the Week of Proper 22 / Ordinary 27
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King James Version
Psalms 9:20
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- TheParallel Translations
Put them in fear, O Yahweh;Let the nations know that they are but men. Selah.
Put them in fear, O Lord ; Let the nations know that they are but men. Selah.
Put them in feare O God: that the Heathen may knowe them selues to be but men. Selah.
Put them in fear, Jehovah: that the nations may know themselves to be but men. Selah.
Put them in fear, O LORD, That the nations may know themselves to be but men.Selah
O Jehovah, put fear in them; let the nations know they are but men. Selah.
Teach them a lesson, Lord . Let them know they are only human. Selah
Put them in fear, Yahweh. Let the nations know that they are only men. Selah.
Put them in feare, O Lord: that the nations may know themselues to be but men. Selah.
O LORDE, set a scolemaster ouer the, that the Heithe maye knowe them selues to be but me. Sela.
Put them in fear, O Jehovah: Let the nations know themselves to be but men. Selah
Put them in fear, O Lord, so that the nations may see that they are only men. (Selah.)
Put them in fear, O Yahweh: Let the nations know themselves to be but common man. Selah.
Put them in fear, O LORD: [that] the nations may know themselves [to be but] men. Selah.
Terrify them, Lord ! Let the nations know they are mere mortals! (Selah)
Make the nations afraid and let them all discover just how weak they are.
Arise, Adonai ! Don't let mortals prevail! Let the nations be judged in your presence. Strike them with terror, Adonai ! Let the nations know they are only human. (Selah)
Put them in feare, O Lorde, that the heathen may knowe that they are but men. Selah.
Appoint for them a lawgiver, that the Gentiles may know themselves to be but men.
Put them in [reverent] fear of You, O LORD, So that the nations may know they are but [frail and mortal] men. Selah.
Put them in fear, LORD. Let the nations know that they are only men. Selah.
Arise, O LORD, let not man prevail; let the nations be judged in Thy sight. Set terror over them, O LORD; let the nations know they are but men. Selah
Make them tremble in fear, O Lord . Let the nations know they are merely human. Interlude
Make them afraid, O Lord. Let the nations know they are only men.
Appoint, O Lord, a lawgiver over them: let the heathen know that they are men. Pause.
Put them in fear, O LORD: let the nations know themselves to be but men. Selah
Lay terror upon them, O LORD; let the nations know they are but men. Selah
Put them in fear, O Lord ; let the nations know that they are only human. Selah
Appoint, O Yahweh, a terror for them, - Let the nations know that they are men. Selah.
(9-21) Appoint, O Lord, a lawgiver over them: that the Gentiles may know themselves to be but men.
O Yahweh, put them in fear. Let the nations know they are merely human. Selah
Put them in fear, O Lord ! Let the nations know that they are but men! Selah
Put them in fear, LORD; Let the nations know that they are merely human. Selah
Teach them to fear you, Lord . The nations must learn that they are only human. Selah
Make them afraid, O Lord ; make them know that they are only mortal beings.
Put terror in them, Lord ; let the nations know they are only men.
Lord, ordeine thou a lawe makere on hem; wite folkis, that thei ben men.
Appoint, O Jehovah, a director to them, Let nations know they [are] men! Selah.
Put them in fear, O LORD! Let the nations know that they are but men! [Selah]
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Put: Psalms 76:12, Exodus 15:16, Exodus 23:27, Deuteronomy 2:25, Jeremiah 32:40, Ezekiel 30:13
may: Psalms 82:6, Psalms 82:7, Isaiah 31:3, Ezekiel 28:2, Ezekiel 28:9, Acts 12:22, Acts 12:23
Reciprocal: Numbers 22:31 - bowed down Psalms 74:22 - Arise Psalms 83:16 - General Isaiah 64:2 - that the nations Daniel 7:4 - and a Micah 7:17 - they shall be Habakkuk 3:3 - Selah
Cross-References
Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken.
And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the Lord hath cursed.
And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.
These are the three sons of Noah: and of them was the whole earth overspread.
And Noah awoke from his wine, and knew what his younger son had done unto him.
And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant.
And what man is he that hath planted a vineyard, and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it.
Thou shalt betroth a wife, and another man shall lie with her: thou shalt build an house, and thou shalt not dwell therein: thou shalt plant a vineyard, and shalt not gather the grapes thereof.
The mouth of a righteous man is a well of life: but violence covereth the mouth of the wicked.
