The Lord said, “I will bring you again from Bashan, I will bring you again from the depths of the sea,
Parallel Translations
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The Lord said, “I will bring you again from Bashan, I will bring you again from the depths of the sea,
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The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea:
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(68-23) The Lord said: 'I will bring back from Bashan, I will bring them back from the depths of the sea;
Cross-references (10)
Passages linked to Psalms 68:22 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Numbers 21:33 They turned and went up by the way of Bashan. Og the king of Bashan went out against them, he and all his people, to battle at Edrei.
- Ezekiel 36:24 “ ‘ “For I will take you from among the nations and gather you out of all the countries, and will bring you into your own land.
- Exodus 14:22 The children of Israel went into the middle of the sea on the dry ground, and the waters were a wall to them on their right hand, and on their left.
- Exodus 14:29 But the children of Israel walked on dry land in the middle of the sea, and the waters were a wall to them on their right hand, and on their left.
- Isaiah 11:11-16 It will happen in that day that the Lord will set his hand again the second time to recover the remnant that is left of his people from Assyria, from Egypt, from Pathros, from Cush, from Elam, from Shinar, from Hamath, and from the islands of the sea. He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. The envy also of Ephraim will depart, and those who persecute Judah will be cut off. Ephraim won’t envy Judah, and Judah won’t persecute Ephraim. They will fly down on the shoulders of the Philistines on the west. Together they will plunder the children of the east. They will extend their power over Edom and Moab, and the children of Ammon will obey them. Yahweh will utterly destroy the tongue of the Egyptian sea; and with his scorching wind he will wave his hand over the River, and will split it into seven streams, and cause men to march over in sandals. There will be a highway for the remnant that is left of his people from Assyria, like there was for Israel in the day that he came up out of the land of Egypt.
- Isaiah 51:10-11 Isn’t it you who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to pass over? Those ransomed by Yahweh will return, and come with singing to Zion. Everlasting joy shall be on their heads. They will obtain gladness and joy. Sorrow and sighing shall flee away.
- Amos 9:2-3 Though they dig into Sheol, there my hand will take them; and though they climb up to heaven, there I will bring them down. Though they hide themselves in the top of Carmel, I will search and take them out there; and though they be hidden from my sight in the bottom of the sea, there I will command the serpent, and it will bite them.
- Isaiah 49:22 The Lord Yahweh says, “Behold, I will lift up my hand to the nations, and lift up my banner to the peoples. They shall bring your sons in their bosom, and your daughters shall be carried on their shoulders.
- Jeremiah 23:5-8 “Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: Yahweh our righteousness. “Therefore behold, the days come,” says Yahweh, “that they will no more say, ‘As Yahweh lives, who brought up the children of Israel out of the land of Egypt;’ but, ‘As Yahweh lives, who brought up and who led the offspring of the house of Israel out of the north country, and from all the countries where I had driven them.’ Then they will dwell in their own land.”
- Hosea 1:10-11 Yet the number of the children of Israel will be as the sand of the sea, which can’t be measured or counted; and it will come to pass that, in the place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’ The children of Judah and the children of Israel will be gathered together, and they will appoint themselves one head, and will go up from the land; for great will be the day of Jezreel.
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John Calvin 1540 · Public Domain 22. The Lord said, I will bring back from…
22. The Lord said, I will bring back from Bashan. That the Israelites might not be led to take an irreligious and self-glorious view of their victories; that they might look to God as the author of them; and rest assured of his protection in time to come, David sends them back to the first periods of their history, and reminds them how their fathers had been originally brought by the victorious hand of God out of the lowest depths of trouble. He would have them argue that if God rescued his people at first from giants, and from the depths of the Red Sea, it was not to be imagined that he would desert them in similar dangers, but certain that he would defend them upon every emergency which might occur. The prophets are in the constant habit, as is well known, of illustrating the mercy of God by reference to the history of Israel’s redemption, that the Lord’s people, by looking back to their great original deliverance, might find an argument for expecting interpositions of a future kind. To make the deeper impression, God is introduced speaking himself. In what he says he may be considered as asserting his Divine prerogative of raising the dead to life again, for his people’s passage through the Red Sea, and victory over warlike giants, was a species of resurrection. Some read, I will cause the enemy to fly from Bashan; but this cannot be received, and does not agree with the context, as it follows, I will bring back from the depths of the sea In representing God as bedewed or stained with blood, David does not ascribe to him anything like cruelty, but designs to show the Lord’s people how dear and precious they are in his sight, considering the zeal which he manifests in their defense. We know that David himself was far from being a man of cruel disposition, and that he rejoiced in the destruction of the wicked from the purest and most upright motives, as affording a display of the Divine judgments. That is here ascribed to God which may be asserted equally of his Church or people, for the vengeance with which the wicked are visited is inflicted by their hands. Some read the close of the verse, the tongue of thy dogs in thine enemies, even in him, i.e., the king and chief of them all. This is not the meaning of the Psalmist, which simply is, that the tongues of the dogs would be red with licking blood, such would be the number of dead bodies scattered round.
