Psalms 80:17

Psa 80:17 Let thy hand be upon the man of thy right hand, upon the son of man [whom] thou madest strong for thyself.

Ver. 17. The man of thy right hand] i.e. Israel, or the Messiah.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_80:17

Let Thy hand be upon the man of Thy right hand.

Christ made strong for God

Of Jesus only can it be unreservedly said, that He is the man of Gods right hand, and that He hath made Him strong for Himself. Of all the terms in the passage, we may indeed say that they are peculiarly emphatic, and embody views of character and position which could only be realized in the person and work of Christ.

I. The import of the designations herein given to Christ.

1. The Man of Gods right hand. Inasmuch as a seat at the right hand among men is esteemed the place of honour and power, so the act of elevating to dignity and authority by Jehovah is spoken of as a placing at His right hand; and accordingly Jesus is referred to as sitting at His right hand, or as described in one instance, the right hand of power. This leads us at once to perceive that the personal and official dignity of the Saviour are eplicity alluded to in our text, in His being called the Man of Gods right hand.

2. The Son of Man. Whilst the title in question implies the doctrine of Christs perfect manhood, it equally implies that He was more than a mere man. Differing hence in these respects from all the sons of men--though still a man in His creature existence--with much expressiveness could He be called the Son of Man.

II. The appointment of Jesus to the office of redeemer. Such appointment is expressly involved, if not explicitly stated, in the words, whom Thou hast made strong for Thyself; for God is thus represented as having chosen or designated the Son of Man to the office He thus holds. In this sense He made Him or appointed Him for Himself, to the office of Redeemer.

III. The peculiar fitness of the Man of Gods right hand to discharge the duties of the office to which He was appointed. It is impossible for any created intelligence to say what strength, or amount of spiritual power, was required on the part of Jesus--the Man of Gods right hand--to accomplish the work of redemption; but it behoves us not the less to direct our attention as closely as possible to the specific difficulties we know He had to encounter, that we may arrive at a fair estimate of His endurance; and hence of the greatness of that love and mercy by which these were animated.

IV. What is implied in this petition, requesting God to let His hand be upon the Man of His right hand.

1. A perception of danger.

2. A consciousness that mans help is not to be found in himself.

3. A willingness to rely for salvation on the means appointed by God, through the Son of His love.

4. Full persuasion of Gods willingness to confer the blessing thus sought. (J. Allan.)

A prayer for the Messiah

1. In all ages the saints have greatly longed for their Saviour. Abraham saw His day afar off, and rejoiced that a child was to be born unto him, in whom all nations of the earth should be blessed. And the godly in this verse long for Him, and pray for His coming.

2. He is here shortly three ways described.

(1) First, He is called the Son of Gods right hand, for three causes: first, in respect of His marvellous generation in both His natures: in the one, without a father; in the other, without a mother. Secondly, He is called the Son of Gods right hand, for that singular love and favour which the Father carries toward Him; for the right hand of God signifies His power, or His favour and love. It is true every Christian man is also the son of Gods right hand; by nature his name is Ben-oni, the son of sorrow; but his father hath changed his name with his estate, called him Ben-jamin, the son of his right hand. But in a more special sense doth this title belong to the Lord Jesus. Thirdly, He is the Son of the Fathers right hand in respect of his most perfect obedience and ready willingness to do in all things the will of His Father.

(2) They call Him the Son of Man; He is in such sort the Son of God, that He is also the Son of Man, not begotten by man, yet formed, and conceived of the seed of man; He is the companion of Jehova; He is also, as Job calleth Him, our Goel or kinsman. Doubtless this is a strong bulwark of our faith, since we see that the Son of God is become the Son of Man, clothed with all the infirmities of our nature, except sin; since we see the God of glory humbled to the ignominy of the cross, why should we doubt that the sons of men shall also be made the sons of God, and that these vile bodies of ours shall be changed, and fashioned like unto the glorious body of Christ, especially since for no other end became He the Son of Man, but to make us the sons of God?

