Psalm 79 | |
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"O God, the heathen are come into thine inheritance" | |
Other name |
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Language | Hebrew (original) |
Psalm 79 | |
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← Psalm 78 Psalm 80 → | |
Book | Book of Psalms |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 1 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 19 |
Psalm 79 is the 79th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, the heathen are come into thine inheritance". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 78. In Latin, it is known as "Deus venerunt gentes in hereditatem tuam". [1] It is one of the 12 Psalms of Asaph. [2] The New American Bible (Revised Edition) calls it "a prayer for Jerusalem". [3]
The psalm forms a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies. It has been set to music, including works by William Byrd in Latin, Heinrich Schütz in German, and Artemy Vedel in Ukrainian.
The following table shows the Hebrew text [4] [5] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
Verse | Hebrew | English translation (JPS 1917) |
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1 | מִזְמ֗וֹר לְאָ֫סָ֥ף אֱֽלֹהִ֡ים בָּ֤אוּ גוֹיִ֨ם ׀ בְּֽנַחֲלָתֶ֗ךָ טִ֭מְּאוּ אֶת־הֵיכַ֣ל קׇדְשֶׁ֑ךָ שָׂ֖מוּ אֶת־יְרוּשָׁלַ֣͏ִם לְעִיִּֽים׃ | A Psalm of Asaph. O God, the heathen are come into Thine inheritance; They have defiled Thy holy temple; They have made Jerusalem into heaps. |
2 | נָתְנ֡וּ אֶת־נִבְלַ֬ת עֲבָדֶ֗יךָ מַ֭אֲכָל לְע֣וֹף הַשָּׁמָ֑יִם בְּשַׂ֥ר חֲ֝סִידֶ֗יךָ לְחַיְתוֹ־אָֽרֶץ׃ | They have given the dead bodies of Thy servants to be food unto the fowls of the heaven, The flesh of Thy saints unto the beasts of the earth. |
3 | שָׁפְכ֬וּ דָמָ֨ם ׀ כַּמַּ֗יִם סְֽבִ֘יב֤וֹת יְֽרוּשָׁלָ֗͏ִם וְאֵ֣ין קוֹבֵֽר׃ | They have shed their blood like water Round about Jerusalem, with none to bury them. |
4 | הָיִ֣ינוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ׃ | We are become a taunt to our neighbours, A scorn and derision to them that are round about us. |
5 | עַד־מָ֣ה יְ֭הֹוָה תֶּאֱנַ֣ף לָנֶ֑צַח תִּבְעַ֥ר כְּמוֹ־אֵ֝֗שׁ קִנְאָתֶֽךָ׃ | How long, O LORD, wilt Thou be angry for ever? How long will Thy jealousy burn like fire? |
6 | שְׁפֹ֤ךְ חֲמָתְךָ֗ אֶֽל־הַגּוֹיִם֮ אֲשֶׁ֢ר לֹא־יְדָ֫ע֥וּךָ וְעַ֥ל מַמְלָכ֑וֹת אֲשֶׁ֥ר בְּ֝שִׁמְךָ֗ לֹ֣א קָרָֽאוּ׃ | Pour out Thy wrath upon the nations that know Thee not, And upon the kingdoms that call not upon Thy name. |
7 | כִּ֭י אָכַ֣ל אֶֽת־יַעֲקֹ֑ב וְֽאֶת־נָוֵ֥הוּ הֵשַֽׁמּוּ׃ | For they have devoured Jacob, And laid waste his habitation. |
8 | אַֽל־תִּזְכׇּר־לָנוּ֮ עֲוֺנֹ֢ת רִאשֹׁ֫נִ֥ים מַ֭הֵר יְקַדְּמ֣וּנוּ רַחֲמֶ֑יךָ כִּ֖י דַלּ֣וֹנוּ מְאֹֽד׃ | Remember not against us the iniquities of our forefathers; Let Thy compassions speedily come to meet us; For we are brought very low. |
