Psalm 82:4

Psalm 82:4

Deliver the poor and needy: rid them out of the hand of the wicked.

a. ASV: Rescue the poor and needy: Deliver them out of the hand of the wicked. [Thomas Nelson & Sons first published the American Standard Version in 1901. This translation of the Bible is in the public domain.]

b. YLT: Let the weak and needy escape, From the hand of the wicked deliver them.  [The Young's Literal Translation was translated by Robert Young, who believed in a strictly literal translation of God's word. This version of the Bible is in the public domain.]

c. Classic Amplified: Deliver the poor and needy; rescue them out of the hand of the wicked.   [Amplified Bible, Classic Edition (AMPC) Copyright © 1954, 1958, 1962, 1964, 1965, 1987 by The Lockman Foundation]

d. NLT: Rescue the poor and helpless; deliver them from the grasp of evil people.  [Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007. Used by permission of Tyndale House Publishers Inc., Carol Stream, Illinois 60188. All rights reserved.]

e. Tehillim/Psalms: Rescue the needy and destitute from the hand of the wicked deliver them.  [THE ARTSCROLL TANACH SERIES TEHILLIM / PSALMS PERSONAL SIZE EDITION VOL.1 Ⓒ Copyright 1977, 1985, 1996 by MESORAH PUBLICATIONS, Ltd.]

f. Peshitta Eastern Text: Deliver the poor and needy out of the hand of the wicked. [HOLY BIBLE FROM THE ANCIENT EASTERN TEXT.Copyright  Ⓒ 1933 by A.J. Holmon Co.; copyright  Ⓒ renewed 1968 by A.J. Holmon Co.; All rights reserved. Printed in the United States of America. No part of this book may be used or reproduced in any manner whatsoever without written permission except in the case of brief quotations embodied in critical articles and reviews. HarperCollins Publishers, 195 Broadway, New York, NY 10007.]

1. “Deliver the poor and needy: rid them out of the hand of the wicked.”

a. Deliver [Strong: 6403 pâlaṭ, paw-lat'; a primitive root; to slip out, i.e. escape; causatively, to deliver:—calve, carry away safe, deliver, (cause to) escape.]

b. [the] poor [Strong: dal, dal; from H1809; properly, dangling, i.e. (by implication) weak or thin:—lean, needy, poor (man), weaker.]

c. [and] needy [Strong: ʼebyôwn, eb-yone'; from H14, in the sense of want (especially in feeling); destitute:—beggar, needy, poor (man).]

d. rid [them] [Strong: 5337 nâtsal, naw-tsal'; a primitive root; to snatch away, whether in a good or a bad sense:—× at all, defend, deliver (self), escape, × without fail, part, pluck, preserve, recover, rescue, rid, save, spoil, strip, × surely, take (out).]

e. [out of the] hand [Strong: 3027 yâd, yawd; a primitive word; a hand (the open one [indicating power, means, direction, etc.], in distinction from 3709, the closed one); used (as noun, adverb, etc.) in a great variety of applications, both literally and figuratively, both proximate and remote [as follows]:—( be) able, × about, armholes, at, axletree, because of, beside, border, × bounty, broad, (broken-) handed, × by, charge, coast, consecrate, creditor, custody, debt, dominion, × enough, fellowship, force, × from, hand(-staves, -y work), × he, himself, × in, labour, large, ledge, (left-) handed, means, × mine, ministry, near, × of, × order, ordinance, × our, parts, pain, power, × presumptuously, service, side, sore, state, stay, draw with strength, stroke, swear, terror, × thee, × by them, × themselves, × thine own, × thou, through, × throwing, thumb, times, × to, × under, × us, × wait on, (way-) side, where, wide, × with (him, me, you), work, yield, × yourselves.]

f. [of the] wicked [Strong: 7563 râshâʻ, raw-shaw'; from H7561; morally wrong; concretely, an (actively) bad person:— condemned, guilty, ungodly, wicked (man), that did wrong.]