(3) Whom Thou hast made strong for Thyself; this respecteth His threefold office, and His unction to them all (Isa_61:1; Joh_6:27; Joh_1:14; Joh_3:34). Of all these it is plain how the Father is said to have made His Son strong for Himself; that is, He anointed Him, He sealed Him, He put His Spirit into Him, not in a measure, but communicated the fulness of grace to Him, that He might be strengthened to do unto us the office of a king, to deliver us from our enemies, or a prophet, to teach us the whole counsel of God, and of a priest, to offer Himself in a propitiatory sacrifice for us. In all these appeared His wonderful strength; when He suffered like a weak man, then He wrought like a valiant man. Every way the mighty strength of our strong Redeemer is to be admired, but specially His conquests by suffering, there did appear the weakness of God stronger than man; yea, then all these principalities, powers, and spiritual wickednesses that were opposite to Him. (Bp. Cowper.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Psa 80:17-18. Let thy hand — Thy power, to protect and strengthen him; be upon the man of thy right hand — That king (whoever he was) of the house of David, that was now to rule and go in and out before them. He calls him the man of God’s right hand, because he was the representative of their state, which was dear to God, as a man’s right hand is dear to himself, and as Benjamin, whose name signifies the son of the right hand, was dear to his father Jacob; and because he was president in their affairs, and an instrument in God’s right hand of much good to them, defending them from themselves, and from their enemies, and directing them in the right way; and was under-shepherd to him who was the great Shepherd of Israel. Upon the son of man — That king of David’s race, just mentioned, in whose safety and prosperity he considered the welfare and happiness of the whole kingdom as being involved; whom thou madest strong for thyself — That is, to serve the interest of thy kingdom among men. So will we not go back from thee — This glorious favour of thine will oblige us to love and serve thee, and trust in thee so long as we have a being, and will preserve us from relapsing into idolatry and wickedness, as we have too often done. Quicken us — Revive and restore us to our former tranquillity and happiness; revive our dying interests, and our drooping spirits, and we will call upon thy name — We shall be encouraged, and will continue to do so upon all occasions, having found, by experience, that it is not in vain. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church, and the keeper of the vineyard. He is the man of God’s right hand; to whom he has sworn by his right hand, as the Chaldee interprets it; whom he has exalted to his right hand, and who is indeed the right hand and arm of the Lord, invested with all power in heaven and on earth. And he is that Son of man whom the Father made strong for himself for the glorifying of his name, and the advancing of the interests of his kingdom among men. God’s hand was upon him throughout his whole undertaking, to support and strengthen, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. And the stability and constancy of believers, in his work and service, are owing to his grace upholding and strengthening them.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

18. (Psa 80:17) Let thy hand be on the man of thy right hand, on the son of Man thou halt reared (or made strong) for thyself. Here again the component parts of the name Benjamin are introduced as parallels, precisely as in Psa 80:15. The man of thy right hand may either be the man whom thy power has raised up, or the man who occupies the post of honour at thy right hand. That the words were intended to suggest both ideas, is a supposition perfectly agreeable to Hebrew usage. A more doubtful question is that in reference to the first words of the sentence, let thy hand be upon him, whether this means in favour or in wrath. The only way in which both senses can be reconciled is by applying the words to the Messiah, as the ground of the faith and hope expressed. Let thy hand fall not on us but on our substitute. Compare the remarkably similar expressions in Act 5:31.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

80:17 The son of your choice was probably the northern kingdom of Israel, although it might allude to the king of David’s dynasty (110:1).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, upon this vine or people, whom thou hast planted with thy right hand, that they should be as one man or one body

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 17. The man of thy right hand] The only person who can be said to be at the right hand of God as intercessor, is JESUS the MESSIAH. Let him become our Deliverer: appoint him for this purpose, and let his strength be manifested In our weakness! By whom are the Jews to be restored, if indeed they ever be restored to their own land, but by JESUS CHRIST? By HIM alone can they find mercy; through HIM alone can they ever be reconciled to God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