9 | עׇזְרֵ֤נוּ ׀ אֱלֹ֘הֵ֤י יִשְׁעֵ֗נוּ עַֽל־דְּבַ֥ר כְּבֽוֹד־שְׁמֶ֑ךָ וְהַצִּילֵ֥נוּ וְכַפֵּ֥ר עַל־חַ֝טֹּאתֵ֗ינוּ לְמַ֣עַן שְׁמֶֽךָ׃ | Help us, O God of our salvation, for the sake of the glory of Thy name; And deliver us, and forgive our sins, for Thy name's sake. |
10 | לָ֤מָּה ׀ יֹאמְר֣וּ הַגּוֹיִם֮ אַיֵּ֢ה אֱֽלֹהֵ֫יהֶ֥ם יִוָּדַ֣ע (בגיים) [בַּגּוֹיִ֣ם] לְעֵינֵ֑ינוּ נִ֝קְמַ֗ת דַּֽם־עֲבָדֶ֥יךָ הַשָּׁפֽוּךְ׃ | Wherefore should the nations say: 'Where is their God?' Let the avenging of Thy servants' blood that is shed Be made known among the nations in our sight. . |
11 | תָּ֤ב֣וֹא לְפָנֶיךָ֮ אֶנְקַ֢ת אָ֫סִ֥יר כְּגֹ֥דֶל זְרוֹעֲךָ֑ ה֝וֹתֵ֗ר בְּנֵ֣י תְמוּתָֽה׃ | Let the groaning of the prisoner come before Thee; According to the greatness of Thy power set free those that are appointed to death; |
12 | וְהָ֘שֵׁ֤ב לִשְׁכֵנֵ֣ינוּ שִׁ֭בְעָתַיִם אֶל־חֵיקָ֑ם חֶרְפָּ֘תָ֤ם אֲשֶׁ֖ר חֵרְפ֣וּךָ אֲדֹנָֽי׃ | And render unto our neighbours sevenfold into their bosom Their reproach, wherewith they have reproached Thee, O Lord. |
13 | וַאֲנַ֤חְנוּ עַמְּךָ֨ ׀ וְצֹ֥אן מַרְעִיתֶךָ֮ נ֤וֹדֶ֥ה לְּךָ֗ לְע֫וֹלָ֥ם לְד֥וֹר וָדֹ֑ר נְ֝סַפֵּ֗ר תְּהִלָּתֶֽךָ׃ | So we that are Thy people and the flock of Thy pasture Will give Thee thanks for ever; We will tell of Thy praise to all generations. |
The psalm has been described as a communal lament complaining that the nations have defiled the Temple in Jerusalem and murdered the holy people, leaving their corpses unburied (verses 1–4). The occasion is perhaps the destruction of Jerusalem by the Babylonian army in 587 BC. [3] Others suggest a different era; Rudinger, Wilhelm de Wette, and others suggest that the reference in the psalm is to the later persecutions under Antiochus IV Epiphanes in the era of the Maccabean Revolt where Jerusalem was attacked and looted twice. [6]
The book 1 Maccabees directly quotes the Psalm in chapter 7, comparing the death of the Hasideans to the faithful ones slain near Jerusalem with none to bury them. [7] It suggests a curious possibility for the author of the Psalm: if the Greek text is read shorn of context, it seems to imply that High Priest Alcimus wrote the Psalm. This is surprising in context, however, as 1 Maccabees considers Alcimus an evil villain who was responsible for the deaths of the Hasideans in the first place. Was it suggesting Alcimus was conflicted and that he mourned for those who died? Additionally, 1 Maccabees was probably written in Hebrew originally, so the Greek version that survived was a translation. There is no scholarly consensus on what the author meant: whether this was unclear phrasing or a translation hiccup, and it merely was the narrator noting the events were "as was written [in the Psalm]"; if Alcimus was quoting a Psalm already in existence; or if the author of 1 Maccabees truly meant that Alcimus was indeed the author of Psalm 79. [8] [9] Most translations generally err on the side of assuming the narrator was who was quoting the Psalm and making the comparison.
