Psalm 74:3
Parallel Verses
English Standard Version
Direct your steps to the perpetual ruins; the enemy has destroyed everything in the sanctuary!

King James Bible
Lift up thy feet unto the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.

American Standard Version
Lift up thy feet unto the perpetual ruins, All the evil that the enemy hath done in the sanctuary.

Douay-Rheims Bible
Lift up thy hands against their pride unto the end; see what things the enemy hath done wickedly in the sanctuary.

English Revised Version
Lift up thy feet unto the perpetual ruins, all the evil that the enemy hath done in the sanctuary.

Webster's Bible Translation
Lift up thy feet to the perpetual desolations; even all that the enemy hath done wickedly in the sanctuary.

Psalm 74:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

But he does not thus deeply degrade himself: after God has once taken him by the right hand and rescued him from the danger of falling (Psalm 73:2), he clings all the more firmly to Him, and will not suffer his perpetual fellowship with Him to be again broken through by such seizures which estrange him from God. confidently does he yield up himself to the divine guidance, though he may not see through the mystery of the plan (עצה) of this guidance. He knows that afterwards (אחר with Mugrash: adverb as in Psalm 68:26), i.e., after this dark way of faith, God will כבוד receive him, i.e., take him to Himself, and take him from all suffering (לקח as in Psalm 49:16, and of Enoch, Genesis 5:24). The comparison of Zechariah 2:12 [8] is misleading; there אחר is rightly accented as a preposition: after glory hath He sent me forth (vid., Kצhler), and here as an adverb; for although the adverbial sense of אחר would more readily lead one to look for the arrangement of the words ואחר תקחני כבוד, still "to receive after glory" (cf. the reverse Isaiah 58:8) is an awkward thought. כבוד, which as an adjective "glorious" (Hofmann) is alien to the language, is either accusative of the goal (Hupfeld), or, which yields a form of expression that is more like the style of the Old Testament, accusative of the manner (Luther, "with honour"). In אחר the poet comprehends in one summary view what he looks for at the goal of the present divine guidance. The future is dark to him, but lighted up by the one hope that the end of his earthly existence will be a glorious solution of the riddle. Here, as elsewhere, it is faith which breaks through not only the darkness of this present life, but also the night of Hades. At that time there was as yet no divine utterance concerning any heavenly triumph of the church, militant in the present world, but to faith the Jahve-Name had already a transparent depth which penetrated beyond Hades into an eternal life. The heaven of blessedness and glory also is nothing without God; but he who can in love call God his, possesses heaven upon earth, and he who cannot in love call God his, would possess not heaven, but hell, in the midst of heaven. In this sense the poet says in Psalm 73:25 : whom have I in heaven? i.e., who there without Thee would be the object of my desire, the stilling of my longing? without Thee heaven with all its glory is a vast waste and void, which makes me indifferent to everything, and with Thee, i.e., possessing Thee, I have no delight in the earth, because to call Thee mine infinitely surpasses every possession and every desire of earth. If we take בּארץ still more exactly as parallel to בּשּׁמים, without making it dependent upon חפצתּי: and possessing Thee I have no desire upon the earth, then the sense remains essentially the same; but if we allow בארץ to be governed by חפצתי in accordance with the general usage of the language, we arrive at this meaning by the most natural way. Heaven and earth, together with angels and men, afford him no satisfaction - his only friend, his sole desire and love, is God. The love for God which David expresses in Psalm 16:2 in the brief utterance, "Thou art my Lord, Thou art my highest good," is here expanded with incomparable mystical profoundness and beauty. Luther's version shows his master-hand. The church follows it in its "Herzlich lieb hab' ich dich" when it sings -

"The whole wide world delights me not,

For heaven and earth, Lord, care Inot,

If I may but have Thee;"

and following it, goes on in perfect harmony with the text of our Psalm -

"Yea, though my heart be like to break,

Thou art my trust that nought can shake;"

(Note: Miss Winkworth's translation.)

or with Paul Gerhard, [in his Passion-hymn "Ein Lmmlein geht und trgt die Schuld der Welt und ihrer Kinder,"

"Light of my heart, that shalt Thou be;

And when my heart in pieces breaks,

Thou shalt my heart remain."

