Psalm 74:11
Parallel Verses
English Standard Version
Why do you hold back your hand, your right hand? Take it from the fold of your garment and destroy them!

King James Bible
Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.

American Standard Version
Why drawest thou back thy hand, even thy right hand? Pluck it out of thy bosom and consume them .

Douay-Rheims Bible
Why dost thou turn away thy hand: and thy right hand out of the midst of thy bosom for ever ?

English Revised Version
Why drawest thou back thy hand, even thy right hand? pluck it out of thy bosom and consume them.

Webster's Bible Translation
Why withdrawest thou thy hand, even thy right hand? pluck it out of thy bosom.

Psalm 74:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The poet now more minutely describes how the enemy has gone on. Since קדשׁ in Psalm 74:3 is the Temple, מועדיך in Psalm 74:4 ought likewise to mean the Temple with reference to the several courts; but the plural would here (cf. Psalm 74:8) be misleading, and is, too, only a various reading. Baer has rightly decided in favour of מועדך;

(Note: The reading מעודיך is received, e.g., by Elias Hutter and Nissel; the Targum translates it, Kimchi follows it in his interpretation, and Abraham of Zante follows it in his paraphrase; it is tolerably widely known, but, according to the lxx and Syriac versions and MSS, it is to be rejected.)

מועד, as in Lamentations 2:6., is the instituted (Numbers 17:1-13 :19 [4]) place of God's intercourse with His congregation (cf. Arab. mı̂‛âd, a rendezvous). What Jeremiah says in Lamentations 2:7 (cf. שׁאג, Jeremiah 2:15) is here more briefly expressed. By אותתם (Psalm 74:4) we must not understand military insignia; the scene of the Temple and the supplanting of the Israelitish national insignia to be found there, by the substitution of other insignia, requires that the word should have the religious reference in which it is used of circumcision and of the Sabbath (Exodus 31:13); such heathen אתות, which were thrust upon the Temple and the congregation of Jahve as henceforth the lawful ones, were those which are set forth in 1 Macc. 1:45-49, and more particularly the so-called abomination of desolation mentioned in v. 54 of the same chapter. With יוּדע (Psalm 74:5) the terrible scene which was at that time taking place before their eyes (Psalm 79:10) is introduced. כּמביא is the subject; it became visible, tangible, noticeable, i.e., it looked, and one experienced it, as if a man caused the axe to enter into the thicket of the wood, i.e., struck into or at it right and left. The plural קדּמּות forces itself into the simile because it is the many heathen warriors who are, as in Jeremiah 46:22., likened to these hewers of wood. Norzi calls the Kametz of בסבך־עץ Kametz chatuph; the combining form would then be a contraction of סבך (Ewald, Olshausen), for the long ā of סבך does not admit of any contraction. According to another view it is to be read bi-sbāch-etz, as in Esther 4:8 kethāb-hadāth with counter-tone Metheg beside the long vowel, as e.g., עץ־הגּן, Genesis 2:16). The poet follows the work of destruction up to the destroying stroke, which is introduced by the ועת (perhaps ועת, Ker ועתּה), which arrests one's attention. In Psalm 74:5 the usual, unbroken quiet is depicted, as is the heavy Cyclopean labour in the Virgilian illi inter sese, etc.; in jahalomûn, Psalm 74:6 (now and then pointed jahlomûn), we hear the stroke of the uplifted axes, which break in pieces the costly carved work of the Temple. The suffix of פּתּוּחיה (the carved works thereof) refers, according to the sense, to מועדך. The lxx, favouring the Maccabaean interpretation, renders: ἐξέκοψαν τάς θύρας αὐτῆς (פּתחיה). This shattering of the panelling is followed in Psalm 74:7 by the burning, first of all, as we may suppose, of this panelling itself so far as it consists of wood. The guaranteed reading here is מקדשׁך, not מקדשׁיך. שׁלּח בּאשׁ signifies to set on fire, immittere igni, differing from שׁלּח אשׁ בּ, to set fire to, immittere ignem. On לארץ חלּלוּ, cf. Lamentations 2:2; Jeremiah 19:13. Hitzig, following the lxx, Targum, and Jerome, derives the exclamation of the enemies נינם from נין: their whole generation (viz., we will root out)! But נין is posterity, descendants; why therefore only the young and not the aged? And why is it an expression of the object and not rather of the action, the object of which would be self-evident? נינם is fut. Kal of ינה, here equals Hiph. הונה, to force, oppress, tyrannize over, and like אנס, to compel by violence, in later Hebrew. נינם (from יינה, like ייפה) is changed in pause into נינם; cf. the future forms in Numbers 21:30; Exodus 34:19, and also in Psalm 118:10-12. Now, after mention has been made of the burning of the Temple framework, מועדי־אל cannot denote the place of the divine manifestation after its divisions (Hengstenberg), still less the festive assemblies (Bttcher), which the enemy could only have burnt up by setting fire to the Temple over their heads, and כל does not at all suit this. The expression apparently has reference to synagogues (and this ought not to be disputed), as Aquila and Symmachus render the word. For there is no room for thinking of the separate services conducted by the prophets in the northern kingdom (2 Kings 4:23), because this kingdom no longer existed at the time this Psalm was written; nor of the בּמות, the burning down of which no pious Israelite would have bewailed; nor of the sacred places memorable from the early history of Israel, which are nowhere called מועדים, and after the founding of the central sanctuary appear only as the seats of false religious rites. The expression points (like בּית ועד, Sota ix. 15) to places of assembly for religious purposes, to houses for prayer and teaching, that is to say, to synagogues - a weighty instance in favour of the Maccabaean origin of the Psalm.

Psalm 74:11 Parallel Commentaries

Treasury of Scripture Knowledge

withdrawest

Isaiah 64:12 Will you refrain yourself for these things, O LORD? will you hold your peace, and afflict us very sore?

Lamentations 2:3 He has cut off in his fierce anger all the horn of Israel: he has drawn back his right hand from before the enemy...

pluck it out. As the outward habit of the easterns has no sleeves, the hands and arms are frequently covered with the folds of the robe; and, in order to do anything, the hand must be disentangled, and drawn out.

Psalm 44:23 Awake, why sleep you, O Lord? arise, cast us not off for ever.

Psalm 78:65,66 Then the LORD awaked as one out of sleep, and like a mighty man that shouts by reason of wine...

Cross References
Psalm 59:13
consume them in wrath; consume them till they are no more, that they may know that God rules over Jacob to the ends of the earth. Selah

Isaiah 64:12
Will you restrain yourself at these things, O LORD? Will you keep silent, and afflict us so terribly?

Lamentations 2:3
He has cut down in fierce anger all the might of Israel; he has withdrawn from them his right hand in the face of the enemy; he has burned like a flaming fire in Jacob, consuming all around.

Daniel 9:19
O Lord, hear; O Lord, forgive. O Lord, pay attention and act. Delay not, for your own sake, O my God, because your city and your people are called by your name."

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