the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
Psalms 14:7
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Who will come from Mount Zion to rescue Israel? When the Lord restores his people, Jacob will shout with joy, and Israel will rejoice.
Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, then shall Jacob rejoice, and Israel shall be glad.
Oh that the salvation of Israel would come out of Zion! When Yahweh brings back the captivity of his people, Then shall Jacob rejoice, [and] Israel shall be glad.
I pray that victory will come to Israel from Mount Zion! May the Lord bring them back. Then the people of Jacob will rejoice, and the people of Israel will be glad.
I wish the deliverance of Israel would come from Zion! When the Lord restores the well-being of his people, may Jacob rejoice, may Israel be happy!
Oh that the salvation of Israel [were come] out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, [and] Israel shall be glad.
Oh that the salvation of Israel would come out of Zion! When Yahweh restores the fortunes of his people, Then Jacob shall rejoice, and Israel shall be glad.
Oh, that the salvation of Israel would come out of Zion! When the LORD restores His captive people, Then Jacob will rejoice, Israel will be glad.
Oh, that salvation for Israel would come out of Zion! When the Lord restores the fortunes of his people, let Jacob rejoice, let Israel be glad.
Who schal yyue fro Syon helthe to Israel? Whanne the Lord hath turned awei the caitifte of his puple; Jacob schal `fulli be ioiful, and Israel schal be glad.
Oh, that the salvation of Israel would come from Zion! When the LORD restores His captive people, let Jacob rejoice, let Israel be glad.
I long for someone from Zion to come and save Israel! Our Lord , when you bless your people again, Jacob's family will be glad, and Israel will celebrate.
Oh that the salvation of Israel were come out of Zion! When Jehovah bringeth back the captivity of his people, Then shall Jacob rejoice, and Israel shall be glad.
May the salvation of Israel come out of Zion! when the fate of his people is changed by the Lord, Jacob will have joy and Israel will be glad.
How I wish Isra'el's salvation would come out of Tziyon! When Adonai restores his people's fortunes, Ya‘akov will rejoice, Isra'el will be glad!
Oh that the salvation of Israel were come out of Zion! When Jehovah turneth again the captivity of his people, Jacob shall be glad, Israel shall rejoice.
I wish the one who lives on Mount Zion would bring victory to Israel! When the Lord makes his people successful again, the people of Jacob will be happy; the people of Israel will be glad.
Oh that the salvation of Israel {P}
O that the saluation of Israel were come out of Sion! when the Lord bringeth backe the captiuitie of his people, Iacob shall reioyce, and Israel shalbe glad.
O, that it would come out of Zion that Israel would be saved! When the Lord returns His people to their land, Jacob will be full of joy and Israel will be glad.
O that deliverance for Israel would come from Zion! When the Lord restores the fortunes of his people, Jacob will rejoice; Israel will be glad.
Oh giue saluation vnto Israel out of Zion: when the Lorde turneth the captiuitie of his people, then Iaakob shall reioyce, and Israel shall be glad.
Who shall give out of Zion the salvation to Israel? When the LORD brings back the captivity of his people, Jacob shall rejoice and Israel shall be glad.
How I pray that victory will come to Israel from Zion. How happy the people of Israel will be when the Lord makes them prosperous again!
Oh that, out of Zion, were granted the salvation of Israel! When Yahweh bringeth back the captives of his people, Jacob, shall exult, Israel, be glad.
(13-7) Who shall give out of Sion the salvation of Israel? when the Lord shall have turned away the captivity of his people, Jacob shall rejoice, and Israel shall be glad.
O that deliverance for Israel would come out of Zion! When the LORD restores the fortunes of his people, Jacob shall rejoice, Israel shall be glad.
Who shall geue saluation vnto Israel: out of Sion? When God will deliuer his people out of captiuitie: [then] wyll Iacob reioyce, and Israel be glad.
Who will bring the salvation of Israel out of Sion? when the Lord brings back the captivity of his people, let Jacob exult, and Israel be glad.
Oh, that Israel’s deliverance would come from Zion!When the Lord restores the fortunes of his people,let Jacob rejoice, let Israel be glad.
Oh that the yeshu`ah of Yisra'el would come out of Tziyon! When the LORD restores the fortunes of his people, Then Ya`akov shall rejoice, and Yisra'el shall be glad.
Oh that from Zion would come salvation for Israel! When Yahweh returns the fortunes of his people, Jacob will rejoice; Israel will be happy.
