TRV
Translation
King James Version
Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
Complete Jewish Bible
Help the man at your right hand, the son of man you made strong for yourself.
Berean Standard Bible
Let Your hand be upon the man at Your right hand, on the son of man You have raised up for Yourself.
American Standard Version
Let thy hand be upon the man of thy right hand, Upon the son of man whom thou madest strong for thyself.
World English Bible Messianic
Let your hand be on the man of your right hand, on the son of man whom you made strong for yourself.
Geneva Bible (1599)
Let thine hande be vpon the man of thy right hande, and vpon the sonne of man, whome thou madest strong for thine owne selfe.
Young's Literal Translation
Let Thy hand be on the man of Thy right hand, On the son of man Thou hast strengthened for Thyself.
In the KJVVerse 15,216 of 31,102
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Commentary on Psalms 80 verses 8–19
8 ¶ Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it.
9 Thou preparedst room before it, and didst cause it to take deep root, and it filled the land.
10 The hills were covered with the shadow of it, and the boughs thereof were like the goodly cedars.
11 She sent out her boughs unto the sea, and her branches unto the river.
12 Why hast thou then broken down her hedges, so that all they which pass by the way do pluck her?
13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
14 Return, we beseech thee, O God of hosts: look down from heaven, and behold, and visit this vine;
15 And the vineyard which thy right hand hath planted, and the branch that thou madest strong for thyself.
16 It is burned with fire, it is cut down: they perish at the rebuke of thy countenance.
17 Let thy hand be upon the man of thy right hand, upon the son of man whom thou madest strong for thyself.
18 So will not we go back from thee: quicken us, and we will call upon thy name.
19 Turn us again, O LORD God of hosts, cause thy face to shine; and we shall be saved.
The psalmist is here presenting his suit for the Israel of God, and pressing it home at the throne of grace, pleading with God for mercy and grace for them. The church is here represented as a vine (Psa 80:8, Psa 80:14) and a vineyard, Psa 80:15. The root of this vine is Christ, Rom 11:18. The branches are believers, Joh 15:5. The church is like a vine, weak and needing support, unsightly and having an unpromising outside, but spreading and fruitful, and its fruit most excellent. The church is a choice and noble vine; we have reason to acknowledge the goodness of God that he has planted such a vine in the wilderness of this world, and preserved it to this day. Now observe here,
I. How the vine of the Old Testament church was planted at first. It was brought out of Egypt with a high hand; the heathen were cast out of Canaan to make room for it, seven nations to make room for that one. Thou didst sweep before it (so some read Psa 80:9), to make clear work; the nations were swept away as dirt with the besom of destruction. God, having made room for it, and planted it, cause it to take deep root by a happy establishment of their government both in church and state, which was so firm that, though their neighbours about them often attempted it, they could not prevail to pluck it up.
II. How it spread and flourished. 1. The land of Canaan itself was fully peopled. At first they were not so numerous as to replenish it, Exo 23:29. But in Solomon's time Judah and Israel were many as the sand of the sea; the land was filled with them, and yet such a fruitful land that it was not over-stocked, Psa 80:10. The hills of Canaan were covered with their shadow, and the branches, though they extended themselves far, like those of the vine, yet were not weak like them, but as strong as those of the goodly cedars. Israel not only had abundance of men, but those mighty men of valour. 2. They extended their conquests and dominion to the neighbouring countries (Psa 80:11): She sent out her boughs to the sea, the great sea westward, and her branches to the river, to the river of Egypt southward, the river of Damascus northward, or rather the river Euphrates eastward, Gen 15:18. Nebuchadnezzar's greatness is represented by a flourishing tree, Dan 4:20, Dan 4:21. But it is observable here concerning this vine that it is praised for its shadow, its boughs, and its branches, but not a word of its fruit, for Israel was an empty vine, Hos 10:1. God came looking for grapes, but, behold, wild grapes, Isa 5:2. And, if a vine do not bring forth fruit, no tree so useless, so worthless, Eze 15:2, Eze 15:6.
