Psalm 68:12
Parallel Verses
English Standard Version
“The kings of the armies—they flee, they flee!” The women at home divide the spoil—

King James Bible
Kings of armies did flee apace: and she that tarried at home divided the spoil.

American Standard Version
Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil.

Douay-Rheims Bible
The king of powers is of the beloved, of the beloved; and the beauty of the house shall divide spoils.

English Revised Version
Kings of armies flee, they flee: and she that tarrieth at home divideth the spoil.

Webster's Bible Translation
Kings of armies fled apace: and she that tarried at home divided the spoil.

Psalm 68:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The Psalm begins with the expression of a wish that the victory of God over all His foes and the triumphant exultation of the righteous were near at hand. Ewald and Hitzig take יקום אלהים hypothetically: If God arise, He enemies will be scattered. This rendering is possible in itself so far as the syntax is concerned, but here everything conspires against it; for the futures in Psalm 68:2-4 form an unbroken chain; then a glance at the course of the Psalm from Psa 68:20 onwards shows that the circumstances of Israel, under which the poet writes, urged forth the wish: let God arise and humble His foes; and finally the primary passage, Numbers 10:35, makes it clear that the futures are the language of prayer transformed into the form of the wish. In Psalm 68:3 the wish is addressed directly to God Himself, and therefore becomes petition. הנדּן is inflected (as vice versג ירדף, Psalm 7:6, from ירדּף) from הנּדף (like הנּתן, Jeremiah 32:4); it is a violation of all rule in favour of the conformity of sound (cf. הקצות for הקצות, Leviticus 14:43, and supra on Psalm 51:6) with תּנדּף, the object of which is easily supplied (dispellas, sc. hostes tuos), and is purposely omitted in order to direct attention more stedfastly to the omnipotence which to every creature is so irresistible. Like smoke, wax (דּונג, root דג, τηκ, Sanscrit tak, to shoot past, to run, Zend taḱ, whence vitaḱina, dissolving, Neo-Persic gudâchten; causative: to cause to run in different directions equals to melt or smelt) is an emblem of human feebleness. As Bakiuds observes, Si creatura creaturam non fert, quomodo creatura creatoris indignantis faciem ferre possit? The wish expressed in Psalm 68:4 forms the obverse of the preceding. The expressions for joy are heaped up in order to describe the transcendency of the joy that will follow the release from the yoke of the enemy. לפני is expressively used in alternation with מפני in Psalm 68:2, Psalm 68:3 : by the wrathful action, so to speak, that proceeds from His countenance just as the heat radiating from the fire melts the wax the foes are dispersed, whereas the righteous rejoice before His gracious countenance.

As the result of the challenge that has been now expressed in Psalm 68:2-4, Elohim, going before His people, begins His march; and in Psalm 68:5 an appeal is made to praise Him with song, His name with the music of stringed instrument, and to make a way along which He may ride בּערבות. In view of Psalm 68:34 we cannot take צרבות, as do the Targum and Talmud (B. Chagiga 12b), as a name of one of the seven heavens, a meaning to which, apart from other considerations, the verb ערב, to be effaced, confused, dark, is not an appropriate stem-word; but it must be explained according to Isaiah 40:3. There Jahve calls in the aid of His people, here He goes forth at the head of His people; He rides through the steppes in order to right against the enemies of His people. Not merely the historical reference assigned to the Psalm by Hitzig, but also the one adopted by ourselves, admits of allusion being made to the "steppes of Moab;" for the way to Mdeb, where the Syrian mercenaries of the Ammonites had encamped (1 Chronicles 19:7), lay through these steppes, and also the way to Rabbath Ammon (2 Samuel 10:7.). סלּוּ calls upon them to make a way for Him, the glorious, invincible King (cf. Isaiah 57:14; Isaiah 62:10); סלל signifies to cast up, heap up or pave, viz., a raised and suitable street or highway, Symmachus katastroo'sate. He who thus rides along makes the salvation of His people His aim: " is His name, therefore shout with joy before Him." The Beth in בּיהּ (Symmachus, Quinta: ἴα) is the Beth essentiae, which here, as in Isaiah 26:4, stands beside the subject: His name is (exists) in יה, i.e., His essential name is yh, His self-attestation, by which He makes Himself capable of being known and named, consists in His being the God of salvation, who, in the might of free grace, pervades all history. This Name is a fountain of exultant rejoicing to His people.