Who will bring the salvation of Israel out of Zion? When Jehovah brings back the captivity of His people, Jacob shall rejoice; Israel shall be glad.
`Who doth give from Zion the salvation of Israel? When Jehovah doth turn back [To] a captivity of His people, Jacob doth rejoice -- Israel is glad!
As for you, ye haue made a mocke at the coucell of the poore, because he putteth his trust in the LORDE. Oh yt the sauynge health were geuen vnto Israel out off Sion. Oh that the LORDE wolde delyuer his people out of captiuyte. The shulde Iacob reioyse, and Israel shulde be right glad.
Is there anyone around to save Israel? Yes. God is around; God turns life around. Turned-around Jacob skips rope, turned-around Israel sings laughter.
Oh, that the salvation of Israel would come out of Zion! When the LORD restores the fortunes of His people, Jacob will rejoice, Israel will be glad.
Oh, that the salvation of Israel would come out of Zion! When the LORD brings back the captivity of His people, Let Jacob rejoice and Israel be glad.
Oh, that the salvation of Israel would come out of Zion! When the Lord restores His captive people, Jacob will rejoice, Israel will be glad.
Oh, that the salvation of Israel would come out of Zion!When Yahweh restores His captive people,May Jacob rejoice, may Israel be glad.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Oh: etc. Heb. Who will give, etc. Psalms 53:6
Reciprocal: Genesis 49:18 - General 1 Chronicles 16:35 - Save us Job 42:10 - turned Psalms 18:49 - will I give thanks Psalms 25:22 - General Psalms 28:9 - Save Psalms 85:1 - thou hast Psalms 106:5 - rejoice Psalms 106:47 - Save us Psalms 126:2 - Then was Psalms 134:3 - bless thee Isaiah 46:13 - shall not tarry Jeremiah 31:7 - O Jeremiah 33:7 - will cause Ezekiel 16:53 - bring Joel 3:1 - when Zephaniah 3:14 - shout Romans 11:26 - There Revelation 20:11 - I saw
Cross-References
And it came to pass in the days of Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam, and Tidal king of nations;
And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar;) and they joined battle with them in the vale of Siddim;
And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed.
And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people.
Wherefore the well was called Beerlahairoi; behold, it is between Kadesh and Bered.
And Abraham journeyed from thence toward the south country, and dwelled between Kadesh and Shur, and sojourned in Gerar.
And Timna was concubine to Eliphaz Esau's son; and she bare to Eliphaz Amalek: these were the sons of Adah Esau's wife.
Duke Korah, duke Gatam, and duke Amalek: these are the dukes that came of Eliphaz in the land of Edom; these were the sons of Adah.
And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land.
For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the Lord , therefore the Lord will not be with you.
Gill's Notes on the Bible
O that the salvation of Israel [were come] out of Zion!.... By whom is meant the Messiah, the Saviour of Israel, of all the elect of God, whether Jews or Gentiles; and who is so called, because the salvation of them was put into his hands, and he undertook it; and because he is the Captain and Author of it, and it is in him, and in no other. He was to come out of Zion, out of Judea, from among the Jews; Zion being, as Kimchi observes, the head of the kingdom of Israel; see
Romans 11:26. Accordingly Christ did come of the Jews, and salvation was of them, Romans 9:4; and for his coming from hence, or for his incarnation, the psalmist most earnestly wishes: he was one of those kings, prophets, and righteous men, that desired to see the days of the Messiah, Matthew 13:17. And what might move him so vehemently to wish for it, at this time, might be the sad corruption and depravity of mankind he had been describing, and the afflicted and distressed state of the saints;
when the Lord bringeth back the captivity of his people. The people of God are, in their unregeneracy, in a state of captivity to sin, Satan, and the law; the work of the Messiah, when he came, was to proclaim liberty to the captives, to set them free, to deliver them from their spiritual bondage: and this Christ has done; he has redeemed his people from all their sins, and from the curse of the law, and from the power of Satan, and has led captivity captive; and which has justly occasioned great joy in the redeemed ones, according to this prophecy:
Jacob shall rejoice, [and] Israel shall be glad; that is, the posterity of Jacob and Israel; not his natural, but spiritual seed, such who are the true sons of Jacob, Israelites indeed; these having faith and hope in the plenteous redemption of Christ, rejoice in the view of their interest in it; they the song of redeeming love now, and these ransomed ones will hereafter come to Zion with joy, and everlasting joy upon their heads. The Jews refer this to the times of the Messiah c.
c Baal Hatturim in Numb. xxv. 12. & Midrash Tillim in loc.
