Psalm 76:2
Parallel Verses
English Standard Version
His abode has been established in Salem, his dwelling place in Zion.

King James Bible
In Salem also is his tabernacle, and his dwelling place in Zion.

American Standard Version
In Salem also is his tabernacle, And his dwelling-place in Zion.

Douay-Rheims Bible
And his place is in peace: and his abode in Sion:

English Revised Version
In Salem also is his tabernacle, and his dwelling place in Zion.

Webster's Bible Translation
In Salem also is his tabernacle, and his dwelling place in Zion.

Psalm 76:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The church here takes up the words of God, again beginning with the כּי of Psalm 75:3 (cf. the כּי in 1 Samuel 2:3). A passage of the Midrash says הרים חוץ מזה כל הרים שׁבמקרא (everywhere where harim is found in Scripture it signifies harim, mountains, with the exception of this passage), and accordingly it is explained by Rashi, Kimchi, Alshch, and others, that man, whithersoever he may turn, cannot by strength and skill attain great exaltation and prosperity.

(Note: E.g., Bamidbar Rabba ch. xxii.; whereas according to Berêshı̂th Rabba ch. lii. הרים is equivalent to דּרום.)

Thus it is according to the reading ממּדבּר, although Kimchi maintains that it can also be so explained with the reading ממּדבּר, by pointing to מרמס (Isaiah 10:6) and the like. It is, however, difficult to see why, in order to express the idea "from anywhere," three quarters of the heavens should be used and the north left out. These three quarters of the heavens which are said to represent the earthly sources of power (Hupfeld), are a frame without the picture, and the thought, "from no side (viz., of the earth) cometh promotion" - in itself whimsical in expression - offers a wrong confirmation for the dissuasive that has gone before. That, however, which the church longs for is first of all not promotion, but redemption. On the other hand, the lxx, Targum, Syriac, and Vulgate render: a deserto montium (desertis montibus); and even Aben-Ezra rightly takes it as a Palestinian designation of the south, when he supplements the aposiopesis by means of מי שׁיושׁיעם (more biblically יבע עזרנוּ, cf. Psalm 121:1.). The fact that the north is not mentioned at all shows that it is a northern power which arrogantly, even to blasphemy, threatens the small Israelitish nation with destruction, and against which it looks for help neither from the east and west, nor from the reed-staff of Egypt (Isaiah 36:6) beyond the desert of the mountains of Arabia Petraea, but from Jahve alone, according to the watchword of Isaiah: שׁפטנוּ ה (Isaiah 33:22). The negative thought is left unfinished, the discourse hurrying on to the opposite affirmative thought. The close connection of the two thoughts is strikingly expressed by the rhymes הרים and ידים. The כּי of Psalm 75:8 gives the confirmation of the negation from the opposite, that which is denied; the כּי of Psalm 75:9 confirms this confirmation. If it were to be rendered, "and the wine foams," it would then have been היּין; מסך, which is undoubtedly accusative, also shows that yayin is also not considered as anything else: and it (the cup) foams (חמר like Arab. 'chtmr, to ferment, effervesce) with wine, is full of mixture. According to the ancient usage of the language, which is also followed by the Arabic, this is wine mixed with water in distinction from merum, Arabic chamr memzûg'e. Wine was mixed with water not merely to dilute it, but also to make it more pleasant; hence מסך signifies directly as much as to pour out (vid., Hitzig on Isaiah 5:22). It is therefore unnecessary to understand spiced wine (Talmudic קונדיטון, conditum), since the collateral idea of weakening is also not necessarily associated with the admixture of water. מזּה refers to כּוס, which is used as masculine, as in Jeremiah 25:15; the word is feminine elsewhere, and changes its gender even here in שׁמריה (cf. Ezekiel 23:34). In the fut. consec. ויּגּר the historical signification of the consecutive is softened down, as is frequently the case. אך affirms the whole assertion that follows. The dregs of the cup - a dira necessitas - all the wicked of the earth shall be compelled to sip (Isaiah 51:17), to drink out: they shall not be allowed to drink and make a pause, but, compelled by Jahve, who has appeared as Judge, they shall be obliged to drink it out with involuntary eagerness even to the very last (Ezekiel 23:34). We have here the primary passage of a figure, which has been already hinted at in Psalm 60:5, and is filled in on a more and more magnificent and terrible scale in the prophets. Whilst Obadiah (Obadiah 1:16, cf. Job 21:20) contents himself with a mere outline sketch, it is found again, in manifold applications, in Isaiah, Habakkuk, and Ezekiel, and most frequently in Jeremiah (Jeremiah 25:27., Jeremiah 48:26; Jeremiah 49:12), where in Psalm 25:15. it is embodied into a symbolical act. Jahve's cup of intoxication (inasmuch as חמה and חמר, the burning of anger and intoxicating, fiery wine, are put on an equality) is the judgment of wrath which is meted out to sinners and given them to endure to the end.

Psalm 76:2 Parallel Commentaries

Treasury of Scripture Knowledge

Salem

Genesis 14:18 And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God.

Hebrews 7:1,2 For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings...

dwelling

Psalm 132:13,14 For the LORD has chosen Zion; he has desired it for his habitation...

2 Chronicles 6:6 But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.

Isaiah 12:6 Cry out and shout, you inhabitant of Zion: for great is the Holy One of Israel in the middle of you.

Cross References
Genesis 14:18
And Melchizedek king of Salem brought out bread and wine. (He was priest of God Most High.)

Exodus 15:17
You will bring them in and plant them on your own mountain, the place, O LORD, which you have made for your abode, the sanctuary, O Lord, which your hands have established.

Psalm 9:11
Sing praises to the LORD, who sits enthroned in Zion! Tell among the peoples his deeds!

Psalm 27:5
For he will hide me in his shelter in the day of trouble; he will conceal me under the cover of his tent; he will lift me high upon a rock.

Psalm 132:13
For the LORD has chosen Zion; he has desired it for his dwelling place:

Psalm 135:21
Blessed be the LORD from Zion, he who dwells in Jerusalem! Praise the LORD!

Lamentations 2:6
He has laid waste his booth like a garden, laid in ruins his meeting place; the LORD has made Zion forget festival and Sabbath, and in his fierce indignation has spurned king and priest.

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