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.
Geneva Bible translators 1599 · Public Domain As he delivered his Church once from Og of…
As he delivered his Church once from Og of Bashan, and other tyrants, and from the danger of the red Sea, so will he still do as oft as necessity requireth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 68:22 The Lord said, I will bring again…
Psa 68:22 The Lord said, I will bring again from Bashan, I will bring [my people] again from the depths of the sea:
Ver. 22. The Lord said] That is assurance good enough.
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I will bring again from Bashan] Og the giant’s country, where Israel was in no small distress and danger till that monster was taken out of the way, Num 21:33 Deu 3:1-2 : q.d. I will, if need require, and as occasion serveth, do as much for mine again as I did once at Bashan, and at the Red Sea. Some interpret this and the following verses of the calling of the Jews. The glorious things (saith one) which God will effect in their behalf are here reduced to five heads: First, the bringing of them home from most extreme difficulties, naming Bashan, because of the slaughter spoken of, Psa 68:14, and the deep of the sea, alluding to Exo 14:16, peradventure he meaneth the drying up of Euphrates before them. For this first head aimeth at those times, the beginning of the Jews’ repair unto their country. The second head is, the great and famous victory that God will give, delivering them out of those difficulties and distresses, Psa 68:22. See Isa 63:1-4. The third head is, the Jews’ thorough conversion, by occasion of that singular mercy of God, Psa 68:23, and the form of a goodly Church (under the type of the old synagogue) set up among Jacob’s posterity, Psa 68:24, the ten tribes as well as the tribe of Judah; which is concluded by acknowledging their strength to come from God, a prayer to perfect his work begun, and a spur to put into these kings of the east (as they are so called, Rev 16:12), to present in the temple at Jerusalem (in the public congregation) testimonies of their thankfulness, Psa 68:25-28. The fourth head is, the taming of their proud enemies, and the forcing them at least to counterfeit a subjection, Psa 68:29. The fifth head is, the general calling of all the kingdoms of the earth to join themselves unto the Church of Christ, which shall follow the conversion of the Jews. And this he shutteth up with provoking all nations to give unto God the praises that are due unto him for it; and his own particular thanksgiving, Psa 68:30-34. Thus he.
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.
Matthew Poole 1685 · Public Domain The Lord said; either within himself, he purposed or…
The Lord said; either within himself, he purposed or he promised; for so he had done by divers of his prophets, though not in the same words which are here used, yet to the same purpose.
I will bring again from Bashan; I will repeat my ancient favours, and give my people as great deliverances as I formerly did, when I saved them from that great giant Og king of Bashan, who came out against them with all his forces, Deu 3:1; whom I delivered into their hand, as it there follows; which deliverance is oft mentioned in succeeding scriptures as one of the most eminent.
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From the depths of the sea; from the Egyptians at the Red Sea, and from the Red Sea itself, through which I brought them with honour and safety, when it overwhelmed their enemies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain In these verses we have three things: -
In these verses we have three things: -
I. The gracious promise which God makes of the redemption of his people, and their victory over his and their enemies (Psa 68:22, Psa 68:23): The Lord said, in his own gracious purpose and promise, "I will do great things for my people, as the God of their salvation," Psa 68:20. God will not fail the expectations of those who by faith take him for their God. It is promised, 1. That he will set them in safety from their danger, as he had done formerly: "I will again bring them from the depths of the sea," as he did Israel when he brought them out of the slavery of Egypt into the ease and liberty of the wilderness; "and I will again bring them from Bashan," as he did Israel when he brought them from their wants and wanderings in the wilderness into the fulness and settlement of the land of Canaan; for the land of Bashan was on the other side Jordan, where they had wars with Sihon and Og, and whence their next removal was into Canaan. Note, The former appearances of God's power and goodness for his people should encourage their faith and hope in him for the future, that what he has done he will do again. He will set his hand again the second time to recover the remnant of his people (Isa 11:11); and we may perhaps see repeated all the wonders which our fathers told us of. But this is not all: 2. That he will make them victorious over their enemies (Psa 68:23): That thy feet may be dipped, as thou passest along, in the blood of thy enemies, shed like water in great abundance, and the tongue of thy dogs may lap in the same. Dogs licked the blood of Ahab; and, in the destruction of the anti-christian generation, we read of blood up to the horses' bridles, Rev 14:20. The victories with which God blessed David's forces over the enemies of Israel are here prophesied of, but as types of Christ's victory over death and the grave for himself and for all believers, in his resurrection (and theirs by virtue of his) out of the earth, and of the destruction of the enemies of Christ and his church, who shall have blood given them to drink, for they are worthy.
