Psalm 60:2
Parallel Verses
English Standard Version
You have made the land to quake; you have torn it open; repair its breaches, for it totters.

King James Bible
Thou hast made the earth to tremble; thou hast broken it: heal the breaches thereof; for it shaketh.

American Standard Version
Thou hast made the land to tremble; thou hast rent it: Heal the breaches thereof; for it shaketh.

Douay-Rheims Bible
Thou hast moved the earth, and hast troubled it: heal thou the breaches thereof, for it has been moved.

English Revised Version
Thou hast made the land to tremble; thou hast rent it: heal the breaches thereof; for it shaketh.

Webster's Bible Translation
Thou hast made the earth to tremble; thou hast broken it: heal its breaches; for it shaketh.

Psalm 60:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

In this second half of the Psalm the cry of fear is hushed. Hope reigns, and anger burns more fiercely. The Ker says that Psalm 59:11 is to be read: אלהי חסדּי יקדּמני, my gracious God will anticipate me, - but with what? This question altogether disappears if we retain the Chethb and point אלהי הסדּו: my God will anticipate me with His mercy (cf. Psalm 21:4), i.e., will meet me bringing His mercy without any effort of mine. Even the old translators have felt that chcdw must belong to the verb as a second object. The lxx is perfectly correct in its rendering, ὁ Θεὸς μου τὸ ἔλεος αὐτοῦ προφθάσει με. The Ker has come into existence in looking to v. 18, according to which it seems as though אלהי הסדּי ought to be added to the refrain, Psalm 59:10 (cf. a similar instance in Psalm 42:6-7). But Psalm 59:11 would be stunted by doing this, and it accords with Biblical poetic usage that the refrain in v. 18 should be climactic in comparison with Psalm 59:10 (just as it also does not altogether harmonize in its first half); so that Olshausen's proposal to close Psalm 59:10 with אלהי חסדי and to begin Psalm 59:11 with חסדו (cf. Psalm 79:8) is only just to be put on record. The prayer "slay them not" does not contradict the prayer that follows for their destruction. The poet wishes that those who lie in wait for him, before they are totally swept away, may remain for a season before the eyes of this people as an example of punishment. In accordance with this, הניעמו, by a comparison of the Hiph. in Numbers 32:13, and of the Kal in Psalm 59:16, Psalm 109:10, is to be rendered: cause them to wander about (Targum, cf. Genesis Rabba, ch. 38 init., טלטלמו); and in connection with בחילך one is involuntarily reminded of Psalm 10:10, Psalm 10:14, and is tempted to read בחלך or בחלך: cause them to wander about in adversity or wretchedness, equals Arab. ‛umr ḥâlik, vita caliginosa h. e. misera), and more especially since בחילך occurs nowhere else instead of בּזרעך or בּימינך. But the Jod in בחילך is unfavourable to this supposition; and since the martial apostrophe of God by "our shield" follows, the choice of the word is explained by the consideration that the poet conceives of the power of God as an army (Joel 2:25), and perhaps thinks directly of the heavenly host (Joel 3:11), over which the Lord of Hosts holds command (Hitzig). By means of this He is first of all to cause them to go astray (נע ונד, Genesis 4:12), then utterly to cast them down (Psalm 56:8). The Lord (אדני) is to do this, as truly as He is Israel's shield against all the heathen and all pseudo-Israelites who have become as heathen. The first member of Psalm 59:13 is undoubtedly meant descriptively: "the sin of their mouth (the sin of the tongue) is the word of their lips" (with the dull-toned suffix mo, in the use of which Psalm 59 associates itself with the Psalms of the time of Saul, Psalm 56:1-13, Psalm 11:1-7, Psalm 17:1-15, 22, 35, Psalm 64:1-10). The combination ולילּכדוּ בגאונם, however, more readily suggests parallel passages like Proverbs 11:6 than Proverbs 6:2; and moreover the מן of the expression וּמאלה וּמכּחשׁ, which is without example in connection with ספּר, and, taken as expressing the motive (Hupfeld), ought to be joined with some designations of the disposition of mind, is best explained as an appended statement of the reason for which they are to be ensnared, so that consequently יספּרוּ (cf. Psalm 69:27; Psalm 64:6) is an attributive clause; nor is this contrary to the accentuation, if one admits the Munach to be a transformation of Mugrash. It is therefore to be rendered: "let them, then, be taken in their pride, and on account of the curse and deceit which they wilfully utter." If, by virtue of the righteousness of the Ruler of the world, their sin has thus become their fall, then, after they have been as it were a warning example to Israel, God is utterly to remove them out of the way, in order that they (it is unnecessary to suppose any change of subject), while perishing, may perceive that Elohim is Ruler in Jacob (בּ, used elsewhere of the object, e.g., Micah 5:1, is here used of the place of dominion), and as in Jacob, so from thence unto the ends of the earth (ל like על, Psalm 48:11) wields the sceptre. Just like the first group of the first part, this first group of the second part also closes with Sela.