Barnes' Notes on the Bible
Oh that the salvation of Israel - Margin, âWho will give,â etc. The Hebrew literally is, âWho will give out of Zion salvation to Israel?â The word âIsraelâ refers primarily to the Hebrew people, and then it is used generally to denote the people of God. The wish here expressed is in view of the facts referred to in the previous verses - the general prevalence of iniquity and of practical atheism, and the sufferings of the people of God on that account. This state of things suggests the earnest desire that from all such evils the people of God might be delivered. The expression in the original, as in the margin, âWho will give,â is a common expression in Hebrew, and means the same as in our translation, âOh that.â It is expressive of an earnest desire, as if the thing were in the hand of another, that he would impart that blessing or favor.
Out of Zion - On the word âZion,â see the note at Isaiah 1:8. It is referred to here, as it is often, as the seat or dwelling-place of God; the place from where he issued his commands, and from where he put forth his power. Thus in Psalms 3:4, âHe heard me out of his holy hill.â Psalms 20:2, âthe Lord ... strengthen thee out of Zion.â Psalms 128:5, âthe Lord shall bless thee out of Zion.â Here the phrase expresses a wish that God, who had his dwelling in Zion, would put forth his power in granting complete deliverance to his people.
When the Lord bringeth back - literally, âIn Yahwehâs bringing back the captivity of his people.â That is, the particular salvation which the psalmist prayed for was that Yahweh would return the captivity of his people, or restore them from captivity.
The captivity of his people - This is âlanguageâ taken from a captivity in a foreign land. It is not necessary, however, to suppose that any such literal captivity is here referred to, nor would it be necessary to infer from this that the psalm was written in the Babylonian captivity, or in any other particular exile of the Hebrew people. The truth was, that the Hebrews were often in this state (see the Book of Judges, âpassimâ), and this language came to be the common method of expressing any condition of oppression and trouble, or of a low state of religion in the land. Compare Job 42:10.
Jacob shall rejoice - Another name for the Hebrew people, as descended from Jacob, Isaiah 2:3; Isaiah 41:21; Isaiah 10:21; Isaiah 14:1; Amos 7:2; et soepe. Prof. Alexander renders this, âLet Jacob exult; let Israel joy.â The idea seems to be, that such a restoration would give great joy to the people of God, and the language expresses a desire that this might soon occur - perhaps expressing the idea also that in the certainty of such an ultimate restoration, such a complete salvation, the people of God might now rejoice. Thus, too, it will not only be true that the redeemed will be happy in heaven, but they may exult even now in the prospect, the certainty, that they will obtain complete salvation.
Clarke's Notes on the Bible
Verse Psalms 14:7. O that the salvation — Or, more literally, Who will give from Zion salvation to Israel? From Zion the deliverance must come; for God alone can deliver them; but whom will he make his instruments?
When the Lord bringeth back — For it is Jehovah alone who can do it. Jacob shall rejoice, and Israel shall be glad. That is, according to Calmet, the remains of the kingdom of Israel, and those of Judah, shall be rejoined, to their mutual satisfaction, and become one people, worshipping the same God; and he has endeavoured to prove, in a dissertation on the subject, that this actually took place after the return from the Babylonish captivity.
Many of the fathers have understood this verse as referring to the salvation of mankind by Jesus Christ; and so it is understood by my old MS. Psalter, as the following paraphrase will show: Qwa sal gyf of Syon hele til Israel? qwen Lord has turned a way the captyfte of his folk, glad sal Jacob, and fayne be Israel. Qwa bot Crist that ge despyse, qwen ge wit nout do his counsaile of Syon fra heven, sal gyf hele til Israel? that es, sal saf al trew cristen men, noght als ge er that lufs noght God. And qwen our Lord has turned o way the captyfte of his folk: that es, qwen he has dampned the devel, and al his Servaundes, the qwilk tourmentes gude men, and makes tham captyfs in pyne. Then glade sal Jacob; that es, al that wirstils o gayns vices and actyf: and fayne sal be Israel: that es, al that with the clene egh of thair hert, sees God in contemplatyf lyf. For Jacob es als mikil at say als, Wrestler, or suplanter of Syn. Israel es, man seand God.
