TRV
Translation
King James Version
They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
KJV (with Strong's)
They know H3045 H8804 not, neither will they understand H995 H8799; they walk H1980 H8691 on in darkness H2825: all the foundations H4144 of the earth H776 are out of course H4131 H8735.
Complete Jewish Bible
They don't know, they don't understand, they wander about in darkness; meanwhile, all the foundations of the earth are being undermined.
Berean Standard Bible
They do not know or understand; they wander in the darkness; all the foundations of the earth are shaken.
American Standard Version
They know not, neither do they understand; They walk to and fro in darkness: All the foundations of the earth are shaken.
World English Bible Messianic
They don’t know, neither do they understand. They walk back and forth in darkness. All the foundations of the earth are shaken.
Geneva Bible (1599)
They knowe not and vnderstand nothing: they walke in darkenes, albeit all the foundations of the earth be mooued.
Young's Literal Translation
They knew not, nor do they understand, In darkness they walk habitually, Moved are all the foundations of earth.
In the KJVVerse 15,239 of 31,102
Study This Verse
Commentary on Psalms 82 verses 1–5
1 ¶ A Psalm of Asaph. God standeth in the congregation of the mighty; he judgeth among the gods.
2 How long will ye judge unjustly, and accept the persons of the wicked? Selah.
3 Defend the poor and fatherless: do justice to the afflicted and needy.
4 Deliver the poor and needy: rid them out of the hand of the wicked.
5 They know not, neither will they understand; they walk on in darkness: all the foundations of the earth are out of course.
We have here,
I. God's supreme presidency and power in all councils and courts asserted and laid down, as a great truth necessary to be believed both by princes and subjects (Psa 82:1): God stands, as chief director, in the congregation of the mighty, the mighty One, in coetu fortis - in the councils of the prince, the supreme magistrate, and he judges among the gods, the inferior magistrates; both the legislative and the executive power of princes is under his eye and his hand. Observe here, 1. The power and honour of magistrates; they are the mighty. They are so in authority, for the public good (it is a great power that they are entrusted with), and they ought to be so in wisdom and courage. They are, in the Hebrew dialect, called gods; the same word is used for these subordinate governors that is used for the sovereign ruler of the world. They are elohim. Angels are so called both because they are great in power and might and because God is pleased to make use of their service in the government of this lower world; and magistrates in an inferior capacity are likewise the ministers of his providence in general, for the keeping up of order and peace in human societies, and particularly of his justice and goodness in punishing evil-doers and protecting those that do well. Good magistrates, who answer the ends of magistracy, are as God; some of his honour is put upon them; they are his viceregents, and great blessings to any people. A divine sentence is in the lips of the king, Pro 16:10. But, as roaring lions and ranging bears, so are wicked rulers over the poor people, Pro 28:15. 2. A good form and constitution of government intimated, and that is a mixed monarchy like ours; here is the might one, the sovereign, and here is his congregation, his privy-council, his parliament, his bench of judges, who are called the gods. 3. God's incontestable sovereignty maintained in and over all the congregations of the mighty. God stands, he judges among them; they have their power from him and are accountable to him. By him kings reign. He is present at all their debates, and inspects all they say and do, and what is said and done amiss will be called over again, and they reckoned with for their mal-administrations. God has their hearts in his hands, and their tongues too, and he directs them which way soever he will, Pro 21:1. So that he has a negative voice in all their resolves, and his counsels shall stand, whatever devices are in men's hearts. He makes what use he pleases of them, and serves his own purposes and designs by them; though their hearts little think so, Isa 10:7. Let magistrates consider this and be awed by it; God is with them in the judgment, Ch2 19:6; Deu 1:17. Let subjects consider this and be comforted with it; for good princes and good judges, who mean well, are under a divine direction, and bad ones, who mean ever so ill, are under a divine restraint.