1). Cambridge Bible for Schools and Colleges: God] Originally no doubt Jehovah, for which the Elohistic editor has substituted Elôhîm. standeth] Or, taketh his stand: solemnly takes His place as president. Cp. Isaiah 3:13 a; Amos 7:7; Amos 9:1. In the congregation of the mighty] I.e., as P.B.V., of princes. But we must rather render, in the assembly of God (El), i.e., not the congregation of Israel, though this is called the congregation of Jehovah (Numbers 27:17; cp. Psalm 74:2), but an assembly summoned and presided over by God in His capacity of Almighty Ruler. he judgeth &c.] In the midst of gods (Elôhîm) will he judge. According to the view adopted above, the judges and authorities of Israel are meant by gods. It might indeed be supposed that the poet intended to represent God as holding His court surrounded by angels, like an earthly king in the midst of his courtiers (cp. 1 Kings 22:19; Job 1:2); and so probably the Syriac translator understood the verse: “God standeth in the assembly of the angels, and in the midst of the angels will He judge.” But Elôhîm can hardly have a different meaning from that which it has in Psalm 82:6, where it clearly refers to the judges who are put on their trial; and the address in Psalm 82:2 would be unintelligible if the persons addressed had not already been mentioned.

2). Jesus' own words backs up the above argument in his dispute with the Jewish leaders concerning this psalm and whom it is speaking to and about.

a). John 10:32-35 Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?

10:33 The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.

10:34 Jesus answered them, Is it not written in your law, I said, Ye are gods?

10:35 If he called them gods, unto whom the word of God came, and the scripture cannot be broken;

3). On the other hand Psalm 82:6, 7 seems to add another light and another facet.

a). Psalm 82:6, 7 I have said, Ye are gods; and all of you are children of the most High.

82:7 But ye shall die like men, and fall like one of the princes.

b). This I believe refers to angels which are called sons of God in Job 1:6 and Job 2:1. In the next verse he declares that though they are children of the most high they shall die like men. At the fall of Lucifer one third of the angels rebelled with him, and another unknown number of that one third committed the additional crime of cohabitating with human woman. That is why some of the one third are bound and some are not, because the ones that committed the additional sin of cohabitating with women died.

c). Jude 6  And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

(1) first estate [Strong: 746 arche ar-khay' from 756; (properly abstract) a commencement, or (concretely) chief (in various applications of order, time, place, or rank):--beginning, corner, (at the, the) first (estate), magistrate, power, principality, principle, rule.] [Zodhiates: (In Jude 6, “angels who did not keep their own eminence” [a.t.] or original status).] [Ben Adam, Origin of Heathendom: “The Ephesisan context is clear as to these ‘principalities’ being companies of angels occupying positions of great  power and authority among the world rulers in the heavenly places; and we learn from Jude 6 that a portion of them failed to keep their position…in the heavenlies.]

d). This same Greek word is used to describe angelic position of principality.

(1) Ephesians 6:12  For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places.

e). It was this position that the angels that fornicated with human women left.

(1) Jude 6  And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.

4). There are two classes of fallen angels. Some are loose, and some are bound.

 

a). Revelation 12:7-9 And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels,

12:8 And prevailed not; neither was their place found in heaven anymore in heaven.

12:9 And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him.                      

                     

b). 2 Peter 2:4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;

 

5). God is no respecter of persons, if they all fell, why are some in hell and some still loosed? The additional sin that some fallen angels committed was having sex with human women, and giants were the result.

 

a). Genesis 6:1-4 And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them. 

6:2 That the sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose. 

6:3 And the LORD said, My spirit shall not always strive with man, for that his also is flesh: yet his days shall be an hundred and twenty years. 

6:4 There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became mighty men which were of old, men of renown.

b). In Deuteronomy 3:11 Og, king of Bashan’s bed was “…nine cubits was the length thereof, and four cubits the breadth of it, after the cubit of a man.” [Unger’s Bible Dictionary: cubit=18 inches.] Hence, his bed was 13 1/2 feet long and 6 feet wide. In 1 Samuel 17:4 Goliath was 9 feet and 9 inches tall.

 

c). Only the angels that are bound [2 Peter 2:4], committed the additional sin of sex with human women. Originally there was only one group of fallen angels that followed Satan in his rebellion, but part of that same group committed the additional sin of sexual relations with women and for that additional sin they died and were bound in hell (Psalm 82:6, 7; Jude 6; 2 Peter 2:4).