17 Let that hand be upon the Man of thy right hand. Here the Psalmist repeats in plain words the prayer which he had expressed under the figure of a vineyard, pleading that God would defend, under his hand, the Man of his right hand, and the Son of man whom he hath strengthened for himself It is uncertain whether he speaks of the king alone, or whether the people also are included. Although Jeroboam was anointed to be king, yet he did not come to the possession of the royal dignity in a lawful way; and God never so approved of any of his successors, as to divest the posterity of David of the right and power of dominion. God, as we have seen in Psalm 78:67, did not choose the tribe of Ephraim. on the contrary, the scepter, by his immutable decree, was given to the house of Judah, as is plainly taught in the prophecy of Jacob, (Genesis 49:10.) It was therefore a base and wicked dismembering of the body, when the majority of the people revolted from the house of David, and submitted themselves to Jeroboam as their king. Such being the ease, why then, it may be said, is the king of Israel prayed for in this manner? For removing this difficulty, let it be observed, that although that kingdom had an untoward commencement, and God, as is stated in Hosea 13:11, gave them a king in his anger, yet he was afterwards pleased to tolerate its continuance; and the anointing of Jeroboam testified that he had ratified what had been unadvisedly and wickedly done by the tumult and rebellion of the people. The nation of Israel might therefore say that their king was created and established by God, who, with the view of remedying the rupture which had been made, added him as a sharer in the royal dignity to the children of David. By that rent the state of the people was greatly impaired; but, to prevent an entire overthrow, the erection of the ten tribes into a separate kingdom, under the sovereignty of Jeroboam, was, as it were, a pillar put under it by the secret counsel of God to uphold it.

I have, however, no hesitation in considering the whole body of the Church as comprehended under the expressions, the Man of God’s right hand, and the Son of man The similar number is very properly made use of, it having been the Divine will that the chosen people should be as one man. For the same reason, the Apostle Paul also, in Galatians 3:16, lays great stress upon the words, one seed; for Ishmael, Esau, and others, were separated and scattered when God redeemed arm gathered together the seed of Abraham. Thus, by the Son of man is to be understood the people whom God had adopted to himself, that they might be as one man. But as this oneness depended upon the head, I readily admit that the phrase has a particular reference to the king, who preserved the greater part of the people from being involved in utter destruction. Here again the Prophet, in seeking to obtain the Divine favor, founds his argument and hope only upon the benefits which God had formerly conferred upon them. “Lord,” as if he had said, “since it belongs to thee to perfect that which thou hast begun, preserve the king whom thou hast given us!”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(17) Man of thy right hand.—This is manifestly a continuation of Psa_80:15, and should follow it:—

“Protect what thy right hand hath planted,

The branch which thou hast made strong for thyself:

Let thy hand be over the man of thy right hand,

Over the son of man whom thou madest strong for thyself.”

A fine instance of the mode in which the thought can pass naturally from the figurative to the literal. The man of God’s right hand is evidently the man protected by the right hand, but the expression introduces such a tautology that we suspect a misreading.

In the words “son,” “son of man,” some see a reference to the Messiah. But the parallelism and context show that the poet is thinking of Israel as a community, of which the vine is the emblem.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

