Psalm 76:1
Parallel Verses
English Standard Version
In Judah God is known; his name is great in Israel.

King James Bible
To the chief Musician on Neginoth, A Psalm or Song of Asaph. In Judah is God known: his name is great in Israel.

American Standard Version
In Judah is God known: His name is great in Israel.

Douay-Rheims Bible
Unto the end, in praises, a psalm for Asaph: a canticle to the Assyrians. In Judea God is known: his name is great in Israel.

English Revised Version
For the Chief Musician; on stringed instruments. A Psalm of Asaph, a Song. In Judah is God known: his name is great in Israel.

Webster's Bible Translation
To the chief Musician on Neginoth, A Psalm or Song of Asaph. In Judah is God known: his name is great in Israel.

Psalm 76:1 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The church in anticipation gives thanks for the judicial revelation of its God, the near approach of which He Himself asserts to it. The connection with ו in וקרוב שׁמך presents a difficulty. Neither here nor anywhere else is it to be supposed that ו is synonymous with כּי; but at any rate even כי might stand instead of it. For Hupfeld's attempt to explain it: and "near is Thy name" Thy wonders have declared; and Hitzig's: and Thou whose Name is near, they declare Thy wondrous works - are past remedy. Such a personification of wonders does not belong to the spirit of Hebrew poetry, and such a relative clause lies altogether beyond the bounds of syntax. If we would, however, take וקרוב שׁמך, after Psalm 50:23, as a result of the thanksgiving (Campensis), then that for which thanks are rendered would remain undefined; neither will it do to take קרוב as referring to the being inwardly present (Hengstenberg), since this, according to Jeremiah 12:2 (cf. Deuteronomy 30:14), would require some addition, which should give to the nearness this reference to the mouth or to the heart. Thus, therefore, nothing remains for us but to connect the nearness of the Name of God as an outward fact with the earnest giving of thanks. The church has received the promise of an approaching judicial, redemptive revelation of God, and now says, "We give Thee thanks, we give thanks and near is Thy Name;" it welcomes the future act of God with heartfelt thanksgiving, all those who belong to it declare beforehand the wonders of God. Such was really the position of matters when in Hezekiah's time the oppression of the Assyrians had reached its highest point - Isaiah's promises of a miraculous divine deliverance were at that time before them, and the believing ones saluted beforehand, with thanksgiving, the "coming Name of Jahve" (Isaiah 30:27). The כּי which was to be expected after הודינו (cf. e.g., Psalm 100:4.) does not follow until Psalm 75:3. God Himself undertakes the confirmation of the forthcoming thanksgiving and praise by a direct announcement of the help that is hailed and near at hand (Psalm 85:10). It is not to be rendered, "when I shall seize," etc., for Psalm 75:3 has not the structure of an apodosis. כּי is confirmatory, and whatever interpretation we may give to it, the words of the church suddenly change into the words of God. מועד in the language of prophecy, more especially of the apocalyptic character, is a standing expression fore the appointed time of the final judgment (vid., on Habakkuk 2:3). When this moment or juncture in the lapse of time shall have arrived, then God will seize or take possession of it (לקח in the unweakened original sense of taking hold of with energy, cf. Psalm 18:17; Genesis 2:15): He Himself will then interpose and hold judgment according to the strictly observed rule of right (מישׁרים, adverbial accusative, cf. במישׁרים, Psalm 9:9, and frequently). If it even should come to pass that the earth and all its inhabitants are melting away (cf. Isaiah 14:31; Exodus 15:15; Joshua 2:9), i.e., under the pressure of injustice (as is to be inferred from Psalm 75:3), are disheartened, scattered asunder, and are as it were in the act of dissolution, then He (the absolute I, אנכי) will restrain this melting away: He setteth in their places the pillars, i.e., the internal shafts (Job 9:6), of the earth, or without any figure: He again asserts the laws which lie at the foundation of its stability. תכּנתּי is a mood of certainty, and Psalm 75:4 is a circumstantial clause placed first, after the manner of the Latin ablative absolute. Hitzig appropriately compares Proverbs 29:9; Isaiah 23:15 may also be understood according to this bearing of the case.