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II. The welcome entertainment which God's own people shall give to these glorious discoveries of his grace, both in his word and in his works. Has he spoken in his holiness? Has he said he will bring again from Bashan? What then is required of us in return to this?
1. That we observe his motions (Psa 68:24): "They have seen, thy people have seen, thy goings, O God! While others regard not the work of the Lord, nor the operation of his hands, they have seen the goings of my God, my King, in the sanctuary." See here, (1.) How an active faith appropriates God; he is God and King; but that is not all, he is my God and my King. Those who thus take him for theirs may see him, in all his outgoings, acting as their God, as their King, for their good, and in answer to their prayers. (2.) Where God's most remarkable outgoings are, even in the sanctuary, in and by his word and ordinances, and among his people in the gospel church especially, in and by which is made known the manifold wisdom of God. These outgoings of his in the sanctuary far outshine the outgoings of the morning and the evening, and more loudly proclaim his eternal power and godhead. (3.) What is our duty in reference to these outgoings, which is to observe them. This is the finger of God. Surely God is with us of a truth.
2. That we give him glory in the most devout and solemn manner. When we see his goings in his sanctuary, (1.) Let those that are immediately employed in the service of the temple praise him, Psa 68:25. It was expected that the Levites, some of whom were singers and others players on instruments, who had the nearest views of his outgoings in his sanctuary, should lead in his praises. And, it being a day of extraordinary triumph, among them were damsels playing with timbrels, to complete the concert. "Thus (says Dr. Hammond) when Christ has gone up to heaven the apostles shall celebrate and publish it to all the world, and even the women that were witnesses of it shall affectionately join with them in divulging it." (2.) Let all the people of Israel in their solemn religious assembly give glory to God: Bless God, not only in temples, but in the synagogues, or schools of the prophets, or wherever there is a congregation of those that come forth from the fountain of Israel, that are of the seed of Jacob, let them concur in blessing God. Public mercies, which we jointly share in, call for public thanksgivings, which all should join in. "Thus (says Dr. Hammond) all Christians shall be obliged solemnly to magnify the name of the Messiah, and, to that end, frequently to assemble together in congregations." And, (3.) Let those among them who, upon any account, are the most eminent, and make a figure, go before the rest in praising God, Psa 68:27. There was little Benjamin (that was the royal tribe in Saul's time) with their rulers, the princes of Judah (that was the royal tribe in David's time), and their council, their captains or leaders. In the beginning of David's reign there had been long war between Judah and Benjamin, but now they both join in praises for success against the common enemy. But why are the tribes of Zebulun and Naphtali particularly mentioned? Perhaps because those tribes, lying towards the north, lay most exposed to the incursions of the Syrians, and other neighbours that molested them, and therefore should be in a particular manner thankful for these victories over them. Dr. Hammond gives another reason, That these were the two learned tribes. Naphtali giveth goodly words (Gen 49:21) and Zebulun had those that handle the pen of the writer, Jdg 5:14. These shall join in praising God, their princes especially. It is much for the honour of God when those that are above others in dignity, power, and reputation, go before them in the worship of God and are forward in using their influence and interest for the advancing of any service that is to be done to him. Dr. Hammond notes hence that the kingdom of the Messiah should, at length, be submitted to by all the potentates and learned men in the world.
