TRV
Translation
King James Version
And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
KJV (with Strong's)
And render H7725 H8685 unto our neighbours H7934 sevenfold H7659 into their bosom H2436 their reproach H2781, wherewith they have reproached H2778 H8765 thee, O Lord H136.
Complete Jewish Bible
Repay our neighbors sevenfold where they can feel it for the insults they inflicted on you, Adonai.
Berean Standard Bible
Pay back into the laps of our neighbors sevenfold the reproach they hurled at You, O Lord.
American Standard Version
And render unto our neighbors sevenfold into their bosom Their reproach, wherewith they have reproached thee, O Lord.
World English Bible Messianic
Pay back to our neighbors seven times into their bosom their reproach with which they have reproached you, Lord.
Geneva Bible (1599)
And render to our neighbours seuen folde into their bosome their reproche, wherewith they haue reproched thee, O Lord.
Young's Literal Translation
And turn Thou back to our neighbours, Sevenfold unto their bosom, their reproach, Wherewith they reproached Thee, O Lord.
See also
In the KJVVerse 15,198 of 31,102
Study This Verse
Commentary on Psalms 79 verses 6–13
6 ¶ Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name.
7 For they have devoured Jacob, and laid waste his dwelling place.
8 O remember not against us former iniquities: let thy tender mercies speedily prevent us: for we are brought very low.
9 Help us, O God of our salvation, for the glory of thy name: and deliver us, and purge away our sins, for thy name's sake.
10 Wherefore should the heathen say, Where is their God? let him be known among the heathen in our sight by the revenging of the blood of thy servants which is shed.
11 Let the sighing of the prisoner come before thee; according to the greatness of thy power preserve thou those that are appointed to die;
12 And render unto our neighbours sevenfold into their bosom their reproach, wherewith they have reproached thee, O Lord.
13 So we thy people and sheep of thy pasture will give thee thanks for ever: we will shew forth thy praise to all generations.
The petitions here put up to God are very suitable to the present distresses of the church, and they have pleas to enforce them, interwoven with them, taken mostly from God's honour.
I. They pray that God would so turn away his anger from them as to turn it upon those that persecuted and abused them (Psa 79:6): "Pour out thy wrath, the full vials of it, upon the heathen; let them wring out the dregs of it, and drink them." This prayer is in effect a prophecy, in which the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men. Observe here, 1. The character of those he prays against; they are such as have not known God, nor called upon his name. The reason why men do not call upon God is because they do not know him, how able and willing he is to help them. Those that persist in ignorance of God, and neglect of prayer, are the ungodly, who live without God in the world. There are kingdoms that know not God and obey not the gospel, but neither their multitude nor their force united will secure them from his just judgments. 2. Their crime: They have devoured Jacob, Psa 79:7. That is crime enough in the account of him who reckons that those who touch his people touch the apple of his eye. They have not only disturbed, but devoured, Jacob, not only encroached upon his dwelling place, the land of Canaan, but laid it waste by plundering and depopulating it. (3.) Their condemnation: "Pour out thy wrath upon them; do not only restrain them from doing further mischief, but reckon with them for the mischief they have done."
II. They pray for the pardon of sin, which they own to be the procuring cause of all their calamities. How unrighteous soever men were, God was righteous in permitting them to do what they did. They pray, 1. That God would not remember against them their former iniquities (Psa 79:8), either their own former iniquities, that now, when they were old, they might not be made to possess the iniquities of their youth, or the former iniquities of their people, the sins of their ancestors. In the captivity of Babylon former iniquities were brought to account; but God promises not again to do so (Jer 31:29, Jer 31:30), and so they pray, "Remember not against us our first sins," which some make to look as far back as the golden calf, because God said, In the day when I visit I will visit for this sin of theirs upon them, Exo 32:34. If the children by repentance and reformation cut off the entail of the parents' sin, they may in faith pray that God will not remember them against them. When God pardons sin he blots it out and remembers it no more. 2. That he would purge away the sins they had been lately guilty of, by the guilt of which their minds and consciences had been defiled: Deliver us, and purge away our sins, Psa 79:9. Then deliverances from trouble are granted in love, and are mercies indeed, when they are grounded upon the pardon of sin and flow from that; we should therefore be more earnest with God in prayer for the removal of our sins than for the removal of our afflictions, and the pardon of them is the foundation and sweetness of our deliverances.
