11<\/strong>. Let me not be trampled under foot by proud oppressors, or driven from my home by wicked violence. This verse clearly refers to Psa 36:1-4<\/em><\/span>. The Psalmist is himself in danger of falling a victim to the ruthless oppressors there described.<\/p>\n remove me<\/em> ] R.V. drive me away, from hearth and home to become a wanderer and a vagabond. The word may be used of exile (2Ki 21:8<\/span>; Jer 4:1<\/span>); but there is not the slightest hint here of an impending invasion. What the Psalmist fears is treatment like that described in Mic 2:9<\/span>, leaving him a homeless beggar (Job 15:23<\/span>; Psa 109:10<\/span>).<\/p>\n Let not the foot of pride come against me – <\/B>The foot of the proud man. The word rendered come against me more properly means, come not upon me; and the meaning is, Let me not be trampled down as they who are vanquished in battle are trodden down by their conquerors. Compare the notes at Psa 18:40<\/span>.<\/P> And let not the hand of the wicked remove me – <\/B>Let no efforts of the wicked do this. The hand is the instrument by which we accomplish anything, and the reference here is to the efforts which the wicked might make to destroy him. The prayer is, that he might be firm and unmoved amid all the attempts which might be made to take his life.<\/P><\/p>\n Verse 11<\/span>. Let not the foot of pride come against me<\/B><\/I>] Let me not be trampled under foot by proud and haughty men.<\/P> <\/P> Let not the hand of the wicked remove me.<\/B><\/I>] tenideni, shake<\/I> me<\/I>, or cause me to wander<\/I>. Both these verses may have immediate respect to the captives in Babylon. The Jews were, when compared with the Babylonians, the people that knew God<\/I>; for in Jewry was<\/I> God known<\/I>, Ps 76:1<\/span>; and the psalmist prays against the treatment which the Jews had received from the proud and insolent Babylonians during the seventy<\/I> years of their captivity: “Restore us to our own land; and let not the proud foot or the violent hand ever remove us from our country<\/I> and its blessings; the temple<\/I>, and its ordinances<\/I>.”<\/P> <\/p>\n Of pride, <\/B>i. e. of my proud and insolent enemies; the abstract being put for the concrete, as Jer 50:31<\/span>,32<\/span>; so also Pro 12:27<\/span>; 13:6<\/span>. <\/P> Against me; <\/B>or, upon me<\/I>, to wit, so as to overthrow or remove me, as it is in the next clause. Remove me<\/I>; either, <\/P> 1. From my trust in thee, or obedience to thee. Or, <\/P> 2. From my place and station; from the land of my nativity, and the place of thy worship. Or, shake<\/I> me, or cast me down<\/I>, i.e. subdue and destroy me. <\/P> <\/p>\n 11. foot of . . . hand . . .wicked<\/B>all kinds of violent dealing.<\/P><\/p>\n Let not the foot of pride come against me<\/strong>,…. Meaning some proud enemy, such an one as Ahithophel, of whom R. Obadiah expounds, it, who lifted up his heel against him; and is applicable to any haughty enemy of Christ and his people, and particularly to antichrist, the man of sin, that exalts himself above all that is called God;<\/p>\n and let not the hand of the wicked remove me<\/strong>; either from the house of God; or from his throne, that high station and dignity in which he was placed.<\/p>\n 11. Let not the foot of pride come upon me As I have observed a little before, the Psalmist here applies to his own circumstances the prayer which he had offered. But by including in his prayer in the preceding verse all the children of God, he designed to show that he asked nothing for himself apart from others, but only desired that as one of the godly and upright, who have their eyes directed to God, he might enjoy his favor. He has employed the expressions, the foot of pride, (12) and the hand of the wicked, in the same sense. As the wicked rush boldly to the destruction of good men, lifting up their feet to tread upon them, and having their hands ready to do them wrong, David entreats God to restrain their hands and their feet; and thus he confesses that he is in danger of being exposed to their insolence, abuse, and violence, unless God come speedily to his aid. <\/p>\n (12) That is, the foot of the proud man, as the Chaldee translates it, the thing being put for the person in whom it is; a mode of expression of frequent occurrence in Scripture. Thus deceit, in Pro 12:27<\/span>, is put for a deceitful man; poverty, in 2Kg 24:14<\/span>, for poor people, etc. There appears to be here an allusion to the ancient practice of tyrants in treading upon their enemies, or in spurning those who offended them from their presence with their feet. <\/p>\n (11) The foot of pride . . . the hand of the wicked.<\/strong>The one tramples on the lowly; the other is full of violence.<\/p>\n Remove.<\/strong>Better, expel, <\/em>but we have no indication from where. Perhaps from the Temple.<\/p>\n Psa 36:11<\/span><\/em><\/strong>. <\/strong>Let not the foot of pride come against me<\/em><\/strong><\/strong> Let me not be trampled under the foot of pride, nor shaken in pieces by the arm of violence. <\/em>There seems to be a particular beauty in this expression, by which David elegantly intimates the supercilious haughtiness and disdainful insolence of his enemy; who, if he had him in his power, would spurn him under foot, and trample on him. <\/p>\n Psa 36:11 Let not the foot of pride come against me, and let not the hand of the wicked remove me.<\/p>\n Ver. 11. Let not the foot of pride come against me<\/strong> ] The wicked do manibus pedibusque obnixe omnia facere,<\/em> that they may ruin the righteous (Terent.); but God can divert them, manacle them, shackle them, that they shall neither march against his people nor meddle to unsettle their faith. Nevertheless, he looketh to be sought unto for these things, Eze 36:37 Dan 10:12<\/span> , I came forth for thy word, saith the angel, that is, upon thy prayer.<\/p>\n foot: Psa 10:2, Psa 12:3-5, Psa 119:51, Psa 119:69, Psa 119:85, Psa 119:122, Psa 123:3, Psa 123:4, Job 40:11, Job 40:12, Isa 51:23, Dan 4:37 <\/p>\n hand: Psa 16:8, Psa 17:8-14, Psa 21:7, Psa 21:8, Psa 62:6, Psa 125:1-3, Rom 8:35-39 <\/p>\n Reciprocal: Neh 6:14 – think thou Psa 31:20 – from Psa 86:14 – O God Psa 140:4 – Keep me Psa 140:5 – The proud Eze 3:26 – and shalt<\/p>\n Psa 36:11. Let not the foot of pride That is, of my proud and insolent enemies; come against me Or upon me, namely, so as to overthrow or remove me, as it is in the next clause; either, 1st, From my trust in, and obedience to thee: or, 2d, From my place and station; from the land of my nativity, and the place of thy worship. Or as , tenedeeni, may be rendered, shake me, or cast me down, that is, subdue and destroy me. Some translate the former clause; Let me not be trampled under the foot of pride. There seems, says Dr. Dodd, to be a particular beauty in this expression, by which David elegantly intimates the supercilious haughtiness and disdainful insolence of his enemy; who, if he had been in his power, would spurn him under his foot, and trample on him.<\/p>\n 36:11 Let not the {i} foot of pride come against me, and let not the hand of the wicked remove me.<\/p>\n (i) Let not the proud advance himself against me, or the power of the wicked drive me away.<\/p>\n Let not the foot of pride come against me, and let not the hand of the wicked remove me. 11. Let me not be trampled under foot by proud oppressors, or driven from my home by wicked violence. This verse clearly refers to Psa 36:1-4. The Psalmist is himself in danger of falling a victim … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 36:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-14461","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14461","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=14461"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/14461\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=14461"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=14461"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=14461"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"