This Name is exemplificatively unfolded in Psalm 68:6. The highly exalted One, who sits enthroned in the heaven of glory, rules in all history here below and takes an interest in the lowliest more especially, in all circumstances of their lives following after His own to succour them. He takes the place of a father to the orphan. He takes up the cause of the widow and contests it to a successful issue. Elohim is one who makes the solitary or isolated to dwell in the house; בּיתה with He locale, which just as well answers the question where? as whither? בּית, a house equals family bond, is the opposite of יהיד, solitarius, recluse, Psalm 25:16. Dachselt correctly renders it, in domum, h.e. familiam numerosam durabilemque eos ut patres-familias plantabit. He is further One who brings forth (out of the dungeon and out of captivity) those who are chained into abundance of prosperity. כּושׁרות, occurring only here, is a pluralet. from כּשׁר morf .tela, synonym אשׁר, to be straight, fortunate. Psalm 68:7 briefly and sharply expresses the reverse side of this His humanely condescending rule among mankind. אך is here (cf. Genesis 9:4; Leviticus 11:4) restrictive or adversative (as is more frequently the case with אכן); and the preterite is the preterite of that which is an actual matter of experience. The סוררים, i.e., (not from סוּר, the apostate ones, Aquila afista'menoi, but as in Psalm 66:7, from סרר) the rebellious, Symmachus ἀπειθεῖς, who were not willing to submit to the rule of so gracious a God, had ever been excluded from these proofs of favour. These must inhabit צחיחה (accusative of the object), a sun-scorched land; from צחח, to be dazzlingly bright, sunny, dried or parched up. They remain in the desert without coming into the land, which, fertilized by the waters of grace, is resplendent with a fresh verdure and with rich fruits. If the poet has before his mind in connection with this the bulk of the people delivered out of Egypt, ὧν τὰ κῶλα ἔπεσαν ἐν τῇ ἐρήμω (Hebrews 3:17), then the transition to what follows is much more easily effected. There is, however, no necessity for any such intermediation. The poet had the march through the desert to Canaan under the guidance of Jahve, the irresistible Conqueror, in his mind even from the beginning, and now he expressly calls to mind that marvellous divine leading in order that the present age may take heart thereat.

Psalm 68:12 Parallel Commentaries

Treasury of Scripture Knowledge

kings

Exodus 14:25 And took off their chariot wheels, that they drove them heavily: so that the Egyptians said, Let us flee from the face of Israel...

Numbers 31:8,9,54 And they slew the kings of Midian, beside the rest of them that were slain; namely, Evi, and Rekem, and Zur, and Hur...

Joshua 10:16,42 But these five kings fled, and hid themselves in a cave at Makkedah...

Joshua 12:7,8 And these are the kings of the country which Joshua and the children of Israel smote on this side Jordan on the west...

Judges 5:19 The kings came and fought, then fought the kings of Canaan in Taanach by the waters of Megiddo; they took no gain of money.

Revelation 6:15 And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every slave...

Revelation 19:17-20 And I saw an angel standing in the sun; and he cried with a loud voice, saying to all the fowls that fly in the middle of heaven...

did flee apace [heb.] did flee, did flee
she

Numbers 31:27 And divide the prey into two parts; between them that took the war on them, who went out to battle, and between all the congregation:

1 Samuel 30:24 For who will listen to you in this matter? but as his part is that goes down to the battle...

Cross References
Joshua 10:16
These five kings fled and hid themselves in the cave at Makkedah.

Judges 5:19
"The kings came, they fought; then fought the kings of Canaan, at Taanach, by the waters of Megiddo; they got no spoils of silver.

Judges 5:30
Have they not found and divided the spoil?-- A womb or two for every man; spoil of dyed materials for Sisera, spoil of dyed materials embroidered, two pieces of dyed work embroidered for the neck as spoil?'

1 Samuel 30:24
Who would listen to you in this matter? For as his share is who goes down into the battle, so shall his share be who stays by the baggage. They shall share alike."

Psalm 135:11
Sihon, king of the Amorites, and Og, king of Bashan, and all the kingdoms of Canaan,

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