For the hypothetical perfect כּלה expresses something in spite of which he upon whom it may come calls God his God: licet defecerit. Though his outward and inward man perish, nevertheless God remains ever the rock of his heart as the firm ground upon which he, with his ego, remains standing when everything else totters; He remains his portion, i.e., the possession that cannot be taken from him, if he loses all, even his spirit-life pertaining to the body, - and God remains to him this portion לעולם, he survives with the life which he has in God the death of the old life. The poet supposes an extreme case, - one, that is, it is true, impossible, but yet conceivable, - that his outward and inward being should sink away; even then with the merus actus of his ego he will continue to cling to God. In the midst of the natural life of perishableness and of sin, a new, individual life which is resigned to God has begun within him, and in this he has the pledge that he cannot perish, so truly as God, with whom it is closely united, cannot perish. It is just this that is also the nerve of the proof of the resurrection of the dead which Jesus advances in opposition to the Sadducees (Matthew 22:32).

Psalm 74:3 Parallel Commentaries

Treasury of Scripture Knowledge

lift

Psalm 44:23,26 Awake, why sleep you, O Lord? arise, cast us not off for ever...

Joshua 10:24 And it came to pass, when they brought out those kings to Joshua, that Joshua called for all the men of Israel...

2 Samuel 22:39-43 And I have consumed them, and wounded them, that they could not arise: yes, they are fallen under my feet...

Isaiah 10:6 I will send him against an hypocritical nation, and against the people of my wrath will I give him a charge, to take the spoil...

Isaiah 25:10 For in this mountain shall the hand of the LORD rest, and Moab shall be trodden down under him...

Isaiah 63:3-6 I have trodden the wine press alone; and of the people there was none with me: for I will tread them in my anger...

Micah 1:3 For, behold, the LORD comes forth out of his place, and will come down, and tread on the high places of the earth.

the perpetual

Psalm 102:13,14 You shall arise, and have mercy on Zion: for the time to favor her, yes, the set time, is come...

Nehemiah 1:3 And they said to me, The remnant that are left of the captivity there in the province are in great affliction and reproach...

Nehemiah 2:3,13 And said to the king, Let the king live for ever: why should not my countenance be sad, when the city...

Isaiah 64:10,11 Your holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation...

Daniel 9:17 Now therefore, O our God, hear the prayer of your servant, and his supplications...

Micah 3:12 Therefore shall Zion for your sake be plowed as a field, and Jerusalem shall become heaps...

Luke 21:24 And they shall fall by the edge of the sword, and shall be led away captive into all nations...

Revelation 11:2 But the court which is without the temple leave out, and measure it not; for it is given to the Gentiles...

all

Psalm 79:1 O God, the heathen are come into your inheritance; your holy temple have they defiled; they have laid Jerusalem on heaps.

Jeremiah 52:13 And burned the house of the LORD, and the king's house; and all the houses of Jerusalem, and all the houses of the great men...

Lamentations 1:10 The adversary has spread out his hand on all her pleasant things: for she has seen that the heathen entered into her sanctuary...

Daniel 8:11-14 Yes, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away...

Daniel 9:27 And he shall confirm the covenant with many for one week...

Daniel 11:31 And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice...

Mark 11:17 And he taught, saying to them, Is it not written, My house shall be called of all nations the house of prayer?...

Cross References
2 Kings 25:9
And he burned the house of the LORD and the king's house and all the houses of Jerusalem; every great house he burned down.

Psalm 79:1
O God, the nations have come into your inheritance; they have defiled your holy temple; they have laid Jerusalem in ruins.

Isaiah 61:4
They shall build up the ancient ruins; they shall raise up the former devastations; they shall repair the ruined cities, the devastations of many generations.

Isaiah 63:18
Your holy people held possession for a little while; our adversaries have trampled down your sanctuary.

Jeremiah 51:51
We are put to shame, for we have heard reproach; dishonor has covered our face, for foreigners have come into the holy places of the LORD's house.'

Lamentations 2:7
The Lord has scorned his altar, disowned his sanctuary; he has delivered into the hand of the enemy the walls of her palaces; they raised a clamor in the house of the LORD as on the day of festival.

Ezekiel 5:14
Moreover, I will make you a desolation and an object of reproach among the nations all around you and in the sight of all who pass by.

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