III. How it was wasted and ruined: "Lord, thou hast done great things for this vine, and why shall it be all undone again? If it were a plant not of God's planting, it were not strange to see it rooted up; but will God desert and abandon that which he himself gave being to?" Psa 80:12. Why hast thou then broken down her hedges? There was a good reason for this change in God's way towards them. This noble vine had become the degenerate plant of a strange vine (Jer 2:21), to the reproach of its great owner, and then no marvel if he took away its hedge (Isa 5:5); yet God's former favours to this vine are urged as pleas in prayer to God, and improved as encouragements to faith, that, notwithstanding all this, God would not wholly cast them off. Observe, 1. The malice and enmity of the Gentile nations against Israel. As soon as ever God broke down their hedges and left them exposed troops of enemies presently broke in upon them, that waited for an opportunity to destroy them. Those that passed by the way plucked at them; the board out of the wood and the wild beast of the field were ready to ravage it, Psa 80:13. But, 2. See also the restraint which these cruel enemies were under; for till God had broken down their hedges they could not pluck a leaf of this vine. The devil could not hurt Job so long as God continued the hedge round about him, Job 1:10. See how much it is the interest of any people to keep themselves in the favour of God and then they need not fear any wild beast of the field, Job 5:23. If we provoke God to withdraw, our defence has departed from us, and we are undone. The deplorable state of Israel is described (Psa 80:16): It is burnt with fire; it is cut down; the people are treated like thorns and briers, that are nigh unto cursing and whose end is to be burned, and no longer like vines that are protected and cherished. They perish not through the rage of the wild beast and the boar, but at the rebuke of thy countenance; that was it which they dreaded and to which they attributed all their calamities. It is well or ill with us according as we are under God's smiles or frowns.
IV. What their requests were to God hereupon. 1. That God would help the vine (Psa 80:14, Psa 80:15), that he would graciously take cognizance of its case and do for it as he thought fit: "Return, we beseech thee, O Lord of hosts! for thou hast seemed to go away from us. Look down from heaven, to which thou hast retired, - from heaven, that place of prospect, whence thou seest all the wrongs that are done us, that place of power, whence thou canst send effectual relief, - from heaven, where thou hast prepared thy throne of judgment, to which we appeal, and where thou hast prepared a better country for those that are Israelites indeed, - thence give a gracious look, thence make a gracious visit, to this vine. Take our woeful condition into thy compassionate consideration, and for the particular fruits of thy pity we refer ourselves to thee. Only behold the vineyard, or rather the root, which thy right hand hath planted, and which therefore we hope thy right hand will protect, that branch which thou madest strong for thyself, to show forth thy praise (Isa 43:21), that with the fruit of it thou mightest be honoured. Lord, it is formed by thyself and for thyself, and therefore it may with a humble confidence be committed to thyself and to thy own care." As for God, his work is perfect. What we read the branch in the Hebrew is the son (Ben), whom in thy counsel thou hast made strong for thyself. That branch was to come out of the stock of Israel (my servant the branch, Zac 3:8), and therefore, till he should come, Israel in general, and the house of David in particular, must be preserved, and upheld, and kept in being. He is the true vine, Joh 15:1; Isa 11:1. Destroy it not for that blessing is in it, Isa 65:8. 2. That he would help the vine-dresser (Psa 80:17, Psa 80:18): "Let thy hand be upon the man of thy right hand," that king (whoever it was) of the house of David that was now to go in and out before them; "let they hand be upon him, not only to protect and cover him, but to own him, and strengthen him, and give him success." We have this phrase, Ezr 7:28, And I was strengthened as the hand of the Lord my God was upon me. Their king is called the man of God's right hand as he was the representative of their state, which was dear to God, as his Benjamin, the son of his right hand, as he was president in their affairs and an instrument in God's right hand of much good to them, defending them from themselves and from their enemies and directing them in the right way, and as he was under-shepherd under him who was the great shepherd of Israel. Princes, who have power, must remember that they are sons of men, of Adam (so the word is), that, if they are strong, it is God that has made them strong, and he has made them so for himself, for they are his ministers to serve the interests of his kingdom among men, and, if they do this in sincerity, his hand shall