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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом написан сынами Кореевыми и представляет размышление (евр. "маскил", русское "учение") по поводу пережитых событий. Эти же события - грустные. Еврейский народ оставлен Богом (10), почему он потерпел поражение от врагов и отдан на разграбление им и рассеяние среди народов (11-12). Эти страдания и поражение тем тяжелее для евреев, что они "не забыли Его и не уклонялись от пути Его" (18-19), т. е. оставались верны истинному Богу. Такое положение евреев было при войне Давида с сирийцами на севере, когда на южные пределы его государства напали идумеяне, разграбившие южные пределы царства Иудейского, перебившие многих из евреев и захватившие в плен большое число их для продажи в рабство соседним народам, чем идумеяне занимались... На такой повод написания указывает сходство содержания этого псалма с Пс 9:22: ст. и особенно 59, где точно указан повод написания и причина нападения Иоава на идумеян.

Боже! Прошлая история нашего народа полна славных побед над язычниками, обитателями Палестины. Этими победами мы обязаны не своему военному искусству, но Твоему покровительству и защите (6-9). Теперь же Бог оставил нас: мы поражены врагами, нас уводят в плен, смеются над нами, тогда как мы сохраняем верность Тебе и не отступаем от Твоих заповедей (10-23). Восстань, Господи, на нашу защиту и избавь нас по Твоей милости (24-27).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
We are not told either who was the penmen of this psalm or when and upon what occasion it was penned, upon a melancholy occasion, we are sure, not so much to the penman himself (then we could have found occasions enough for it in the history of David and his afflictions), but to the church of God in general; and therefore, if we suppose it penned by David, yet we must attribute it purely to the Spirit of prophecy, and must conclude that the Spirit (whatever he himself had) had in view the captivity of Babylon, or the sufferings of the Jewish church under Antiochus, or rather the afflicted state of the Christian church in its early days (to which ver. 22 is applied by the apostle, Rom. viii. 36), and indeed in all its days on earth, for it is its determined lot that it must enter into the kingdom of heaven through many tribulations. And, if we have any gospel-psalms pointing at the privileges and comforts of Christians, why should we not have one pointing at their trials and exercises? It is a psalm calculated for a day of fasting and humiliation upon occasion of some public calamity, either pressing or threatening. In it the church is taught, I. To own with thankfulness, to the glory of God, the great things God has done for their fathers, ver. 1-8. II. To exhibit a memorial of their present calamitous estate, ver. 9-16. III. To file a protestation of their integrity and adherence to God notwithstanding, ver. 17-22. IV. To lodge a petition at the throne of grace for succour and relief, ver. 22-26. In singing this psalm we ought to give God the praise of what he has formerly done for his people, to represent our own grievances, or sympathize with those parts of the church that are in distress, to engage ourselves, whatever happens, to cleave to God and duty, and then cheerfully to wait the event.
Adam Clarke: Commentary on the Bible - 1831
The psalmist recounts the mercies of God; shows to his people how God in ancient times gave them the victory over all their enemies, Psa 44:1-8; points out their present miserable state, Psa 44:9-16; asserts that thy have not apostatized, and appeals to God for the truth of his assertion, Psa 44:17-22; and calls upon the Lord for deliverance from their enemies, Psa 44:23-26.
The title here is the same as that in Psa 42:1-11 (note); which see. The Syriac says it was "A Psalm of the sons of Korah, which the people and Moses sung at Horeb." Such titles are fancies to which no credit should be attached. Like the preceding, it appears to belong to the time of the captivity.
Albert Barnes: Notes on the Bible - 1834
44:0: The title of this psalm, "To the chief Musician for the sons of Korah, Maschil," is the same as the title prefixed to Psa 42:1-11, except with a slight transposition. See the notes at the title to Psa 42:1-11. This does not, however, prove that the psalm was by the same author; or that it was composed on the same occasion; or that the design and the contents of the two resemble each other; but merely that they were alike submitted, for the same purpose, to those descendants of the family of Korah who were employed in regulating the music of the sanctuary. It may be true, indeed, that the psalm was composed by one of the descendants of Korah, or one who had the charge of the music, but that is not made certain by the title.
There is no way in which the authorship can be determined. It does not belong to the general division of the book of Psalms which is ascribed to David Ps. 1-41; and though there can be no doubt that a large number of the psalms in the other portions of the book were composed by him, yet it is impossible now to ascertain which were his, except as his name is prefixed to a psalm; while the fact that his name is not so prefixed may be regarded as a proof that, in the belief of those who arranged the collection, it was not his composition. That he may have been the author of some of those which are ascribed to no particular writer is unquestionable, but there is nothing in this psalm which would indicate particularly that it was a psalm of David. We cannot hope, therefore, now to ascertain the name of the author.
The occasion on which the psalm was composed is also wholly unknown, and conjecture is useless. There are no circumstances mentioned in the psalm which will enable us to determine with certainty when it was composed. Many occasions, however, occurred in the history of the Jews to which the sentiments contained in it are applicable; but there is no one of those occasions to which the psalm is so uniquely and exclusively applicable that it can be assigned to that with undoubted certainty. The consequence is, that different expositors have assigned the composition of it to very different occasions. Not a few have referred it to the time of Antiochus Epiphanes, and to the persecutions which occurred under him. Calvin, Venema, Dathe, and Rosenmuller adopt this view. DeWette supposes that the reference is to the time before the Babylonian exile, either in the reign of Jehoiakim, when Nebuchadnezzar first invaded the land Kg2 24:1, or in the reign of Jehoiachin, when the land was again invaded by him, Kg2 24:10. Tholuck supposes that it refers either to the time of Jehoiachin Ch2 36:9, or to the time of Zedekiah Ch2 36:11, when the land was invaded by the Babylonians, and when the captivity commenced. Prof. Alexander supposes that there is nothing in the psalm which makes it necessary to suppose that it refers to a later period than the time of David.
What is manifest in the psalm itself in regard to the occasion of its composition is,
(1) that it was a season of defeat and disaster, when the armies of Israel were discomfited, Psa 44:9-10;
(2) that their armies and people were scattered among the pagan, and that the people were "sold" among them, Psa 44:11-12;
(3) that they were made a reproach and a by-word among surrounding nations, Psa 44:13-14;
(4) that this discomfiture and disgrace had befallen them in some place which might be called "the place of dragons," Psa 44:19; and
(5) that this had occurred at some time when the author of the psalm, speaking in the name of the people, could say that it was not on account of pRev_ailing idolatry, or because, as a people, they had "stretched out their hands to a strange god," Psa 44:17-18, Psa 44:20.
Perhaps it will be found, on an ex amination of the psalm, that all the circumstances accord better with the time of Josiah, and especially the close of his reign Kg2 23:26-30; Ch2 35:20-27, and the commencement of the reign following Kg2 23:31-37; Kg2 24:1, than with any other period of the history of the Hebrew people. This was the beginning of the calamities that came upon the nation in the period immediately preceding the Babylonian captivity; it was a time when the nation was free, as far as the efforts of a pious king could accomplish it, from pRev_ailing idolatry; and yet it was a time when that series of disasters commenced which resulted in the entire removal of the nation to Babylon. There is not the slightest internal evidence that the psalm has reference to the times of the Maccabees; there were no historical facts in the time of David to which it can be easily applied; but all the circumstances in the psalm would find a fulfillment in the events which just preceded the Babylonian captivity, and in the series of national disasters which commenced with the defeat and death of Josiah.
The psalm is an earnest appeal to God to interpose amid the calamities of the nation, and to arise for their defense and deliverance. It consists of the following parts:
I. An allusion to former national blessings in the tradition which had come down from ancient times respecting the divine interposition in behalf of the nation when it was in danger, and when God delivered it from its foes, Psa 44:1-8. This reference to the past is evidently designed to be an argument or a reason for expecting and imploring the divine interposition in the present period of national darkness and calamity. The fact that God had interposed in similar circumstances was an argument which might be urged why he should do so again.
II. The condition of the nation described, Psa 44:9-16. It was a time of national calamity. God had cast the nation off, and went forth no more with their hosts. Their armies were turned back and plundered; the people were sold into slavery, they were made a reproach and a by-word among the nations of the earth.
III. The statement that whatever might be the reason why all this had come upon them, it was not on account of national defection, or the pRev_alence of idolatry, or because they had forgotten God, Psa 44:17-22. The idea is that there was a pRev_ailing desire in the nation to serve God, and that this was to be regarded as a calamity coming upon the people of God as such; their sufferings were endured in the cause of true religion, or because they were the people of God. This furnishes a ground of appeal that God would interpose in their behalf; or that he would vindicate them and his own cause.
IV. An earnest appeal to God to aid and save them, Psa 44:23-26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 44:1, The church, in memory of former favours, Psa 44:7, complains of her present evils; Psa 44:17, Professing her integrity, Psa 44:24, she fervently prays for succour.
Psa 42:1 *title
Carl Friedrich Keil and Franz Delitzsch

A Litany of Israel, Hard Pressed by the Enemy, and Yet Faithful to Its God
The Korahitic Maskı̂l Ps 42:1-11, with its counterpart Ps 43:1-5, if followed by a second, to which a place is here assigned by manifold accords with Ps 42-43, viz., with its complaints (cf. PsPs 44:26 with the refrain of Ps 43:1-5, Ps 42:1-11; Ps 44:10, Ps 44:24. with Ps 43:2; Ps 42:10), and prayers (cf. Ps 44:5 with Ps 43:3; Ps 42:9). The counterpart to this Psalm is Ps 85:1-13. Just as Ps 42-43 and Ps 84:1-12 form a pair, so do Ps 44 and Ps 85:1-13 as being Korahitic plaintive and supplicatory Psalms of a national character. Moreover, Ps 60:1-12 by David, Ps 80 by Asaph, and Ps 89 by Ethan, are nearest akin to it. In all these three there are similar lamentations over the present as contrasting with the former times and with the promise of God; but they do not contain any like expression of consciousness of innocence, a feature in which Ps 44 has no equal.
In this respect the Psalm seems to be most satisfactorily explained by the situation of the חסידים (saints), who under the leadership of the Maccabees defended their nationality and their religion against the Syrians and fell as martyrs by thousands. The war of that period was, in its first beginnings at least, a holy war of religion; and the nation which then went forth on the side of Jahve against Jupiter Olympius, was really, in distinction from the apostates, a people true to its faith and confession, which had to lament over God's doom of wrath in 1 Macc. 1:64, just as in this Psalm. There is even a tradition that it was a stated lamentation Psalm of the time of the Maccabees. The Levites daily ascended the pulpit (דוכן) and raised the cry of prayer: Awake, why sleepest Thou, O Lord?! These Levite criers praying for the interposition of God were called מעוררים (wakers). It is related in B. Sota 48a of Jochanan the high priest, i.e., John Hyrcanus (135-107 b.c.), that he put an end to these מעוררים, saying to them: "Doth the Deity sleep? Hath not the Scripture said: Behold the Keeper of Israel slumbereth not and sleepeth not!? Only in a time when Israel was in distress and the peoples of the world in rest and prosperity, only in reference to such circumstances was it said: Awake, why sleepest Thou, O Lord?"
Nevertheless many considerations are opposed to the composition of the Psalm in the time of the Maccabees. We will mention only a few. In the time of the Maccabees the nation did not exactly suffer any overthrow of its "armies" (Ps 44:10) after having gathered up its courage: the arms of Judah, of Jonathan, and of Simon were victorious, and the one defeat to which Hitzig refers the Psalm, viz., the defeat of Joseph and Azaria against Gorgias in Jamnia (1 Macc. 5:55ff.), was a punishment brought upon themselves by an indiscreet enterprise. The complaints in Ps 44:10. are therefore only partially explained by the evmnts of that time; and since a nation is a unit and involved as a whole, it is also surprising that no mention whatever is made of the apostates. But Ewald's reference of the Psalm to the time of the post-exilic Jerusalem is still more inadmissible; and when, in connection with this view, the question is asked, What disaster of war is then intended? no answer can be given; and the reference to the time of Jehoiachin, which Tholuck in vain endeavours to set in a more favourable light - a king who did evil in the eyes of Jahve, 2Chron 36:9, with which the descriptions of character drawn by Jeremiah, Jer 22:20-30, and by Ezekiel, Ezek 19:1-14, fully accord - is also inadmissible. On the other hand, the position of the Psalm in the immediate neighbourhood of Psalms belonging to the time of Jehoshaphat, and also to a certain extent its contents, favours the early part of the reign of king Joash, in which, as becomes evident from the prophecy of Joel, there was no idolatry on the part of the people to be punished, and yet there were severe afflictions of the people to be bewailed. It was then not long since the Philistines and Arabs from the neighbourhood of the Cushites had broken in upon Judah, ransacked Jerusalem and sold the captive people of Judah for a mere song to the Greeks (2Chron 21:16., Joel 3:2-8). But this reference to contemporary history is also untenable. That unhappy event, together with others, belongs to the category of well-merited judgments, which came upon king and people in the reign of Jehoram; nor does the Psalm sound like a retrospective glance at the time of Jehoram from the standpoint of the time of Joash: the defeat of which it complains, is one that is now only just experienced.
Thus we seem consequently driven back to the time of David; and the question arises, whether the Psalm does not admit, with Ps 60:1-12, with which it forms a twin couple, of being understood as the offspring of a similar situation, viz., of the events which resulted from the Syro-Ammonitish war. The fact that a conflict with the foes of the kingdom in the south, viz., with the Edomites, was also mixed up with the wars with the Ammonites and their Syrian allies at that period, becomes evident from Ps 60:1. when compared with 2Kings 8:13, where the words ἐπάταξε τὴν Ἰδουμαίαν (lxx) have fallen out. Whilst David was contending with the Syrians, the Edomites came down upon the country that was denuded of troops. And from 3Kings 11:15 it is very evident that they then caused great bloodshed; for, according to that passage, Joab buried the slain and took fearful revenge upon the Edomites: he marched, after having slain them in the Valley of Salt, into Idumaea and there smote every male. Perhaps, with Hengstenberg, Keil, and others, the Psalm is to be explained from the position of Israel before this overthrow of the Edomites. The fact that in Ps 44:12 the nation complains of a dispersion among the heathen may be understood by means of a deduction from Amos 1:6, according to which the Edomites had carried on a traffic in captive Israelites. And the lofty self-consciousness, which finds expression in the Psalm, is after all best explained by the times of David; for these and the early part of the times of Solomon are the only period in the history of Israel when the nation as a whole could boast of being free and pure of all foreign influence in its worship. In the kindred Ps 60:1-12; 80 (also Ps 89), it is true this self-consciousness does not attain the same lofty expression in this respect Ps 40 stands perfectly alone: it is like the national mirroring of the Book of Job, and by reason of this takes a unique position in the range of Old Testament literature side by side with Lam. 3 and the deutero-Isaiah. Israel's affliction, which could not possibly be of a punitive character, resembles the affliction of Job; in this Psalm, Israel stands in exactly the same relation to God as Job and the "Servant of Jahve" in Isaiah, if we except all that was desponding in Job's complaint and all that was expiatory in the affliction of the Servant of Jahve. But this very self-consciousness does somewhat approximately find expression even in Ps 60:4. In that passage also no distinction is made between Israel and the God-fearing ones, and the battle, in which Israel is defeated, but not without hope of final victory, is a battle for the truth.
The charge has been brought against this Psalm, that it manifests a very superficial apprehension of the nature of sin, in consequence of which the writer has been betrayed into accusing God of unfaithfulness, instead of seeking for guilt in the congregation of Israel. This judgment is unjust. The writer certainly cannot mean to disown the sins of individuals, nor even this or that transgression of the whole people. but any apostasy on the part of the nation from its God, such as could account for its rejection, did not exist at that time. The supremacy granted to the heathen over Israel is, therefore, an abnormal state of things, and for this very reason the poet, on the ground of Israel's fidelity and of God's loving-kindness, prays for speedy deliverance. A Psalm born directly out of the heart of the New Testament church would certainly sound very differently. For the New Testament church is not a national community; and both as regards the relation between the reality and idea of the church, and as regards the relation between its afflictions and the motive and design of God, the view of the New Testament church penetrates far deeper. It knows that it is God's love that makes it conformable to the passion of Christ, in order that, being crucified unto the world, it may become through suffering partaker of the glory of its Lord and Head.
John Gill
INTRODUCTION TO PSALM 44
To the chief Musician for the sons of Korah, Maschil. It is not certain who was the writer of this psalm, nor when it was written, and to what time it belongs: some have thought it was composed by one of the Babylonish captivity, and that it gives an account of the church and people of God in those times; but what is said in Ps 44:17 does not seem to agree with Dan 9:5. It is most likely it was written by David, and to him the Targum ascribes it; though it does not respect his times; since what is said in Ps 44:9 cannot agree with them; yet he being a prophet might, under a prophetic influence, speak of future times, and represent the church in them. Some are of opinion that he prophetically speaks of the times of the Maccabees and of Antiochus, when the church and people of God suffered much for the true religion, and abode steadfast in it; so Theodoret: but rather the whole may be applied to the times of the New Testament, since Ps 44:22 is cited by the Apostle Paul, Rom 8:36, and is applied to his times, and as descriptive of the suffering state and condition of the church then; and which seems to be the guide and key for the opening of the whole psalm.
43:143:1: ՚Ի կատարած. իմաստութիւն որդւոցն Կորխայ. Սաղմոս ՚ի Դաւիթ. ԽԳ[6887]։[6887] Ոմանք.՚Ի կատարած որդւոցն Կորխայ սաղմոս իմաստութեան։
1 Այսուհետեւ՝ Կորխի որդիների իմաստութիւնը. սաղմոս Դաւթի
Կորխի որդիներուն երգը
Ի կատարած. իմաստութիւն որդւոցն Կորխայ. [245]Սաղմոս Դաւթի:

