Exegetical and Hermeneutical Commentary of Psalms 92:10
But my horn shalt thou exalt like [the horn of] a unicorn: I shall be anointed with fresh oil.
10. But my horn hast thou exalted like (the horn of) a wild ox:
I am anointed with fresh oil.
The poet speaks on behalf of Israel restored and glorified. The metaphor is derived from animals tossing their heads in the consciousness of vigour. God has restored to Israel a buoyant sense of life and power to repel its enemies. Cp. Psa 89:17; Psa 89:24. ‘Unicorn’ comes from the LXX through the Vulg.; but the now extinct wild ox ( Bos primigenius) is doubtless the animal meant. Its strength and untameableness are described in Job 39:9 ff. Cp. Num 23:22; Deu 33:17. See Tristram’s Nat. Hist. of the Bible, pp. 146 ff.
The metaphor in the second line is taken from the use of oil on occasions of festivity (Psa 23:5; Psa 45:7; Isa 61:3), or as a restorative of strength. The rendering I am anointed is however doubtful. Some critics would follow the LXX and Symm. in reading the word with different vowels, and rendering, ( and restored) my failing strength with fresh oil. “Israel is imagined as an old man, whose strength is restored through the use of oil” (Cheyne).
Fuente: The Cambridge Bible for Schools and Colleges
But my horn shalt thou exalt – The horn is a symbol of strength or power (see the notes at Psa 18:2); and the meaning here is, that, while the wicked would be cut off, he would be prospered; that is, he had such confidence that he was the friend of God, that he believed God would honor him and exalt him. The psalmist here speaks of himself not so much with reference to his own particular case, but as the representative of the righteous. The idea is, that God will thus exalt a righteous man.
Like the horn of an unicorn – Supposed to be remarkable for the strength of its horn. On the animal here referred to, see the notes at Job 39:9; compare Psa 22:21.
I shall be anointed with fresh oil – Oil pure and sweet; not old and rancid. That is, he would be made happy, cheerful, bright, and prosperous. Anointing with oil in the East was the symbol of all this, or was equivalent to what we mean by putting on festive apparel – holiday apparel. Compare the notes at Psa 23:5.
Fuente: Albert Barnes’ Notes on the Bible
Psa 92:10
But my horn shalt Thou exalt like the horn of an unicorn: I shall be anointed with fresh oil.
Character: an ordination charge
The image of lifting up the horn denotes strength, courage, victory over enemies–the power and glory which rays out from the Christly life in the soul. In the legends of early Christianity we read that night and day a cloud of light shone round about Jesus; and the old masters used to paint a nimbus round His sacred head, by which they sought to express, or at least to suggest, the Divinity of our Lord. We do not blame them. The halo was there, though it rarely assumed the form of a visible Shechinah. It was the beauty of holiness–something to be felt and not seen. John said, We beheld His glory–the Shechinah occasionally shining forth, as in the Transfiguration. But that was at rare intervals, whereas the power of the holy life was always present. And here also is the hiding of His ministers power, in the bright, subtle aura, the throbbing, living light that streams from them, the Christlike character that rays out from the life of Jesus in the soul and makes the atmosphere bright and healing around about them. The true minister is not simply a speaker, not at all an actor–he is more; he is an influence, a spiritual force, a fragrance–subtle, pervading. All unconsciously we exert an influence for good or evil. Was there not a power of healing in the very shadow of Peter as it fell? There is that in every man, call it what you will, which adds to or detracts from all he may say or do. Character, the Greeks called it. You miss it in biography; it refuses to be put into words–but it is there; we all know it, we have all felt it. It is as inseparable from man as his own shadow. The psalmists horn was not the loose tantur which formed part of the Eastern headdress. What he meant was that as the horn grows out of the animal, even so the glory of the Divine life rays out in a luminous character. It is the life of Christ in the soul that will make our life beautiful to behold and powerful for good. Raphael, in sketching his figures, gave his first attention to the drawing and modelling of the limbs, adding the draperies only after he had satisfied himself as to these. He thus succeeded in imparting to them an air of inimitable ease and truthfulness; whereas Carlo Maratti, as Reynolds informs us, was of opinion that the disposition of drapery was a more difficult art than even that of drawing the human figure. The natural result was, that in Maratti the disposition of the drapery appears so artificial that he is inferior to Raphael even in that which gave him his best claim to reputation. Have a far greater care for the cultivation of sound principles than of the winning manners of the society man or the accomplishments of the drawing-room–all very well in their way. It has been not altogether inaptly remarked that good breeding is surface Christianity. A graceful address and the manners that maketh man may form a suitable finish to a noble character. But be you careful not to deal in varnish or veneer. Cultivate the Spirit of Christ–it will shed a lustre over any society. And how may this be attained? By Gods grace. Let not the simplicity of the reply blind you to the wealth of its meaning. For Thou art the glory of their strength. In Thy favour shall our horn be exalted. I am anointed with fresh oil. As guests were anointed at feasts with perfumes, so are believers cheered and delighted by fresh outpourings of Divine grace. The consciousness of Gods favour is the oil that maketh the face to shine; it transfigures life. As He prayed the fashion of His countenance was altered. It was the secret of the Lords Transfiguration. And the same truth applies to all Christians. Have we not seen men and women possessed with great ideas, their countenance all aglow with a sweet saintliness, in their eyes a deep, living light? You might well say that in their case the resurrection was already past, or that they had begun to put on the resurrection body. Dignity of mind will impress itself on the most homely countenance, and through determined spiritual preference we may obtain a spiritual body. But it means constant and unbroken communion with God. (M. O. Evans.)