Of the two chief opinions relative to the design of this Psalm:
1. That it refers to Absalom's rebellion.
2. That it is a complaint of the captives in Babylon; I incline to the latter, as by far the most probable.
I have referred, in the note on Psalms 14:3, to that remarkable addition of no less than six verses, which is found here in the Vulgate, the Vatican copy of the Septuagint, the AEthiopic, and the Arabic, and also in St. Paul's Epistle to the Romans, Romans 3:13-18, which he is supposed to have quoted from this Psalm as it then stood in the Hebrew text; or in the version of the Seventy, from which it has been generally thought he borrowed them. That they are not interpolations in the New Testament is evident from this, that they are not wanting in any MS. yet discovered; and they exist in all the ancient versions, the Vulgate, Syriac, AEthiopic, and Arabic. Yet it has been contended, particularly by St. Jerome, that St. Paul did not quote them from this Psalm; but, being intent on showing the corruption and misery of man, he collected from different parts several passages that bore upon the subject, and united them here, with his quotation from Psalms 14:3, as if they had all belonged to that place: and that succeeding copyists, finding them in Romans, as quoted from that Psalm, inserted them into the Septuagint, from which it was presumed they had been lost. It does not appear that they made a part of this Psalm in Origen's Hexapla. In the portions that still exist of this Psalm there is not a word of these additional verses referred to in that collection, neither here nor in the parallel Psalm liii.
The places from which Jerome and others say St. Paul borrowed them are the following: -
Romans 3:13: "Their mouth is an open sepulchre; with their tongues they have used deceit." Borrowed from Psalms 5:10.
"The poison of asps is under their lips." From Psalms 140:3.
Romans 3:14: "Whose mouth is full of cursing and bitterness." From Psalms 10:7.
Romans 3:15: "Their feet are swift to shed blood." From Proverbs 1:16, or Isaiah 59:7.
Romans 3:16-18: "Destruction and misery are in their ways, the way of peace they have not known, and there is no fear of God before their eyes." From Psalms 59:7; Psalms 59:8.
When the reader has collated all these passages in the original, he will probably feel little satisfaction relative to the probability of the hypothesis they are summoned to support.
These verses are not found in the best copies of the Vulgate, though it appears they were in the old Itala or Antehieronymain version. They are not in the Codex Alexandrinus of the Septuagint; nor are they in either the Greek or Latin text of the Complutensian Polyglot. They are wanting also in the Antwerp and Parisian Polyglots. They are neither in the Chaldee nor Syriac versions. They are not acknowledged as a part of this Psalm by Theodoret, Chrysostom, Euthymius, Arnobius, Apollinaris, the Greek Catena, Eusebius, of Caesarea, nor Jerome. The latter, however, acknowledges that they were in his time read in the churches. I have seen no Latin MS. without them; and they are quoted by Justin Martyr and Augustine. They are also in the Editio Princeps of the Vulgate, and in all the ancient Psalters known. They are in that Psalter which I have frequently quoted, both in the Latino-Scotico-English version and paraphrase.
Of this version the following is a faithful copy, beginning with the third verse of the fourteenth Psalm: -
Al tha helddid togyher; thai er made unprofytable:
Thar es none that dos gude; thar es none til one.
A grave opynnand, es the throte of tham.
With thaire tunges trycherusly thai wroght
Venym of snakes undir the lippis of tham.
Qwhas mouth es ful of werying and bitternes:
Swyft thaire fete to spil blode.
Brekyng and wikednes in thair waies:
And the way of pees thai knew noght:
The drede of God es noght byfore the eghen of thaim.
There is a good deal of difference between this, and that version attributed to Wiclif, as it stands in my large MS. Bible, quoted in different parts of the New Testament, particularly in Psalms 14:1; Psalms 100:0; Psalms 13:1, c. I shall give it here line for line with the above. Alle boweden aweye to gydre: thei ben maad unprofitable: There is not that doith good thing, ther is not to oon. A Sepulcre opnyng is the throote of hem: With her tungis thei diden gylinly or trecherously: The venym of eddris, that is clepid Aspis, under her lippis: The mouth of whom is ful of cursing, or worrying and bittrenesse: The feet of hem ben swift to schede out blood: Contricion or defouling to God, and infelicite or cursidnesse,
the wayes of hem; And thei knewen not the weyes of pees; The dreed of God is not bifore her ygen.
The words underlined in the above are added by the translator as explanatory of the preceding terms. It is worthy of remark that Coverdale inserts the whole of the addition in this Psalm, and Cardmarden has inserted it in his Bible, but in a letter different from the text.