II. A charge given to all magistrates to do good with their power, as they will answer it to him by whom they are entrusted with it, Psa 82:3, Psa 82:4. 1. They are to be the protectors of those who lie exposed to injury and the patrons of those who want advice and assistance: Defend the poor, who have no money wherewith to make friends or fee counsel, and the fatherless, who, while they are young and unable to help themselves, have lost those who would have been the guides of their youth. Magistrates, as they must be fathers to their country in general, so particularly to those in it who are fatherless. Are they called gods? Herein they must be followers of him, they must be fathers of the fatherless. Job was so, Job 29:12. 2. They are to administer justice impartially, and do right to the afflicted and needy, who, being weak and helpless, have often wrongs done them; and will be in danger of losing all if magistrates do not, ex officio - officially, interpose for their relief. If a poor man has an honest cause, his poverty must be no prejudice to his cause, how great and powerful soever those are that contend with him. 3. They are to rescue those who have already fallen into the hands of oppressors and deliver them. (Psa 82:4): Rid them out of the hand of the wicked. Avenge them of their adversary, Luk 18:3. These are clients whom there is nothing to be got by, no pay for serving them, no interest by obliging them; yet these are those whom judges and magistrates must concern themselves for, whose comfort they must consult and whose cause they must espouse.
III. A charge drawn up against bad magistrates, who neglect their duty and abuse their power, forgetting that God standeth among them, Psa 82:2, Psa 82:5. Observe, 1. What the sin is they are here charged with; they judge unjustly, contrary to the rules of equity and the dictates of their consciences, giving judgment against those who have right on their side, out of malice and ill-will, or for those who have an unrighteous cause, out of favour and partial affection. To do unjustly is bad, but to judge unjustly is much worse, because it is doing wrong under colour of right; against such acts of injustice there is least fence for the injured and by them encouragement is given to the injurious. It was as great an evil as any Solomon saw under the sun when he observed the place of judgment, that iniquity was there, Ecc 3:16; Isa 5:7. They not only accepted the persons of the rich because they were rich, though that is bad enough, but (which is much worse) they accepted the persons of the wicked because they were wicked; they not only countenanced them in their wickedness, but loved them the better for it, and fell in with their interests. Woe unto thee, O land! when thy judges are such as these. 2. What was the cause of this sin. They were told plainly enough that it was their office and duty to protect and deliver the poor; it was many a time given them in charge; yet they judge unjustly, for they know not, neither will they understand. They do not care to hear their duty; they will not take pains to study it; they have no desire to take things right, but are governed by interest, not by reason or justice. A gift in secret blinds their eyes. They know not because they will not understand. None so blind as those that will not see. They have baffled their own consciences, and so they walk on in darkness, not knowing nor caring what they do nor whither they go. Those that walk on in darkness are walking on to everlasting darkness. 3. What were the consequences of this sin: All the foundations of the earth (or of the land) are out of course. When justice is perverted what good can be expected? The earth and all the inhabitants thereof are dissolved, as the psalmist speaks in a like case, Psa 75:3. The miscarriages of public persons are public mischiefs.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–5. Public domain.
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Origen of AlexandriaAD 253
COMMENTARY ON THE GOSPEL OF JOHN 2:161
To walk in darkness indicates blameworthy action, and to hate one's own brother is to fall away from that which is properly called knowledge. But also because he who is ignorant of divine matters, by that very ignorance, walks in darkness, David says, "They have not known or understood; they walk in darkness."
Cyril of JerusalemAD 386
Catechetical Lectures, Prologue, 6
Look, I ask you, and see with how great a dignity Jesus favors you. You were called a catechumen, which means one into whom something is drummed from without. You heard of some hope, but you did not know what. You heard mysteries without understanding anything. You heard Scriptures without plumbing their depth. It is not drummed in, any more, but whispered. For the indwelling Spirit is fashioning your mind into mansions for God. When you hear, in the future, Scriptures concerning mysteries, you will understand things you knew nothing of. And do not esteem as if a trifle what you are receiving. Being but a wretched person, you are recipient of a divine title. For listen to Paul, “God is faithful,” or to another text in Scripture, “God is faithful and just.” It was as foreseeing that a divine title would come to be applied to human beings that the psalmist, speaking in the person of God, said, “I have said, you are gods and are all the children of the most High.” But see that when the title is faithful, the purpose is not faithless. You have entered the contest; run your course steadfastly. No other chance like this will come your way. If it was your wedding day ahead of you, would you not make light of all else, in preparing the banquet? When, then, you are going to consecrate your soul to the heavenly Bridegroom, will you not leave your physical concerns to chance, so that you may take a firm hold on the things of the spirit?