be upon them; and we should pray in faith that it may be so, adding this promise, that, if God will adhere to our governors, we will adhere to him: So will not we go back from thee; we will never desert a cause which we see that God espouses and is the patron of. Let God be our leader and we will follow him. Adding also this prayer, "Quicken us, put life into us, revive our dying interests, revive our drooping spirits, and then we will call upon thy name. We will continue to do so upon all occasions, having found it not in vain to do so." We cannot call upon God's name in a right manner unless he quicken us; but it is he that puts life into our souls, that puts liveliness into our prayers. But many interpreters, both Jewish and Christian, apply this to the Messiah, the Son of David, the protector and Saviour of the church and the keeper of the vineyard. (1.) He is the man of God's right hand, to whom he has sworn by his right hand (so the Chaldee), whom he has exalted to his right hand, and who is indeed his right hand, the arm of the Lord, for all power is given to him. (2.) He is that son of man whom he made strong for himself, for the glorifying of his name and the advancing of the interests of his kingdom among men. (3.) God's hand is upon him throughout his whole undertaking, to bear him out and carry him on, to protect and animate him, that the good pleasure of the Lord might prosper in his hand. (4.) The stability and constancy of believers are entirely owing to the grace and strength which are laid up for us in Jesus Christ, Psa 68:28. In him is our strength found, by which we are enabled to persevere to the end. Let thy hand be upon him; on him let our help be laid who is mighty; let him be made able to save to the uttermost and that will be our security; so will not we go back from thee.
Lastly, The psalm concludes with the same petition that had been put up twice before, and yet it is no vain repetition (Psa 80:19): Turn us again. The title given to God rises, Psa 80:3, O God! Psa 80:7, O God of hosts! Psa 80:19, O Lord (Jehovah) God of hosts! When we come to God for his grace, his good-will towards us and his good work in us, we should pray earnestly, continue instant in prayer, and pray more earnestly.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–19. Public domain.
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Augustine of HippoAD 430
Exposition on Psalm 80
"Let Your hand be upon the Man of Your right hand, and upon the Son of Man whom You have strengthened Yourself" [Psalm 80:17]. "And we depart not from You....You will quicken us, and Your Name we will invoke" [Psalm 80:18]. You shall be sweet to us, "You will quicken us." For aforetime we did love earth, not You: but You have mortified our members which are upon the earth. [Colossians 3:5] For the Old Testament, having earthly promises, seems to exhort that God should not be loved for nought, but that He should be loved because He gives something on earth. What do you love, so as not to love God? Tell me. Love, if you can, anything which He has not made. Look round upon the whole creation, see whether in any place you are held with the birdlime of desire, and hindered from loving the Creator, except it be by that very thing which He has Himself created, whom you despise. But why do you love those things, except because they are beautiful? Can they be as beautiful as He by whom they were made? You admire these things, because you see not Him: but through those things which you admire, love Him whom you see not. Examine the creation; if of itself it is, stay therein: but if it is of Him, for no other reason is it prejudicial to a lover, than because it is preferred to the Creator. Why have I said this? With reference to this verse, brethren. Dead, I say, were they that did worship God that it might be well with them after the flesh: "For to be wise after the flesh is death:" [Romans 8:6] and dead are they that do not worship God gratis, that is, because of Himself He is good, not because He gives such and such good things, which He gives even to men not good. Money will you have of God? Even a robber has it. Wife, abundance of children, soundness of body, the world's dignity, observe how many evil men have. Is this all for the sake of which thou dost worship Him? Your feet will totter, you will suppose yourself to worship without cause, when you see those things to be with them who do not worship Him. All these things, I say, He gives even to evil men, Himself alone He reserves for good men. "You will quicken us;" for dead we were, when to earthly things we did cleave; dead we were, when of the earthly man we did bear the image. "You will quicken us;" You will renew us, the life of the inward man You will give us. "And Your Name we will invoke;" that is, You we will love. You to us will be the sweet forgiver of our sins, You will be the entire reward of the justified. "O Lord God of virtues, convert us, and show Your face, and we shall be whole" [Psalm 80:20].