The utterance of God is also continued after the Sela. It is not the people of God who turn to the enemies with the language of warning on the ground of the divine promise (Hengstenberg); the poet would then have said אמרנוּ, or must at least have said על־כּן אמרתּי. God Himself speaks, and His words are not yet peremptorily condemning, as in Psalm 50:16., cf. Psalm 46:11, but admonitory and threatening, because it is not He who has already appeared for the final judgment who speaks, but He who announces His appearing. With אמרתּי He tells the braggarts who are captivated with the madness of supposed greatness, and the evil-doers who lift up the horn or the head,

(Note: The head is called in Sanscrit iras, in Zend aranh, equals κάρα; the horn in Sanscrit, ringa, i.e., (according to Burnlouf, Etudes, p. 19) that which proceeds from and projects out of the head (iras), Zend rva equals κέρας, קרן (ḳarn).)

hat He will have once for all said to them, and what they are to suffer to be said to them for the short space of time till the judgment. The poet, if we have assigned the right date to the Psalm, has Rabshakeh and his colleagues before his mind, cf. Isaiah 37:23. The ל, as in that passage, and like אל in Zechariah 2:4 (vid., Khler), has the idea of a hostile tendency. אל rules also over Psalm 75:6: "speak not insolence with a raised neck." It is not to be construed עתק בצוּאר, with a stiff neck. Parallel passages like Psalm 31:19; Psalm 94:4, and more especially the primary passage 1 Samuel 5:3, show that עתק is an object-notion, and that בצוּאר by itself (with which, too, the accentuation harmonizes, since Munach here is the vicarius of a distinctive), according to Job 15:26, has the sense of τραχηλιῶτες or ὑπεραυχοῦντες.

Psalm 76:1 Parallel Commentaries

Treasury of Scripture Knowledge

Neginoth

Psalm 4:1 Hear me when I call, O God of my righteousness: you have enlarged me when I was in distress; have mercy on me, and hear my prayer.

Psalm 54:1 Save me, O God, by your name, and judge me by your strength.

Psalm 61:1 Hear my cry, O God; attend to my prayer.

Psalm 67:1 God be merciful to us, and bless us; and cause his face to shine on us; Selah.

A Psalm. This Psalm is entitled in the Septuagint, which is followed by the Vulgate and Appollinarius. An ode against the Assyrian; and it is considered by many of the best commentators to have been composed by Asaph after the defeat of Sennacherib.

of Asaph. or, for Asaph
In Judah

Psalm 48:1-3 Great is the LORD, and greatly to be praised in the city of our God, in the mountain of his holiness...

Psalm 147:19,20 He shows his word to Jacob, his statutes and his judgments to Israel...

Deuteronomy 4:7,8,34-36 For what nation is there so great, who has God so near to them, as the LORD our God is in all things that we call on him for...

Acts 17:23 For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD...

Romans 2:17 Behold, you are called a Jew, and rest in the law, and make your boast of God,

Romans 3:1,2 What advantage then has the Jew? or what profit is there of circumcision...

his

Psalm 98:2,3 The LORD has made known his salvation: his righteousness has he openly showed in the sight of the heathen...

Psalm 148:13,14 Let them praise the name of the LORD: for his name alone is excellent; his glory is above the earth and heaven...

1 Chronicles 29:10-12 Why David blessed the LORD before all the congregation: and David said, Blessed be you, LORD God of Israel our father...

2 Chronicles 2:5,6 And the house which I build is great: for great is our God above all gods...

Daniel 3:29 Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach...

Daniel 4:1,2 Nebuchadnezzar the king, to all people, nations, and languages, that dwell in all the earth; Peace be multiplied to you...

Cross References
Psalm 4:1
Answer me when I call, O God of my righteousness! You have given me relief when I was in distress. Be gracious to me and hear my prayer!

Psalm 48:3
Within her citadels God has made himself known as a fortress.

Psalm 99:3
Let them praise your great and awesome name! Holy is he!

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