In the Eastern Orthodox Church, Psalm 78 (Psalm 79 in the Masoretic Text) is part of the eleventh Kathisma division of the Psalter, read at Matins on Wednesday mornings, as well as on Tuesdays and Thursdays during Lent, at Matins and the Sixth Hour, respectively. [17]
In the Church of England's Book of Common Prayer , this psalm is appointed to be read on the morning of the sixteenth day of the month. [18]
William Byrd set Psalm 79 in Latin, Deus, venerunt gentes, T 25, as a motet for five voices. [19] Heinrich Schütz set the psalm in a metred version in German, "Ach Herr, es ist der Heiden Herr", SWV 176, as part of the Becker Psalter , first published in 1628. Artemy Vedel composed a choral concerto based on the psalm, Bozhe, priidosha iazytsy v dostoianie Tvoe. [20]
Psalm 89 is the 89th psalm of the Book of Psalms, beginning in English in the King James Version: "I will sing of the mercies of the LORD for ever". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 88. In Latin, it is known as "Misericordias Domini in aeternum cantabo". It is described as a maschil or "contemplation".
Psalm 9 is the ninth psalm of the Book of Psalms, beginning in English in the King James Version: "I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works." In Latin, it is known as "Confitebor tibi, Domine". The topic of the psalm is that the success of evil is only temporary, and in the end, the righteous will endure. Psalm 10 is considered part of Psalm 9 in the Greek Septuagint and in most pre-Reformation Christian Bibles. These two consecutive psalms have the form of a single acrostic Hebrew poem.
Psalm 74 is the 74th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, why hast thou cast us off for ever?". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 73. In Latin, it is known as "Ut quid Deus reppulisti in finem iratus". Subheaded a maschil or contemplation, and a community lament, it expresses the pleas of the Jewish community in the Babylonian captivity. It is attributed to Asaph.
Psalm 83 is the 83rd psalm of the Book of Psalms, beginning in English in the King James Version: "Keep not thou silence, O God". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 82. In Latin, it is known as "Deus quis similis erit tibi ne taceas". It is one of the 12 Psalms of Asaph. This psalm is the last of the Psalms of Asaph, which include Psalms 50 and 73 to 83. It is also the last of the "Elohist" collection, Psalms 42–83, in which the one of God's titles, Elohim, is mainly used. It is generally seen as a national lament provoked by the threat of an invasion of Israel by its neighbors.
Psalm 69 is the 69th psalm of the Book of Psalms, beginning in English in the King James Version: "Save me, O God; for the waters are come in unto my soul". It is subtitled: "To the chief musician, upon Shoshannim, a Psalm of David". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint version of the Bible and in the Latin Vulgate, this psalm is Psalm 68. In Latin, it is known as "Salvum me fac Deus". It has 36 verses.
Psalm 20 is the 20th psalm of the Book of Psalms, beginning in English in the King James Version: "The LORD hear thee in the day of trouble". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 19. In Latin, it is known by the incipit, "Exaudiat te Dominus". The psalm is attributed to David. This psalm and the following one are closely related: they are both liturgical psalms: the first is an intercession, the second is a thanksgiving; in both, the king is the prominent figure.
Psalm 25 is the 25th psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee, O LORD, do I lift up my soul.". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 24. In Latin, it is known as "Ad te Domine levavi animam meam". The psalm, attributed to David, has the form of an acrostic Hebrew poem.
Psalm 33 is the 33rd psalm of the Book of Psalms, beginning in English in the King James Version: "Rejoice in the LORD, O ye righteous: for praise is comely for the upright". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 32. In Latin, it is known by the incipit, "Exultate iusti in Domino". Its purpose is to praise "the Sovereignty of the Lord in Creation and History".
Psalm 40 is the 40th psalm of the Book of Psalms, beginning in English in the King James Version: "I waited patiently for the LORD". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 39. In Latin, it is known by the incipit, "Expectans expectavi Dominum". It is described by the Jerusalem Bible as a "song of praise and prayer for help".
