6<\/strong>. At thy rebuke<\/em> ] Cp. Psa 9:5<\/span>; Psa 18:15<\/span>; Isa 17:13<\/span>.<\/p>\n are cast into a dead sleep<\/em> ] A word which denotes a deep, supernaturally caused slumber. It is usual to say that ‘chariot and horse’ stand by metonymy for charioteers and horsemen: but surely poetry imagines chariots as well as horses to be alive. The “pransing horses” and the “bounding chariots” (Nah 2:3-4<\/span>; Nah 3:2<\/span>), all the rush and roar of the battle, are still and silent as the grave. Cp. Isa 43:17<\/span>.<\/p>\n At thy rebuke, O God of Jacob – <\/B>At thy word; thy bidding; or, when God rebuked them for their attempt to attack the city. The idea is, that they were discomfited by a word spoken by God.<\/P> Both the chariot and horse … – <\/B>The Septuagint renders this, They who are mounted on horses. The word rendered chariot here – <\/span> rekeb<\/I> – may mean riders, cavalry, as well as chariot. See the notes at Isa 21:7<\/span>. Hence, there would be less incongruity in the Hebrew than in our translation, where it is said that the chariots have fallen into a deep sleep. The idea may be either that horsemen and horses had fallen into a deep slumber, or that the rumbling of the chariot-wheels had ceased, and that there was a profound silence, like a deep sleep.<\/P><\/p>\n Verse 6<\/span>. At thy rebuke<\/B><\/I>] It was not by any human means that this immense army was overthrown; it was by the power of God alone. Not only infantry<\/I> was destroyed, but the cavalry<\/I> also.<\/P> <\/P> The chariot and horse<\/B><\/I>] That is, the chariot horses, as well as the men, were<\/P> <\/P> Cast into a dead sleep.<\/B><\/I>] Were all suffocated in the same night. On the destruction of this mighty host, the reader is requested to refer to Clarke’s notes on “<\/I>2Ki 19:35<\/I><\/span>“<\/I>.<\/P> <\/p>\n The chariot and horse; <\/B>the men who rode upon and fought from chariots and horses, who fight with most advantage, and usually have most courage; and much more unable were their footmen to resist or avoid the stroke. <\/P> <\/p>\n 6. chariot and horse<\/B>for thosefighting on them (compare Ps68:17<\/span>).<\/P><\/p>\n At thy rebuke, O God of Jacob<\/strong>,…. The God of Jacob personally, and of his posterity, the children of Israel, and of the church, often so called who rebukes his people in love, but his enemies with furious rebukes, with rebukes in flames of fire; with such he rebukes the Heathen, destroys the wicked, and puts out their name for ever:<\/p>\n both the chariot and horse are cast into a dead sleep<\/strong>; that is, the riders in chariots and on horses; such there were doubtless in the Assyrian army, it being usual to have such in great armies. Kimchi observes, that the word , translated “cast into a dead sleep”, is in the singular number, and interprets it of the king, the head of the men of might: but Sennacherib, king of Assyria, was not slain, he departed to his own country; wherefore he applies it to Gog and Magog, the chief prince of Meshech and Tubal, Eze 39:1<\/span> and may very well be understood of the head of the apostasy, the king of the bottomless pit, the beast or false prophet, who being destroyed, the flesh of his captains and horsemen shall be the food of the fowls of the air, at the supper of the great God, Re 19:17<\/span>.<\/p>\n (6) Are cast into a deep sleep.<\/strong>The same Hebrew expression is used of Siseras profound slumber (Jdg. 4:21<\/span>). Deborahs Song and Exodus 15<\/span> are in the poets mind, as they were to the author of Isa. 43:17<\/span>, and as they have inspired the well-known lines of Byrons Sennacherib.<\/p>\n 6<\/strong>. <\/strong> The chariot and horse <\/strong> Cavalry and the war-chariot were the terror of ancient warfare. <\/p>\n Dead sleep <\/strong> The word indicates a profounder sleep than is natural, (Dan 8:18<\/span>; Dan 10:9<\/span>,) and the language intimates that the judgment was not heralded by any alarm. Whatever physical cause was used, if any, it occasioned no disturbance of the camp. Silently, at the rebuke of Jehovah, from a deeper sleep than was natural they slept the sleep of death. See note on Psa 46:6<\/span><\/p>\n Psa 76:6 At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep.<\/p>\n Ver. 6. At thy rebuke, O God, &c.<\/strong> ] i.e.<\/em> With thy mighty word of command, and without any more ado. God can nod men to destruction, Psa 80:16<\/span> , blow them into hell, Job 4:9<\/span> , rebuke them to death, as here; do it with as much ease as he that swimmeth spreadeth forth his hands to swim, Isa 25:11<\/span> , <\/p>\n <\/p>\n The chariot and horse<\/strong> ] The chieftains of the army.<\/p>\n God of Jacob. See note on Psa 75:9. <\/p>\n Both the chariot and horse are cast into a dead sleep. Septuagint, Syriac, and Vulg, read “the horsemen are stunned”. <\/p>\n cast into a dead sleep. One word in Hebrew = stunned. <\/p>\n At thy: Psa 18:15, Psa 80:16, Psa 104:7, Exo 15:1, Exo 15:21 <\/p>\n both: Exo 14:27, Exo 14:28, Exo 15:4-6, Exo 15:10, 2Sa 10:18, Isa 37:36, Eze 39:20, Nah 1:6, Nah 2:13, Nah 3:18, Zec 12:4 <\/p>\n dead: 1Sa 26:12, Jer 51:39, Jer 51:57 <\/p>\n Reciprocal: Exo 14:25 – took off Jos 4:24 – ye might Job 22:4 – reprove Isa 29:5 – at an Isa 43:17 – bringeth Jer 50:37 – their horses Jer 51:21 – General Oba 1:9 – thy Hag 2:22 – and I will overthrow the chariots<\/p>\n At thy rebuke, O God of Jacob, both the chariot and horse are cast into a dead sleep. 6. At thy rebuke ] Cp. Psa 9:5; Psa 18:15; Isa 17:13. are cast into a dead sleep ] A word which denotes a deep, supernaturally caused slumber. It is usual to say that ‘chariot and horse’ … Continue reading “Exegetical and Hermeneutical Commentary of Psalms 76:6”<\/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-15099","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15099","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=15099"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/15099\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=15099"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=15099"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=15099"}],"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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"