Gregory of NazianzusAD 390
ON THE SON, THEOLOGICAL ORATION 4[30].4
He is said to reign in one sense as the almighty King, both of the willing and the unwilling, but in another as producing in us submission and placing us under his kingship as willingly acknowledging his sovereignty. Of his kingdom, considered in the former sense, there shall be no end. But in the second sense, what end will there be? His taking us as his servants, on our entrance into a state of salvation. For what need is there to work submission in us when we have already submitted? After which he arises to judge the earth and to separate the saved from the lost. After that he is to stand as God in the midst of gods, that is, of the saved, distinguishing and deciding of what honor and of what mansion each is worthy.
Augustine of HippoAD 430
Exposition on Psalm 82
To all of them, verily, what follows is most fitly suited: "They did not know nor understand, they walk on in darkness" [Psalm 82:5]. "For if even they had known, they would never have crucified the Lord of glory:" [1 Corinthians 2:8] and those others, if they had known, would never have consented to ask that Barabbas should be freed, and Christ should be crucified. But as the above-mentioned blindness happened in part unto Israel until the fullness of the Gentiles should come in, this blindness of that People having caused the crucifixion of Christ, "all the foundations of the earth shall be moved." So have they been moved, and shall they be moved, until the predestined fullness of the Gentiles shall come in. For at the actual death of the Lord the earth was moved, and the rocks rent. [Matthew 27:51] And if we understand by the foundations of the earth those who are rich in the abundance of earthly possessions, it was truly foretold that they should be moved, either by wondering that lowliness, poverty, death, should be so loved and honoured in Christ, when it is to their mind great misery; or even in that themselves should love and follow it, and set at nought the vain happiness of this world. So are all the foundations of the earth moved, while they partly admire, and partly are even altered. For as without absurdity we call foundations of heaven those on whom the kingdom of heaven is built up in the persons of saints and faithful; whose first foundation is Christ Himself, born of the Virgin, of whom the Apostle says, "Other foundation can no man lay than that which is laid, which is Christ Jesus;" [1 Corinthians 3:11] next the Apostles and Prophets themselves, by whose authority the heavenly place is chosen, that by obeying them we may be built together with them; whence he says to the Ephesians, "You are built upon the foundation of Apostles and Prophets, Christ Jesus Himself being the chief corner stone." [Ephesians 2:20] ...But the kingdom of earthly happiness is pride, to oppose which came the lowliness of Christ, rebuking those whom He wished by lowliness to make the children of the Most High, and blaming them: "I said, You are gods, you are all the children of the Most High" [Psalm 82:6]. "But you shall die like men, and fall like one of the princes" [Psalm 82:7]. Whether to those He said this, "I said, You are gods," and to those particularly who are unpredestined to eternal life; and to the other, "But you shall die like men," etc., "and shall fall like one of the princes," in this way also distinguishing the gods; or whether He blames all together, in order to distinguish the obedient and those who received correction, "I said, You are gods, and you are all the children of the Most High:" that is, to all of you I promised celestial happiness, "but you," through the infirmity of your flesh, "shall die like men," and through haughtiness of soul, "like one of the princes," that is, the devil, shall not be exalted, but "shall fall." As if He said: Though the days of your life are so few, that you speedily die like men, this avails not to your correction: but like the devil, whose days are many in this world, because he dies not in the flesh, you are lifted up so that you fall. For by devilish pride it came to pass that the perverse and blind rulers of the Jews envied the glory of Christ: by this will it came to pass, and still does, that the lowliness of Christ crucified unto death is lightly esteemed in the eyes of them who love the excellence of this world.
Theodoret of CyrusAD 458
DIALOGUE 1
“I have said you are gods and all of you children of the most High, but you shall die like man.” This he says to them that did not accept the gift of adoption but dishonor the incarnation of the pure generation of the Word of God, deprive humankind of ascent to God and are ungrateful to the Word of God who for their sakes was made flesh. For this cause was the Word made human, that humanity receiving the Word and accepting the adoption should be made God’s children.