Augustine of HippoAD 430
IN ANSWER TO THE JEWS 6:7
Psalm 79 [LXX] is similarly titled "For the things that shall be changed." In this psalm, among other things, is written, "look down from heaven and see; visit this vineyard and perfect what your right hand has planted and on the son of man whom you have confirmed for yourself." This is the vineyard of which it is said, "You have brought a vineyard out of Egypt." Christ did not plant another; by his coming he changed that one into a better vineyard. Accordingly, we find in the Gospel: "He will utterly destroy those evil men, and will let out the vineyard to other vine dressers." The Gospel does not say, "He will uproot and will plant another," but "this same vineyard he will let out to other vine dressers." The city of God and congregation of the children of promise must be filled with the same community of saints by the death and succession of mortal beings and at the end of the world will receive its due immortality in all people. This same thought is expressed differently by means of the fruitful olive tree in another psalm, which says, "But I as a fruitful olive tree in the house of God, have hoped in the mercy of God forever, yea, for ever and ever." It was not because the unbelievers and the proud had been broken away and the branches were on that account unfruitful and the wild olive of the Gentiles was ingrafted that the root of the patriarchs and prophets died. Isaiah says, "For if your people, O Israel, shall be as the sand of the sea, a remnant of them shall be saved," but through him about whom the psalm says, "and on the son of man whom you have confirmed for yourself," and about whom is reiterated, "Let your hand be on the man of your right hand: and on the son of man whom you have confirmed for yourself. And we depart not from you." Through this Son of man, Christ Jesus, and from his remnant, that is, the apostles and the many others from among the Israelites who have believed in Christ as God, and with the increasing number of Gentiles, the holy vineyard is being completed. Thus, in the passing of the old rites and in the institution of the new, the title of the psalm, "For the things that shall be changed," is fulfilled.
Augustine of HippoAD 430
ON THE GIFT OF PERSEVERANCE 7:14
This grace he has placed in him "in whom we have obtained our lot, being predestined according to the purpose of him who works all things." And accordingly, just as he likewise brings it about that we should approach him, he brings it about that we not depart from him. For this reason it was said to him by the prophet, "Let your hand be on the man of your right hand, and on the son of man whom you have confirmed for yourself, and we depart not from you." This man is certainly not the first Adam, in whom we departed from God, but the second Adam, on whom is placed the hand of God, that we not depart from him. For Christ is complete, with all his members, because of the church, which is his body and his fullness. So when the hand of God is on him, that we not depart from God, then the work of God (for this is what is meant by his hand) reaches indeed to us. For in Christ "we have obtained our lot, being predestined according to the purpose of him who works all things." Therefore it is by God's hand, not our own, that we depart not from God. This is his hand, I say, who declared, "I will put fear of me into their hearts, that they may not revolt from me."