Psalm 144 is the 144th psalm of the Book of Psalms, part of the final Davidic collection of psalms, comprising Psalms 138 to 145, which are specifically attributed to David in their opening verses. In the King James Version its opening words are "Blessed be the LORD my strength which teacheth my hands to war, and my fingers to fight". In Latin, it is known as "Benedictus Dominus".
Psalm 135 is the 135th psalm from the Book of Psalms, a part of the Hebrew Bible and the Christian Old Testament, beginning in English in the King James Version: "Praise ye the LORD". In the slightly different numbering system of the Greek Septuagint and Latin Vulgate versions of the Bible, this psalm is Psalm 134. Its Latin title is "Laudate nomen Domini".
Psalm 123 is the 123rd psalm of the Book of Psalms, beginning in English in the King James Version: "Unto thee lift I up mine eyes, O thou that dwellest in the heavens". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. This short psalm is one of fifteen psalms that begin with the words "A song of ascents". In Latin, it is known as "Ad te levavi oculos meos", and Baptist writer Charles Spurgeon calls it "the Psalm of the eyes".
Psalm 122 is the 122nd psalm of the Book of Psalms, beginning in English in the King James Version: "I was glad" and in Latin entitled Laetatus sum. It is attributed to King David and one of the fifteen psalms described as A song of ascents. Its title, I was glad, is reflected in a number of choral introits by various composers.
Psalm 44 is the 44th psalm of the Book of Psalms, beginning in English in the King James Version: "We have heard with our ears, O God, our fathers have told us". In the slightly different numbering system used in the Greek Septuagint version of the bible, and generally in its Latin translations, this psalm is Psalm 43. In the Vulgate, it begins "Deus auribus nostris audivimus patres nostri adnuntiaverunt". The psalm was composed by the sons of Korah and is classified in the series of lamentations of the people.
Psalm 65 is the 65th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 64. In Latin, it is known as "Te decet hymnus Deus in Sion et tibi reddetur votum in Hierusalem".
Psalm 78 is the 78th psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear, O my people, to my law". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 77. In Latin, it is known as "Adtendite populus meus legem meam". It is one of the 12 Psalms of Asaph and is described as a "maskil" or "contemplation". It is the second-longest Psalm, with 72 verses, and the first of the three great history psalms. The New American Bible, Revised Edition entitles it "a new beginning in Zion and David".
Psalm 80 is the 80th psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 79. In Latin, it is known as "Qui regis Israel intende". It is one of the 12 Psalms of Asaph. The New American Bible calls it "a prayer for Jerusalem". The Jerusalem Bible describes it as "a prayer for the restoration of Israel".
Psalm 81 is the 81st psalm of the Book of Psalms, beginning in English in the King James Version: "Sing aloud unto God our strength". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 80. In Latin, it is known as "Exultate deo adiutori nostro". It is one of the 12 Psalms of Asaph. Its themes relate to celebration and repentance. In the New King James Version its sub-title is "An Appeal for Israel's Repentance".
Psalm 94 is the 94th psalm of the Book of Psalms, beginning in English in the King James Version: "O LORD God, to whom vengeance belongeth". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 93. In Latin, it is known as "Deus ultionum". This psalm is referred to as one of the Royal Psalms, Psalms 93–99, praising God as the King of His people, although as Gordon Churchyard notes, God is referred to here as judge rather than king.
Psalm 106 is the 106th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise ye the LORD. O give thanks unto the LORD; for he is good". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 105. In Latin, it is known by the incipit, "Confitemini Domino quoniam bonus". Alexander Kirkpatrick observes that the two historical psalms, Psalms 105 and 106, are closely related. Psalm 105 gives thanks for God's faithfulness to the covenant he made with Abraham; Psalm 106 is a psalm of penitence, reciting the history of Israel's faithlessness and disobedience. He also notes that this psalm and Psalm 107 "are closely connected together", arguing that "the division of the fourth and fifth books does not correspond to any difference of source or character, as is the case in the other books".