III. They pray that God would work deliverance for them, and bring their troubles to a good end and that speedily: Let thy tender mercies speedily prevent us, Psa 79:8. They had no hopes but from God's mercies, his tender mercies; their case was so deplorable that they looked upon themselves as the proper objects of divine compassion, and so near to desperate that, unless divine mercy did speedily interpose to prevent their ruin, they were undone. This whets their importunity: "Lord, help us; Lord, deliver us; help us under our troubles, that we may bear them well; help us out of our troubles, that the spirit may not fail. Deliver us from sin, from sinking." Three things they plead: - 1. The great distress they were reduced to: "We are brought very low, and, being low, shall be lost if thou help us not." The lower we are brought the more need we have of help from heaven and the more will divine power be magnified in raising us up. 2. Their dependence upon him: "Thou art the God of our salvation, who alone canst help. Salvation belongs to the Lord, from whom we expect help; for in the Lord alone is the salvation of his people." Those who make God the God of their salvation shall find him so. 3. The interest of his own honour in their case. They plead no merit of theirs; they pretend to none; but, "Help us for the glory of thy name; pardon us for thy name's sake." The best encouragements in prayer are those that are taken from God only, and those things whereby he has made himself known. Two things are insinuated in this plea: - (1.) That God's name and honour would be greatly injured if he did not deliver them; for those that derided them blasphemed God, as if he were weak and could not help them, or had withdrawn and would not; therefore they plead (Psa 79:10), "Wherefore should the heathen say, Where is their God? He has forsaken them, and forgotten them; and this they get by worshipping a God whom they cannot see." (Nil praeter nubes et coeli numen adorant. Juv. - They adore no other divinity than the clouds and the sky.) That which was their praise (that they served a God that is every where) was now turned to their reproach and his too, as if they served a God that is nowhere. "Lord," say they, "Make it to appear that thou art by making it to appear that thou art with us and for us, that when we are asked, Where is your God? we may be able to say, He is nigh unto us in all that which we call upon him for, and you see he is so by what he does for us." (2.) That God's name and honour would be greatly advanced if he did deliver them; his mercy would be glorified in delivering those that were so miserable and helpless. By making bare his everlasting arm on their behalf he would make unto himself an everlasting name; and their deliverance would be a type and figure of the great salvation, which in the fulness of time Messiah the Prince would work out, to the glory of God's name.
IV. They pray that God would avenge them on their adversaries, 1. For their cruelty and barbarity (Psa 79:10): "Let the avenging of our blood" (according to the ancient law, Gen 9:6) "be known among the heathen; let them be made sensible that what judgments are brought upon them are punishments of the wrong they have done to us; let this be in our sight, and by this means let God be known among the heathen as the God to whom vengeance belongs (Psa 94:1) and the God that espouses his people's cause." Those that have intoxicated themselves with the blood of the saints shall have blood given them to drink, for they are worthy. 2. For their insolence and scorn (Psa 79:12): "Render to them their reproach. The indignities which by word and deed they have done to the people of God himself and his name let them be repaid to them with interest." The reproach wherewith men have reproached us only we must leave it to God whether he will render to them or no, and must pray that he would forgive them; but the reproach wherewith they have blasphemed God himself we may in faith pray that God would render seven-fold into their bosoms, so as to strike at their hearts, to humble them, and bring them to repentance. This prayer is a prophecy, of the same import with that of Enoch, that God will convince sinners of all their hard speeches which they have spoken against him (Jde 1:15) and will return them into their own bosoms by everlasting terrors at the remembrance of them.
V. They pray that God would find out a way for the rescue of his poor prisoners, especially the condemned prisoners, Psa 79:11. The case of their brethren who had fallen into the hands of the enemy was very sad; they were kept close prisoners, and, because they durst not be heard to bemoan themselves, they vented their griefs in deep and silent sighs. All their breathing was sighing, and so was their praying. They were appointed to die, as sheep for the slaughter, and had received the sentence of death within themselves. This deplorable case the psalmist recommends, 1. To the divine pity: "Let their sighs come up before thee, and be thou pleased to take cognizance of their moans." 2. To the divine power: "According to the greatness of thy arm, which no creature can contest with, preserve thou those that are appointed to die from the death to which they are appointed." Man's extremity is God's opportunity to appear for his people. See Co2 1:8-10.