I shall be anointed with fresh oil.—
The holy oil
The world, like the Athenians (Act 17:2), is ever craving for some new thing. And they will take immense trouble to gratify this craving. It is a proof in itself, were there none other, that the world has nothing really satisfying to offer. Its happiness is always in the next room. Real freshness, newness of heart and life, the secret of perpetual youth is to be found alone in Him in whom all things are become new. Now, of this freshness the psalmist speaks in our text. Let us inquire–
I. His meaning. What is this oil? It is undoubtedly the type of the Holy Spirit. Now, this oil was–
1. Sacred (Psa 89:20; Exo 30:33). The tabernacle and all its furniture were sanctified by it. And it tells of the Holy Spirit (Luk 4:18; Act 10:38)
2. Ennobling. Prophets, priests and kings were consecrated by it to their great offices. And those whom the Holy Spirit anoints are, now, made kings and priests unto God.
3. Invigorating, enabling. The Greek runners and wrestlers were anointed with oil, as it was supposed to give them strength and help in their contests. Undoubtedly it is so in the Christian race; this oil gives power for all we have to do or bear. The Churchs crying need is power from on high. All human strength will fail to win a single soul if the power of the Holy Ghost is wanting. For instance of counterfeited power (Act 19:13-17). Lay to heart Christs words (Luk 24:49).
4. Uniting (Psa 133:1-2). Strife, anger, wrath–all depart under the influence of this anointing.
5. Gladdening. A joyous face is often a sermon in itself. Gladness of heart which shines out of us, whether we will or no, is no mean testimony to the presence of the Christ within. God wants us to be glad (Heb 1:9). If we are not, press the inquiry (Job 15:11).
6. Illumining and guiding (1Jn 2:27). And–
7. Perfuming, fragrant. See the fragrance of Marys alabaster box of ointment. And we are to be a sweet savour of Christ.
II. The condition of this anointing.
1. Union with the anointed one–Christ.
2. Abiding in Christ. If we walk after the flesh, this anointing cannot rest on us. Upon mans flesh it shall not be poured. Are we in communion with Him now? (E. W. Moore, M.A.)
Fresh grace confidently expected
David is very positive. He does not say, I hope, but, I shall be. And this is not wonderful, for the subject of this psalm is the ever living God. Now, on this confidence of David, note–
I. It was a confidence full of meaning. For it meant–
1. That his strength would be renewed. It was a common belief amongst Orientals that anointing with oil added to a mans vigour. So David felt and knew that whenever it was required God would renew his strength.
2. That he should be afresh assured of the Divine favour. To anoint a man with oil was a token of his welcome to your house. His feet were washed that he might be refreshed, and then the guest worthy of especial honour was anointed with perfumed nard. David had the favour of God as a shepherd boy, he found it anew as a warrior, and he had yet other tokens when he became King of Israel. Every favour received is a pledge of more to follow. Dawn is the earnest of noon.
3. That he should be confirmed in his estate. It is noteworthy that David was anointed three times. First of all by Samuel, in prospect of his ultimately becoming king; a second time by the men of Judah, when he reigned over a part of the nation; and a third time at Hebron, when the whole Israelitish nation came together, and he was solemnly elected to be their king, Perhaps he recollected this, and looking upon these various anointings as confirmations of his kingly state, he felt that God would yet further confirm him therein. There were many rebellions against him, but they were all futile. Now, we are kings and priests unto God, and Satan, if he could, would soon bring our kingdom and priesthood to an end; but it is written, Thou maintainest my lot.
4. That he should be qualified for his office by the bestowal of fresh grace. This was the meaning of the anointing whether of king or priest. This is a very sweet confidence for us. If you are a minister of the Gospel, you will have a thousand reasons for feeling yourself to be incompetent, and you might well throw down the staff of your pastorate, and leave work, if you were not sure that your sufficiency is of God.