17. A repetition of Psa_80:15, dropping the metaphor. Extend Thy hand, put forth Thy power to protect the people which Thy right hand made into a nation and delivered from Egypt. The son of man describes it as affected by human frailty and therefore needing divine help. The personification of Israel as Jehovah’s son underlies the language of the verse. Possibly there is an allusion to Benjamin = ‘son of the right hand.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So will not we go back from thee,.... From thy fear, as the Targum; or from thy service, as Kimchi; doing as above would encourage them to stand before the Lord, and worship him; which they could not do, if he marked their sins, and demanded satisfaction from them for them; but if he looked to his Son and their surety, and took it from him, this would encourage their faith and hope, and give them boldness in his presence, and attach them to his service:

quicken us, and we will call upon thy name; the people of God are sometimes dead and lifeless in their frames, and in the exercise of grace and discharge of duty, and have need of the quickening influences of the Spirit and grace of God; and which are necessary to a fervent calling upon the name of the Lord in prayer, and without which none will stir up themselves so to do. Kimchi interprets this of quickening, or of raising to life, from the death of the captivity; and so Abarbinel, who thinks also that it respects the resurrection of the dead in the times of the Messiah.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let thy hand be upon the man of thy right hand - Luther renders this, “Let thy hand guard the folks of thy right hand, and the people whom thou hast powerfully chosen.” The right hand is the place of honor; and the phrase “the man of thy right hand” means one who occupies such a position of honor. The phrase “Let thy hand be upon” is ambiguous. It may denote either favor or wrath; let it be upon him either to protect him, or to punish him. The connection, however, evidently demands the former interpretation, for it is in reference to the “man whom God had made strong for himself.” The allusion is either

(a) to some individual man whom God had raised up to honor, as a prince or ruler of the people; or

(b) to the people as such - as Luther understands it.

Most probably the former is the correct interpretation; and the prayer is, that God would interpose in behalf of the ruler of the people - the king of the nation - whom he had exalted to so high honor, and whom he had placed in such a position of responsibility; that he would now endow him properly for his work; that he would give him wisdom in counsel, and valor in battle, in order that the nation might be delivered from its foes. It is, therefore, a prayer for the civil and military ruler of the land, that God would give him grace, firmness, and wisdom, in a time of great emergency. Prof. Alexander strangely supposes that this refers to the Messiah.

Upon the son of man - This means simply man, the language being varied for the sake of poetry. Compare the notes at Psa 8:4. It is true that the appellation “the Son of man” was a favorite designation which the Lord Jesus applied to himself to denote that he was truly a man, and to indicate his connection with human nature; but the phrase is often used merely to denote a man. Here it refers to the king or civil ruler.

Whom thou madest strong for thyself - The man whom thou hast raised up to that exalted station, and whom thou hast endowed to do a work for thee in that station. A magistrate is a servant and a representative of God, appointed to do a work for him - not for himself. See Rom 13:1-6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Upon the man, to protect and strengthen him.

Of thy right hand; whom thy right hand planted, Psa 80:15; whom thou hast loved and respected even as thy right hand, which is very dear to us, Mat 5:30; 18:8; compare Zec 13:7; thy Benjamin, whom he mentioned

Psa 80:2, to whose name he seems to allude, which signifies

the son of the right hand, i.e. a dearly beloved son, as Benjamin was to Jacob. Son of man: by man, or son of man, he understands either,

1. The Messias, oft called in Scripture the Son of man: let him come, and let his kingdom be established, and so thine Israel shall be saved and delivered out of all its troubles. Or,

2. The royal family, the house of David, in whose safety and welfare. the happiness of the whole nation was wrapt up. Or rather,

3. The people of Israel, who are oft spoken of as one person, as God’s son and first-born, Exo 4:22, and here as one vine. And seeing all the foregoing complaints have been concerning the calamities of the people of Israel, it seems most reasonable to understand this prayer to be made for them; the rather, because the following clause here applied to the man and son of man,

who thou madest strong for thyself, is used of the root or branch of the vine, Psa 80:15.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 17. Let thy hand be upon the man of thy right hand. Let thy power rest on thy true Benjamin, son of thy right hand; give a commission to some chosen man by whom thou wilt deliver. Honour him, save us, and glorify thyself. There is no doubt here an outlook to the Messiah, for whom believing Jews had learned to look as the Saviour in time of trouble.

