English Standard Version
I say to the boastful, ‘Do not boast,’ and to the wicked, ‘Do not lift up your horn;
King James Bible
I said unto the fools, Deal not foolishly: and to the wicked, Lift not up the horn:
American Standard Version
I said unto the arrogant, Deal not arrogantly; And to the wicked, Lift not up the horn:
I said to the wicked: Do not act wickedly: and to the sinners: Lift not up the horn.
English Revised Version
I said unto the arrogant, Deal not arrogantly: and to the wicked, Lift not up the horn:
Webster's Bible Translation
I said to the fools, Deal not foolishly; and to the wicked, Lift not up the horn:
Psalm 75:4 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The poet, after he has thus consoled himself by the contemplation of the power of God which He has displayed for His people's good as their Redeemer, and for the good of the whole of mankind as the Creator, rises anew to prayer, but all the more cheerfully and boldly. Since ever present facts of creation have been referred to just now, and the historical mighty deeds of God only further back, זאת refers rather forwards to the blaspheming of the enemies which He suffers now to go on unpunished, as though He took no cognizance of it. חרף has Pasek after it in order to separate the word, which signifies reviling, from the most holy Name. The epithet עם־נבל reminds one of Deuteronomy 32:21. In Psalm 74:19 according to the accents חיּת is the absolute state (the primary form of חיּה, vid., on Psalm 61:1): give not over, abandon not to the wild beast (beasts), the soul of Thy turtle-dove. This is probably correct, since לחיּת נפשׁ, "to the eager wild beast," this inversion of the well-known expression נפשׁ חיּה, which on the contrary yields the sense of vita animae, is an improbable and exampleless expression. If נפשׁ were intended to be thus understood, the poet might have written אל־תתן לנפשׁ חיּה תורך, "give not Thy turtle-dove over to the desire of the wild beast." Hupfeld thinks that the "old, stupid reading" may be set right at one stroke, inasmuch as he reads אל תתן לנפש חית תורך, and renders it "give not to rage the life Thy turtle-dove;" but where is any support to be found for this לנפשׁ, "to rage," or rather (Psychology, S. 202; tr. p. 239) "to eager desire?" The word cannot signify this in such an isolated position. Israel, which is also compared to a dove in Psalm 68:14, is called a turtle-dove (תּור). In Psalm 74:19 חיּת has the same signification as in Psalm 74:19, and the same sense as Psalm 68:11 (cf. Psalm 69:37): the creatures of Thy miserable ones, i.e., Thy poor, miserable creatures - a figurative designation of the ecclesia pressa. The church, which it is the custom of the Asaphic Psalms to designate with emblematical names taken from the animal world, finds itself now like sheep among wolves, and seems to itself as if it were forgotten by God. The cry of prayer הבּט לבּרית comes forth out of circumstances such as were those of the Maccabaean age. בּרית is the covenant of circumcision (Genesis 17); the persecution of the age of the Seleucidae put faith to the severe test, that circumcision, this sign which was the pledge to Israel of God's gracious protection, became just the sign by which the Syrians knew their victims. In the Book of Daniel, Daniel 11:28, Daniel 11:30, cf. Psalm 22:32, ברית is used directly of the religion of Israel and its band of confessors. The confirmatory clause Psalm 74:20 also corresponds to the Maccabaean age, when the persecuted confessors hid themselves far away in the mountains (1 Macc. 2:26ff., 2 Macc. 6:11), but were tracked by the enemy and slain, - at that time the hiding-places (κρύφοι, 1 Macc. 1:53) of the land were in reality full of the habitations of violence. The combination נאות חמס is like נאות השׁלום, Jeremiah 25:37, cf. Genesis 6:11. From this point the Psalm draws to a close in more familiar Psalm - strains. אל־ישׁב, Psalm 74:21, viz., from drawing near to Thee with their supplications. "The reproach of the foolish all the day" is that which incessantly goes forth from them. עלה תּמיד, "going up (1 Samuel 5:12, not: increasing, 1 Kings 22:35) perpetually," although without the article, is not a predicate, but attributive (vid., on Psalm 57:3). The tone of the prayer is throughout temperate; this the ground upon which it bases itself is therefore all the more forcible.
Treasury of Scripture Knowledge
The boastful shall not stand before your eyes; you hate all evildoers.
you who rejoice in Lo-debar, who say, "Have we not by our own strength captured Karnaim for ourselves?"
And I said to the angel who talked with me, "What are these?" And he said to me, "These are the horns that have scattered Judah, Israel, and Jerusalem."
And I said, "What are these coming to do?" He said, "These are the horns that scattered Judah, so that no one raised his head. And these have come to terrify them, to cast down the horns of the nations who lifted up their horns against the land of Judah to scatter it."
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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.