5. That he should have more cause of delight. Anointing was intended to give pleasure. There are some now-a-days who would like to strike out everything from mortal life which gives pleasure. We have societies now which are anti to every mortal thing that is pleasant and agreeable, and if there remains one solitary enjoyment in this vale of tears which has not some society opposed to it, I have no doubt that some genius will commence a crusade against it to-morrow. The theory is that all wholesome things are nasty, and that all gratifications are deadly. Now, I do not believe in this theory for ordinary life, much less for spiritual life. Men used of old to anoint the heads of their guests to give them pleasure, and they were never blamed for it; and the Lord intends that His people should have the richest pleasure in their souls. He is the happy God, and would have those around Him happy. He never intended this world to be a great workhouse, a great drill shed, or a convict settlement, so arranged that labour should banish joy. He has made this world to be a happy lodging for His dear children till He shall call them home. I believe the Lord intended His people to be the happiest people under the sun. When I see certain of them repining, complaining, fretting, worrying, and calling that state of mind experience, I pray, The Lord save me from that experience. Our Lord Jesus was sorrowful not as our example but as our substitute; He was put to grief that we might be joyous; He bore our load that we might have no load to carry. We which have believed do enter into rest, and in that rest we discover new joys each day. The banks of the river, the streams whereof make glad the city of God, are not dark with weeping willows, or dreary with a jungle of thorns and thistles, but they are lovely with the rose of Sharon and the lilies of the valley, and among its shady groves the righteous lie down at peace. Yes, we did rejoice, we have rejoiced, and we mean to rejoice again.
II. The confidence of our text is well guarded. When we rest in God we may boast as we will. I stood the other day by a spring, pleased to see it bubble up constantly with cool, refreshing water. One who came thither to fetch water for her house said to me, It is always the same, sir, always the same; I never knew the sharpest frost to freeze it, or the most burning summer to dry it; the stream is equally full at all times of the year. This was very different from a fountain which I often pass, which more than half the year bears the notice, This drinking fountain is closed during the winter; and very different from those brooks in our own and other lands which live upon the rains, and therefore do not contain a drop of water in the time of drought. Why does the spring always remain the same? Because it has tapped the great fountains. There is a deep that croucheth beneath, there are vast secret reservoirs in the bowels of the earth, and if you can set them abroad, you are sure of a perpetual supply. Now, if you live upon God, you can say, All my fresh springs are in Thee. And all this is so because of our union with Christ. Every Christian is a part of Christ. And because the Holy Spirit dwells in us. It was a good day for the poor widow of Zarephath in which Elijah came to live with her. If I had been in her case I should have felt that I was safe enough, for if God did not think of me He would think of Elijah. O, child of God, know ye not that ye are the temples of the Holy Ghost? Look, too, at the promises of Gods Word. They are to me a gradual revelation. I cannot realize, grasp and understand them except by degrees. I have one for to-day, but I shall find another open for me to-morrow. The train which starts from London to go to the North continues to traverse the distance day by day–how is it supplied with water? Why, there are trenches between the rails in several different places, and from them the engine drinks as it rushes along; it is supplied as it runs. This is just what our Heavenly Father has done for you. You are on the road to heaven, but between here and there there are many stores of grace waiting for you. Our experience has proved that we shall be afresh anointed. We have been so many a time already. Changes are appointed for us as long as we are here. David said, My mountain standeth firm; I shall never be moved, but in a very little time he sang another hymn. When I hear brethren so very confident I am reminded of a story I have heard of the olden times, when a young gentleman who had never travelled before went over Hounslow Heath, and was accosted by another gentleman who rode by his side and joined in an interesting conversation. Our friend said at last, I have always been told by my father that this is a very dangerous heath, but the old gentleman, I think, was exceedingly nervous, for we have come all this way without being molested by highwaymen. Yes, said the other, but now is the time for you to stop and deliver; and he clapped his pistol to his ear. It often happens when we say that we shall have no more temptations that our confidence is in itself a temptation. But when times of sore trial come the Lord has appeared for us.