Gill's Notes on the Bible
Put them in fear, O Lord,.... Who are, a bold, impudent, fearless generation of men; who, like the unjust judge, neither fear God nor regard men, therefore the psalmist prays that God would inject fear into them, who only can do it; and this will be done at Babylon's destruction, when the antichristian kings, merchants, and seafaring men, will stand afar off for fear of her torment, Revelation 18:10;
[that] the nations may know themselves [to be but] men; and not God, and have no power against him; see Isaiah 31:3; the sense is, that the antichristian nations, who oppose themselves to Christ and his people, may know that they are but frail, mortal, miserable men, as the word q signifies; and that he who is at the head of them, the man of sin, is no other, though he exalts himself above all that is called God, 2 Thessalonians 2:4; or these words are a prayer for the conversion of many among the nations, and may be rendered, "put, O Lord, fear in them" r; that is, the true grace of fear, "that the nations may know" themselves, their sin and guilt and danger, and know God in Christ, and Christ, and the way of salvation by him; for at the word "know" should be a stop, concluding a proposition, since the accent "athnach" is there; and then follows another, "they [are] men. Selah": destitute of the fear and grace of God, are capable of it, but cannot give it to themselves.
Selah; on this word, 2 Thessalonians 2:4- :.
q אנוש המה "mortales esse", Junius Tremellius, Piscator, Gejerus "homines miseri", Cocceius, Michaelis; "sorry men", Ainsworth. r שיתה מורה להם "pone timorem eis", so Junius and Tremellius, Piscator, Pagninus, Montanus, Cocceius, Ainsworth.
Barnes' Notes on the Bible
Put them in fear, O Lord - From this it is evident that the enemies of the psalmist were bold, daring, confident in their own strength, and in the belief that they would succeed. He prays, therefore, that these bold and daring invaders of the rights of others might be made to stand in awe, and to tremble before the great and terrible majesty of God; that they might thus have just views of themselves, and see how weak and feeble they were as compared with Him.
That the nations may know - The nations particularly referred to in this psalm as arrayed against the writer.
Themselves to be but men - That they may see themselves as they are - poor, feeble creatures; as nothing when compared with God; that instead of their pride and self-confidence, their belief that they can accomplish any purpose that they choose, they may see that they are not like God, but that they are frail and feeble mortals. The psalmist seems to have supposed that if they understood this, they would be humbled and would desist from their purposes; and he therefore prays that God would interpose and show them precisely what they were. If men understood this, they would not dare to arrayy themselves against their Maker.
Clarke's Notes on the Bible
Verse Psalms 9:20. Put them in fear — שיתה יהוה מורה להם shithah Yehovah morah lahem, "O Lord, place a teacher among them," that they may know they also are accountable creatures, grow wise unto salvation, and be prepared for a state of blessedness. Several MSS. read מורא morre, fear; but teacher or legislator is the reading of all the versions except the Chaldee. Coverdale has hit the sense, translating thus: O Lorde, set a Scholemaster over them: and the old Psalter, Sett Lord a brynger of Law abouen tham.
That the nations may know themselves to be but men — אנוש enosh; Let the Gentiles be taught by the preaching of thy Gospel that they are weak and helpless, and stand in need of the salvation which Christ has provided for them. This may be the spirit of the petition. And this is marked by the extraordinary note Selah; Mark well, take notice. So the term may be understood.
"This whole Psalm," says Dr. Horsley, "seems naturally to divide into three parts. The first ten verses make the FIRST part; the six following, the SECOND; and the remaining four the THIRD.
"The FIRST part is prophetic of the utter extermination of the irreligious persecuting faction. The prophecy is delivered in the form of an Επινικιον, or song of victory, occasioned by the promise given in the fifteenth verse of the tenth Psalm; and through the whole of this song the psalmist, in the height of a prophetic enthusiasm, speaks of the threatened vengeance as accomplished.
"The SECOND part opens with an exhortation to the people of God to praise him as the Avenger of their wrongs, and the watchful Guardian of the helpless, and, as if the flame of the prophetic joy which the oracular voice had lighted in the psalmist's mind was beginning to die away, the strain is gradually lowered, and the notes of triumph are mixed with supplication and complaint, as if the mind of the psalmist were fluttering between things present and to come, and made itself alternately present to his actual condition and his future hope.
"In the THIRD part the psalmist seems quite returned from the prophetic enthusiasm to his natural state, and closes the whole song with explicit but cool assertions of the future destruction of the wicked, and the deliverance of the persecuted saints, praying for the event."
ANALYSIS OF THE NINTH PSALM
This Psalm consists of five chief parts: -
I. David's thanksgiving, Psalms 9:1-2, amplified and continued till the tenth verse.
II. An exhortation to others to do the like, Psalms 9:11, and the reason of it, Psalms 9:12.
III. A petition for himself, Psalms 9:13, and the reason of it, Psalms 9:14.
IV. A remembrance of God's mercy in the overthrow of his enemies, for which he sings a song of triumph, from Psalms 9:15-19.