43:1: ՚Ի կատարած. իմաստութիւն որդւոցն Կորխայ. Սաղմոս ՚ի Դաւիթ. ԽԳ[6887]։
[6887] Ոմանք.՚Ի կատարած որդւոցն Կորխայ սաղմոս իմաստութեան։
1 Այսուհետեւ՝ Կորխի որդիների իմաստութիւնը. սաղմոս Դաւթի
Կորխի որդիներուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
43:043:1 Начальнику хора. Учение. Сынов Кореевых.
43:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τοῖς ο the υἱοῖς υιος son Κορε κορε Kore εἰς εις into; for σύνεσιν συνεσις comprehension ψαλμός ψαλμος psalm
43:1 שָׁפְטֵ֤נִי šofṭˈēnî שׁפט judge אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s) וְ wᵊ וְ and רִ֘יבָ֤ה rˈîvˈā ריב contend רִיבִ֗י rîvˈî רִיב law-case מִ mi מִן from גֹּ֥וי ggˌôy גֹּוי people לֹא־ lō- לֹא not חָסִ֑יד ḥāsˈîḏ חָסִיד loyal מֵ֤ mˈē מִן from אִישׁ־ ʔîš- אִישׁ man מִרְמָ֖ה mirmˌā מִרְמָה deceit וְ wᵊ וְ and עַוְלָ֣ה ʕawlˈā עַוְלָה wickedness תְפַלְּטֵֽנִי׃ ṯᵊfallᵊṭˈēnî פלט escape
43:1. pro victoria filiorum Core eruditionisUnto the end, for the sons of Core, to give understanding.
For the Chief Musician; of the sons of Korah. Maschil.
43:1. A Psalm of David. Judge me, O God, and discern my cause from that of a nation not holy; rescue me from a man unjust and deceitful.
43:1. Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
[252] KJV Chapter [44] To the chief Musician for the sons of Korah, Maschil:

43:1 Начальнику хора. Учение. Сынов Кореевых.
43:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τοῖς ο the
υἱοῖς υιος son
Κορε κορε Kore
εἰς εις into; for
σύνεσιν συνεσις comprehension
ψαλμός ψαλμος psalm
43:1
שָׁפְטֵ֤נִי šofṭˈēnî שׁפט judge
אֱלֹהִ֨ים׀ ʔᵉlōhˌîm אֱלֹהִים god(s)
וְ wᵊ וְ and
רִ֘יבָ֤ה rˈîvˈā ריב contend
רִיבִ֗י rîvˈî רִיב law-case
מִ mi מִן from
גֹּ֥וי ggˌôy גֹּוי people
לֹא־ lō- לֹא not
חָסִ֑יד ḥāsˈîḏ חָסִיד loyal
מֵ֤ mˈē מִן from
אִישׁ־ ʔîš- אִישׁ man
מִרְמָ֖ה mirmˌā מִרְמָה deceit
וְ wᵊ וְ and
עַוְלָ֣ה ʕawlˈā עַוְלָה wickedness
תְפַלְּטֵֽנִי׃ ṯᵊfallᵊṭˈēnî פלט escape
43:1. pro victoria filiorum Core eruditionis
Unto the end, for the sons of Core, to give understanding.
For the Chief Musician; of the sons of Korah. Maschil.
43:1. A Psalm of David. Judge me, O God, and discern my cause from that of a nation not holy; rescue me from a man unjust and deceitful.
43:1. Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:1: We have heard with our ears - The psalmist begins with recounting the marvellous interpositions of God in behalf of the Jewish people, that he might the better strengthen his confidence, and form a ground on which to build his expectation of additional help.
Albert Barnes: Notes on the Bible - 1834
44:1: We have heard with our ears - That is, it has been handed down by tradition.
Our fathers have told us - Our ancestors. They have delivered it down from generation to generation. The word rendered "told" means properly to grave, or to insculp on a stone; and thence, to write. Then it comes to mean to number, to count, to recount, to tell, to declare. The word would be applicable to any method of making the thing known, either by hieroglyphic figures in sculpture, by writing, or by oral tradition, though it seems probable that the latter mode is particularly referred to here. Compare Exo 10:2; Exo 12:26-27.
What work thou didst in their days - The great work which thou didst accomplish for them; or, how thou didst interpose in their behalf. The reference is to what God accomplished for them in delivering them from Egyptian bondage, and bringing them into the land of Canaan.
In the times of old - In ancient times; in the beginning of our history. The idea here is, that we may properly appeal to the past - to what God has done in former ages - as an argument for his interposition in similar circumstances now, for,
(a) His former interposition showed his power to save;
(b) it was such an illustration of his character that we may appeal to that as a reason for asking him to interpose again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:1: have heard: Psa 22:31, Psa 71:18, Psa 78:3-6, Psa 105:1, Psa 105:2; Exo 12:24-27, Exo 13:14, Exo 13:15; Isa 38:19; Joe 1:3
in the times: Num 21:14-16, Num 21:27-30; Job 8:8, Job 8:9, Job 15:17-19
Carl Friedrich Keil and Franz Delitzsch
44:1
(Heb.: 44:2-4) The poet opens with a tradition coming down from the time of Moses and of Joshua which they have heard with their own ears, in order to demonstrate the vast distance between the character of the former times and the present, just as Asaph, also, in Ps 78:3, appeals not to the written but to the spoken word. That which has been heard follows in the oratio directa. Ps 44:3 explains what kind of "work" is intended: it is the granting of victory over the peoples of Canaan, the work of God for which Moses prays in Ps 90:16. Concerning ידך, vid., on Ps 3:5; Ps 17:14. The position of the words here, as in Ps 69:11; 83:19, leads one to suppose that ידך is treated as a permutative of אתּה, and consequently in the same case with it. The figure of "planting" (after Ex 15:17) is carried forward in ותּשׁלּחם; for this word means to send forth far away, to make wide-branching, a figure which is wrought up in Ps 80. It was not Israel's own work, but (כּי, no indeed, for [Germ. nein, denn] = imo) God's work: "Thy right hand and Thine arm and the light of Thy countenance," they it was which brought Israel salvation, i.e., victory. The combination of synonyms ימינך וּזרועך is just as in Ps 74:11, Sir. 33:7, χείρα καὶ βραχίονα δεξιόν, and is explained by both the names of the members of the body as applied to God being only figures: the right hand being a figure for energetic interposition, and the arm for an effectual power that carries through the thing designed (cf. e.g., Ps 77:16; Ps 53:1), just as the light of His countenance is a figure for His loving-kindness which lights up all darkness. The final cause was His purpose of love: for (inasmuch as) Thou wast favourable to them (רצה as in Ps 85:2). The very same thought, viz., that Israel owes the possession of Canaan to nothing but Jahve's free grace, runs all through Deut. 9.
Geneva 1599
44:1 "To the chief Musician for the sons of Korah, Maschil." We have heard with our (a) ears, O God, our fathers have told us, [what] work thou didst in their days, in the times of old.
(a) This psalm seems to have been made by some excellent prophet for the use of the people when the Church was in extreme misery, either at their return from Babylon or under Antiochus or in similar afflictions.
John Gill
44:1 We have heard with our ears, O God,.... The church being in distress calls to mind the past favours of God to his people, in order to encourage her faith and hope; and this expression, delivered in such a form, shows the clearness, evidence, and certainty of what was heard; and which was heard not only as a tradition from father to son; but being recorded in the writings of Moses and the prophets, and these things read both in private and in public, were heard with the ear;
our fathers have told us what works thou didst in their days, in the times of old: such as the signs and wonders in Egypt, the slaying of the firstborn there, and the bringing of the people of Israel from thence with a mighty hand and outstretched arm; which fathers were used to tell in the ears of their sons, and sons' sons; and of which there were memorials continued in future ages, which led children to ask their parents the meaning of them; when they informed them of the wondrous works of Providence done in former times, and by which means they were handed down from age to age: see Ex 10:2.
Robert Jamieson, A. R. Fausset and David Brown
44:1 In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows. (Psa. 44:1-26)
This period is that of the settlement of Canaan (Josh 24:12; Judg 6:3).
have told--or, "related" (compare Ex 10:2).
43:243:2: Աստուած՝ ակընջօք մերովք լուաք, զոր հարքն մեր պատմեցին մեզ։ Գործն զոր գործեցեր յաւուրս նոցա, յաւո՛ւրսն առաջինս[6888]։ [6888] Ոմանք.Զգործսն զոր գործե՛՛։
2 Աստուա՛ծ, մեր ականջներով լսեցինք, մեր հայրերը մեզ պատմեցին այն գործը, որ կատարեցիր նրանց օրերում՝ հին օրերում:
44 Ո՛վ Աստուած, մեր ականջներովը լսեցինք, Հայրերնիս մեզի պատմեցին Այն գործը, որ իրենց օրերուն մէջ գործեցիր՝ Հին ժամանակը։
Աստուած, ականջօք մերովք լուաք, զոր հարքն մեր պատմեցին մեզ. զգործն զոր գործեցեր յաւուրս նոցա, յաւուրսն առաջինս:

43:2: Աստուած՝ ակընջօք մերովք լուաք, զոր հարքն մեր պատմեցին մեզ։ Գործն զոր գործեցեր յաւուրս նոցա, յաւո՛ւրսն առաջինս[6888]։
[6888] Ոմանք.Զգործսն զոր գործե՛՛։
2 Աստուա՛ծ, մեր ականջներով լսեցինք, մեր հայրերը մեզ պատմեցին այն գործը, որ կատարեցիր նրանց օրերում՝ հին օրերում:
44 Ո՛վ Աստուած, մեր ականջներովը լսեցինք, Հայրերնիս մեզի պատմեցին Այն գործը, որ իրենց օրերուն մէջ գործեցիր՝ Հին ժամանակը։
zohrab-1805▾ eastern-1994▾ western am▾
43:143:2 Боже, мы слышали ушами своими, отцы наши рассказывали нам о деле, какое Ты соделал во дни их, во дни древние:
43:2 ὁ ο the θεός θεος God ἐν εν in τοῖς ο the ὠσὶν ους ear ἡμῶν ημων our ἠκούσαμεν ακουω hear οἱ ο the πατέρες πατηρ father ἡμῶν ημων our ἀνήγγειλαν αναγγελλω announce ἡμῖν ημιν us ἔργον εργον work ὃ ος who; what εἰργάσω εργαζομαι work; perform ἐν εν in ταῖς ο the ἡμέραις ημερα day αὐτῶν αυτος he; him ἐν εν in ἡμέραις ημερα day ἀρχαίαις αρχαιος original; ancient
43:2 כִּֽי־ kˈî- כִּי that אַתָּ֤ה׀ ʔattˈā אַתָּה you אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) מָֽעוּזִּי֮ mˈāʕûzzˈî מָעֹוז fort לָמָ֪ה lāmˈā לָמָה why זְנַ֫חְתָּ֥נִי zᵊnˈaḥtˌānî זנח reject לָֽמָּה־ lˈāmmā- לָמָה why קֹדֵ֥ר qōḏˌēr קדר be dark אֶתְהַלֵּ֗ךְ ʔeṯhallˈēḵ הלך walk בְּ bᵊ בְּ in לַ֣חַץ lˈaḥaṣ לַחַץ oppression אֹויֵֽב׃ ʔôyˈēv איב be hostile
43:2. Deus auribus nostris audivimus patres nostri narraverunt nobis opus quod operatus es in diebus eorum in diebus antiquisWe have heard, O God, with our ears: our fathers have declared to us, The work thou hast wrought in their days, and in the days of old.
1. We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the days of old.
43:2. For you are God, my strength. Why have you rejected me? And why do I walk in sadness, while the adversary afflicts me?
43:2. For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
We have heard with our ears, O God, our fathers have told us, [what] work thou didst in their days, in the times of old:

43:2 Боже, мы слышали ушами своими, отцы наши рассказывали нам о деле, какое Ты соделал во дни их, во дни древние:
43:2
ο the
θεός θεος God
ἐν εν in
τοῖς ο the
ὠσὶν ους ear
ἡμῶν ημων our
ἠκούσαμεν ακουω hear
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
ἀνήγγειλαν αναγγελλω announce
ἡμῖν ημιν us
ἔργον εργον work
ος who; what
εἰργάσω εργαζομαι work; perform
ἐν εν in
ταῖς ο the
ἡμέραις ημερα day
αὐτῶν αυτος he; him
ἐν εν in
ἡμέραις ημερα day
ἀρχαίαις αρχαιος original; ancient
43:2
כִּֽי־ kˈî- כִּי that
אַתָּ֤ה׀ ʔattˈā אַתָּה you
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
מָֽעוּזִּי֮ mˈāʕûzzˈî מָעֹוז fort
לָמָ֪ה lāmˈā לָמָה why
זְנַ֫חְתָּ֥נִי zᵊnˈaḥtˌānî זנח reject
לָֽמָּה־ lˈāmmā- לָמָה why
קֹדֵ֥ר qōḏˌēr קדר be dark
אֶתְהַלֵּ֗ךְ ʔeṯhallˈēḵ הלך walk
בְּ bᵊ בְּ in
לַ֣חַץ lˈaḥaṣ לַחַץ oppression
אֹויֵֽב׃ ʔôyˈēv איב be hostile
43:2. Deus auribus nostris audivimus patres nostri narraverunt nobis opus quod operatus es in diebus eorum in diebus antiquis
We have heard, O God, with our ears: our fathers have declared to us, The work thou hast wrought in their days, and in the days of old.
1. We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the days of old.
43:2. For you are God, my strength. Why have you rejected me? And why do I walk in sadness, while the adversary afflicts me?
43:2. For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Grateful Acknowledgment of Past Mercies; Consecration to God.