III. This confidence calms all our fears. Sometimes we are filled with fear on account of our soul poverty. Our text is the answer to it. I am poor, but I shall receive my daily pension. Imagine two Israelites talking together one day, and one of them says to the other, Your cupboard seems to be very empty, I fear you are improvident. But, says the other, do you know, we gathered this morning an omer full of manna, and it exactly supplied my family. I have a wife and a troop of boys with mighty appetites, and very soon the omer which had been full was empty, but we look for more to-morrow. Nothing in the house! said the other, do you not feel distressed? No, not at all. Why not? Because I believe the manna will fall to-morrow morning, and that there will be just as much as I shall want, so that I have no need to lay by any in store. Very imprudent, said the other. I believe we ought to make hay while the sun shines. If you will come to my house, I will show you the good stock of manna which I have carefully laid by. No, said the other, I do not care to see it just now, but I will tell you what I will do; I will come down to-morrow at dinner-time and see it. So the man gathered in the morning his own manna fresh, and his family have been satisfied with it and delighted, and after they have eaten he says, I will go down and see my rich friends manna; he was much better off last night than I was. He goes to his friends door, but his friend does not seem pleased to see him. I have come to see your manna that you stored up so carefully. But the other blushes, and owns that he has none to show. Why not? his friend inquires. Well, the fact is, I do not want you to come into my tent at all. I must come forth from it myself. There is a most detestable smell all through the tent. I had to take away the manna and bury it, for it bred worms, and stank. Ah, said the other, then, after all, I. did well to live upon daily manna, and to have no stock in hand; and you did foolishly to lay by a store. Beloved, it calms our fears about our poverty when we remember that the granary of heaven is not exhausted, and that as each morning breaks we shall find the dew of grace lying about our tent.
IV. And this assurance tends to raise our hopes. As to our holding on to the end, as to our useful service, as to full fellowship with Christ.
V. This makes us feel great pity for those who cannot hope to be anointed with fresh oil. Such are all those who are destitute of faith. The present may please you for the present, but there are evil times coming. It is a blessed thing to be so rich that there is no end to your wealth, and nobody can say that but a Christian. It is a blessed thing to have a stream at your foot, which will never fail; and nobody has such a river but a Christian. O the utter, utter poverty of the man who lives and dies without Christ. God grant it may not be so for us. (C. H. Spurgeon.)
Anointed with fresh oil
I. Christian illumination is the anointing of the sacred Spirit (2Co 1:21; 1Jn 2:20; 1Jn 2:27).
1. The conversion of man is effected through the influence of Gods truth applied to the heart by the Holy Spirit. It is in the very essence of this process that the verities of Scripture impress themselves with such resistless energy over the whole man that he is compelled to yield to their influence. It is, however, the influence of Truth–reasonable, genial, and gratifying to its subject.
2. The subsequent growth in grace of the man who has become a believer is effected by the same Almighty and gracious influence. The Word of God is the nutriment of faith.
3. Nothing short of close personal dealing with the Spirit of God in prayer will maintain the proper influence of Divine truths over our understanding, our conscience, and our affections.
II. Christian consecration is the anointing of the Spirit. Great is the change made in the individual who is the subject of such consecration. The disciple who declares to the servant-maid, I know not the man, is hard to identify with him who, on the temple steps, exclaims, In the name of Jesus Christ of Nazareth, rise up and walk. The result of such an anointing upon our Churches would be incalculable good; the growth of holy enjoyment, and the increase of holy usefulness, would elicit from all quarters of the land the joyful shouts proclaiming a present God, and wonders wrought by His power.
III. Christian gladness is the anointing of the Spirit (Psa 45:7; Heb 1:9). Gladness is the inheritance of the saints, and, in regard to it, we often need to be anointed with fresh oil. Exhortations to joy are frequent in both the Old and New Testament. Joy is one of the foundations of the kingdom of grace in the heart, which is righteousness, joy, and peace. This holy gladness rests on the twofold basis of a firm, constant belief in the all-pervading providence of God, and a confident assurance of participation in His forgiving mercy, manifested in the Lord Jesus Christ.
IV. Christian graces are the anointing of the Spirit (Gal 5:22-23). There is a legend which represents St. Francis as having looked so long and so eagerly on the body of the suffering Saviour, that the prints of the nails were reproduced in his hands, and the mark of the spear in his side. There is another legend, which affirms that Veronica possessed a napkin with which the Lord Jesus wiped His brow on the way to Calvary; which cloth was said to bear upon it a perfect representation of the Saviours countenance. These fables have lying behind them an important fact–the assimilating power of communion with Christ (2Co 3:18). (W. G. Lewis.)
Freshness
I. Its excellency.
1. In our devotions.
2. In our feelings. Whether it be exultation or depression, let it be true, not superficial or simulated.
3. In utterance Nature, pure and unsophisticated, is the best instrument for grace.
4. In labour. We ought to serve the Lord to-day with just as much novelty in it as there was ten years ago. I may even venture to say thirty years ago. Talk of Jesus as if you were telling news. Is it not always glad tidings, fresh from heaven?