V. A prayer in the conclusion against the prevalence of the heathen, Psalms 9:19-20.
I. His profession of praise is set down in the two first verses, in which we may perceive, -
1. The matter of it, with the extent: All the marvellous works of God.
2. That he varies the synonyms. I will praise thee; I will show forth; I will be glad and rejoice in thee; I win sing praise to thy name, O thou Most High! in which there is a climax.
3. The principle whence this praise flowed: 1. Not from the lips, but from the heart. 2. From the whole heart: "I will praise thee with my whole heart."
This he amplifies from the cause, which is double:
1. That which outwardly moved him, and gave him a just occasion to do so; the overthrow of his enemies: "When my enemies are turned back;" who were not overcome by strength or valour, but by the presence and power of God.
2. They shall fall and perish at thy presence. Thou wast the chief cause of this victory; and, therefore, deservest the thanks. Of this the prophet makes a full narrative in the two next verses, setting God as it were upon the bench, and doing the office of Judge. 1. "Thou maintainest my right, and my cause." 2. "Thou sattest on the throne judging right." 3. "Thou hast rebuked the heathen." 4. "Thou hast destroyed the wicked; thou hast put out their name for ever." In a word, Thou art a just Judge, and defendest the innocent, and punishest their oppressors; and therefore I will praise thee.
3. And then, upon the confidence of God's justice and power, he exults over his enemies. O thou enemy, destructions are come to a perpetual end. Thy power of hurting and destroying is taken away; the fortified cities in which thou dwellest are overthrown; and their memory and thine are perished.
4. Next, to make his assertion clearer; to the enemies' power he opposes that of God; his kingdom to their kingdom. But the Lord, in the administration of his kingdom, is, 1. Eternal: "The Lord shall endure for ever." 2. His office to be Judge: "He hath prepared his throne for judgment." 3. He is a universal Judge: "He shall judge the whole world." 4. He is a just Judge: "He shall judge in righteousness; he shall minister judgment to the people in uprightness." 5. He is a merciful Judge: "For the Lord will be a refuge for the oppressed; a refuge in times of trouble."
5. The effect of this execution of justice. His people are encouraged: who are here described, 1. By their knowing him: "They that know thy name." 2. By trusting in him: "Will put their trust in thee." 3. By their seeking him: "For thou, Lord, hast not forsaken them that seek thee."
II. An exhortation to others to praise God: "Sing praises to the Lord." The reason of this, 1. He dwells in Zion. 2. He works graciously there: "Sing praises to the Lord that DWELLS in Zion: declare among the people his DOINGS." 3. That will destroy their oppressors, and avenge their blood: "When he maketh inquisition for blood, he remembereth them; he forgetteth not the cry of the humble."
III. A petition for himself: "Have mercy on me, O Lord; consider my trouble," c. for which he gives these reasons:-
1. That "I may show forth thy praise."
2. "ALL thy praise."
3. "In the gates of the daughter of Zion."
4. That I may do it with joyful lips.
5. Which I will do: "I WILL rejoice in thy salvation."
IV. Then he sings forth his song of triumph ever his enemies:-
1. The "heathen are sunk down in the pit they have made."
2. "In the net which they hid are their own feet taken."
3. This is the Lord's work. Though wicked men did doubt before of his providence and justice; yet now "the Lord was known by the judgment which he executed."
4. For "the wicked was snared in the work of his own hands. Higgaion, Selah." Which is a thing exceedingly to be meditated upon, and not forgotten.
5. "The wicked shall be turned into hell, and all the people that forget God." 1. Their breath is in their nostrils, and die they must. 2. If they repent not, they shall suffer eternal punishment. 3. However this may be, God's goodness shall be manifested to the innocent: "The expectation of the poor shall not perish for ever."
V. A prayer in the conclusion against the prevalence of the heathen, in which he shows great earnestness and faith:-
1. "Arise, O Lord; let not man prevail."
2. "Let the heathen be judged in thy sight."
3. "Put them in fear, O Lord!" Now they fear nothing, being in their height of prosperity. They are insolent and proud; manifest thy Divine presence to their terror.
4. For then they will know themselves to be but men-infirm and mortal creatures; and not insult over thy people, nor glory in their own strength and prosperity.
The original word has been translated teacher, lawgiver, governor. Then send them, 1. A teacher, who may make them wise unto salvation. 2. A lawgiver, who shall rule them in thy fear. 3. A governor, that shall tame and reduce to order their fierce and savage nature. Let the nations be converted unto thee. This will be the noblest triumph. Let their hearts be conquered by thy mercy. And thus the Psalm will conclude as it began, To the Conqueror, on whose vesture and thigh is the name written, KING OF KINGS, AND LORD OF LORDS.