Fulgentius of RuspeAD 533
LETTER 12:9
We find the name of God in the holy Scriptures, as many as now come to mind, spoken of in four ways. For God is spoken of according to the truth of [his divine] nature, that the holy Trinity is one, true and unchangeable God, who says, “See now that I, even I, am he; there is no God besides me.” And concerning whom David says, “For who is God except the Lord? And who is a rock besides our God?” This is the one and only God who alone is God by nature. From this one true God, certain ones, in order that they might be gods, did not have the name by nature but received it by the gift of grace. Concerning such gods, it was Moses to whom that one true God said, “See, I have made you like God to Pharaoh.” Of such people are also those to whom it is said, “I said, ‘You are gods, children of the most High, all of you.’ ” Therefore, these gods received that grace to be gods so that they might become the children of God. The Evangelist says that “to those who did accept him, he gave power to become the children of God, to those who believe in his name, who were born, not by natural generation, or by human choice or by a man’s decision, but of God.” Likewise, to them it is said, “I said, ‘You are gods, children of the most High, all of you.’ ”
CassiodorusAD 585
EXPOSITIONS OF THE PSALMS 49:1
“The Lord, the God of gods, has spoken and called the earth from the rising of the sun until its setting.” The power of the Lord is proclaimed in advance so that no one might believe that his incarnation ought to be deemed as being of moderate import and so that the depravity of all unbelief may be removed. Human beings who receive the grace of the divine majesty for their good conduct are called “gods,” just as he says in another psalm, “I have said, ‘You are gods and children of the Most High.’ ” Therefore, they are called “children,” just as they are called “gods,” because grace, not nature, offers each title. But the God of the gods is the Lord Christ, for he himself (along with the Father and the Holy Spirit) is truly called God of the gods. Nonetheless, the name “God of gods” does not altogether belong to the Divinity, but as we have already said, human language cannot indicate his exalted stature beyond this.
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 82:5 serves as a profound divine lament and condemnation, exposing the willful ignorance and moral depravity of earthly rulers and authorities. It vividly portrays their chosen path of spiritual darkness, which inevitably leads to the catastrophic destabilization and decay of the very societal foundations intended to uphold justice, truth, and order. This verse powerfully underscores the indispensable link between righteous leadership and the well-being of society, highlighting the dire implications when those entrusted with power abandon God's immutable principles of equity and compassion.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Psalms 82:5 employs several potent literary devices to convey its message with profound impact. Parallelism is evident in the opening clause, "They know not, neither will they understand," where two closely related verbs reinforce the concept of a deliberate, profound ignorance. The most striking device is Metaphor, particularly in the phrase "all the foundations of the earth are out of course." Here, the "foundations of the earth" are not literal geological structures but represent the fundamental principles of justice, truth, and societal order. Their being "out of course" is a vivid metaphor for the collapse and destabilization of society due to corrupt leadership. This imagery also borders on Hyperbole, as the "foundations of the earth" suggests a cosmic or universal impact, emphasizing the extreme severity and far-reaching consequences of unrighteous rule. Furthermore, the phrase "they walk on in darkness" is another powerful Metaphor, equating spiritual and moral depravity with a path devoid of light, truth, and righteousness, highlighting the chosen nature of their destructive conduct.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 82:5 is a critical theological statement on the nature of earthly authority and its unwavering accountability to God. It asserts that true societal stability and justice are not merely human constructs but are deeply rooted in divine principles and God's own character. When human rulers reject these principles through willful ignorance and moral depravity, they not only fail in their God-given mandate but actively dismantle the very fabric of society, leading to widespread chaos and suffering. This verse underscores the foundational biblical truth that justice is intrinsic to God's character and His kingdom, and its absence in human governance inevitably leads to societal decay. It challenges the erroneous notion that power grants impunity, reminding all in authority that they stand under the ultimate judgment of the Most High. The psalm, through this verse, issues a powerful call for a return to righteous judgment, emphasizing that the well-being of the vulnerable is a direct measure of a society's adherence to divine justice.