II. The fear of its departure.
1. Christian people can lose the freshness of their own selves by imitating one another. By adopting as our model some one form of the Christian life, other than that which is embodied in the person of our Lord, we shall soon manufacture a set of paste gems, but the diamond flash and glory will be unknown.
2. Another way of spoiling your freshness is by repression. The feebler sort of Christians dare not say, feel, or do, until they have asked their leaders leave.
3. If we want to keep up our freshness, however, the main thing is never to fall into neglect about our souls. Do you know what state the man is generally in when you are charmed by his freshness? Is he not in fine health?
III. Hope of its renewal. Let us not think that we must grow stale and heavenly things grow old with us.
1. For, first, our God in whom we trust renews the face of the year. He is beginning His work again in the fair processes of nature. The dreary winter has passed away. The time of the singing of birds is coming on, and the sweet flowers are peeping out from their graves, enjoying a resurrection of glory and beauty. Now, this is the God whom we serve; and if we have been passing through our winter-time, let us look out for our spring, if any of you have been growing cold of late–if any of you have grown stale and mechanical, and have fallen into ruts, come, took up: look up, and pray the great Renewer to visit you.
2. Moreover, there is an excellent reason why you may expect to have all your freshness coming back again: it is because Christ dwells in you. Do you not know it? Christ is formed in you the hope of glory; and, if so, your glory will be fresh about you, for He never grows stale. It is God that said of Him, Thou hast the dew of Thy youth.
3. Then there is the other grand doctrine of the indwelling of the Holy Ghost. If your bodies are the temples of the Holy Ghost, shall He not be always to you a fountain of new life–a spring of fresh delights? Why, it must be so. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Like the horn of a unicorn.] reeym, perhaps here, the oryx or buffalo. But the rhinoceros seems to be the real monoceros of the Scriptures.
I shall be anointed with fresh oil.] Perhaps the allusion is here not to any sacramental anointing, but to such anointings as were frequent among the Asiatics, especially after bathing, for the purpose of health and activity.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But as for me and other righteous persons, (of whom he saith the same thing Psa 92:12) we shall be advanced to the height of honour, and true and lasting felicity.
Unicorn; of which See Poole “Deu 33:17“.
I shall be anointed; I shall have great cause of rejoicing and testifying my joy by anointing myself, as the manner was in feasts and all joyful solemnities.
Fresh oil; sweet and uncorrupted.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. horn . . . exaltis toincrease power (Ps 75:5).
anointed . . . freshor,”new”
oil (Ps23:5) a figure for refreshment (compare Lu7:46). Such use of oil is still common in the East.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But my horn shall thou exalt like the horn of an unicorn,…. Which is said to be very high and strong, see De 33:17 this may be understood of the establishment of David’s kingdom, of his royal authority, power, and the glory of it, signified by his horn; which was fulfilled when he had subdued the neighbouring nations, and the kings of them, and was exalted above them, and had rest from all his enemies: and may be applied unto the Messiah, the horn of David, the horn of salvation raised up in his house, Ps 132:17 and so may refer to exaltation at the right hand of God, and the strength and glory of his kingdom; see 1Sa 2:10, and also may be interpreted of every good man, in opposition to the wicked; who, though low and abased, God will exalt and set them among princes, and cause them to inherit the throne of glory, and even to sit down on the same throne with Christ; see 1Sa 2:8.
I shall be anointed with fresh oil; oil of olive, as the Targum; oil of myrrh, as Aben Ezra; it may respect David’s unction to office, as king of Israel; for not only after he had been anointed by Samuel, but even after he was anointed by the men of Judah as king over them, he was afresh anointed by all the tribes of Israel as their king, 2Sa 2:4, “oil” often signifies the Spirit of God, his gifts and graces; and “fresh” oil may intend new supplies of his grace out of the fulness of it, which is in Christ; and also the renewed joys and comforts of the Holy Spirit, who is the oil of gladness Christ was anointed with above his fellows, and is given to his people in measure.
Fuente: John Gill’s Exposition of the Entire Bible
The hitherto oppressed church then stands forth vindicated and glorious. The futt. consec. as preterites of the ideal past, pass over further on into the pure expression of future time. The lxx renders: ( ) . By (incorrect for , primary form ), , is surely to be understood the oryx, one-horned according to Aristotle and the Talmud (vid., on Psa 29:6; Job 39:9-12). This animal is called in Talmudic (perhaps abbreviated from ); the Talmud also makes use of (the gazelle) as synonymous with (Aramaic definitive or emphatic state ).
(Note: Vid., Lewysohn, Zoologie des Talmud, 146 and 174.)
