Psalm 89:51
Parallel Verses
English Standard Version
with which your enemies mock, O LORD, with which they mock the footsteps of your anointed.

King James Bible
Wherewith thine enemies have reproached, O LORD; wherewith they have reproached the footsteps of thine anointed.

American Standard Version
Wherewith thine enemies have reproached, O Jehovah, Wherewith they have reproached the footsteps of thine anointed.

Douay-Rheims Bible
Wherewith thy enemies have reproached, O Lord; wherewith they have reproached the change of thy anointed.

English Revised Version
Wherewith thine enemies have reproached, O LORD, wherewith they have reproached the footsteps of thine anointed.

Webster's Bible Translation
With which thy enemies have reproached, O LORD; with which they have reproached the footsteps of thy anointed

Psalm 89:51 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 89:51 Parallel Commentaries

Treasury of Scripture Knowledge

they have

Matthew 5:10-12 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven...

Acts 5:41 And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.

1 Corinthians 4:12,13 And labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it...

Hebrews 10:33 Partly, whilst you were made a spectacle both by reproaches and afflictions; and partly...

Hebrews 11:36 And others had trial of cruel mockings and scourgings, yes, moreover of bonds and imprisonment:

footsteps

Psalm 56:5,6 Every day they wrest my words: all their thoughts are against me for evil...

Psalm 57:3 He shall send from heaven, and save me from the reproach of him that would swallow me up. Selah...

2 Samuel 16:7,8 And thus said Shimei when he cursed, Come out, come out, you bloody man, and you man of Belial...

Matthew 12:24 But when the Pharisees heard it, they said, This fellow does not cast out devils, but by Beelzebub the prince of the devils.

Matthew 26:61 And said, This fellow said, I am able to destroy the temple of God, and to build it in three days.

John 8:48 Then answered the Jews, and said to him, Say we not well that you are a Samaritan, and have a devil?

1 Peter 2:20,21 For what glory is it, if, when you be buffeted for your faults, you shall take it patiently? but if, when you do well...

1 Peter 3:16 Having a good conscience; that, whereas they speak evil of you, as of evildoers...

1 Peter 4:14-16 If you be reproached for the name of Christ, happy are you; for the spirit of glory and of God rests on you...

Cross References
Psalm 74:10
How long, O God, is the foe to scoff? Is the enemy to revile your name forever?

Psalm 74:18
Remember this, O LORD, how the enemy scoffs, and a foolish people reviles your name.

Psalm 89:38
But now you have cast off and rejected; you are full of wrath against your anointed.

Isaiah 25:8
He will swallow up death forever; and the Lord GOD will wipe away tears from all faces, and the reproach of his people he will take away from all the earth, for the LORD has spoken.

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