The second group opens like the second group in the first part, but with this exception, that here we read וישׁבוּ, which loosely connects it with what precedes, whereas there it is ישׁוּבוּ. The poet's gaze is again turned towards his present straitened condition, and again the pack of dogs by which Saul is hunting him present themselves to his mind. המּה points towards an antithesis that follows, and which finds its expression in ואני. ויּלינוּ and לבּקר stand in direct contrast to one another, and in addition to this לערב has preceded. The reading of the lxx (Vulgate, Luther, [and authorized version]), καὶ γογγύσουσιν equals ויּלּינוּ or ויּלּנוּ, is thereby proved to be erroneous. But if ויּלינוּ is the correct reading, then it follows that we have to take Psalm 59:16 not as foretelling what will take place, but as describing that which is present; so that consequently the fut. consec. (as is frequently the case apart from any historical connection) is only a consecutive continuation of ינוּעוּן (for which the Ker has יניעוּן; the form that was required in Psalm 59:12, but is inadmissible here): they wander up and down (נוּע as in Psalm 109:10, cf. נוּד, Job 15:23) to eat (that is to say, seeking after food); and if they are not satisfied, they pass the night, i.e., remain, eager for food and expecting it, over night on the spot. This interpretation is the most natural, the simplest, and the one that harmonizes best not only with the text before us (the punctuation ישׂבּעוּ, not ישׂבּעוּ, gives the member of the clause the impress of being a protasis), but also with the situation. The poet describes the activity of his enemies, and that by completing or retouching the picture of their comparison to dogs: he himself is the food or prey for which they are so eager, and which they would not willingly allow to escape them, and which they nevertheless cannot get within their grasp. Their morbid desire remains unsatisfied: he, however, in the morning, is able to sing of the power of God, which protects him, and exultantly to praise God's loving-kindness, which satiates and satisfies him (Psalm 90:14); for in the day of fear, which to him is now past, God was his inaccessible stronghold, his unapproachable asylum. To this God, then, even further the play of his harp shall be directed (אזמּרה), just as was his waiting or hoping (אשׁמרה, Psalm 59:10).

Psalm 60:2 Parallel Commentaries

Treasury of Scripture Knowledge

made

Psalm 104:32 He looks on the earth, and it trembles: he touches the hills, and they smoke.

Psalm 114:7 Tremble, you earth, at the presence of the Lord, at the presence of the God of Jacob;

2 Samuel 22:8 Then the earth shook and trembled; the foundations of heaven moved and shook, because he was wroth.

Job 9:6 Which shakes the earth out of her place, and the pillars thereof tremble.

Isaiah 5:25 Therefore is the anger of the LORD kindled against his people, and he has stretched forth his hand against them, and has smitten them...

Jeremiah 4:24 I beheld the mountains, and, see, they trembled, and all the hills moved lightly.

Jeremiah 10:10 But the LORD is the true God, he is the living God, and an everlasting king: at his wrath the earth shall tremble...

Amos 8:8 Shall not the land tremble for this, and every one mourn that dwells therein? and it shall rise up wholly as a flood...

Habakkuk 3:10 The mountains saw you, and they trembled: the overflowing of the water passed by: the deep uttered his voice...

Matthew 27:51 And, behold, the veil of the temple was rent in two from the top to the bottom; and the earth did quake, and the rocks rent;

broken

Psalm 89:40 You have broken down all his hedges; you have brought his strong holds to ruin.

2 Samuel 2:8 But Abner the son of Ner, captain of Saul's host, took Ishbosheth the son of Saul, and brought him over to Mahanaim;

2 Samuel 3:11-14 And he could not answer Abner a word again, because he feared him...

Isaiah 7:8 For the head of Syria is Damascus, and the head of Damascus is Rezin; and within three score and five years shall Ephraim be broken...

Jeremiah 14:17 Therefore you shall say this word to them; Let my eyes run down with tears night and day, and let them not cease...

Jeremiah 48:38 There shall be lamentation generally on all the housetops of Moab, and in the streets thereof...

Haggai 2:6,7 For thus said the LORD of hosts; Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea...

heal

2 Chronicles 7:14 If my people, which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways...

Job 5:18 For he makes sore, and binds up: he wounds, and his hands make whole.

Isaiah 30:26 Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold...

Jeremiah 30:17 For I will restore health to you, and I will heal you of your wounds, said the LORD; because they called you an Outcast, saying...

Lamentations 2:13 What thing shall I take to witness for you? what thing shall I liken to you, O daughter of Jerusalem? what shall I equal to you...

Ezekiel 34:16 I will seek that which was lost, and bring again that which was driven away, and will bind up that which was broken...

Hosea 6:1 Come, and let us return to the LORD: for he has torn, and he will heal us; he has smitten, and he will bind us up.

Cross References
2 Chronicles 7:14
if my people who are called by my name humble themselves, and pray and seek my face and turn from their wicked ways, then I will hear from heaven and will forgive their sin and heal their land.

Psalm 18:7
Then the earth reeled and rocked; the foundations also of the mountains trembled and quaked, because he was angry.

Isaiah 30:26
Moreover, the light of the moon will be as the light of the sun, and the light of the sun will be sevenfold, as the light of seven days, in the day when the LORD binds up the brokenness of his people, and heals the wounds inflicted by his blow.

Lamentations 5:22
unless you have utterly rejected us, and you remain exceedingly angry with us.

Amos 8:8
Shall not the land tremble on this account, and everyone mourn who dwells in it, and all of it rise like the Nile, and be tossed about and sink again, like the Nile of Egypt?"

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