English Standard Version
But God will break you down forever; he will snatch and tear you from your tent; he will uproot you from the land of the living. Selah
King James Bible
God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling place, and root thee out of the land of the living. Selah.
American Standard Version
God will likewise destroy thee for ever; He will take thee up, and pluck thee out of thy tent, And root thee out of the land of the living. Selah
Therefore will God destroy thee for ever: he will pluck thee out, and remove thee from thy dwelling place: and thy root out of the land of the living.
English Revised Version
God shall likewise destroy thee for ever, he shall take thee up, and pluck thee out of thy tent, and root thee out of the land of the living. Selah
Webster's Bible Translation
God shall likewise destroy thee for ever, he shall take thee away, and pluck thee out of thy dwelling-place, and root thee out of the land of the living. Selah.
Psalm 52:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
From this spiritual sacrifice, well-pleasing to God, the Psalm now, in vv. 20f., comes back to the material sacrifices that are offered in a right state of mind; and this is to be explained by the consideration that David's prayer for himself here passes over into an intercession on behalf of all Israel: Do good in Thy good pleasure unto Zion. את־ may be a sign of the accusative, for היטיב (הטיב) does take the accusative of the person (Job 24:21); but also a preposition, for as it is construed with ל and עם, so also with את in the same signification (Jeremiah 18:10; Jeremiah 32:41). זבח־צדק are here, as in Psalm 4:6; Deuteronomy 33:19, those sacrifices which not merely as regards their outward character, but also in respect of the inward character of him who causes them to be offered on his behalf, are exactly such as God the Lawgiver will have them to be. By כּליל beside עולה might be understood the priestly vegetable whole-offering, Leviticus 6:15. (מנחת חבתּין, Epistle to the Hebrews, ii. 8), since every עולה as such is also כּליל; but Psalm-poetry does not make any such special reference to the sacrificial tra. וכליל is, like כליל in 1 Samuel 7:9, an explicative addition, and the combination is like ימינך וזרועך, Psalm 44:4, ארץ ותבל, Psalm 90:2, and the like. A שׁלם כּליל (Hitzig, after the Phoenician sacrificial tables) is unknown to the Israelitish sacrificial worship. The prayer: Build Thou the walls of Jerusalem, is not inadmissible in the mouth of David; since בּנה signifies not merely to build up what has been thrown down, but also to go on and finish building what is in the act of being built (Psalm 89:3); and, moreover, the wall built round about Jerusalem by Solomon (1 Kings 3:1) can be regarded as a fulfilment of David's prayer.
Nevertheless what even Theodoret has felt cannot be denied: τοῖς ἐν Βαβυλῶνι...ἁρμόττει τὰ ῥήματα. Through penitence the way of the exiles led back to Jerusalem. The supposition is very natural that vv. 20f. may be a liturgical addition made by the church of the Exile. And if the origin of Isaiah 40:1 in the time of the Exile were as indisputable as the reasons against such a position are forcible, then it would give support not merely to the derivation of vv. 20f. (cf. Isaiah 60:5, Isaiah 60:7, Isaiah 60:10), but of the whole Psalm, from the time of the Exile; for the general impress of the Psalm is, according to the accurate observation of Hitzig, thoroughly deutero-Isaianic. But the writer of Isaiah 40:1 shows signs in other respects also of the most families acquaintance with the earlier literature of the Shı̂r and the Mashal; and that he is none other than Isaiah reveals itself in connection with this Psalm by the echoes of this very Psalm, which are to be found not only in the second but also in the first part of the Isaianic collection of prophecy (cf. on Psalm 51:9, Psalm 51:18). We are therefore driven to the inference, that Psalm 51 was a favourite Psalm of Isaiah's, and that, since the Isaianic echoes of it extend equally from the first verse to the last, it existed in the same complete form even in his day as in ours; and that consequently the close, just like the whole Psalm, so beautifully and touchingly expressed, is not the mere addition of a later age.
Treasury of Scripture Knowledge
destroy thee [heb.] beat thee down
and the LORD uprooted them from their land in anger and fury and great wrath, and cast them into another land, as they are this day.'
1 Kings 14:15
the LORD will strike Israel as a reed is shaken in the water, and root up Israel out of this good land that he gave to their fathers and scatter them beyond the Euphrates, because they have made their Asherim, provoking the LORD to anger.
You shall break them with a rod of iron and dash them in pieces like a potter's vessel."
You destroy those who speak lies; the LORD abhors the bloodthirsty and deceitful man.
I believe that I shall look upon the goodness of the LORD in the land of the living!
Wait for the LORD and keep his way, and he will exalt you to inherit the land; you will look on when the wicked are cut off.
No one who practices deceit shall dwell in my house; no one who utters lies shall continue before my eyes.
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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.