3. That we seek unto him, and depend upon him, for the perfecting of what he has begun, Psa 68:28. In the former part of the verse the psalmist speaks to Israel: "Thy God has commanded thy strength; that is, whatever is done for thee, or whatever strength thou hast to help thyself, it comes from God, his power and grace, and the word which he has commanded; thou hast no reason to fear while thou hast strength of God's commanding, and no reason to boast while thou hast no strength but what is of his commanding." In the latter part he speaks to God, encouraged by his experiences: "Strengthen, O God! that which thou hast wrought for us. Lord, confirm what thou hast commanded, perform what thou hast promised, and bring to a happy end that good work which thou hast so gloriously begun." What God has wrought he will strengthen; where he has given true grace he will give more grace. Some make this whole verse to be a believer's address to the Messiah, whom David calls God, as he had done, Psa 45:6, Psa 45:8. "Thy God" (God the Father) "has commanded thy strength, has made thee strong for himself, as the man of his right hand (Psa 80:17), has treasured up strength in thee for us; therefore we pray that thou, O God the Son! wilt strengthen what thou hast wrought for us, wilt accomplish thy undertaking for us by finishing thy good work in us."
III. The powerful invitation and inducement which would hereby be given to those that are without to come in and join themselves to the church, Psa 68:29-31. This was in part fulfilled by the accession of many proselytes to the Jewish religion in the days of David and Solomon; but it was to have its full accomplishment in the conversion of the Gentile nations to the faith of Christ, and the making of them fellow-heirs, and of the same body, with the seed of Israel, Eph 3:6. 1. Some shall submit for fear (Psa 68:30): "The company of spearmen, that stand it out against Christ and his gospel, that are not willing to be ruled by him, that persecute the preachers and professors of his name, that are furious and outrageous as a multitude of bulls, fat and wanton as the calves of the people" (which is a description of those Jews and Gentiles that opposed the gospel of Christ and did what they could to prevent the setting up of his kingdom in the world), "Lord, rebuke them, abate their pride, assuage their malice, and confound their devices, till, conquered by the convictions of their consciences and the many checks of providence, they be every one of them brought, at length, to submit themselves with pieces of silver, as being glad to make their peace with the church upon any terms." Even Judas submitted himself with pieces of silver when he returned them with this confession, I have betrayed innocent blood. And see Rev 3:9. Many, by being rebuked, have been happily saved from being ruined. But as for those that will not submit, notwithstanding these rebukes, he prays for their dispersion, which amounts to a prophecy of it: Scatter thou the people that delight in war, who take such a pleasure in opposing Christ that they will never be reconciled to him. This may refer to the unbelieving Jews, who delighted in making war upon the holy seed, and would not submit themselves, and were therefore scattered over the face of the earth. David had himself been a man of war, but could appeal to God that he never delighted in war and bloodshed for its own sake; as for those that did, and therefore would not submit to the fairest terms of peace, he does not doubt but God would scatter them. Those are lost to all the sacred principles of humanity, as well as Christianity, that can delight in war and take a pleasure in contention let them expect that, sooner or later, they shall have enough of it, Isa 33:1; Rev 13:10. 2. Others shall submit willingly (Psa 68:29, Psa 68:31): Because of thy temple at Jerusalem (this David speaks of in faith, for the temple of Jerusalem was not built in his time, only the materials and model were prepared) kings shall bring presents unto thee; rich presents shall be brought, such as are fit for kings to bring; even kings themselves, that stand much upon the punctilios of honour and prerogative, shall court the favour of Christ at a great expense. There is that in God's temple, that beauty and benefit in the service of God and in communion with him, and in the gospel of Christ which went forth from Jerusalem, that is enough to invite kings themselves to bring presents to God, to present themselves to him as living sacrifices, and with themselves the best performances. He mentions Egypt and Ethiopia, two countries out of which subjects and suppliants were least to be expected (Psa 68:31): Princes shall come out of Egypt as ambassadors to seek God's favour and submit to him; and they shall be accepted, for the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt my people, Isa 19:25. Even Ethiopia, that had stretched out her hands against God's Israel (Ch2 14:9), should now stretch out her hands unto God, in prayer, in presents, and to take hold on him, and that soon. Agree with thy adversary quickly. Out of all nations some shall be gathered in to Christ and be owned by him.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain The Lord said,.... Within himself, in his own heart;…
The Lord said,.... Within himself, in his own heart; he resolved upon it in his mind; or he said it in council and in covenant; he undertook and engaged to do what follows; or he spoke of it in promise and in prophecy, as what would be done;
