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76. Psalm 76

1 God is renowned in Judah;
   in Israel his name is great.

2 His tent is in Salem,
   his dwelling place in Zion.

3 There he broke the flashing arrows,
   the shields and the swords, the weapons of war. The Hebrew has Selah (a word of uncertain meaning) here and at the end of verse 9.

    4 You are radiant with light,
   more majestic than mountains rich with game.

5 The valiant lie plundered,
   they sleep their last sleep;
not one of the warriors
   can lift his hands.

6 At your rebuke, God of Jacob,
   both horse and chariot lie still.

    7 It is you alone who are to be feared.
   Who can stand before you when you are angry?

8 From heaven you pronounced judgment,
   and the land feared and was quiet—

9 when you, God, rose up to judge,
   to save all the afflicted of the land.

10 Surely your wrath against mankind brings you praise,
   and the survivors of your wrath are restrained. Or Surely the wrath of mankind brings you praise, / and with the remainder of wrath you arm yourself

    11 Make vows to the LORD your God and fulfill them;
   let all the neighboring lands
   bring gifts to the One to be feared.

12 He breaks the spirit of rulers;
   he is feared by the kings of the earth.


3. There he broke the arrows of the bow. We have here stated the particular way in which God was known in Judah. He was known by the wonderful proofs of his power, which he exhibited in preserving the city. Under these figures is described the destruction of the enemies of the chosen people. 268268     “This seems to allude to the miraculous destruction of the Assyrian army, as recorded in Isaiah 27:36.” — Warner. They could not otherwise have been overthrown than by being despoiled of their armor and weapons of war. It is therefore said, that the arrows, the swords, and the shields, were broken, yea, all the implements of war; implying that these impious enemies of the Church were deprived of the power of doing harm. The fact indeed is, that they were wounded and slain, while their weapons remained uninjured; but this metonymy, by which what befell themselves is represented as happening to their implements of war, is not improper. Some translate the word רשפים, reshaphim, points of weapons! Properly, it should be rendered fires; 269269     “The Hebrew רשף, [here rendered arrows,] signifies fire, Job 5:7, where ‘sparks that fly upward’ are poetically expressed by בני רשף, ‘the sons of the fire.’ By metaphor it is applies to an ‘arrow’ or ‘dart’ shot out of a bow, and, by the swiftness of the motion, supposed to be inflamed. See Cant. 8, 6, where of love it is said, (not the coals, but) ‘the arrows thereof are arrows of fire,’ it shoots, and wounds, and burns a man’s heart, inflames it vehemently by wounding it. The poetical expression will best be preserved by retaining some trace of the primary sense in the rendering of it — ‘fires or lightnings of the bow,’ i e., those hostile weapons which are most furious and formidable, as fire shot out from a bow.” — Hammond Parkhurst renders “glittering flashing arrows,” or rather, “fiery, or fire-bearing arrows;” such as, it is certain, were used in after times in sieges and in battles; the βελη πεπυρωμενα of the Greeks, to which Paul alludes in Ephesians 6:16, and the phalarica of the Romans, which Servius (on Virgil, Æn. lib. 9, 5, 705) describes as a dart or javelin with a spherical leaden head, to which combustible matter was attached, which being set on fire, the weapon was darted against the enemy; and when thrown by a powerful hand, it killed those whom it hit, and set fire to buildings. Walford has, “fiery arrows.” “The arrows,” says he, “are described as fiery, to denote either the rapidity of their motion, or that they were tinged with some poisonous drugs to render them more deadly.” but it is more accurate to take it for arrows. Even birds are sometimes metaphorically so called, on account of their swiftness; and flying is attributed to arrows in Psalm 91:6


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