REFLECTION AND APPLICATION
Psalms 82:5 serves as a timeless and sobering warning, not only for those in positions of power but for every individual within society. It reminds us that spiritual and moral blindness, coupled with a refusal to seek and apply divine wisdom, inevitably leads to destructive outcomes, both personally and societally. For leaders, it is a profound call to humility, integrity, and a relentless pursuit of justice, recognizing that their decisions have far-reaching implications for the stability and well-being of the communities they serve. They are accountable not just to their constituents, but ultimately to God, the supreme Judge of all. For citizens, this verse highlights the importance of discerning leadership, advocating for justice, and actively participating in upholding righteous principles within our spheres of influence. It also underscores the crucial need for constant prayer for those in authority, asking God to grant them wisdom and turn their hearts toward righteousness. Ultimately, for all believers, it reinforces the crucial need to "walk in the light" of God's truth, ensuring that our own understanding and actions are aligned with His righteous character, lest we too contribute to the "darkness" that destabilizes the "foundations" of our relationships, families, and communities.
Questions for Reflection
FAQ
Who are the "gods" in Psalm 82 that "know not, neither will they understand"?
Answer: The "gods" (Hebrew: elohim) in Psalm 82, particularly in the context of verse 5, are most widely interpreted by biblical scholars as human rulers, judges, or powerful authorities on earth. While "elohim" can refer to God Himself or even angelic beings, the context of God's rebuke for injustice, partiality, and failure to defend the poor (Psalms 82:2-4) and His subsequent declaration that they "shall die like men" (Psalms 82:7) strongly indicates human beings. These are individuals entrusted with divine authority to administer justice, but who have failed miserably in their mandate, demonstrating a profound spiritual and moral blindness that leads to the decay of society.
What does it mean for "all the foundations of the earth are out of course"?
Answer: This powerful phrase uses a vivid metaphor to describe the catastrophic consequences of unrighteous leadership. The "foundations of the earth" (Hebrew: mosadot aretz) do not refer to geological structures but rather to the fundamental principles of justice, truth, righteousness, and order upon which a stable and flourishing society is built. When these foundations are "out of course" (Hebrew: mot, meaning to totter, shake, or be moved), it signifies that the very moral and social fabric of society is destabilized, dislodged, and on the verge of collapse. It implies a widespread breakdown of law and order, a perversion of justice, and a state of chaos where evil is rampant and the vulnerable are oppressed. It underscores that societal well-being is inextricably linked to the integrity and righteousness of its leaders.
Is Psalm 82:5 still relevant in today's world?
Answer: Absolutely. Psalm 82:5 is profoundly relevant today, serving as a timeless indictment of corrupt and unjust leadership across all levels of society. The "foundations of the earth" are still susceptible to being "out of course" when those in power exhibit spiritual and moral blindness, prioritizing self-interest, partiality, or oppression over justice and righteousness. This verse calls us to recognize that true societal stability and flourishing depend on adherence to divine principles of justice and compassion. It challenges both leaders to govern righteously and citizens to advocate for justice, hold leaders accountable, and pray for wisdom and integrity in governance. The consequences of "walking in darkness" by those in authority—societal decay, injustice, and suffering—are as evident today as they were in ancient Israel.
CHRIST-CENTERED FULFILLMENT
Psalms 82:5, with its lament over the profound failure of earthly rulers and the resulting societal decay, powerfully anticipates the absolute necessity of a perfect, righteous King and Judge. The "darkness" in which human authorities walk, and their inability to "know or understand" divine justice, highlights humanity's inherent fallenness and the futility of relying on human systems alone for ultimate righteousness. This sets the stage for the coming of Jesus Christ, who is the true Light of the world, perfectly dispelling the very darkness that blinds human rulers. He is the one who perfectly embodies divine wisdom and understanding, not merely knowing but being the truth and the way (John 14:6). Unlike the "gods" who "die like men," Jesus, though he died, conquered death and reigns eternally, establishing a kingdom whose "foundations" cannot be shaken (Hebrews 12:28). He is the ultimate righteous Judge, who will one day judge all nations with perfect equity and justice, ensuring that the "foundations of the earth" are truly set right under His perfect, everlasting rule (Isaiah 9:7). In Christ, we find the fulfillment of the longing for a world where justice rolls down like waters and righteousness like an ever-flowing stream, as He is the King who truly defends the cause of the poor and crushes the oppressor (Psalms 72:4).