The primary passages for figures taken from animal life are Num 23:22; Deu 33:17. The horn is an emblem of defensive power and at the same time of stately grace; and the fresh, green oil an emblem of the pleasant feeling and enthusiasm, joyous in the prospect of victory, by which the church is then pervaded (Act 3:19). The lxx erroneously takes as infin. Piel, , my being grown old, a signification which the Piel cannot have. It is 1st praet. Kal from , perfusus sum (cf. Arabic balla , to be moist, ballah and bullah , moistness, good health, the freshness of youth), and the ultima -accentuation, which also occurs in this form of double Ajin verbs without Waw convers. (vid., on Job 19:17), ought not to mislead. In the expression , the adjective used in other instances only of the olive-tree itself is transferred to the oil, which contains the strength of its succulent verdure as an essence. The ecclesia pressa is then triumphans . The eye, which was wont to look timidly and tearfully upon the persecutors, the ears, upon which even their name and the tidings of their approach were wont to produce terror, now see their desire upon them as they are blotted out. (found only here) follows the sense of , cf. Arab. ndr f , to lose one’s self in the contemplation of anything. is either a substantive after the form , , or a participle in the signification “those who regarded me with hostility, those who lay in wait for me,” like , fled, Num 35:32, , having removed themselves to a distance, Jer 17:13, , turned back, Mic 2:8; for this participial form has not only a passive signification (like , circumcised), but sometimes too, a deponent perfect signification; and in Num 32:17, if it belongs here, may signify hurried = in haste. In , however, no such passive colouring of the meaning is conceivable; it is therefore: insidiati (Luzatto, Grammatica, 518: coloro che mi guatavano ). There is no need for regarding the word, with Bttcher and Olshausen, as distorted from (the apocopated participle Pilel of the same verb); one might more readily regard it as a softening of that word as to the sound (Ewald, Hitzig). In Psa 92:12 it is not to be rendered: upon the wicked doers (villains) who rise up against me. The placing of the adjective thus before its substantive must (with the exception of when used after the manner of a numeral) be accounted impossible in Hebrew, even in the face of the passages brought forward by Hitzig, viz., 1Ch 27:5; 1Sa 31:3;
(Note: In the former passage is taken as one notion (chief priest), and in the latter (men with the bow) is, with Keil, to be regarded as an apposition.)
it is therefore: upon those who as villains rise up against. The circumstance that the poet now in Psa 92:13 passes from himself to speak of the righteous, is brought about by the fact that it is the congregation of the righteous in general, i.e., of those who regulate their life according to the divine order of salvation, into whose future he here takes a glance. When the prosperity lit. the blossoming of the ungodly comes to an end, the springing up and growth of the righteous only then rightly has its beginning. The richness of the inflorescence of date-palm ( ) is clear from the fact, that when it has attained its full size, it bears from three to four, and in some instances even as many as six, hundred pounds of fruit. And there is no more charming and majestic sight than the palm of the oasis, this prince among the trees of the plain, with its proudly raised diadem of leaves, its attitude peering forth into the distance and gazing full into the face of the sun, its perennial verdure, and its vital force, which constantly renews itself from the root – a picture of life in the midst of the world of death. The likening of the righteous to the palm, to the “blessed tree,” to this “sister of man,” as the Arabs call it, offers points of comparison in abundance. Side by side with the palm is the cedar, the prince of the trees of the mountain, and in particular of Mount Lebanon. The most natural point of comparison, as (cf. Job 8:11) states, is its graceful lofty growth, then in general (Theodoret), i.e., the intensity of its vegetative strength, but also the perpetual verdure of its foliage and the perfume (Hos 14:7) which it exhales.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(10) Unicorn.Better, buffalo. (See Num. 23:22; Psa. 22:21.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. But my horn shalt thou exalt Thou shalt “exalt” me to power and honour.
Unicorn Or buffalo. See on Psa 22:21. There is no animal of one horn which answers to the Hebrew , ( re’eem,) which, following the Septuagint and Vulgate, our translators have always rendered “unicorn.” The rhinoceros does not meet the Bible description, and far less the antelope. See more in note on Psa 22:21. Exalting the “horn” denotes strength and victory, and the figure is based upon the majestic and proud elevation of the “horns” of the wild buffalo when excited by danger. On his proverbial strength see Num 23:22.
Fresh oil Green oil. “Retaining,” says Calmet, “somewhat of the colour and fragrance of the plant.” Roberts thinks it is cold-drawn oil, which has been extracted from the berry or fruit without the process of boiling. “The orientals,” he says, “prefer this kind for anointing themselves to all others. It is considered the most precious and the most pure and efficacious. Nearly all the medicinal oils are thus extracted, and are very dear.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Psa 92:10. But my horn shalt thou exalt, &c. But thou exaltest my horn, like the horn of the oryx; my old age is fresh invigorated with oil. I translate ballothi; with the LXX, by old age, or decay; as the very same letters are used by Sarah in this sense, and the word is more familiar, and the image the same with that in Psa 92:14. Mudge.