Upon the son of man whom thou madest strong for thyself. Send forth thy power with him whom thou shalt strengthen to accomplish thy purposes of grace. It pleases God to work for the sons of men by sons of men. "By man came death, by man came also the resurrection from the dead." Nations rise or fall largely through the instrumentality of individuals: by a Napoleon the kingdoms are scourged, and by a Wellington nations are saved from the tyrant. It is by the man Christ Jesus that fallen Israel is yet to rise, and indeed through him, who deigns to call himself the Son of Man, the world is to be delivered from the dominion of Satan and the curse of sin. O Lord, fulfil thy promise to the man of thy right hand, who participates in thy glory, and give him to see the pleasure of the Lord prospering in his hand.

Ver. 17. Let thy hand be upon the man of thy right hand, etc. Neither the church, nor any member thereof needeth any more security for their stability and perpetuation, but Christ; for now when the vineyard is burnt, and the visible church defaced, the remnant are content to rest satisfied with this, which also they take for granted, and do subscribe unto it: Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself. The consanguinity of Christ with the believer, and his humiliation in his human nature, are strong supporters of the faith and comfort of his people that do seek salvation through him; therefore do the faithful here fix themselves on this, that as he is God's Son, so he is a branch of their vineyard also; that as he is at the right hand of the Father as God, so he is the man of his right hand also; the Son of Man, or of Adam, partaker of flesh and blood with us, of the same stock that we are of, in all things like to us, except sin; for the Son of Man is the style whereby Christ styled himself in his humiliation. The perpetuity of the church, and the perseverance of the saints, is founded upon the sufficiency of Christ; and the unfeigned believer may assure himself, as of the continuance of the church, so of his own perseverance and constant communion with God through him. Let thy hand be upon the man of thy right hand, etc.; so will not we go back from thee. David Dickson.

Ver. 17. The man of thy right hand... The Son of Man. These striking expressions apply in the fullest and most perfect sense to Christ. If the Man of God's right hand be the man placed there, to whom can the title apply but to him? for, to which of the angels said God at any time, Sit thou on my right hand? Heb 1:5; and much less has he said this of any Jewish king. As to the other appellation, The Son of Man, it is one of Christ's most definite titles, being given to him in Scripture no less than seventy-one times; in sixty-seven instances by himself; once by Daniel; once by the martyr Stephen; and twice by the Apostle John in the Revelation. He it is, too, whom the Father has made strong for the salvation of his church, and who will yet turn away captivity from the chosen people, and restore them to a place in the church, so that henceforth they will not go back from God. Editorial Note to Calvin in loc.

Ver. 17 The man of thy right hand. The man of the right hand is,

I. Most dear, whom one holds equally dear with his own right hand, Mt 5:29-30. Jacob called the son of his most beloved wife, Benjamin, the son of his right hand, Ge 35:18, who was so dear to him that his life was bound up in the lad's life, Ge 44:30.

II. Most honoured; a man upon whom one wishes to confer the highest honour, is placed at the right hand as Solomon placed his mother, 1Ki 2:19, and the spouse stands at the right hand, Ps 45:10. Sitting down at the right hand is in Scripture a proof of the greatest honour.

III. Allied, because covenants and mutual agreements are ratified by giving the right hand, 2Ki 10:15. Jehu said to Jehonadab, Is thy heart right? and Jehonadab answered, It is. If it be, give me thine hand. And he gave him his hand. The right hand used to be given, as in Ga 2:9. The man of God's right hand, therefore, is one most dear to God, most honoured and joined with him in covenant. James Alting. 1618-1679.