It is now time to state what has been deemed of considerable importance to the authenticity of these verses; viz., that they are found in a Hebrew MS., numbered by Kennicott in his catalogue 649. It is in the public library at Leyden; contains the Psalms with a Latin version and Scholia; and appears to have been written about the end of the fourteenth century, and probably by some Christian. I shall give the text with a literal translation, as it stands in this MS., line for line with the preceding: -
ק×ר פת×× ×ר×× ×
An open sepulchre is their throat;
×שׁ×× × ××××ק××
With their tongues they flatter;
××ת ×¢×ש×× ×ª×ת ×ש×× ×
The venom of the asp is under their tongue;
×שר פ××× ××× ××ר×× ×××
Whose mouth of cursing and bitterness is full;
ק×× ×¨××××× ×שפ×× ××
Swift are their feet to shed blood;
××× ×¨×¢ ×פ××¢ רע ××ר××××
An evil aspect, and an evil event, in their ways:
×××¨× ×©××× ×× ×××¢×
And the way of peace they know not.
×× ×¤×× ××××× ×× ×ר ×¢×× ×××
No fear of God before their eyes.
It would be easy to criticise upon the Hebrew in this long quotation. I shall content myself with what Calmet, who received his information from others that had inspected the Leyden MS., says of this addition: "Les seavans, qui ont examine ce manuscrit, y ont remarque un Hebreu barbare en cet endroit; et des facons de parler, qui ne sentent point les siecles ou la langue Hebraique etoit en usage." "Learned men, who have examined this MS., have remarked a barbarous Hebraism in this place, and modes of speech which savour not of those ages in which the Hebrew language was in use."
If this be an interpolation in the Psalm, it is very ancient; as we have the testimony of Jerome, who was prejudiced against it, that it was read in all the churches in his time, and how long before we cannot tell. And that these verses are a valuable portion of Divine revelation, as they stand in Romans 3:13-18, none can successfully deny. See Rosenmuller, Kennicott, and De Rossi.
ANALYSIS OF THE FOURTEENTH PSALM
This Psalm is the practical atheist's character, and has TWO parts: -
I. The description of the practical atheist, Psalms 14:1-7.
II. A petition for the Church, Psalms 14:7.
I. 1. The atheist is here noted to us by different characters: -
1. From his name, × ×× nabal, a fool, or rather a churl; no natural fool, but a sinful: a fool in that in which he should be wise.
2. His hypocrisy or cunning; he saith, but he will not have it known, it is to himself, "He saith in his heart." He is a close, politic fool.
3. His saying, or his chief and prime principle: "There is no God."
4. From his practice; confessing God in his words for some political advantages, yet in his works denying him. For, 1. His heart is wicked and unregenerate: "They are corrupt." 2. He is a sinner in a high practical degree: "They have done abominable works." 3. He performs no duty: "There is none that doeth good." He commits sin; he omits duty.
2. The psalmist demonstrates what he said three ways; and convinces them: -
1. By the testimony of God himself; he is a witness against them. He is, 1. An eyewitness: he looks on. 2. He is in heaven, and they are continually under his notice: "He looked down from heaven." 3. He sees the children of men, their hearts and their works. 4. And the object of his looking is to inquire after their religion: "To see if there were any that did understand and seek God."
2. And then he gives his testimony in these general terms: "They are all gone aside, they are all together become filthy: there is none that doeth good, no, not one."
3. Next he accuses them of two sins of which they were especially guilty. 1. Injustice: "They eat up my people as bread." 2. Impiety: "They call not upon the Lord."
4. And that his testimony is true, he convinces them, 1. By the light of their own conscience: "Have all the workers of iniquity no knowledge?" Does not their own conscience tell them that all this is true? Do they not know this? 2. By fear and terror, the effects of an evil conscience: "There were they in great fear." They said, There is no God; but their conscience told them that God was in the congregation of the righteous, and that they should grievously answer for their injustice and impiety. 3. By the hardness of their heart, and contempt of the good counsels of the godly. If he reproved, they mocked. If he said God was his refuge, they laughed him to scorn. "Ye have shamed the counsel of the poor, because the Lord is his refuge."
II. The second part of the Psalm contains a petition for the Church: -
1. He prays that God would send salvation to his people.
2. That it might be out of Zion; because Christ was anointed and set a King upon the holy hill of Zion: "O that the salvation of Israel were come out of Zion!"
3. For then the consequence would be the great joy and happiness of all his people for their deliverance from captivity, spiritual and temporal: "When the Lord bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad."