Fuente: Commentary on the Holy Bible by Thomas Coke
Psa 92:10 But my horn shalt thou exalt like [the horn of] an unicorn: I shall be anointed with fresh oil.
Ver. 10. Like the horn of an unicorn ] Which is very fair, hard, and well lifted up. See Num 23:26 . I am in good plight.
I shall be anointed
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Psa 92:10-15
10But You have exalted my horn like that of the wild ox;
I have been anointed with fresh oil.
11And my eye has looked exultantly upon my foes,
My ears hear of the evildoers who rise up against me.
12The righteous man will flourish like the palm tree,
He will grow like a cedar in Lebanon.
13Planted in the house of the Lord,
They will flourish in the courts of our God.
14They will still yield fruit in old age;
They shall be full of sap and very green,
15To declare that the Lord is upright;
He is my rock, and there is no unrighteousness in Him.
Psa 92:10-15 This strophe focuses on YHWH’s activities toward the righteous man (Psa 92:12). Note His activities on their behalf.
1. exalted his horn
2. anointed with fresh oil
3. would flourish like the palm
4. would grow like the cedar
5. planted in YHWH’s temple (cf. Psa 52:8)
6. would flourish in YHWH’s courts (cf. Psa 65:4; Psa 84:10; Psa 135:2)
7. would yield fruit in old age
8. full of sap and very green
9. know YHWH is his rock and He is perfectly just
The rabbis interpreted this strophe as referring to an eschatological setting. This may be right (cf. Psa 92:7 c).
Psa 92:10 the wild ox The LXX translated the Hebrew term BDB 910, , as unicorn, which was followed by the King James Version. NKJV changes it to wild ox.
This word is uncertain (KB 1163).
1. wild bull (Akkadian root)
2. wild buffalo
3. white antelope (Arabic root)
4. oryx (Targums)
5. rhinoceros (Vulgate)
NASB, NKJVI have been anointed
NRSVyou have poured over me
TEVyou have blessed me
NJByou anoint me
JPSOAI am soaked
LXXmy old age
PESHITTAI will be anointed
The verb (BDB 117, KB 134, Qal perfect) usually means to mix or to confuse; only here does it denote an anointing. This meaning possibly comes from an Arabic root, to moisten. The UBS Text Project (p. 363) gives I am moistened a B (some doubt) rating.
Psa 92:11 If this Psalm reflects the praise of a King of Israel (LXX says David and anointed, cf. Psa 91:10 b), then this verse may refer to a plot to overthrow the monarchy, which was discovered.
Psa 92:13 planted This verb (BDB 1060, KB 1570, Qal passive participle) means transplanted and the passive implies, by God (cf. Psa 1:3; Jer 17:8; Eze 17:10; Eze 17:22; Eze 19:10; Eze 19:13; Hos 9:13). Faithful followers start out as unfaithful but the gracious God has an effect on them!
DISCUSSION QUESTIONS
This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought provoking, not definitive.
1. Define the major theological theme describing YHWH’s character in Psa 92:2.
a. lovingkindness
b. faithfulness
2. Are there two or three musical instruments listed in Psa 92:3?
3. What are the work(s) of YHWH’s hands mentioned in Psa 92:4 b and 5a?
4. How do Psa 92:7-8 relate theologically?
5. What does Psa 92:11 relate to?
6. How does Psa 92:12-14 relate to Psalms 1?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
the horn of. Supply Ellipsis (App-6), by “those of”.
unicorn = buffalo, or wild ox.
Fuente: Companion Bible Notes, Appendices and Graphics
Psa 92:10-12
Psa 92:10-12
THE JOY OF THE RIGHTEOUS
“My horn hast thou exalted like the horn of the wild ox:
I am anointed with fresh oil.
Mine eyes also hath seen my desire on mine enemies,
Mine ears have heard my desire of the evil-doers that rise up against me.
The righteous shall flourish like the palm tree:
He shall grow like a cedar in Lebanon.”
“My horn” (Psa 92:10). The horn is a symbol of power, ability, stature and prosperity.
“Like the horn of the wild ox” (Psa 92:10). This animal is frequently mentioned in the Old Testament, as in Num 23:22; Num 24:8; Deu 33:17; Job 39:9-10; Psa 22:21; Psa 29:6; Psa 92:10; Isa 34:7, where all of these references in the KJV are translated “the unicorn. The unicorn is usually referred to as a “mythical animal.” We should not think that the King James translators were thinking of the fabulous mythological `unicorn’; “They may have been thinking of some one-horned creature such as the rhinoceros.