1 We have heard with our ears, O God, our fathers have told us, what work thou didst in their days, in the times of old. 2 How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out. 3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them. 4 Thou art my King, O God: command deliverances for Jacob. 5 Through thee will we push down our enemies: through thy name will we tread them under that rise up against us. 6 For I will not trust in my bow, neither shall my sword save me. 7 But thou hast saved us from our enemies, and hast put them to shame that hated us. 8 In God we boast all the day long, and praise thy name for ever. Selah.
Some observe that most of the psalms that are entitled Maschil--psalms of instruction, are sorrowful psalms; for afflictions give instructions, and sorrow of spirit opens the ear to them. Blessed is the man whom thou chastenest and teachest.
In these verses the church, though now trampled upon, calls to remembrance the days of her triumph, of her triumph in God and over her enemies. This is very largely mentioned here, 1. As an aggravation of the present distress. The yoke of servitude cannot but lie very heavily on the necks of those that used to wear the crown of victory; and the tokens of God's displeasure must needs be most grievous to those that have been long accustomed to the tokens of his favour. 2. As an encouragement to hope that God would yet turn again their captivity and return in mercy to them; accordingly he mixes prayers and comfortable expectations with his record of former mercies. Observe,
I. Their commemoration of the great things God had formerly done for them.
1. In general (v. 1): Our fathers have told us what work thou didst in their days. Observe, (1.) The many operations of providence are here spoken of as one work--"They have told us the work which thou didst;" for there is a wonderful harmony and uniformity in all that God does, and the many wheels make but one wheel (Ezek. x. 13), many works make but one work. (2.) It is a debt which every age owes to posterity to keep an account of God's works of wonder, and to transmit the knowledge of them to the next generation. Those that went before us told us what God did in their days, we are bound to tell those that come after us what he has done in our days, and let them do the like justice to those that shall succeed them; thus shall one generation praise his works to another (Ps. cxlv. 4), the fathers to the children shall make known his truth, Isa. xxxviii. 19. (3.) We must not only make mention of the work God has done in our own days, but must also acquaint ourselves and our children with what he did in the times of old, long before our own days; and of this we have in the scripture a sure word of history, as sure as the word of prophecy. (4.) Children must diligently attend to what their parents tell them of the wonderful works of God, and keep it in remembrance, as that which will be of great use to them. (5.) Former experiences of God's power and goodness are strong supports to faith and powerful pleas in prayer under present calamities. See how Gideon insists upon it (Judg. vi. 13): Where are all his miracles which our fathers told us of?
2. In particular, their fathers had told them,
(1.) How wonderfully God planted Israel in Canaan at first, v. 2, 3. He drove out the natives, to make room for Israel, afflicted them, and cast them out, gave them as dust to Israel's sword and as driven stubble to their bow. The many complete victories which Israel obtained over the Canaanites, under the command of Joshua, were not to be attributed to themselves, nor could they challenge the glory of them. [1.] They were not owing to their own merit, but to God's favour and free grace: It was through the light of thy countenance, because thou hadst a favour to them. Not for thy righteousness, or the uprightness of thy heart, doth God drive them out from before thee (Deut. ix. 5, 6), but because God would perform the oath which he swore unto their fathers, Deut. vii. 8. The less praise this allows us the more comfort it administers to us, that we may see all our successes and enlargements coming to us from the favour of God and the light of his countenance. [2.] They were not owing to their own might, but to God's power engaged for them, without which all their own efforts and endeavours would have been fruitless. It was not by their own sword that they got the land in possession, though they had great numbers of mighty men; nor did their own arm save them from being driven back by the Canaanites and put to shame; but it was God's right hand and his arm. He fought for Israel, else they would have fought in vain; it was through him that they did valiantly and victoriously. It was God that planted Israel in that good land, as the careful husbandman plants a tree, from which he promises himself fruit. See Ps. lxxx. 8. This is applicable to the planting of the Christian church in the world, by the preaching of the gospel. Paganism was wonderfully driven out, as the Canaanites, not all at once, but by little and little, not by any human policy or power (for God chose to do it by the weak and foolish things of the world), but by the wisdom and power of God--Christ by his Spirit went forth conquering and to conquer; and the remembrance of that is a great support and comfort to those that groan under the yoke of antichristian tyranny, for to the state of the church under the power of the New-Testament Babylon, some think (and particularly the learned Amyraldus), the complaints in the latter part of this psalm may very fitly be accommodated. He that by his power and goodness planted a church for himself in the world will certainly support it by the same power and goodness; and the gates of hell shall not prevail against it.
(2.) How frequently he had given them success against their enemies that attempted to disturb them in the possession of that good land (v. 7): Thou hast, many a time, saved us from our enemies, and hast put to flight, and so put to shame, those that hated us, witness the successes of the judges against the nations that oppressed Israel. Many a time have the persecutors of the Christian church, and those that hate it, been put to shame by the power of truth, Acts vi. 10.
II. The good use they make of this record, and had formerly made of it, in consideration of the great things God had done for their fathers of old.
1. They had taken God for their sovereign Lord, had sworn allegiance to him, and put themselves under his protection (v. 4): Thou art my King, O God! He speaks in the name of the church, as (Ps. lxxiv. 12), Thou art my King of old. God, as a king, has made laws for his church, provided for the peace and good order of it, judged for it, pleaded its cause, fought its battles, and protected it; it is his kingdom in the world, and ought to be subject to him, and to pay him tribute. Or the psalmist speaks for himself here: "Lord, Thou art my King; whither shall I go with my petitions, but to thee? The favour I ask is not for myself, but for thy church." Note, It is every one's duty to improve his personal interest at the throne of grace for the public welfare and prosperity of the people of God; as Moses, "If I have found grace in thy sight, guide thy people," Exod. xxxiii. 13.
2. They had always applied to him by prayer for deliverance when at any time they were in distress: Command deliverances for Jacob. Observe, (1.) The enlargedness of their desire. They pray for deliverances, not one, but many, as many as they had need of, how many soever they were, a series of deliverances, a deliverance from every danger. (2.) The strength of their faith in the power of God. They do not say, Work deliverances, but Command them, which denotes his doing it easily and instantly--Speak and it is done (such was the faith of the centurion, Matt. viii. 8, Speak the word only, and my servant shall be healed); it denotes also his doing it effectually: "Command it, as one having authority, whose command will be obeyed." Where the word of a king is there is power, much more the word of the King of kings.
3. They had trusted and triumphed in him. As they owned it was not their own sword and bow that had saved them (v. 3), so neither did they trust to their own sword or bow to save them for the future (v. 6): "I will not trust in my bow, nor in any of my military preparations, as if those would stand me in stead without God. No; through thee will we push down our enemies (v. 5); we will attempt it in thy strength, relying only upon that, and not upon the number or valour of our forces; and, having thee on our side, we will not doubt of success in the attempt. Through thy name (by virtue of thy wisdom directing us, thy power strengthening us and working for us, and thy promise securing success to us) we shall, we will, tread those under that rise up against us."
4. They had made him their joy and praise (v. 8): "In God we have boasted; in him we do and will boast, every day, and all the day long." When their enemies boasted of their strength and successes, as Sennacherib and Rabshakeh hectored Hezekiah, they owned they had nothing to boast of, in answer thereunto, but their relation to God and their interest in him; and, if he were for them, they could set all the world at defiance. Let him that glories glory in the Lord, and let that for ever exclude all other boasting. Let those that trust in God make their boast in him, for they know whom they have trusted; let them boast in him all the day long, for it is a subject that can never be exhausted. But let them withal praise his name for ever; if they have the comfort of his name, let them give unto him the glory due to it.
Adam Clarke: Commentary on the Bible - 1831
44:2: Thou didst drove out the heathen - The Canaanites were as a bad tree planted in a good soil, and bringing forth bad fruit with great luxuriance. God plucked up this bad tree from the roots, and in its place planted the Hebrews as a good tree, a good vine, and caused them to take root, and fill the land.
Albert Barnes: Notes on the Bible - 1834
44:2: How thou didst drive out the heathen with thy hand - The word rendered "heathen" means simply nations without necessarily conveying the idea of paganism, as that word is now understood. It means the nations, to wit, of the land of Canaan, or the Canaanites; and as these nations were in fact idolaters, or strangers to the true religion, the word came in time to have that idea attached to it. It is in that sense that we use the term now, though the word nations would accurately express the meaning of the original. The word rendered "drive out" - ירשׁ yâ rash - means properly to take, seize, or take possession of; and then, in the form here used (Hiphil), it means to cause to possess; to give possession of; and then, to take possession of, to drive out of a possession, to dispossess, to disinherit. The meaning here is, he dispossessed them of their country; he disinherited them. This, the psalmist says, God had done "by his hand;" that is, it was by his own power.
And plantedst them - That is, planted his people - the children of Israel. He put them in the place of those whom he had disinherited or dispossessed. The word is properly applicable to a tree, but it is also used with reference to a nation, and means that he assigned them a fixed and permanent residence. Thus we say in English, "to plant a colony." Compare Amo 9:15; Jer 24:6; Jer 32:41; Psa 80:8; Sa2 7:10.
How thou didst afflict the people - That is, the people of the land of Canaan; the nations that dwelt there. The word means to bring evil or calamity upon anyone.
And cast them out - The word used here may be taken in the sense of sending out or expelling, as in Gen 3:23; Kg1 9:7 - and then it would be applicable to the Canaanites, as meaning that God had expelled or driven them out - as it is understood by our translators; or it may be used to denote the sending out of shoots or branches by a tree or vine, as in Psa 80:11; Jer 17:8; Eze 17:6-7 - and then it would refer here to the Israelites, and would mean that God caused them to increase; multiplied them; spread them over the land, as a vine spreads, Psa 80:8-11. The parallelism here clearly demands the latter interpretation. So it is understood by Luther, DeWette, Tholuck, and Prof. Alexander.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:2: drive out: Psa 78:55, Psa 80:8, Psa 105:44, Psa 135:10-12, Psa 136:17-22; Exo 15:17, Exo 15:19, Exo 34:11; Deu 7:1; Jos 10:42, Jos 11:23, Jos 21:43; Neh 9:22-27
how thou didst afflict: etc. Or, rather, "how thou didst afflict the peoples (of Canaan), and madest them (the Hebrews) to shoot forth;" for shalach is to send forth in any manner, and is applied to a vine spreading its roots, etc. Psa 89:9; Eze 17:6; Jer 17:8; and this sense is parallel with plantedst in the former line. Exo 23:28; Num 13:32; Jos 10:11, Jos 24:12; Sa1 5:6, Sa1 5:7
Geneva 1599
44:2 [How] thou didst drive out the (b) heathen with thy hand, and plantedst (c) them; [how] thou didst afflict the (d)
people, and (e) cast them out.
(b) That is, the Canaanites.
(c) That is, our fathers.
(d) Of Canaan.
(e) That is, our fathers.
John Gill
44:2 How thou didst drive out the Heathen with thy hand,.... Of power; that is, the Canaanites, as the Targum; the seven nations which inhabited the land of Canaan before the children of Israel came into it, Deut 7:1;
and plantedst them: not the Canaanites elsewhere; but, as the same Targum explains it the house of Israel in their land; which, like a vine, was removed from one place, and planted in another; and the settlement of the children of Israel in the land of Canaan is frequently expressed by this metaphor, Ex 15:17, Jer 2:21;
how thou didst afflict the people; the Egyptians, according to Arama; rather the Canaanitish nations by wars and desolating judgments;
and cast them out; that is, the same nations out of their land; though some render this clause, "and didst send them out"; the captive Israelites, as Arama; or "didst propagate them" (q); meaning the people of Israel; who being like a vine planted in the and, sent out its boughs and branches, and became very flourishing and fruitful; see Ps 80:9; and so the Syriac version renders it, "and thou confirmedst them"; but the former sense seems best, agreeably to which is the Targum, "thou hast broken the nations, and hast consumed them"; and that all this was the Lord's work appears by what follows.
(q) "has autem germinare fecisti", Tigurine version; "propagasti ipsos", Piscator; so Ainsworth; but rejected by Gussetius, Ebr. Comment. p. 859.
Robert Jamieson, A. R. Fausset and David Brown
44:2 plantedst them--that is, "our fathers," who are also, from the parallel construction of the last clause, to be regarded as the object of "cast them out," which means--literally, "send" them out, or, "extend them." Heathen and people denote the nations who were driven out to make room for the Israelites.
43:343:3: Ձեռն քո խլեաց զհեթանոսս՝ եւ զնոսա տնկեցեր. չարչարեցեր զժողովուրդս եւ հաներ զնոսա։
3 Քո ձեռքն արմատախիլ արեց հեթանոսներին, եւ նրանց փոխարէն մե՛զ տնկեցիր, հաստատեցիր». չարչարեցիր ժողովուրդներին ու արտաքսեցիր նրանց:
2 Դուն քու ձեռքովդ հեթանոսները քշեցիր Ու զանոնք* տնկեցիր։Չարչարեցիր ժողովուրդները Ու տարածեցիր զանոնք։
Ձեռն քո խլեաց զհեթանոսս, եւ զնոսա տնկեցեր. չարչարեցեր զժողովուրդս եւ հաներ զնոսա:

43:3: Ձեռն քո խլեաց զհեթանոսս՝ եւ զնոսա տնկեցեր. չարչարեցեր զժողովուրդս եւ հաներ զնոսա։
3 Քո ձեռքն արմատախիլ արեց հեթանոսներին, եւ նրանց փոխարէն մե՛զ տնկեցիր, հաստատեցիր». չարչարեցիր ժողովուրդներին ու արտաքսեցիր նրանց:
2 Դուն քու ձեռքովդ հեթանոսները քշեցիր Ու զանոնք* տնկեցիր։Չարչարեցիր ժողովուրդները Ու տարածեցիր զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
43:243:3 Ты рукою Твоею истребил народы, а их насадил; поразил племена и изгнал их;
43:3 ἡ ο the χείρ χειρ hand σου σου of you; your ἔθνη εθνος nation; caste ἐξωλέθρευσεν εξολοθρευω utterly ruin καὶ και and; even κατεφύτευσας καταφυτευω he; him ἐκάκωσας κακοω do bad; turn bad λαοὺς λαος populace; population καὶ και and; even ἐξέβαλες εκβαλλω expel; cast out αὐτούς αυτος he; him
43:3 שְׁלַח־ šᵊlaḥ- שׁלח send אֹורְךָ֣ ʔôrᵊḵˈā אֹור light וַ֭ ˈwa וְ and אֲמִתְּךָ ʔᵃmittᵊḵˌā אֶמֶת trustworthiness הֵ֣מָּה hˈēmmā הֵמָּה they יַנְח֑וּנִי yanḥˈûnî נחה lead יְבִיא֥וּנִי yᵊvîʔˌûnî בוא come אֶל־ ʔel- אֶל to הַֽר־ hˈar- הַר mountain קָ֝דְשְׁךָ֗ ˈqoḏšᵊḵˈā קֹדֶשׁ holiness וְ wᵊ וְ and אֶל־ ʔel- אֶל to מִשְׁכְּנֹותֶֽיךָ׃ miškᵊnôṯˈeʸḵā מִשְׁכָּן dwelling-place
43:3. tu manu tua gentes delisti et plantasti eos adflixisti populos et emisisti eosThy hand destroyed the Gentiles, and thou plantedst them: thou didst afflict the people and cast them out.
2. Thou didst drive out the nations with thy hand, and plantedst them in; thou didst afflict the peoples, and didst spread them abroad.
43:3. Send forth your light and your truth. They have guided me and led me, to your holy mountain and into your tabernacles.
43:3. O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
How thou didst drive out the heathen with thy hand, and plantedst them; [how] thou didst afflict the people, and cast them out:

43:3 Ты рукою Твоею истребил народы, а их насадил; поразил племена и изгнал их;
43:3
ο the
χείρ χειρ hand
σου σου of you; your
ἔθνη εθνος nation; caste
ἐξωλέθρευσεν εξολοθρευω utterly ruin
καὶ και and; even
κατεφύτευσας καταφυτευω he; him
ἐκάκωσας κακοω do bad; turn bad
λαοὺς λαος populace; population
καὶ και and; even
ἐξέβαλες εκβαλλω expel; cast out
αὐτούς αυτος he; him
43:3
שְׁלַח־ šᵊlaḥ- שׁלח send
אֹורְךָ֣ ʔôrᵊḵˈā אֹור light
וַ֭ ˈwa וְ and
אֲמִתְּךָ ʔᵃmittᵊḵˌā אֶמֶת trustworthiness
הֵ֣מָּה hˈēmmā הֵמָּה they
יַנְח֑וּנִי yanḥˈûnî נחה lead
יְבִיא֥וּנִי yᵊvîʔˌûnî בוא come
אֶל־ ʔel- אֶל to
הַֽר־ hˈar- הַר mountain
קָ֝דְשְׁךָ֗ ˈqoḏšᵊḵˈā קֹדֶשׁ holiness
וְ wᵊ וְ and
אֶל־ ʔel- אֶל to
מִשְׁכְּנֹותֶֽיךָ׃ miškᵊnôṯˈeʸḵā מִשְׁכָּן dwelling-place
43:3. tu manu tua gentes delisti et plantasti eos adflixisti populos et emisisti eos
Thy hand destroyed the Gentiles, and thou plantedst them: thou didst afflict the people and cast them out.
2. Thou didst drive out the nations with thy hand, and plantedst them in; thou didst afflict the peoples, and didst spread them abroad.
43:3. Send forth your light and your truth. They have guided me and led me, to your holy mountain and into your tabernacles.
43:3. O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:3: For they got not the land - Neither by their valor, nor cunning, nor for their merit; yet, they were obliged to fight. But how did they conquer? By the right hand of the Lord, and by his arm; by his strength alone, and the light of his countenance - his favor most manifestly shown unto them.
Albert Barnes: Notes on the Bible - 1834
44:3: For they got not the land in possession - The land of Canaan. The design of this verse is to illustrate the sentiment in the pRev_ious verse, that they owed their establishment in the promised land wholly to God. The fact that He had interposed in their behalf; that He had shown that he was able to discomfit their enemies, is appealed to as a reason why he should now interpose in a time of national danger and calamity. He who had driven out the nations in the days of their fathers; he who had established his people peaceably in the land from which the former inhabitants had been expelled, was able to interpose now and save them. The prominent thought in all this is, that it was God who had accomplished all that had been done. That same God was able to save them again.
By their own sword - That is, it was not owing to their valor, but to the divine power: Deu 8:10-18; Deu 9:3-6; Jos 24:12.
Neither did their own arm save them - Not their own strength or prowess.
But thy right hand - The right hand is mentioned because it is that which is employed in wielding the sword or the spear in battle.
And the light of thy countenance - Thy favor. It was because thou didst lift upon them the light of thy countenance, or because thou didst favor them. See the notes at Psa 4:6.
Because thou hadst a favor unto them - Thou didst desire to show them favor; thou hadst pleasure in them. The idea in the Hebrew word is that of delighting in anything, or having pleasure in it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:3: For: Deu 4:37, Deu 4:38, Deu 8:17, Deu 8:18; Jos 24:12; Zac 4:6; Co2 4:7
thy right: Psa 17:7, Psa 20:6, Psa 74:11; Exo 15:16; Isa 63:12
light: Psa 42:5, Psa 42:11, Psa 80:16
because: Num 14:8; Deu 7:7, Deu 7:8; Sa1 12:22; Mal 1:2, Mal 1:3; Rom 9:10-15
Geneva 1599
44:3 For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a (f) favour unto them.
(f) God's free mercy and love is the only fountain and beginning of the Church, (Deut 4:37).
John Gill
44:3 For they got not the land in possession by their own sword,.... There were many things which show that the possession of the land of Canaan was not of the Israelites themselves, but of the Lord; as their passing over into it through Jordan as on dry land; the manner in which Jericho, the first city of it, was taken, and the smiting of the Israelites by the men of Ai;
neither did their own arm save them; from their enemies, and deliver them into their hands: they were too apt to ascribe things to their own righteousness, merit, and power; but such methods were taken by the Lord as to prevent such attributions to themselves; see Deut 8:16;
but thy right hand, and thine arm, and the light of thy countenance; the mighty power of God, his outstretched arm in their favour, and which arose from his pure good will to them;
because thou hadst a favour unto them; was well pleased, and took delight in them; chose them to be a special people to himself, above all people on the face of the earth.
43:443:4: Ո՛չ թէ սրով իւրեանց ժառանգեցին զերկիր, եւ ո՛չ բազուկ նոցա թէ փրկեաց զնոսա։ Այլ աջ քո՝ եւ բազուկ քո՝ եւ լո՛յս երեսաց քոց, զի հաճեցար դու ընդ նոսա[6889]։ [6889] Ոմանք.Ժառանգեսցեն զեր՛՛։
4 Նրանք երկիրն իրենց սրով չժառանգեցին, ոչ էլ իրենց բազուկն էր, որ նրանց փրկեց, այլ՝ քո աջը, քո բազուկը եւ քո երեսի լոյսը, քանզի դու բարեհաճ եղար նրանց հանդէպ:
3 Քանզի ո՛չ թէ իրենց սրովը ժառանգեցին երկիրը Ու ո՛չ թէ իրենց բազուկը զիրենք փրկեց, Այլ քու աջ ձեռքդ ու քու բազուկդ եւ քու երեսիդ լոյսը՝ Վասն զի անոնց հաճեցար։
Զի ոչ թէ սրով իւրեանց ժառանգեցին զերկիր, եւ ոչ բազուկ նոցա փրկեաց զնոսա. այլ աջ քո եւ բազուկ քո եւ լոյս երեսաց քոց, զի հաճեցար դու ընդ նոսա:

43:4: Ո՛չ թէ սրով իւրեանց ժառանգեցին զերկիր, եւ ո՛չ բազուկ նոցա թէ փրկեաց զնոսա։ Այլ աջ քո՝ եւ բազուկ քո՝ եւ լո՛յս երեսաց քոց, զի հաճեցար դու ընդ նոսա[6889]։
[6889] Ոմանք.Ժառանգեսցեն զեր՛՛։
4 Նրանք երկիրն իրենց սրով չժառանգեցին, ոչ էլ իրենց բազուկն էր, որ նրանց փրկեց, այլ՝ քո աջը, քո բազուկը եւ քո երեսի լոյսը, քանզի դու բարեհաճ եղար նրանց հանդէպ:
3 Քանզի ո՛չ թէ իրենց սրովը ժառանգեցին երկիրը Ու ո՛չ թէ իրենց բազուկը զիրենք փրկեց, Այլ քու աջ ձեռքդ ու քու բազուկդ եւ քու երեսիդ լոյսը՝ Վասն զի անոնց հաճեցար։
zohrab-1805▾ eastern-1994▾ western am▾
43:343:4 ибо они не мечом своим приобрели землю, и не их мышца спасла их, но Твоя десница и Твоя мышца и свет лица Твоего, ибо Ты благоволил к ним.
43:4 οὐ ου not γὰρ γαρ for ἐν εν in τῇ ο the ῥομφαίᾳ ρομφαια broadsword αὐτῶν αυτος he; him ἐκληρονόμησαν κληρονομεω inherit; heir γῆν γη earth; land καὶ και and; even ὁ ο the βραχίων βραχιων arm αὐτῶν αυτος he; him οὐκ ου not ἔσωσεν σωζω save αὐτούς αυτος he; him ἀλλ᾿ αλλα but ἡ ο the δεξιά δεξιος right σου σου of you; your καὶ και and; even ὁ ο the βραχίων βραχιων arm σου σου of you; your καὶ και and; even ὁ ο the φωτισμὸς φωτισμος illumination τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your ὅτι οτι since; that εὐδόκησας ευδοκεω satisfied ἐν εν in αὐτοῖς αυτος he; him
43:4 וְ wᵊ וְ and אָבֹ֤ואָה׀ ʔāvˈôʔā בוא come אֶל־ ʔel- אֶל to מִזְבַּ֬ח mizbˈaḥ מִזְבֵּחַ altar אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) אֶל־ ʔel- אֶל to אֵל֮ ʔēl אֵל god שִׂמְחַ֪ת śimḥˈaṯ שִׂמְחָה joy גִּ֫ילִ֥י gˈîlˌî גִּיל rejoicing וְ wᵊ וְ and אֹודְךָ֥ ʔôḏᵊḵˌā ידה praise בְ vᵊ בְּ in כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
43:4. non enim in gladio suo possederunt terram neque brachium eorum salvavit eos sed dextera tua et brachium tuum et lux vultus tui quia conplacuisti tibiFor they got not the possession of the land by their own sword: neither did their own arm save them. But thy right hand and thy arm, and the light of thy countenance: because thou wast pleased with them.
3. For they gat not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them.
43:4. And I will enter, up to the altar of God, to God who enlivens my youthfulness. To you, O God, my God, I will confess upon a stringed instrument.
43:4. Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
For they got not the land in possession by their own sword, neither did their own arm save them: but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto them:

43:4 ибо они не мечом своим приобрели землю, и не их мышца спасла их, но Твоя десница и Твоя мышца и свет лица Твоего, ибо Ты благоволил к ним.
43:4
οὐ ου not
γὰρ γαρ for
ἐν εν in
τῇ ο the
ῥομφαίᾳ ρομφαια broadsword
αὐτῶν αυτος he; him
ἐκληρονόμησαν κληρονομεω inherit; heir
γῆν γη earth; land
καὶ και and; even
ο the
βραχίων βραχιων arm
αὐτῶν αυτος he; him
οὐκ ου not
ἔσωσεν σωζω save
αὐτούς αυτος he; him
ἀλλ᾿ αλλα but
ο the
δεξιά δεξιος right
σου σου of you; your
καὶ και and; even
ο the
βραχίων βραχιων arm
σου σου of you; your
καὶ και and; even
ο the
φωτισμὸς φωτισμος illumination
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
ὅτι οτι since; that
εὐδόκησας ευδοκεω satisfied
ἐν εν in
αὐτοῖς αυτος he; him
43:4
וְ wᵊ וְ and
אָבֹ֤ואָה׀ ʔāvˈôʔā בוא come
אֶל־ ʔel- אֶל to
מִזְבַּ֬ח mizbˈaḥ מִזְבֵּחַ altar
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶל־ ʔel- אֶל to
אֵל֮ ʔēl אֵל god
שִׂמְחַ֪ת śimḥˈaṯ שִׂמְחָה joy
גִּ֫ילִ֥י gˈîlˌî גִּיל rejoicing
וְ wᵊ וְ and
אֹודְךָ֥ ʔôḏᵊḵˌā ידה praise
בְ vᵊ בְּ in
כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
אֱלֹהָֽי׃ ʔᵉlōhˈāy אֱלֹהִים god(s)
43:4. non enim in gladio suo possederunt terram neque brachium eorum salvavit eos sed dextera tua et brachium tuum et lux vultus tui quia conplacuisti tibi
For they got not the possession of the land by their own sword: neither did their own arm save them. But thy right hand and thy arm, and the light of thy countenance: because thou wast pleased with them.
43:4. And I will enter, up to the altar of God, to God who enlivens my youthfulness. To you, O God, my God, I will confess upon a stringed instrument.
43:4. Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Приобретением и завоеванием Палестины евреи обязаны "свету лица Божия" - благоволению и покровительству, которое Он оказывал им.

