all not purity, but brilliancy. Still the form טהר does not lie at the basis of it in this instance; for the reading found here just happens not to be טהרו, but מטּהרו; and the reading adopted by Norzi, Heidenheim, and Baer, as also by Nissel and others, so far as form is concerned is not distinct from it, viz., מטּהרו (miṭtŏharo), the character of the Sheb being determined by the analogy of the following (cf. בּסּערה, 2 Kings 2:1), which presupposes the principal form טהר (Bttcher, 386, cf. supra, 2:31, note). The personal tenor of Psalm 89:46 requires that it should be referred to the then reigning Davidic king, but not as dying before his time (Olshausen), but as becoming prematurely old by reason of the sorrowful experiences of his reign. The larger half of the kingdom has been wrested from him; Egypt and the neighbouring nations also threaten the half that remains to him; and instead of the kingly robe, shame completely covers him.

Psalm 89:46 Parallel Commentaries

Treasury of Scripture Knowledge

how

Psalm 13:1,2 How long will you forget me, O LORD? for ever? how long will you hide your face from me...

Psalm 79:5 How long, LORD? will you be angry for ever? shall your jealousy burn like fire?

Psalm 85:5 Will you be angry with us for ever? will you draw out your anger to all generations?

Psalm 90:13 Return, O LORD, how long? and let it repent you concerning your servants.

wilt

Psalm 10:1 Why stand you afar off, O LORD? why hide you yourself in times of trouble?

Psalm 88:14 LORD, why cast you off my soul? why hide you your face from me?

Job 23:9 On the left hand, where he does work, but I cannot behold him: he hides himself on the right hand, that I cannot see him:

Isaiah 8:17 And I will wait on the LORD, that hides his face from the house of Jacob, and I will look for him.

Isaiah 45:15 Truly you are a God that hide yourself, O God of Israel, the Savior.

Hosea 5:15 I will go and return to my place, till they acknowledge their offense, and seek my face: in their affliction they will seek me early.

thy wrath

Psalm 78:63 The fire consumed their young men; and their maidens were not given to marriage.

Jeremiah 4:4 Circumcise yourselves to the LORD, and take away the foreskins of your heart, you men of Judah and inhabitants of Jerusalem...

Jeremiah 21:12 O house of David, thus said the LORD; Execute judgment in the morning, and deliver him that is spoiled out of the hand of the oppressor...

2 Thessalonians 1:8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ:

Hebrews 12:29 For our God is a consuming fire.

Cross References
Psalm 13:1
How long, O LORD? Will you forget me forever? How long will you hide your face from me?

Psalm 44:24
Why do you hide your face? Why do you forget our affliction and oppression?

Psalm 74:1
O God, why do you cast us off forever? Why does your anger smoke against the sheep of your pasture?

Psalm 79:5
How long, O LORD? Will you be angry forever? Will your jealousy burn like fire?

Psalm 80:4
O LORD God of hosts, how long will you be angry with your people's prayers?

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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.
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