I will bring again from Bashan; as he delivered his people from Og king of Bashan formerly, Num 21:33; so he purposed and promised to ransom them out of the hands of him that was stronger than they; to recover them from the strong man armed, and deliver them from the power of darkness, and translate them into his own kingdom, and save them from all the bulls of Bashan; see Psa 22:12; to which text Jarchi refers in the exposition of this; though some understand it of the fat and great ones of the earth, of the conversion of kings and princes, Psa 22:29;
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I will bring my people again from the depths of the sea; out of the most wretched and desperate condition, out of the depths of sin and misery; out of an helpless and hopeless state, in which they were through the fall, and their actual transgressions: the allusion is to the bringing of the children of Israel through the Red sea, and out of the depths of it, unto dry land: the Targum interprets the whole of the resurrection of the righteous, whether devoured by wild beasts, or drowned in the sea; see Rev 20:13; some interpret the passage of the Lord's gathering of his people, in the effectual calling, from the east and from the west; from the east, signified by Bashan; and from the west, by the depths of the sea; see Isa 43:5.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Bring again - I will give my people as…
Bring again - I will give my people as great deliverances as I formerly did, when I saved them from Og, king of Bashan. The sea - From the Egyptians at the Red Sea.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 22. From the depths of the sea] All…
Verse 22. From the depths of the sea] All this seems to speak of the defeat of the Egyptians, and the miraculous passage of the Red Sea.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Psa 68:22-23. The Lord said — Purposed within himself,…
Psa 68:22-23. The Lord said — Purposed within himself, and promised by divers of his prophets, though not in the same words which are here used: see 2Sa 4:8. I will bring again from Bashan — I will repeat my ancient favours, and give my people, by David, as great deliverances as I formerly gave them when I saved them from the hand of Og, king of Bashan, who came out against them with all his forces, Deu 3:1; a deliverance often mentioned in succeeding parts of Scripture as one of the most eminent. I will bring my people again from the depths of the sea — I will appear as powerfully for them as I did when I delivered them from the Egyptian army, by giving them a safe passage through the Red sea. That thy foot may be dipped, &c. — The meaning is, that if the enemies of God’s people should continue to invade and harass them by war, they should be entirely cut off by the sword, and their slaughter be so great, as that the victorious army should be forced to trample on their dead and bloody bodies, and the dogs should satiate themselves by lapping up their blood. The words are the description of a complete victory, and of what happens after a bloody engagement.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain The Lord said, I will bring again from Bashan…
The Lord said, I will bring again from Bashan - On the situation of Bashan, see the notes at Psa 68:15. There may be an allusion here to the victory achieved over Og, king of Bashan, in the time of Moses, Num 21:33-35. The idea may be that as, at that time, a victory was achieved over a formidable enemy, so in times of similar peril, God would deliver his people, and save them from danger. Or, as Bashan was the remote frontier of the holy land, the meaning may be, that God would bring his people from the remotest borders where they should be scattered. Another meaning is suggested by Professor Alexander, namely, that as the subject referred to in the subsequent verses is the “enemy” of God, the meaning may be that God would bring back his enemies for punishment, even from the remotest borders, when they were endeavoring to escape, and even when they supposed they were safe. The first of these opinions is probably the true one. God would rescue his people, as he had done from the attacks of the mighty king of Bashan; he would deliver them, as he had brought their fathers from the depths of the sea.
I will bring my people again from the depths of the sea - The words “my people” are not in the Hebrew, but they seem to be not improperly supplied by the translators. If so, the allusion is to the interposition of God in conducting his people through the Red Sea Exo 14:22; and the idea is, that God would at all times interpose in their behalf, and deliver them from similar dangers.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Former examples of God's deliverance are generalized: as He…
Former examples of God's deliverance are generalized: as He has done, so He will do.
from Bashan--the farthest region; and--
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depths of the sea--the severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare Kg2 9:36; Isa 63:1-6; Jer 15:3).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 22. I will bring again from Bashan—Bring whom? The…
22. I will bring again from Bashan—Bring whom? The verb has no object. Some suppose the enemies of Israel are meant, whom God will bring back from their flight and hiding-places, whether in mountain or sea, and quote Amo_9:1-3 as a parallel passage. Others suppose Israel is intended, and certainly the most simple and natural solution is to preserve the historic form of the allusion. The conquest of Bashan, under Moses, Num_21:33-35, was a marked event. It completed the victories east of Jordan, and accomplished the first important step in the settlement of the tribes. Thus it became an illustrious example and pledge of God’s power in saving his people. He will restore them as at Bashan.