To some, the theory that there was indeed, at one time, such an animal is attractive. The absence of any fossil evidence, etc., seems conclusive enough, but it cannot be considered as final unless we were certain that “all the animals of antiquity” are known to modern man, which, it seems to us, is a rather precarious assumption. The use of this animal as an emblem of British royalty, and the existence of such realistic tapestries as “The Unicorn Tapestries,” which are displayed in the “Cloisters,” New York City, lend some plausibility to such a theory.
“I am anointed with fresh oil” (Psa 92:10). Taylor suggested that the anointing here, “Was that of a priest in connection with some sickness, such as leprosy (Lev 14:10-18). However, to us, the extreme joy that prevails in the psalm seems rather to indicate that the “anointing” was perhaps like that of Psalms 23, a festive anointing, provided for honored guests on the occasion of a banquet.
“Mine eye hath seen my desire on mine enemies … mine ears have heard my desire, etc” (Psa 92:11). “Following the pattern of antiquity, the psalmist gloats over the destruction of enemies; but returns quickly to a description of the happy lot of the righteous.
“The righteous shall flourish like the palm tree: … like a cedar in Lebanon.” The palm tree and the cedar are both used as metaphors of the righteous in the Old Testament. The palm’s ability to stand straight and tall in savage winds, its grace and beauty, its marvelous fruitfulness (sometimes six hundred pounds of dates from a single tree) and its longevity make it an appropriate metaphor.
The cedar “of Lebanon” was used in the construction of Solomon’s temple; it is a very valuable timber, grows tall and handsome, is the source of rich perfume which is fatal to obnoxious insects, and was coveted as a material used in the building of grand residences. Such qualities echo the traits of the righteous. The desirability of cedar for residences is illustrated by the fact that the residence of the first president of the Republic of Texas, Washington-on-the Brazos, was constructed totally of cedar lumber.
Baigent pointed out the contrast between such magnificent trees as the palm and the cedar and the grass mentioned in Psa 92:7. “Not grass, but long-lived trees are the best description of the vitality and worth of the righteous. The secret of this, of course, is their frequenting the house of the worship of God. The use of this metaphor appears in the very first Psalm, where the righteous is described as, “A tree planted by the streams of water.”
E.M. Zerr:
Psa 92:10. When horn is used figuratively it means power and authority. David was a faithful servant of the Lord and therefore could expect to have divine support. Oil was literally poured on the heads of those who were being placed in a position of dignity. It came to be used figuratively of those who were to be honored with any unusual blessings that brought them overwhelming joy and gladness.
Psa 92:11. David lived in an age of warfare and had to fight his enemies with the weapons of bodily conflict. For this reason he frequently referred to the subject with earnestness, and prayed for the success of his arms. Moreover, he expected to have such prayers granted and rejoiced greatly over the same.
Psa 92:12. The palm tree was one of the most important of trees in Palestine. It furnished food and material for various other uses. It lived and grew for a century in many instances and was hence a tree with many uses. The cedar also had many uses, and one of its chief characteristics was its being evergreen. Both of these trees are used to compare a true servant of God in his responsibility to his Creator.
Fuente: Old and New Testaments Restoration Commentary
But: Psa 89:17, Psa 89:24, Psa 112:9, Psa 132:17, Psa 148:14, 1Sa 2:1, 1Sa 2:10, Luk 1:69
an unicorn: Num 23:22, Num 24:8, 1Jo 2:20
I shall: Psa 23:5, Psa 45:7, 2Co 1:21
Reciprocal: Exo 37:29 – he made Deu 33:17 – his horns Est 8:13 – avenge themselves Job 39:9 – the Psa 29:6 – unicorn Psa 37:34 – exalt Psa 75:10 – but the horns Psa 104:15 – oil to make his Isa 34:7 – unicorns Jer 17:8 – he shall Eze 29:21 – I cause 2Ti 4:18 – and will
Fuente: The Treasury of Scripture Knowledge
92:10 {g} But my horn shalt thou exalt like [the horn of] an unicorn: I shall be anointed with fresh oil.
(g) You will strengthen them with all power, and bless them with all happiness.
Fuente: Geneva Bible Notes
Rather than defeating the writer (Psa 92:9), the Lord made him stronger, as strong as the horn of a wild ox. He had also refreshed him and made him glad. Refreshment and joy are what anointing with oil represented in Israel. Psa 92:10 b does not necessarily mean the writer was a king or a priest in Israel, though he may have been. God had blessed him by allowing him to experience victory over his enemies rather than dying.