Lastly, They promise the returns of praise for the answers of prayer (Psa 79:13): So we will give thee thanks for ever. Observe, 1. How they please themselves with their relation to God. "Though we are oppressed and brought low, yet we are the sheep of thy pasture, not disowned and cast off by thee for all this: We are thine; save us." 2. How they promise themselves an opportunity of praising God for their deliverance, which they therefore desired, and would bid welcome, because it would furnish them with matter for thanksgiving and put their hearts in tune for that excellent work, the work of heaven. 3. How they oblige themselves not only to give God thanks at present, but to show forth his praise unto all generations, that is, to do all they could both to perpetuate the remembrance of God's favours to them and to engage their posterity to keep up the work of praise. 4. How they plead this with God: "Lord, appear for us against our enemies; for, if they get the better, they will blaspheme thee (Psa 79:12); but, if we be delivered, we will praise thee. Lord, we are that people of thine which thou hast formed for thyself, to show forth thy praise; if we be cut off, whence shall that rent, that tribute, be raised?" Note, Those lives that are entirely devoted to God's praise are assuredly taken under his protection.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 6–13. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Psalm 79:12 is a fervent and impassioned plea from a community devastated by the destruction of Jerusalem and its sacred Temple. It represents a desperate cry to God for divine retribution against the surrounding nations who not only inflicted immense suffering and death upon His people but, more grievously, publicly scorned and blasphemed the very name and honor of the Lord. The psalmist implores God to repay their adversaries with a complete and overwhelming measure of justice, ensuring that the humiliation they inflicted upon God's chosen people and His holy name is returned directly upon them.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalm 79:12 employs several potent literary devices to convey its impassioned plea. The most prominent is Hyperbole in the phrase "sevenfold," which is not meant to be taken literally but emphasizes the desired completeness and overwhelming nature of the retribution. This rhetorical exaggeration underscores the depth of the psalmist's anguish and the intensity of the desired divine response. Metonymy is present in the idiom "into their bosom," where "bosom" stands for the entire person or their innermost being, indicating that the consequences will return directly and personally upon the perpetrators. Furthermore, the psalm as a whole, and this verse specifically, functions as an Imprecation (a prayer for judgment or calamity to fall upon one's enemies). While often challenging for modern readers, these imprecations express a profound belief in God's justice and a yearning for righteousness in a world marred by evil, serving as a cry for God to uphold His own honor. The direct address, "O Lord," is an example of Apostrophe, lending a personal and urgent tone to the communal lament, directly appealing to God's character and power.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalm 79:12, while a specific prayer for retribution, resonates with broader biblical themes concerning God's justice, His covenant faithfulness, and the ultimate vindication of His name. It reflects the Old Testament understanding that God is not indifferent to evil and that His righteous character demands a response to injustice, especially when His own honor is impugned. The "reproach" against God's name is a recurring concern throughout Scripture, highlighting that human actions have cosmic implications and that God will ultimately defend His glory. This prayer, therefore, is not merely a human cry for vengeance but a theological petition for God to act consistently with His nature as the just and sovereign ruler of the universe, ensuring that those who defy Him and oppress His people will face consequences. It affirms a profound trust that God sees, God hears, and God will act.
REFLECTION AND APPLICATION
Psalm 79:12 offers a raw, honest expression of human anguish and a profound desire for divine justice in the face of overwhelming suffering and blasphemy. While the New Testament calls believers to a higher ethic of love for enemies and forgiveness (Matthew 5:44), this Old Testament prayer reminds us that God is indeed a God of justice who will ultimately set all wrongs right. It teaches us to bring our deepest hurts and our righteous indignation over injustice directly to God, trusting Him to execute perfect judgment in His timing and according to His wisdom. It underscores the critical importance of God's honor and name in the world; when God's people suffer, His name can be reproached, and this verse is a powerful reminder to pray for His vindication, not just our own relief. Ultimately, it encourages us to lay down our desire for personal revenge and instead entrust the scales of justice to the One who alone is perfectly righteous and capable of rendering true and complete recompense.
Questions for Reflection
FAQ
Does this verse promote a spirit of vengeance for believers today?
Answer: No, while Psalm 79:12 expresses a fervent desire for divine retribution against those who have greatly harmed God's people and, more importantly, blasphemed His name, it does not promote personal vengeance for New Testament believers. The psalmist is appealing to God, the ultimate judge, to execute justice, rather than taking matters into his own hands. The New Testament clearly teaches believers to "not repay evil for evil" (Romans 12:17) and to "leave room for God's wrath, for it is written: 'It is mine to avenge; I will repay,' says the Lord" (Romans 12:19). Furthermore, Jesus commands His followers to "love your enemies and pray for those who persecute you" (Matthew 5:44). This psalm, therefore, serves to remind us that God is a God of justice who will ultimately right all wrongs, but it calls us to entrust that justice to Him, rather than enacting it ourselves.
CHRIST-CENTERED FULFILLMENT
Psalm 79:12, with its cry for "sevenfold" repayment of reproach, finds profound and multifaceted fulfillment in the person and work of Jesus Christ. While the psalmist longs for earthly retribution against God's enemies, Christ's coming reveals a deeper dimension of divine justice and vindication. Jesus himself became the ultimate recipient of "reproach," enduring the scorn, humiliation, and blasphemy of humanity, not for His own sin, but for ours (Hebrews 12:2). On the cross, He bore the full "reproach" of sin, the very wrath of God that was due to humanity, a "sevenfold" and complete payment for our transgressions (2 Corinthians 5:21). Furthermore, while believers are called to love their enemies and forgive, the New Testament also affirms that Christ will return as the righteous judge, bringing ultimate and perfect justice to all who have defied God and oppressed His people (Revelation 19:11-16). The "reproach" against God's name, so keenly felt by the psalmist, is ultimately vindicated through Christ's triumph over sin and death, establishing His eternal kingdom where righteousness will dwell (2 Peter 3:13). Thus, the yearning for justice in Psalm 79:12 is not abandoned but transformed and ultimately satisfied in the redemptive and eschatological work of the Lamb of God, who both bore our reproach and will one day render perfect justice.