From the depths of the sea—From the heights of the battle-fields in Gilead and Bashan, the poet suddenly turns to the passage of the Red Sea. The latter delivered from Egypt, the former introduced to Canaan. These heroic reminiscences are the pledges that no obstacles shall baffle the all-conquering power of God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 22. The Lord said] The Psalmist either quotes some…
22. The Lord said] The Psalmist either quotes some ancient promise, like that of Num_21:34, or proclaims a fresh message from God with the authority and in the language of a prophet:—The Lord saith. But what is the object of the verb I will bring again? (1) If with A.V. we supply my people, the meaning will be that God will bring the Israelites back to their own land from all the places in which they have been scattered, in order that they may witness a complete and final triumph over their enemies (cp. Mic_4:11-13). This is the interpretation of the Targ., and Delitzsch quotes from the Talmud a touching story which shews that it was current in early times. When, after the destruction of Jerusalem, a number of young and noble captives were being conveyed by ship to Rome, where a fate worse than death awaited them, they all flung themselves from the ship into the sea, trusting to the promise of these words. (2) But the context makes it more natural to supply, as R.V., them, i.e. the enemies spoken of in Psa_68:21; Psa_68:23. Though they hide themselves in the rock fastnesses of Bashan, nay in the very depths of the sea, they shall not escape, but be brought back to suffer a righteous vengeance. Cp. Amo_9:2-3, where Jehovah warns the sinful Israelites that no hidingplace will avail to shelter them from judgement. Bashan may be mentioned with allusion to Og, the depths of the sea with allusion to Pharaoh (Exo_15:4 ff.).
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (22) I will bring.—The meaning of this verse is…
(22) I will bring.—The meaning of this verse is very obscure. It is plainly another fragment of some ancient song quoted, we can hardly doubt, with reference to the return from captivity. “Bashan” and the “depths of the sea” (comp. Amo_9:1-10) may, in the quotation, only stand generally for east and west, the sea being here the Mediterranean. But most probably the original verse referred to the passage of the Red Sea and the contest with the king of Bashan.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain The Lord said, I will bring again from Bashan,…
The Lord said, I will bring again from Bashan, I will bring my people again from the depths of the sea. Our translators" interpolation of the words, "my people," is unhappy. The psalmist means to represent God as threatening his enemies, not as encouraging his faithful ones. Though his enemies (ver. 21) fly to Bashan and bury themselves in its woods, or though they even hide themselves in the depths of the sea, he will search them out, and "bring them back," that vengeance may be taken on them (see ver. 23).
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
Charles H. Spurgeon 1885 · Public Domain Ver. 22. This verse, by the insertion of the…
Ver. 22. This verse, by the insertion of the words, my people, is made to bear the meaning which the translators thought best; but, if their interpolated word is omitted, we probably get nearer to the sense. The Lord said, I will bring again from Bashan, I will bring again from the depths of the sea. Though his foes should endeavour to escape, they should not be able. Amos describes the Lord as saying, "Though they dig into hell, thence shall mine hand take them; though they climb up to heaven, thence will I bring them down: and though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the serpent, and he shall bite them." As there is no resisting Israel's God, so is there no escape from him, neither the heights of Bashan nor the depths of the great sea can shelter from his eye of detection, and his hand of justice. The powers of evil may flee to the utmost ends of the earth, but the Lord will arrest them, and lead them back in chains to adorn his triumph.
Ver. 22. I will bring the enemy. Both the preceding and following verse prove that this is the sense, and not as many interpreters supply, my people. Bashan was east of Judaea, and the sea on the west; so that the meaning is, that God would bring his enemies from every quarter to be slain by his people. Benjamin Boothroyd.
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Ver. 22.
I. Where his people may be driven.
II. The certainty of their return.
III. The reasons for being assured of this.
Psalms 68:23*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 I will bring them back
I will bring them back
The word "them" refers to God's enemies.
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the depths of the sea
This speaks of the most remote parts of the earth where people might try to escape from God as if they were the depths of the sea. (See: Metaphor)
crush your enemies
The total destruction of Israel's enemies is spoken of as if the Israelites had crushed them under their feet. AT: "totally defeat your enemies" (See: Metaphor)
dipping your foot in blood
The violence of from the destruction of the enemies is spoke of in very graphic form, as if the Israelites would be standing in the blood of their dead enemies. AT: "stepping in their blood" (See: Metaphor)
the tongues of your dogs may have their share
The bloodshed from the battle against Israel's enemies is spoken of as if it is so extensive that the dogs will lap up the flowing blood with their tongues. (See: Metaphor)
translationWords
Bashan
blood
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 68:22 God will deal with all enemies, whether from…
68:22 God will deal with all enemies, whether from high places (represented by Bashan) or low (the depths of the sea).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.