Ver. 17. Though the phrase, man of thy right hand, may have an immediate reference to the King who ruled in Judah when this Psalm was penned, it must ultimately and most properly intend Jesus Christ, the great antitype of all the kings of David's line. The New Testament is the best interpreter of the Old; and it assures us that this highly dignified man is the Son of God. Heb 1:1, 3, 13. But if we would understand the genuine import of the phrase, we must attend to a custom which obtained in Judea and other eastern countries. At meals, the master of the feast placed the person whom he loved best on his right hand, as a token of love and respect; and as they sat on couches, in the intervals between the dishes, when the master leaned on his left elbow, the man at his right hand, leaning also on his, would naturally repose his head on the master's bosom, while at the same time the master laid his right hand on the favourite's shoulder or side, in testimony of his favourable regards. This custom is obviously referred to in Joh 21:20, where John is called the disciple whom Jesus loved, who also leaned on his breast at supper. Now, since Christ is called the man of God's right hand, this says that he is the object of his warmest and most honourable regards. In him he is well pleased, and in token of this, he has set him in the most honourable place. He is the Son of Man, whom the Father made to stand strong for himself, i.e., to support the honour and dignity of the divine character amidst a perverse and crooked generation: the consideration of the Father's right hand being upon him, or of the Father's satisfaction in him as our Surety, serves to animate and embolden our addresses to his throne, and is the keenest incitement to put in practice that resolution, Henceforth will we not go back from thee. Alexander Pirie.

Ver. 17-18. The power of God seen in Jesus, the cause of the perseverance of the saints.

Ver. 17-18. The power of God seen in Jesus, the cause of the perseverance of the saints.

Ver. 18 (last clause). The need of quickening in order to acceptable worship.

Psalms 80:19*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

17. Let thy hand be upon the man of thy right hand—That is, upon the man thou hast chosen for the first place of honour and confidence. The allusion is to the ancient custom of placing the first in honour at the right hand. 1Ki_2:19; Psa_45:9. As to the supposed doubtfulness whether the Hebrew phrase “thy hand be upon the man,” etc., is to be taken in a good or in an evil sense, the connexion clearly shows the former, which is not unusual, as in such passages as Ezr_7:9; Ezr_8:22; Neh_2:8; Neh_2:18; Isa_1:25. Some have taken אישׁ ימינךְ, the man of thy right hand, to refer to Christ.

Upon the son of man—The same as the man of thy right hand. The words “right hand” and “son,” in these two members of the verse, put together, make the Hebrew name Benjamin, (son of the right hand,) which some suppose was intentional, “on account of the connexion of that tribe with both the rival kingdoms, its central position, its possession of the sanctuary, [Moriah was within its tribal limits,] and its historical relation to the infant monarchy under Saul the Benjamite.” Viewed in this light it is a delicate compliment to the tribe of Benjamin. But the descriptive titles may apply to any person whom God might choose to act in his name as the restorer and saviour of his people, or, as in the preceding figure of the vine, as personifications of the Hebrew nation itself, which ranked as a prince at the right hand of God. The imagery is explained in the next verse.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Let thy hand be upon the man of thy right hand. Either upon Israel generally, or upon Ephraim the northern kingdom especially. A Judaean poet interceding for the rival state, is touching. Upon the son of man whom thou madest strong for thyself (comp. ver. 15 and the comment).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Be - To protect and strengthen him. Right-hand - Benjamin signifies the son of the right hand, a dearly beloved son, as Benjamin was to Jacob. Son of man - The people of Israel, who are often spoken of as one person, as God's son and first-born.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

your hand

This refers to Yahweh's power and control. (See: Metonymy)

the man of your right hand

the nation of Israel, which Yahweh has chosen as his people. (See: Synecdoche)

right hand

When a man in Israel wanted to honor another man, he would have that other man stand at his right side, close to his right hand. (See: Idiom)

we will not turn away from you

Here "turn away" is a metaphor for rejecting someone. This can also be stated in positive form. AT: "we will not stop worshiping and obeying you" or "we will always worship and obey you" (See: Metaphor)

translationWords

hand

Son of Man

call

name

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Burned with fire [and] cut off Heb. כסוחה, an expression of (Lev. 25:4): “You shall not prune (תזמר), which Onkelos renders: לא תכסח.

they perish constantly; they continually perish from the rebuke of Your face and Your anger.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.