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
Psalms 80:17 is a fervent plea embedded within a communal lament, expressing Israel's deep distress and their desperate cry for divine restoration. It specifically petitions God to extend His protective and empowering hand upon a uniquely chosen individual, referred to as "the man of thy right hand" and "the son of man," whom God Himself has strengthened for His own redemptive purposes. This verse encapsulates the profound hope for a divinely appointed deliverer who will bring about the nation's salvation, revival, and the turning of God's favor back upon His beleaguered people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 80:17 employs several powerful literary devices to convey its profound message of hope and divine intervention. The psalm as a whole is rich in Metaphor, most notably the Vine Metaphor (Psalms 80:8-16), where Israel is vividly depicted as a vine God brought out of Egypt, now suffering under attack. Verse 17 then shifts the focus to the human agent of restoration. The phrase "Let thy hand be upon" utilizes Personification, attributing a human characteristic (a hand) to God, symbolizing His active power, protection, and blessing in a tangible way. The core of the verse relies on Parallelism, specifically synonymous parallelism, by referring to the same individual with two distinct yet complementary titles: "the man of thy right hand" and "the son of man." This repetition emphasizes the unique nature and divine appointment of this singular figure. Furthermore, the verse carries strong elements of Foreshadowing, particularly through the elevated and somewhat enigmatic titles used. While applicable to an immediate human leader, the language points beyond to a future, ultimate deliverer, hinting at a deeper, messianic fulfillment that transcends any single historical figure.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 80:17 is a profound theological statement on God's chosen method of deliverance and His ultimate sovereignty in human affairs. It teaches that when God's people are in distress, their ultimate hope lies not merely in human leadership, military might, or political maneuvering, but in a divinely chosen and empowered individual through whom God will manifest His own strength and purpose. This verse encapsulates the deep longing for a messianic figure who would embody God's favor and execute His will for restoration and salvation. It highlights the crucial principle that true strength for God's work comes solely from God Himself, and is always directed towards His glory and the good of His people. The titles "man of thy right hand" and "son of man" are not just descriptive but deeply prophetic, pointing to a unique figure who would perfectly fulfill God's redemptive plan for humanity.
REFLECTION AND APPLICATION
Psalms 80:17 serves as a timeless prayer for divine leadership and intervention in times of profound crisis, whether personal, communal, or national. It powerfully reminds us that our ultimate hope for restoration, deliverance, and flourishing rests not in human ingenuity, political power, or self-reliance, but in God's sovereign choice and empowerment of His chosen instruments. For believers today, this verse calls us to pray earnestly for leaders—in the church, in society, in government, and within our own families—who are genuinely "made strong for God Himself," whose strength, wisdom, and vision are derived from and dedicated entirely to God's purposes. It encourages us to recognize that God often works through human agents, but their effectiveness and fruitfulness are entirely dependent on His hand being upon them. When we feel overwhelmed by the challenges facing the "vine" of God's people or our own lives, our deepest plea should be for God to raise up, equip, and empower those who will faithfully serve His redemptive plan, trusting that He will provide the necessary strength and authority for their daunting tasks.
Questions for Reflection
FAQ
Who is "the man of thy right hand" and "the son of man" referring to in Psalms 80:17?
Answer: In its immediate historical and literary context, "the man of thy right hand" and "the son of man" most likely refer to a contemporary leader or king in Israel, possibly the reigning Davidic monarch or a figure like Zerubbabel during the post-exilic period, whom the psalmists hoped God would empower to bring about national restoration. This individual would be God's chosen instrument, positioned in a place of honor and authority by divine favor. However, the language used is highly significant and carries a profound prophetic weight that extends beyond any single human king. The titles foreshadow a greater, ultimate deliverer. The phrase "son of man" becomes a key messianic title in later Jewish literature (e.g., Daniel 7:13-14) and is famously used by Jesus Christ to refer to Himself, signifying both His full humanity and His divine authority. Therefore, while rooted in a specific historical plea, the verse ultimately points to the Messiah, who would perfectly fulfill these roles.
CHRIST-CENTERED FULFILLMENT
Psalms 80:17 finds its ultimate, most profound, and perfect fulfillment in the person and work of Jesus Christ. He is the true "man of God's right hand," exalted to the highest place of honor and supreme authority at the Father's side following His resurrection and ascension (Hebrews 1:3). The New Testament consistently portrays Jesus as the one seated at God's right hand, signifying His completed work of redemption, His supreme power over all creation, and His ongoing intercession for His people (Romans 8:34). Furthermore, Jesus frequently referred to Himself as the "Son of Man," a title He embraced that uniquely combined His full humanity with His divine, heavenly authority, echoing the majestic figure seen in Daniel 7:13). He was indeed "made strong for God Himself," empowered by the Holy Spirit for His mission of salvation, culminating in His triumph over sin, death, and the grave. Through Christ, the ravaged "vine" of humanity is not merely restored but transformed into a new creation, and God's face truly shines upon His people, bringing eternal salvation, abundant life, and ultimate renewal, perfectly fulfilling the deep longing expressed in this ancient psalm.