Исторические книги еврейского народа полны многочисленных фактов такого рода.
Adam Clarke: Commentary on the Bible - 1831
44:4: Thou art my king - What thou wert to them, be to us. We believe in thee as they did; we have sinned and are in captivity, but we repent and turn unto thee; command, therefore, deliverances to Jacob, for we are the descendants of him in whose behalf thou hast wrought such wonders.
Albert Barnes: Notes on the Bible - 1834
44:4: Thou art my King, O God - literally, "Thou art He, my King, O God;" that is, Thou art the same: the same King, and the same God, who didst interpose in the time of the fathers, and thou art he whom I recognize as King, as the Sovereign Ruler of thy people. The psalmist here uses the singular number, "my King," as expressive of his own feelings, though he doubtless means also to speak in the name of the people. It would seem not improbable from this, that the author of the psalm was the reigning monarch in the time of the troubles referred to. If not, it was evidently one who personated him, and who meant to represent his feelings. The language shows the strong confidence of the author of the psalm in God, and perhaps also is designed to express his personal responsibility at the time, and his consciousness that his only refuge in conducting the troubled affairs of the nation was God.
Command deliverances for Jacob - As if all was under His command, and He had only to give direction, and salvation would come. The word "Jacob" here is used to denote the descendants of Jacob, or the people of God. See the notes at Psa 24:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:4: my king: Psa 74:12, Psa 89:18, Psa 149:2; Isa 33:22
command: Psa 42:8; Mar 1:25, Mar 1:26, Mar 1:31, Mar 1:41, Mar 9:25
Carl Friedrich Keil and Franz Delitzsch
44:4
(Heb.: 44:5-9) Out of the retrospective glance at the past, so rich in mercy springs up (Ps 44:5) the confident prayer concerning the present, based upon the fact of the theocratic relationship which began in the time of the deliverance wrought under Moses (Deut 33:5). In the substantival clause אתּה הוּא מלכּי, הוּא is neither logical copula nor predicate (as in Ps 102:28; Deut 32:39, there equivalent to אתּה הוּא אשׁר, cf. 1Chron 21:17), but an expressive resumption of the subject, as in Is 43:25; Jer 49:12; Neh 9:6., Ezra 5:11, and in the frequently recurring expression יהוה הוא האלהים; it is therefore to be rendered: Thou-He who (such an one) is my King. May He therefore, by virtue of His duty as king which He has voluntarily taken upon Himself, and of the kingly authority and power indwelling in Him, command the salvation of Jacob, full and entire (Ps 18:51; 53:7). צוּה as in Ps 42:9. Jacob is used for Israel just as Elohim is used instead of Jahve. If Elohim, Jacob's King, now turns graciously to His people, they will again be victorious and invincible, as Ps 44:6 affirms. נגּח with reference to קרן as a figure and emblem of strength, as in Ps 89:25 and frequently; קמינוּ equivalent to קמים עלינוּ. But only in the strength of God (בּך as in Ps 18:30); for not in my bow do I trust, etc., Ps 44:7. This teaching Israel has gathered from the history of the former times; there is no bidding defiance with the bow and sword and all the carnal weapons of attack, but Thou, etc., Ps 44:8. This "Thou" in הושׁעתּנוּ is the emphatic word; the preterites describe facts of experience belonging to history. It is not Israel's own might that gives them the supremacy, but God's gracious might in Israel's weakness. Elohim is, therefore, Israel's glory or pride: "In Elohim do we praise," i.e., we glory or make our boast in Him; cf. הלּל על, Ps 10:3. The music here joins in after the manner of a hymn. The Psalm here soars aloft to the more joyous height of praise, from which it now falls abruptly into bitter complaint.
Geneva 1599
44:4 Thou art my King, O God: command deliverances for (g) Jacob.
(g) Because you are our king, therefore deliver your people from their misery.
John Gill
44:4 Thou art my King, O God,.... Besides the favours God had done for his people in time past, the church takes notice of her interest in God as her King, who was able to protect and defend her, and to deliver her out of all her distresses, in order the more to strengthen her faith and hope in him; and, claiming her interest in him, she draws nigh to him with an holy boldness, and desires him as a King, that by a word of his (for where the word of a king is, there is power) he would
command deliverances for Jacob; not literally, but mystically understood; the spiritual Jacob, and people of God; all Israelites indeed, in whom there is no guile; meaning herself and members: the blessing desired is "deliverances", or "salvations"; so called, because the, deliverance or salvation the Lord commands grants, and works out for his people, is of different kinds, both spiritual and, temporal, and is a deliverance from various things; from sin, Satan, the present evil world, wrath to come, and all enemies; and out of various temptations and afflictions, and which follow successively one upon another; and at last it is complete and perfect.
John Wesley
44:4 My king - The whole people speak as one man, being united in one body.
Robert Jamieson, A. R. Fausset and David Brown
44:4 Thou art my King--literally, "he who is my King," sustaining the same covenant relation as to the "fathers."
43:543:5: Դու ինքն ես Թագաւոր իմ եւ Աստուած իմ, որ հրամայեցեր զփրկութեանցն Յակոբայ[6890]։ [6890] Ոմանք.Թագաւոր մեր եւ Աստուած մեր. հրամայեցեր փրկութեանցն։
5 Դու ինքդ ես իմ թագաւորն ու իմ Աստուածը, որ Յակոբի փրկութեան հրամանն արձակեց:
4 Դուն ինքդ ես իմ թագաւորս, ո՛վ Աստուած. Դուն Յակոբին փրկութիւններ ապահովեցիր։
Դու ինքն ես Թագաւոր իմ եւ Աստուած իմ, որ հրամայեցեր զփրկութիւնս Յակոբայ:

43:5: Դու ինքն ես Թագաւոր իմ եւ Աստուած իմ, որ հրամայեցեր զփրկութեանցն Յակոբայ[6890]։
[6890] Ոմանք.Թագաւոր մեր եւ Աստուած մեր. հրամայեցեր փրկութեանցն։
5 Դու ինքդ ես իմ թագաւորն ու իմ Աստուածը, որ Յակոբի փրկութեան հրամանն արձակեց:
4 Դուն ինքդ ես իմ թագաւորս, ո՛վ Աստուած. Դուն Յակոբին փրկութիւններ ապահովեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
43:443:5 Боже, Царь мой! Ты тот же; даруй спасение Иакову.
43:5 σὺ συ you εἶ ειμι be αὐτὸς αυτος he; him ὁ ο the βασιλεύς βασιλευς monarch; king μου μου of me; mine καὶ και and; even ὁ ο the θεός θεος God μου μου of me; mine ὁ ο the ἐντελλόμενος εντελλομαι direct; enjoin τὰς ο the σωτηρίας σωτηρια safety Ιακωβ ιακωβ Iakōb; Iakov
43:5 מַה־ mah- מָה what תִּשְׁתֹּ֬וחֲחִ֨י׀ tištˈôḥᵃḥˌî שׁיח melt away נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul וּֽ ˈû וְ and מַה־ mah- מָה what תֶּהֱמִ֪י tehᵉmˈî המה make noise עָ֫לָ֥י ʕˈālˌāy עַל upon הֹוחִ֣ילִי hôḥˈîlî יחל wait, to hope לֵֽ֭ ˈlˈē לְ to אלֹהִים ʔlōhîm אֱלֹהִים god(s) כִּי־ kî- כִּי that עֹ֣וד ʕˈôḏ עֹוד duration אֹודֶ֑נּוּ ʔôḏˈennû ידה praise יְשׁוּעֹ֥ת yᵊšûʕˌōṯ יְשׁוּעָה salvation פָּ֝נַ֗י ˈpānˈay פָּנֶה face וֵֽ wˈē וְ and אלֹהָֽי׃ ʔlōhˈāy אֱלֹהִים god(s)
43:5. tu es rex meus Deus praecipe pro salutibus IacobThou art thyself my king and my God, who commandest the saving of Jacob.
4. Thou art my King, O God: command deliverance for Jacob.
43:5. Why are you sad, my soul? And why do you disquiet me? Hope in God, for I will still give praise to him: the salvation of my countenance and my God.
43:5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, [who is] the health of my countenance, and my God.
Thou art my King, O God: command deliverances for Jacob:

43:5 Боже, Царь мой! Ты тот же; даруй спасение Иакову.
43:5
σὺ συ you
εἶ ειμι be
αὐτὸς αυτος he; him
ο the
βασιλεύς βασιλευς monarch; king
μου μου of me; mine
καὶ και and; even
ο the
θεός θεος God
μου μου of me; mine
ο the
ἐντελλόμενος εντελλομαι direct; enjoin
τὰς ο the
σωτηρίας σωτηρια safety
Ιακωβ ιακωβ Iakōb; Iakov
43:5
מַה־ mah- מָה what
תִּשְׁתֹּ֬וחֲחִ֨י׀ tištˈôḥᵃḥˌî שׁיח melt away
נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul
וּֽ ˈû וְ and
מַה־ mah- מָה what
תֶּהֱמִ֪י tehᵉmˈî המה make noise
עָ֫לָ֥י ʕˈālˌāy עַל upon
הֹוחִ֣ילִי hôḥˈîlî יחל wait, to hope
לֵֽ֭ ˈlˈē לְ to
אלֹהִים ʔlōhîm אֱלֹהִים god(s)
כִּי־ kî- כִּי that
עֹ֣וד ʕˈôḏ עֹוד duration
אֹודֶ֑נּוּ ʔôḏˈennû ידה praise
יְשׁוּעֹ֥ת yᵊšûʕˌōṯ יְשׁוּעָה salvation
פָּ֝נַ֗י ˈpānˈay פָּנֶה face
וֵֽ wˈē וְ and
אלֹהָֽי׃ ʔlōhˈāy אֱלֹהִים god(s)
43:5. tu es rex meus Deus praecipe pro salutibus Iacob
Thou art thyself my king and my God, who commandest the saving of Jacob.
4. Thou art my King, O God: command deliverance for Jacob.
43:5. Why are you sad, my soul? And why do you disquiet me? Hope in God, for I will still give praise to him: the salvation of my countenance and my God.
43:5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, [who is] the health of my countenance, and my God.
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Adam Clarke: Commentary on the Bible - 1831
44:5: Through thee will we push down - Through thy Word, במימרא bemeimra, "Thy substantial Word." - Chaldee. If thou be with us, who can be successfully against us? Literally "We will toss them in the air with our horn;" a metaphor taken from an ox or bull tossing the dogs into the air which attack him.
Through thy name - Jehovah; the infinite, the omnipotent, the eternal Being; whose power none is able to resist.
Albert Barnes: Notes on the Bible - 1834
44:5: Through thee - By thy help. "Will we push down our enemies." The word here rendered "push down" means literally to strike or push with the horns, spoken of horned animals, Exo 21:28, Exo 21:31-32. Then it is applied to a conqueror prostrating nations before him: Deu 33:17; Kg1 22:11.
Through thy name - That is, acting under thine authority and by thy help. If he gave the commandment Psa 44:4, it would be certain that they would be able to overcome their adversaries.
Will we tread them under - Will we conquer or subdue them. The language is taken from the custom of treading on a prostrate foe. See Psa 7:5, note; Psa 18:40, note; compare Job 40:12, note; Isa 10:6, note; Isa 63:3, note; Dan 7:23, note.
That rise up against us - Our enemies that have mustered their strength for war. The language would properly denote those who had rebelled against a government; but it seems here to be used in a more general sense, as referring to those who had waged war against them. See Psa 18:39,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:5: Through thee: Psa 18:39-42, Psa 118:10-13; Isa 41:14-16; Phi 4:13
push: Deu 33:17; Kg1 22:11; Dan 8:4
tread: Psa 60:12, Psa 91:13, Psa 108:13; Zac 10:5; Rom 16:20 *marg.
Geneva 1599
44:5 (h) Through thee will we push down our enemies: through thy name will we tread them under that rise up against us.
(h) Because they and their forefathers made both one Church, they apply that to themselves which before they attributed to their fathers.
John Gill
44:5 Through thee will we push down our enemies,.... The Chaldee paraphrase renders it, "through the Word": the essential Word of God, the Lord Jesus Christ, who is the church's King and God, and has wrought out complete deliverance and salvation for his people; and he is the horn of salvation, by which, though weak in themselves, they push down their enemies, which are many and mighty, and they are more than conquerors over them: the metaphor is taken from creatures pushing with their horns those that oppose them, and in defence of themselves; and there seems to be an allusion to Deut 33:17;
through thy name will we tread them under that rise up against us; in the name of the Lord the saints set up their banners, and in his name they come forth and fight with their spiritual enemies, that rise up against them, as sin, Satan, and wicked men; and in the name, and through the power of the Lord, they tread them down as mire in the streets; and before long Satan will be wholly bruised under them; and the antichristian party shall be trodden down by them, and be as ashes under the soles of their feet; see Rom 16:20.
Robert Jamieson, A. R. Fausset and David Brown
44:5 The figure drawn from the habits of the ox.
43:643:6: Քեւ զթշնամիս մեր հարցուք, եւ անուամբ քով արհամարհեսցուք զյարուցեալսն ՚ի վերայ մեր։
6 Քեզնո՛վ պիտի կործանենք մեր թշնամիներին, եւ քո անուամբ արհամարհենք մեր դէմ ելնողներին:
5 Քեզմով մեր թշնամիները գետինը պիտի զարնենք. Մեր վրայ ելլողները քու անունովդ ոտքի տակ պիտի առնենք։
Քեւ զթշնամիս մեր հարցուք, եւ անուամբ քով արհամարհեսցուք զյարուցեալսն ի վերայ մեր:

43:6: Քեւ զթշնամիս մեր հարցուք, եւ անուամբ քով արհամարհեսցուք զյարուցեալսն ՚ի վերայ մեր։
6 Քեզնո՛վ պիտի կործանենք մեր թշնամիներին, եւ քո անուամբ արհամարհենք մեր դէմ ելնողներին:
5 Քեզմով մեր թշնամիները գետինը պիտի զարնենք. Մեր վրայ ելլողները քու անունովդ ոտքի տակ պիտի առնենք։
zohrab-1805▾ eastern-1994▾ western am▾
43:543:6 С Тобою избодаем рогами врагов наших; во имя Твое попрем ногами восстающих на нас:
43:6 ἐν εν in σοὶ σοι you τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ἡμῶν ημων our κερατιοῦμεν κερατιζω and; even ἐν εν in τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἐξουθενώσομεν εξουθενοω the ἐπανιστανομένους επανιστημι challenge ἡμῖν ημιν us
43:6. in te hostes nostros ventilabimus in nomine tuo conculcabimus adversarios nostrosThrough thee we will push down our enemies with the horn: and through thy name we will despise them that rise up against us.
5. Through thee will we push down our adversaries: through thy name will we tread them under that rise up against us.
Through thee will we push down our enemies: through thy name will we tread them under that rise up against us:

43:6 С Тобою избодаем рогами врагов наших; во имя Твое попрем ногами восстающих на нас:
43:6
ἐν εν in
σοὶ σοι you
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
ἡμῶν ημων our
κερατιοῦμεν κερατιζω and; even
ἐν εν in
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἐξουθενώσομεν εξουθενοω the
ἐπανιστανομένους επανιστημι challenge
ἡμῖν ημιν us
43:6. in te hostes nostros ventilabimus in nomine tuo conculcabimus adversarios nostros
Through thee we will push down our enemies with the horn: and through thy name we will despise them that rise up against us.
5. Through thee will we push down our adversaries: through thy name will we tread them under that rise up against us.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "С Тобою избодаем рогами врагов наших". Сила животного в его рогах, которыми оно борется с врагом и защищается от нападения. Такими рогами для евреев, таким орудием его несокрушимости является Бог, с именем которого еврей был несокрушим.
Adam Clarke: Commentary on the Bible - 1831
44:6: I will not trust in my bow - As he is speaking of what God had already done for his forefathers, these words should be read in the past tense: "We have not trusted," etc.
Albert Barnes: Notes on the Bible - 1834
44:6: For I will not trust in my bow - The author of the psalm himself again speaks as expressing his own feelings, and stating the grounds of his confidence and hope. Compare Psa 44:4. At the same time he doubtless expresses the feelings of the people, and speaks in their name. He had said Psa 44:3 that the ancestors of the Jewish people had not obtained possession of the promised land by any strength or skill of their own, and he now says that he, and those who were connected with him, did not depend on their own strength, or on the weapons of war which they might employ, but that their only ground of trust was God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:6: Psa 20:7, Psa 33:16, Psa 33:17; Hos 1:7
John Gill
44:6 For I will not trust in my bow,.... In any carnal weapon, in any creature help and assistance, or in an arm of flesh, but in the word of the Lord, and in his name; see Ps 20:7;
neither shall my sword save me; that is, I will not ascribe salvation to it; the church's weapons are not carnal, but spiritual; not the sword of the civil magistrate, but the sword of the Spirit, which is the word of God; Christ's kingdom, being not of this world, is not supported and defended by worldly means, or carnal weapons.
Robert Jamieson, A. R. Fausset and David Brown
44:6 God is not only our sole help, but only worthy of praise.
43:743:7: Ո՛չ թէ յաղեղն իմ յուսացեալ եմ, եւ ո՛չ սուր իմ կեցուցանէ զիս։
7 Յոյսս չեմ դրել իմ աղեղի վրայ, եւ ոչ էլ սուրս պիտի փրկի ինձ:
6 Վասն զի աղեղիս չեմ յուսար Ու թուրս զիս չի կրնար ազատել.
Ոչ թէ յաղեղն իմ յուսացեալ եմ, եւ ոչ սուր իմ կեցուցանէ զիս:

43:7: Ո՛չ թէ յաղեղն իմ յուսացեալ եմ, եւ ո՛չ սուր իմ կեցուցանէ զիս։
7 Յոյսս չեմ դրել իմ աղեղի վրայ, եւ ոչ էլ սուրս պիտի փրկի ինձ:
6 Վասն զի աղեղիս չեմ յուսար Ու թուրս զիս չի կրնար ազատել.
zohrab-1805▾ eastern-1994▾ western am▾
43:643:7 ибо не на лук мой уповаю, и не меч мой спасет меня;
43:7 οὐ ου not γὰρ γαρ for ἐπὶ επι in; on τῷ ο the τόξῳ τοξον bow μου μου of me; mine ἐλπιῶ ελπιζω hope καὶ και and; even ἡ ο the ῥομφαία ρομφαια broadsword μου μου of me; mine οὐ ου not σώσει σωζω save με με me
43:7. non enim in arcu meo confidam neque gladius meus salvabit meFor I will not trust in my bow: neither shall my sword save me.
6. For I will not trust in my bow, neither shall my sword save me.
For I will not trust in my bow, neither shall my sword save me:

43:7 ибо не на лук мой уповаю, и не меч мой спасет меня;
43:7
οὐ ου not
γὰρ γαρ for
ἐπὶ επι in; on
τῷ ο the
τόξῳ τοξον bow
μου μου of me; mine
ἐλπιῶ ελπιζω hope
καὶ και and; even
ο the
ῥομφαία ρομφαια broadsword
μου μου of me; mine
οὐ ου not
σώσει σωζω save
με με me
43:7. non enim in arcu meo confidam neque gladius meus salvabit me
For I will not trust in my bow: neither shall my sword save me.
6. For I will not trust in my bow, neither shall my sword save me.
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Albert Barnes: Notes on the Bible - 1834
44:7: But thou hast saved us from our enemies - That is, Thou hast done it in times past. Thou hast interposed in behalf of our nation in periods of danger and trial, and hast delivered us. This is stated as a reason for what is said by the psalmist in Psa 44:6 - that he would not trust in his sword and in iris bow - and for the earnest appeal which he now makes to God. He and his people did not rely on their own strength and prowess, but on that God who had often interposed to save the nation.
And hast put them to shame that hated us - In former times. That is, he had caused them to be discomfited. He had turned them back. He had covered them with confusion. On the meaning of the words "shame" and "ashamed," see Job 6:20, note; Psa 34:5, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:7: But: Psa 140:7, Psa 144:10; Jos 1:5, Jos 10:8-10, Jos 10:42, Jos 11:6, Jos 23:9, Jos 23:10; Jdg 2:18, Jdg 7:4-7; Sa1 7:8-12, Sa1 14:6-10, Sa1 17:47; Sa2 7:10
put them: Psa 40:14, Psa 83:1-18, Psa 132:18
John Gill
44:7 But thou hast saved us from our enemies,.... Spiritual ones, and not we ourselves; and therefore will not trust in ourselves, nor in anything of ours, but in the Lord, and give him the glory of salvation;
and hast put them to shame that hated us; the men of the world, the seed of the serpent, and the serpent himself, when his works were destroyed, and his principalities and powers spoiled by Christ upon the cross; hence the following boasting of the Lord, and glorying in him.
Robert Jamieson, A. R. Fausset and David Brown
44:7 put . . . to shame--(compare Ps 6:10), disgraced.
43:843:8: Այլ դո՛ւ փրկեցեր զմեզ ՚ի ձեռաց թշնամեաց մերոց, եւ զատելիս մեր յամօ՛թ արարեր[6891]։ [6891] Ոմանք.Փրկեցեր զմեզ ՚ի թշնամեաց մերոց։
8 Այլ դու փրկեցիր մեզ մեր թշնամիներից եւ մեզ ատողներին ամօթահար արեցիր:
7 Հապա դուն մեզ կը փրկես մեր թշնամիներէն Ու մեզ ատողները ամօթով կ’ընես։
այլ դու փրկեցեր զմեզ ի թշնամեաց մերոց, եւ զատելիս մեր յամօթ արարեր:

43:8: Այլ դո՛ւ փրկեցեր զմեզ ՚ի ձեռաց թշնամեաց մերոց, եւ զատելիս մեր յամօ՛թ արարեր[6891]։
[6891] Ոմանք.Փրկեցեր զմեզ ՚ի թշնամեաց մերոց։
8 Այլ դու փրկեցիր մեզ մեր թշնամիներից եւ մեզ ատողներին ամօթահար արեցիր:
7 Հապա դուն մեզ կը փրկես մեր թշնամիներէն Ու մեզ ատողները ամօթով կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
43:743:8 но Ты спасешь нас от врагов наших, и посрамишь ненавидящих нас.
43:8 ἔσωσας σωζω save γὰρ γαρ for ἡμᾶς ημας us ἐκ εκ from; out of τῶν ο the θλιβόντων θλιβω pressure; press against ἡμᾶς ημας us καὶ και and; even τοὺς ο the μισοῦντας μισεω hate ἡμᾶς ημας us κατῄσχυνας καταισχυνω shame; put to shame
43:8. quia salvasti nos de hostibus nostris et eos qui oderant nos confudistiBut thou hast saved us from them that afflict us: and hast put them to shame that hate us.
7. But thou hast saved us from our adversaries, and hast put them to shame that hate us.
But thou hast saved us from our enemies, and hast put them to shame that hated us:

43:8 но Ты спасешь нас от врагов наших, и посрамишь ненавидящих нас.
43:8
ἔσωσας σωζω save
γὰρ γαρ for
ἡμᾶς ημας us
ἐκ εκ from; out of
τῶν ο the
θλιβόντων θλιβω pressure; press against
ἡμᾶς ημας us
καὶ και and; even
τοὺς ο the
μισοῦντας μισεω hate
ἡμᾶς ημας us
κατῄσχυνας καταισχυνω shame; put to shame
43:8. quia salvasti nos de hostibus nostris et eos qui oderant nos confudisti
But thou hast saved us from them that afflict us: and hast put them to shame that hate us.
7. But thou hast saved us from our adversaries, and hast put them to shame that hate us.
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Adam Clarke: Commentary on the Bible - 1831
44:8: In God we boast - We have told the heathen how great and powerful our God is. If thou do not deliver us by thy mighty power, they will not believe our report, but consider that we are held in bondage by the superior strength of their gods.
Albert Barnes: Notes on the Bible - 1834
44:8: In God we boast all the day long - That is, continually or constantly. It is not a momentary or temporary expression of our feelings, but it is our habitual and constant employment. We have no other ground of reliance, and we express that reliance constantly. The word rendered "boast" here rather more literally means praise: "In God we praise all the day long." The idea is, that he was their only ground of confidence. They ascribed all their former successes to him; they had no other reliance now.
And praise thy name for ever - We do it now; we shall never cease to do it.
Selah - On the meaning of this word, see the notes at Psa 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:8: In God: Psa 34:2; Isa 45:25; Jer 9:24; Rom 2:17; Co1 1:29-31
praise: Psa. 115:1-18
John Gill
44:8 In God we boast all the day long,.... Or, as the Targum, "in the word of the Lord", in Christ, who is God over all, and who of God is made to his church and people wisdom, righteousness, sanctification, and redemption; so that there is always matter of glorying and boasting in him;
and praise thy name for ever and ever; in this world, as long as life continues; and in the other world to all eternity; both for the works of providence and of grace; for deliverances commanded, and for salvation from all enemies wrought out.
Selah; of this word See Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
44:8 thy name--as in Ps 5:11.
43:943:9: Աստուծով պարծեսցուք զօրհանապազ, եւ անուան նորա խոստովա՛ն եղիցուք յաւիտեան։
9 Հանապազ Աստուծով պարծենանք եւ յաւիտեան գոհութիւն մատուցենք նրա անուանը:
8 Ամէն օր Աստուծմով կը պարծենանք Ու յաւիտեան քու անունդ պիտի գովենք։ (Սէլա։)
Աստուծով պարծեսցուք զօրհանապազ, եւ անուան նորա խոստովան եղիցուք յաւիտեան:[246]:

43:9: Աստուծով պարծեսցուք զօրհանապազ, եւ անուան նորա խոստովա՛ն եղիցուք յաւիտեան։
9 Հանապազ Աստուծով պարծենանք եւ յաւիտեան գոհութիւն մատուցենք նրա անուանը:
8 Ամէն օր Աստուծմով կը պարծենանք Ու յաւիտեան քու անունդ պիտի գովենք։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
43:843:9 О Боге похвалимся всякий день, и имя Твое будем прославлять вовек.
43:9 ἐν εν in τῷ ο the θεῷ θεος God ἐπαινεσθησόμεθα επαινεω applaud ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day καὶ και and; even ἐν εν in τῷ ο the ὀνόματί ονομα name; notable σου σου of you; your ἐξομολογησόμεθα εξομολογεω concede; confess εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever διάψαλμα διαψαλμα interlude; rest
43:9. in Domino gaudebimus tota die et in nomine tuo in aeternum confitebimur semperIn God shall we glory all the day long: and in thy name we will give praise for ever.
8. In God have we made our boast all the day long, and we will give thanks unto thy name for ever.
In God we boast all the day long, and praise thy name for ever. Selah:

43:9 О Боге похвалимся всякий день, и имя Твое будем прославлять вовек.
43:9
ἐν εν in
τῷ ο the
θεῷ θεος God
ἐπαινεσθησόμεθα επαινεω applaud
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
καὶ και and; even
ἐν εν in
τῷ ο the
ὀνόματί ονομα name; notable
σου σου of you; your
ἐξομολογησόμεθα εξομολογεω concede; confess
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
διάψαλμα διαψαλμα interlude; rest
43:9. in Domino gaudebimus tota die et in nomine tuo in aeternum confitebimur semper
In God shall we glory all the day long: and in thy name we will give praise for ever.
8. In God have we made our boast all the day long, and we will give thanks unto thy name for ever.
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Adam Clarke: Commentary on the Bible - 1831
44:9: But thou hast cast off - Our enemies have dominion over us.
And goest not forth with our armies - Were we to attempt to muster our several tribes, and form a host, like our fathers when they came out of Egypt, thou wouldst not accompany us as thou didst them: the horses and chariots of the Babylonians would soon overtake and destroy us.
Albert Barnes: Notes on the Bible - 1834
44:9: But thou hast cast off - The author of the psalm now commences a description of the existing circumstances of the nation, so strongly in contrast with what had existed in former times when God interposed in their behalf, and when he gave them success. This is properly the commencement of the second part of the psalm, and the description is continued to Psa 44:16. The Hebrew word here rendered "hast cast off" implies disgust and abhorrence, as the casting away of that which is loathsome. See the word explained in the notes at Psa 43:2. The reference is to what had occurred at the time when the psalm was written. See introduction to this psalm. The allusion is to the invasion of the land by foreigners; their own discomfiture in their wars; and the calamities consequent on these invasions and defeats.
And put us to shame - By defeat and disgrace. See the word explained above, Psa 44:7. For the defeat and discomfiture supposed to be referred to, see Ch2 35:20-27; Ch2 36:5-6.
And goest not forth with our armies - See the places referred to above. Thus Josiah was defeated and slain; and thus the land was conquered by the invaders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:9: Psa 43:2, Psa 60:1, Psa 60:10, Psa 74:1, Psa 80:12, Psa 80:13, Psa 88:14, Psa 89:38-45, Psa 108:11; Jer 33:24-26; Lam 3:31, Lam 3:32; Rom 11:1-6
Carl Friedrich Keil and Franz Delitzsch
44:9
(Heb.: 44:10-13) Just as אף signifies imo vero (Ps 58:3) when it comes after an antecedent clause that is expressly or virtually a negative, it may mean "nevertheless, ho'moos," when it opposes a contrastive to an affirmative assertion, as is very frequently the case with גּם or וגם. True, it does not mean this in itself, but in virtue of its logical relation: we praise Thee, we celebrate Thy name unceasingly - also (= nevertheless) Thou hast cast off. From this point the Psalm comes into closest connection with Ps 89:39, on a still more extended scale, however, with Ps 60:1-12, which dates from the time of the Syro-Ammonitish war, in which Psalm Ps 44:10 recurs almost word for word. The צבאות are not exactly standing armies (an objection which has been raised against the Maccabean explanation), they are the hosts of the people that are drafted into battle, as in Ex 12:41, the hosts that went forth out of Egypt. Instead of leading these to victory as their victorious Captain (2Kings 5:24), God leaves them to themselves and allows them to be smitten by the enemy. The enemy spoil למו, i.e., just as they like, without meeting with any resistance, to their hearts' content. And whilst He gives over (נתן as in Mic 5:2, and the first יתּן in Is 41:2) one portion of the people as "sheep appointed for food," another becomes a diaspora or dispersion among the heathen, viz., by being sold to them as slaves, and that בּלא־הון, "for not-riches," i.e., for a very low price, a mere nothing. We see from Joel 3:3 in what way this is intended. The form of the litotes is continued in Ps 44:13: Thou didst not go high in the matter of their purchase-money; the rendering of Maurer is correct: in statuendis pretiis eorum. The ב is in this instance not the Beth of the price as in Ps 44:13, but, as in the phrase הלּל בּ, the Beth of the sphere and thereby indirectly of the object. רבּה in the sense of the Aramaic רבּי (cf. Prov 22:16, and the derivatives תּרבּית, מרבּית), to make a profit, to practise usury (Hupfeld), produces a though that is unworthy of God; vid., on the other hand, Is 52:3. At the heads of the strophe stands (Ps 44:10) a perfect with an aorist following: ולא תצא is consequently a negative ותּצא. And Ps 44:18, which sums up the whole, shows that all the rest is also intended to be retrospective.
Geneva 1599
44:9 But thou hast cast off, and put us to (i) shame; and goest not forth with our armies.
(i) As they confessed before that their strength came from God, so now they acknowledge that this affliction came by his just judgment.
John Gill
44:9 But thou hast cast off,.... This, with what follows to Ps 44:17, describe the desolate and afflicted state of the church, under the Gospel dispensation, in some parts and ages of it; and in the light in which it was viewed by the church, previous to the encouragement she took from the consideration of favours and benefits formerly bestowed, and of her covenant interest in God, related in the preceding verses. She looked upon herself as cast off, because afflicted and persecuted, and the Lord did not arise to her immediate help and deliverance; this may regard the ten persecutions under Rome Pagan; See Gill on Ps 43:2;
and put us to shame; before men, at the taking of the ark, as Arama; rather for their faith in God, and boasting of him, when he did not appear for them, but suffered them to continue in their afflictions and distresses; which occasioned their enemies to triumph over them, and say unto them, where is your God? and also before God, who being forsaken by him, could not come before him with that holy boldness and confidence they were wont to do; see Song 2:14;
and goest not forth with our armies; as the Generalissimo of them; see 1Kings 8:20; not leading them forth, and going before them; not teaching their hands to war and their fingers to fight; nor inspiring them with courage and valour; nor giving success and victory to them as formerly; but seeing that Christians, at least in the first ages of Christianity, had no armies in a literal sense, this may rather be understood of the lack of success of the Gospel in some period of it, and of the power and prevalence of antichrist, the man of sin. The Gospel ministry is a warfare; the preachers of it are good soldiers of Christ under him; their weapons are not carnal, but spiritual; great success attended the word in the first times of the Gospel; Christ went forth with his armies conquering and to conquer; and multitudes were subdued by him, and became subjects of him; but in some ages there has been but little success, few have believed the report of the Gospel, and been converted by it; Christ's ministers have laboured in vain, Satan's kingdom, though attacked, yet not weakened, nor Christ's kingdom enlarged, but rather all the reverse; antichrist has been suffered, as to make war with the saints, so to prevail and overcome, and will do so, Rev_ 13:4; but it will not be always the case, Christ will go forth with his armies, and make great conquests again, Rev_ 11:15; this may refer to the wars of the Papists with the Waldenses and Albigenses, who were vanquished by the former.
Robert Jamieson, A. R. Fausset and David Brown
44:9 But--contrasting, cast off as abhorrent (Ps 43:2).
goest not forth--literally, "will not go" (2Kings 5:23). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (Ps 44:10-12), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.
43:1043:10: Բայց արդ՝ մերժեցե՛ր եւ անարգեցեր զմեզ. եւ ո՛չ ելեր Աստուած ընդ զօրս մեր։
10 Սակայն դու մերժեցիր ու խայտառակեցիր մեզ եւ մեր զօրքերի հետ մարտի չելար, ո՛վ Աստուած:
9 Սակայն մեզ մերժեցիր ու խայտառակ ըրիր Ու մեր զօրքերուն հետ չելար։
Բայց արդ մերժեցեր եւ անարգեցեր զմեզ, եւ ոչ ելեր, Աստուած, ընդ զօրս մեր:

43:10: Բայց արդ՝ մերժեցե՛ր եւ անարգեցեր զմեզ. եւ ո՛չ ելեր Աստուած ընդ զօրս մեր։
10 Սակայն դու մերժեցիր ու խայտառակեցիր մեզ եւ մեր զօրքերի հետ մարտի չելար, ո՛վ Աստուած:
9 Սակայն մեզ մերժեցիր ու խայտառակ ըրիր Ու մեր զօրքերուն հետ չելար։
zohrab-1805▾ eastern-1994▾ western am▾
43:943:10 Но ныне Ты отринул и посрамил нас, и не выходишь с войсками нашими;
43:10 νυνὶ νυνι right now δὲ δε though; while ἀπώσω απωθεω thrust away; reject καὶ και and; even κατῄσχυνας καταισχυνω shame; put to shame ἡμᾶς ημας us καὶ και and; even οὐκ ου not ἐξελεύσῃ εξερχομαι come out; go out ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability ἡμῶν ημων our
43:10. verum tu proiecisti et confudisti nos et non egredieris in exercitibus nostrisBut now thou hast cast us off, and put us to shame: and thou , O God, wilt not go out with our armies.
9. But now thou hast cast off, and brought us to dishonour; and goest not forth with our hosts.
But thou hast cast off, and put us to shame; and goest not forth with our armies:

43:10 Но ныне Ты отринул и посрамил нас, и не выходишь с войсками нашими;
43:10
νυνὶ νυνι right now
δὲ δε though; while
ἀπώσω απωθεω thrust away; reject
καὶ και and; even
κατῄσχυνας καταισχυνω shame; put to shame
ἡμᾶς ημας us
καὶ και and; even
οὐκ ου not
ἐξελεύσῃ εξερχομαι come out; go out
ἐν εν in
ταῖς ο the
δυνάμεσιν δυναμις power; ability
ἡμῶν ημων our
43:10. verum tu proiecisti et confudisti nos et non egredieris in exercitibus nostris
But now thou hast cast us off, and put us to shame: and thou , O God, wilt not go out with our armies.
9. But now thou hast cast off, and brought us to dishonour; and goest not forth with our hosts.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Ныне Ты отринул... не выходишь с войсками нашими". - Бог является верховным военачальником сил еврейского народа. Внешним знаком такого начальствования был обычай носить при войсках Кивот Завета. Разграбление врагами южных пределов государства писатель объясняет тем, что Господь перестал предводительствовать евреями.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
9 But thou hast cast off, and put us to shame; and goest not forth with our armies. 10 Thou makest us to turn back from the enemy: and they which hate us spoil for themselves. 11 Thou hast given us like sheep appointed for meat; and hast scattered us among the heathen. 12 Thou sellest thy people for nought, and dost not increase thy wealth by their price. 13 Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us. 14 Thou makest us a byword among the heathen, a shaking of the head among the people. 15 My confusion is continually before me, and the shame of my face hath covered me, 16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger.
The people of God here complain to him of the low and afflicted condition that they were now in, under the prevailing power of their enemies and oppressors, which was the more grievous to them because they were now trampled upon, who had always been used, in their struggles with their neighbours, to win the day and get the upper hand, and because those were now their oppressors whom they had many a time triumphed over and made tributaries, and especially because they had boasted in their God with great assurance that he would still protect and prosper them, which made the distress they were in, and the disgrace they were under, the more shameful. Let us see what the complaint is.
I. That they wanted the usual tokens of God's favour to them and presence with them (v. 9): "Thou hast cast off; thou seemest to have cast us off and our cause, and to have cast off thy wonted care of us and concern for us, and so hast put us to shame, for we boasted of the constancy and perpetuity of thy favour. Our armies go forth as usual, but they are put to flight; we gain no ground, but lose what we have gained, for thou goest not forth with them, for, if thou didst, which way soever they turned they would prosper; but it is quite contrary." Note, God's people, when they are cast down, are tempted to think themselves cast off and forsaken of God; but it is a mistake. Hath God cast away his people? God forbid, Rom. xi. 1.
II. That they were put to the worst before their enemies in the field of battle (v. 10): Thou makest us to turn back from the enemy, as Joshua complained when they met with a repulse at Ai (Josh. vii. 8): "We are dispirited, and have lost the ancient valour of Israelites; we flee, we fall, before those that used to flee and fall before us; and then those that hate us have the plunder of our camp and of our country; they spoil for themselves, and reckon all their own that they can lay their hands on. Attempts to shake off the Babylonish yoke have been ineffectual, and we have rather lost ground by them."
III. That they were doomed to the sword and to captivity (v. 11): "Thou hast given us like sheep appointed for meat. They make no more scruple of killing an Israelite than of killing a sheep; nay, like the butcher, they make a trade of it, they take a pleasure in it as a hungry man in his meat; and we are led with as much ease, and as little resistance, as a lamb to the slaughter; many are slain, and the rest scattered among the heathen, continually insulted by their malice or in danger of being infected by their iniquities." They looked upon themselves as bought and sold, and charged it upon God, Thou sellest thy people, when they should have charged it upon their own sin. For your iniquities have you sold yourselves, Isa. l. 1. However, thus far was right that they looked above the instruments of their trouble and kept their eye upon God, as well knowing that their worst enemies had no power against them but what was given them from above; they own it was God that delivered them into the hand of the ungodly, as that which is sold is delivered to the buyer. Thou sellest them for nought, and dost not increase in their price (so it may be read); "thou dost not sell them by auction, to those that will bid most for them, but in haste, to those that will bid first for them; any one shall have them that will." Or, as we read it, Thou dost not increase thy wealth by their price, intimating that they could have suffered this contentedly if they had been sure that it would redound to the glory of God and that his interest might be some way served by their sufferings; but it was quite contrary: Israel's disgrace turned to God's dishonour, so that he was so far from being a gainer in his glory by the sale of them that it should seem he was greatly a loser by it; see Isa. lii. 5; Ezek. xxxvi. 20.
IV. That they were loaded with contempt, and all possible ignominy was put upon them. In this also they acknowledge God: "Thou makest us a reproach; thou bringest those calamities upon us which occasion the reproach, and thou permittest their virulent tongues to smite us." They complain, 1. That they were ridiculed and bantered, and were looked upon as the most contemptible people under the sun; their troubles were turned to their reproach, and upon the account of them they were derided. 2. That their neighbours, those about them, from whom they could not withdraw, were most abusive to them, v. 13. 3. That the heathen, the people that were strangers to the commonwealth of Israel and aliens to the covenants of promise, made them a by-word, and shook the head at them, as triumphing in their fall, v. 14. 4. That the reproach was constant and incessant (v. 15): My confusion is continually before me. The church in general, the psalmist in particular, were continually teased and vexed with the insults of the enemy. Concerning those that are going down every one cries, "Down with them." 5. That it was very grievous, and in a manner overwhelmed him: The shame of my face has covered me. He blushed for sin, or rather for the dishonour done to God, and then it was a holy blushing. 6. That it reflected upon God himself; the reproach which the enemy and the avenger cast upon them was downright blasphemy against God, v. 16, and 2 Kings xix. 3. There was therefore strong reason to believe that God would appear for them. As there is no trouble more grievous to a generous and ingenuous mind than reproach and calumny, so there is none more grievous to a holy gracious soul than blasphemy and dishonour done to God.
Adam Clarke: Commentary on the Bible - 1831
44:10: Thou makest us to turn back - This thou didst: and our enemies, profiting by the occasion, finding our strength was departed from us, made us an easy prey, captivated our persons, and spoiled us of our property.
Albert Barnes: Notes on the Bible - 1834
44:10: Thou makest us to turn back from the enemy - Instead of giving us the victory. That is, we are defeated.
And they which hate us spoil for themselves - They plunder us; they take our property as spoil, and carry it away. That this was done at the time referred to in the introduction as the time of the composition of the psalm, is apparent from the narrative in the Book of Chronicles. Ch2 36:7, "Nebuchadnezzar also carried of the vessels of the house of the Lord to Babylon, and put them in his temple at Babylon." Compare Kg2 23:33; Kg2 24:13-16; Kg2 25:13-17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:10: Thou: Lev 26:14, Lev 26:17, Lev 26:36, Lev 26:37; Deu 28:25; Jos 7:8, Jos 7:12; Sa1 4:17, Sa1 31:1-7
spoil: Psa 89:41; Isa 10:6, Isa 10:14; Jer 15:13, Jer 20:8
John Gill
44:10 Thou makest us to turn back from the enemy,.... In the times of Eli, according to Arama; but may he understood of some of the visible members of the church, and professors of religion, not being valiant for the truth, and deserting the cause of God and Christ, by reason of tribulation and persecution arising because of the word;
and they which hate us spoil for themselves; by seizing on the goods and substance of those they persecuted; enriching themselves by confiscating their estates and possessions to their own use; or by spoiling others of them, they deceived with their corrupt doctrines and soul destroying principles, whereby they became slaves to the antichristian party; this may respect the same wars as before.
43:1143:11: Դարձուցեր զմեզ յետս քան զթշնամիս մեր, եւ ատելիք մեր յափշտակեցին զմեզ։
11 Մեզ յետ մղեցիր մեր թշնամիներից, եւ մեզ ատողները մեզ կողոպտեցին:
10 Թշնամիէն մեզ ետ դարձուցիր Ու մեզ ատողները մեզ կողոպտեցին։
Դարձուցեր զմեզ յետս քան զթշնամիս մեր, եւ ատելիք մեր յափշտակեցին զմեզ:

43:11: Դարձուցեր զմեզ յետս քան զթշնամիս մեր, եւ ատելիք մեր յափշտակեցին զմեզ։
11 Մեզ յետ մղեցիր մեր թշնամիներից, եւ մեզ ատողները մեզ կողոպտեցին:
10 Թշնամիէն մեզ ետ դարձուցիր Ու մեզ ատողները մեզ կողոպտեցին։
zohrab-1805▾ eastern-1994▾ western am▾
43:1043:11 обратил нас в бегство от врага, и ненавидящие нас грабят нас;
43:11 ἀπέστρεψας αποστρεφω turn away; alienate ἡμᾶς ημας us εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after παρὰ παρα from; by τοὺς ο the ἐχθροὺς εχθρος hostile; enemy ἡμῶν ημων our καὶ και and; even οἱ ο the μισοῦντες μισεω hate ἡμᾶς ημας us διήρπαζον διαρπαζω ransack ἑαυτοῖς εαυτου of himself; his own
43:11. vertisti terga nostra hosti et qui oderant nos diripuerunt nosThou hast made us turn our back to our enemies: and they that hated us plundered for themselves.
10. Thou makest us to turn back from the adversary: and they which hate us spoil for themselves.
Thou makest us to turn back from the enemy: and they which hate us spoil for themselves:

43:11 обратил нас в бегство от врага, и ненавидящие нас грабят нас;
43:11
ἀπέστρεψας αποστρεφω turn away; alienate
ἡμᾶς ημας us
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
παρὰ παρα from; by
τοὺς ο the
ἐχθροὺς εχθρος hostile; enemy
ἡμῶν ημων our
καὶ και and; even
οἱ ο the
μισοῦντες μισεω hate
ἡμᾶς ημας us
διήρπαζον διαρπαζω ransack
ἑαυτοῖς εαυτου of himself; his own
43:11. vertisti terga nostra hosti et qui oderant nos diripuerunt nos
Thou hast made us turn our back to our enemies: and they that hated us plundered for themselves.
10. Thou makest us to turn back from the adversary: and they which hate us spoil for themselves.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:11: And hast scattered us among the heathen - This most evidently alludes to the captivity. From the successful wars of the kings of Assyria and Chaldea against the kings of Israel and Judah, and the dispersion of the tribes under Tiglath-pileser, Shalmaneser, and Nebuchadnezzar, Jews have been found in every province of the east; there they settled, and there their successors may be found to the present day.
Albert Barnes: Notes on the Bible - 1834
44:11: Thou hast given us like sheep appointed for meat - Margin, as in Hebrew, "as sheep of meat." That is, as sheep are killed for food, so thou hast allowed us to be put to death.
And hast scattered us among the heathen - Among the surrounding nations. See the notes at Psa 44:2. That is, they had been discomfited in war; many had fled into surrounding countries; many had been carried away captive. All this undoubtedly occurred at the time at which I have supposed that the psalm was written - the time immediately preceding the Babylonian captivity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:11: given: Jer 12:3; Rom 8:36
like sheep appointed for meat: Heb. as sheep of meat, Psa 14:4
scattered: Psa 60:1; Deu 4:27, Deu 28:64; Kg2 17:6; Isa 11:11, Isa 11:12; Jer 32:37; Eze 34:12; Luk 21:24
Geneva 1599
44:11 Thou hast given us (k) like sheep [appointed] for meat; and hast scattered us among the heathen.
(k) Knowing God to be author of this calamity, they murmur not, but seek remedy at his hands who wounded them.
John Gill
44:11 Thou hast given us like sheep appointed for meat,.... To be butchered, and then eaten as sheep are; and therefore are called "the flock of slaughter", Zech 11:4; as the church was, not only under the ten persecutions of Rome Pagan, but through the butcheries and massacres of Rome Papal; who have worried many of Christ's sheep, have eaten their flesh and drank their blood, and have become drunken with it; it has been their meat and drink to persecute the saints of the most High;
and hast scattered us among the Heathen: the Pagan world, as the first Christians were, who were scattered up and down in the Gentile world everywhere; see 1Pet 1:1; or the Papacy, who are sometimes called Gentiles, Rev_ 11:2; because much of the Gentile idolatry is introduced into the Popish religion; and among these many of the true members of Christ and of his church have been carried captive and scattered; and such will be found there a little before the destruction of Babylon, and will be called out from thence; see Rev_ 13:10.
John Wesley
44:11 Scattered - Those who were not slain are carried into captivity, and dispersed in several places.
Robert Jamieson, A. R. Fausset and David Brown
44:11 The Babylonian captivity not necessarily meant. There were others (compare 3Kings 8:46).
43:1243:12: Ետուր զմեզ որպէս զոչխա՛ր ՚ի զենումն, եւ ընդ հեթանոսս ցրուեցեր զմեզ[6892]։ [6892] Ոմանք.Որպէս զոչխար ՚ի սպանումն։
12 Մեզ ոչխարի պէս մորթելու յանձնեցիր եւ մեզ ցրեցիր հեթանոսների մէջ:
11 Մեզ ոչխարի պէս ուտուելու տուիր Ու հեթանոսներուն մէջ մեզ ցրուեցիր։
Ետուր զմեզ որպէս զոչխար ի զենումն, եւ ընդ հեթանոսս ցրուեցեր զմեզ:

43:12: Ետուր զմեզ որպէս զոչխա՛ր ՚ի զենումն, եւ ընդ հեթանոսս ցրուեցեր զմեզ[6892]։
[6892] Ոմանք.Որպէս զոչխար ՚ի սպանումն։
12 Մեզ ոչխարի պէս մորթելու յանձնեցիր եւ մեզ ցրեցիր հեթանոսների մէջ:
11 Մեզ ոչխարի պէս ուտուելու տուիր Ու հեթանոսներուն մէջ մեզ ցրուեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
43:1143:12 Ты отдал нас, как овец, на съедение и рассеял нас между народами;
43:12 ἔδωκας διδωμι give; deposit ἡμᾶς ημας us ὡς ως.1 as; how πρόβατα προβατον sheep βρώσεως βρωσις meal; eating καὶ και and; even ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste διέσπειρας διασπειρω sow abroad; scatter around ἡμᾶς ημας us
43:12. dedisti nos quasi gregem ad vorandum et in gentibus dispersisti nosThou hast given us up like sheep to be eaten: thou hast scattered us among the nations.
11. Thou hast given us like sheep for meat; and hast scattered us among the nations.
Thou hast given us like sheep [appointed] for meat; and hast scattered us among the heathen:

43:12 Ты отдал нас, как овец, на съедение и рассеял нас между народами;
43:12
ἔδωκας διδωμι give; deposit
ἡμᾶς ημας us
ὡς ως.1 as; how
πρόβατα προβατον sheep
βρώσεως βρωσις meal; eating
καὶ και and; even
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
διέσπειρας διασπειρω sow abroad; scatter around
ἡμᾶς ημας us
43:12. dedisti nos quasi gregem ad vorandum et in gentibus dispersisti nos
Thou hast given us up like sheep to be eaten: thou hast scattered us among the nations.
11. Thou hast given us like sheep for meat; and hast scattered us among the nations.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Рассеял нас между народами". Идумеяне, как и соседние евреем финикияне и филистимляне, продавали пленных евреев в рабство грекам и египтянам (см. Ам I:6: и 9: ст. Иоил III:2-8). Такую продажу еврейских пленников и разумеет здесь писатель.
Adam Clarke: Commentary on the Bible - 1831
44:12: Thou sellest thy people for nought - An allusion to the mode of disposing of slaves by their proprietors or sovereigns. Instead of seeking profit, thou hast made us a present to our enemies.
Albert Barnes: Notes on the Bible - 1834
44:12: Thou sellest thy people for nought - Margin, without riches. Without gain, or advantage; that is, for no price that would be an equivalent. The people were given up to their enemies, but there was nothing in return that would be of equal value. The loss was in no way made up. They were taken away from their country and their homes. They were withdrawn from useful labor in the land; there was a great diminution of the national strength and of the national wealth; but there was no return to the land, no advantage, no valuable result, that would be an equivalent for thus withdrawing them from their country and their homes. It was as though they had been given away. A case may be supposed where the exile of a part of a people might be an advantage to a land, or where there would be a full equivalent for the loss sustained, as when soldiers go forth to defend their country, and to repel a foe, rendering a higher service than they could by remaining at home; or as when colonists go forth and settle in a new region, producing valuable returns in commerce; or as when missionaries go forth among the pagan, often producing, by a reflex influence, effects on the piety and prosperity of the churches at home, more important, and more widely diffused, than would have been produced by their remaining to labor in their own country.
But no such valuable results occurred here. The idea is that they were lost to their homes; to their country; to the cause of religion. It is not necessary to suppose that the psalmist here means to say that the people had been literally sold into slavery, although it is not in itself improbable that this had occurred. All that the words necessarily imply would be that the effect was as if they were sold into bondage. In Deu 32:30; Jdg 2:14; Jdg 3:8; Jdg 4:2, Jdg 4:9; Jdg 10:7, the word used here is employed to express the fact that God delivered his people into the hand of their enemies. Any removal into the territories of the pagan would be a fact corresponding with all that is conveyed by the language used. There call be little doubt, however, that (at the time referred to) those who were made captives in war were literally sold as slaves. This was a common custom. Compare the notes at Isa 52:3.
And dost not increase thy wealth by their price - The words "thy wealth" are supplied by the translators; but the idea of the psalmist is undoubtedly expressed with accuracy. The meaning is, that no good result to the cause of religion, no corresponding returns had been the consequence of thus giving up the people into the hand of their enemies. This may however, be rendered, as DeWette translates it, "thou hast not enhanced their price;" that is, God had not set a high price on them, but had sold them for too little, or had given them away for nothing. But the former idea seems better to suit the connection and to convey more exactly the meaning of the original. So it is rendered in the Chaldee, and by Luther.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:12: sellest: Deu 32:30; Isa 50:1, Isa 52:3, Isa 52:4; Jer 15:13
for nought: Heb. without riches
increase: Neh 5:8-12; Rev 18:13
Geneva 1599
44:12 Thou sellest thy people (l) for nought, and dost not increase [thy wealth] by their price.
(l) As slaves who are sold for a low price, you do not look for him who offers the most, but take the first offer.
John Gill
44:12 Thou sellest thy people for nought,.... So God, when he is said to deliver up his people into the hands of their enemies, is said to sell them to them; see Judg 2:14; and selling them for nought suggests, that in their apprehensions he had no esteem of them and value for them; just as men, when they have any person or thing to dispose of they have no regard unto, but choose to be rid of, will part with it for nothing: and as it follows,
and dost not increase thy wealth by their price; get nothing by the bargain. This must be understood after the manner of men, and in the opinion of the church, and not as in reality; no otherwise than as it has been true, that God has suffered some of his people to be in the bondage and slavery of mystical Babylon, called Egypt, one part of whose wares and merchandises are slaves and souls of men, Rev_ 11:8.
43:1343:13: Վաճառեցեր զժողովուրդս քո առանց գնոյ, եւ ո՛չ գոյ թիւ աղաղակի մերոյ[6893]։ [6893] Ոմանք.Առանց գնոց։
13 Քո ժողովրդին վաճառեցիր ոչինչ գնով, եւ մեր աղաղակը չափ չունեցաւ:
12 Քու ժողովուրդդ ոչինչ գնով ծախեցիր, Առանց մեծ գին պահանջելու։
Վաճառեցեր զժողովուրդս քո առանց գնոյ, եւ ոչ [247]գոյ թիւ աղաղակի մերոյ:

43:13: Վաճառեցեր զժողովուրդս քո առանց գնոյ, եւ ո՛չ գոյ թիւ աղաղակի մերոյ[6893]։
[6893] Ոմանք.Առանց գնոց։
13 Քո ժողովրդին վաճառեցիր ոչինչ գնով, եւ մեր աղաղակը չափ չունեցաւ:
12 Քու ժողովուրդդ ոչինչ գնով ծախեցիր, Առանց մեծ գին պահանջելու։
zohrab-1805▾ eastern-1994▾ western am▾
43:1243:13 без выгоды Ты продал народ Твой и не возвысил цены его;
43:13 ἀπέδου αποδεω the λαόν λαος populace; population σου σου of you; your ἄνευ ανευ without τιμῆς τιμη honor; value καὶ και and; even οὐκ ου not ἦν ειμι be πλῆθος πληθος multitude; quantity ἐν εν in τοῖς ο the ἀλλάγμασιν αλλαγμα he; him
43:13. vendidisti populum tuum sine pretio nec grandis fuit commutatio eorumThou hast sold thy people for no price: and there was no reckoning in the exchange of them.
12. Thou sellest thy people for nought, and hast not increased by their price.
Thou sellest thy people for nought, and dost not increase [thy wealth] by their price:

43:13 без выгоды Ты продал народ Твой и не возвысил цены его;
43:13
ἀπέδου αποδεω the
λαόν λαος populace; population
σου σου of you; your
ἄνευ ανευ without
τιμῆς τιμη honor; value
καὶ και and; even
οὐκ ου not
ἦν ειμι be
πλῆθος πληθος multitude; quantity
ἐν εν in
τοῖς ο the
ἀλλάγμασιν αλλαγμα he; him
43:13. vendidisti populum tuum sine pretio nec grandis fuit commutatio eorum
Thou hast sold thy people for no price: and there was no reckoning in the exchange of them.
12. Thou sellest thy people for nought, and hast not increased by their price.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Без выгоды Ты продал народ Твой, и не возвысил цены его". Продажа евреев в рабство и плен сравнивается с невыгодной торговой меной: "без выгоды" или с убытком. Идумеяне при разграблении пределов Иудеи поплатились очень немногим, им не могло быть оказано евреями какого-либо значительного сопротивления, так как лучшие, годные для войны силы были в то время на севере в войсках Давида, а потому и жертвы со стороны врагов могли быть самые ничтожные. - "Не возвысил цены" - продолжение сравнения. На евреев не было покупателей, которые бы могли предложением спроса на них со своей стороны возвысить их цену. Это значит - количество захваченных идумеянами пленных было очень велико, так что они продавали их за бесценок.
Albert Barnes: Notes on the Bible - 1834
44:13: Thou makest us a reproach to our neighbors - Compare the notes at Psa 39:8. The word neighbors here refers to surrounding people or nations. They were reproached, scorned, and derided as forsaken by God, and given up to their foes. They no longer commanded the admiration of mankind as a prosperous, favored, happy people. Surrounding nations treated them with contempt as inspiring no fear, and as having nothing to entitle them to respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:13: makest: Psa 79:4, Psa 80:6, Psa 89:51; Jer 24:9; Eze 36:19-23
scorn: Psa 123:3, Psa 123:4; Jer 48:27
Carl Friedrich Keil and Franz Delitzsch
44:13
(Heb.: 44:14-17) To this defeat is now also added the shame that springs out of it. A distinction is made between the neighbouring nations, or those countries lying immediately round about Israel (סביבות, as in the exactly similar passage Ps 79:4, cf. Ps 80:7, which closely resembles it), and the nations of the earth that dwell farther away from Israel. משׁל is here a jesting, taunting proverb, and one that holds Israel up as an example of a nation undergoing chastisement (vid., Hab 2:6). The shaking of the head is, as in Ps 22:8, a gesture of malicious astonishment. In נגדּי תּמיד (as in Ps 38:18) we have both the permanent aspect or look and the perpetual consciousness. Instead of "shame covers my face," the expression is "the shame of my face covers me," i.e., it has overwhelmed my entire inward and outward being (cf. concerning the radical notions of בּושׁ, Ps 6:11, and חפר, Ps 34:6). The juxtaposition of "enemy and revengeful man" has its origin in Ps 8:3. In Ps 44:17 מקּול and מפּני alternate; the former is used of the impression made by the jeering voice, the other of the impression produced by the enraged mien.
John Gill
44:13 Thou makest us a reproach to our neighbours,.... Which is the common lot of Christians: Christ and his apostles have given reason for the saints in all ages to expect it, and have fortified their minds to bear it patiently, yea, to esteem it an honour, and greater riches than the treasures of the antichristian Egypt;
a scorn and a derision to them that are round about us; being always represented as mean and despicable, and reckoned ignorant and accursed, and as the faith of the world, and the offscouring of all things.
Robert Jamieson, A. R. Fausset and David Brown
44:13 (Compare Deut 28:37; Ps 79:4).
43:1443:14: Արարեր զմեզ նախատինս դրացեաց մերոց. ծա՛ղր եւ այպն կատականաց այնոցիկ որ շո՛ւրջ էին զմեւք։
14 Մեր հարեւանների նախատինքին արժանացրիր մեզ եւ մեր շուրջը գտնուողների խայտառակ ծաղրուծանակին:
13 Մեր դրացիներուն առջեւ մեզ խայտառակ ըրիր, Մեր բոլորտիքը եղողներուն՝ ծաղր ու ծանակ։
Արարեր զմեզ նախատինս դրացեաց մերոց, ծաղր եւ այպն կատականաց այնոցիկ որ շուրջ էին զմեւք:

43:14: Արարեր զմեզ նախատինս դրացեաց մերոց. ծա՛ղր եւ այպն կատականաց այնոցիկ որ շո՛ւրջ էին զմեւք։
14 Մեր հարեւանների նախատինքին արժանացրիր մեզ եւ մեր շուրջը գտնուողների խայտառակ ծաղրուծանակին:
13 Մեր դրացիներուն առջեւ մեզ խայտառակ ըրիր, Մեր բոլորտիքը եղողներուն՝ ծաղր ու ծանակ։
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43:1343:14 отдал нас на поношение соседям нашим, на посмеяние и поругание живущим вокруг нас;
43:14 ἔθου τιθημι put; make ἡμᾶς ημας us ὄνειδος ονειδος disgrace τοῖς ο the γείτοσιν γειτων countryman; neighborhood women ἡμῶν ημων our μυκτηρισμὸν μυκτηρισμος and; even καταγέλωτα καταγελως the κύκλῳ κυκλω circling; in a circle ἡμῶν ημων our
43:14. posuisti nos obprobrium vicinis nostris subsannationem et inrisum his qui erant in circuitu nostroThou hast made us a reproach to our neighbours, a scoff and derision to them that are round about us.
13. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us:

43:14 отдал нас на поношение соседям нашим, на посмеяние и поругание живущим вокруг нас;
43:14
ἔθου τιθημι put; make
ἡμᾶς ημας us
ὄνειδος ονειδος disgrace
τοῖς ο the
γείτοσιν γειτων countryman; neighborhood women
ἡμῶν ημων our
μυκτηρισμὸν μυκτηρισμος and; even
καταγέλωτα καταγελως the
κύκλῳ κυκλω circling; in a circle
ἡμῶν ημων our
43:14. posuisti nos obprobrium vicinis nostris subsannationem et inrisum his qui erant in circuitu nostro
Thou hast made us a reproach to our neighbours, a scoff and derision to them that are round about us.
13. Thou makest us a reproach to our neighbours, a scorn and a derision to them that are round about us.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17. Как рабы, евреи не могли рассчитывать и не встречали гуманного обращения; над ними глумились и издевались те, кто их продавал и кто покупал.
Adam Clarke: Commentary on the Bible - 1831
44:14: Thou makest us a byword - We are evidently abandoned by thee, and are become so very miserable in consequence, that we are a proverb among the people: "See the Hebrews! see their misery and wretchedness! see how low the wrath of God has brought down an offending people!" And the worst curse that can be imprecated against a wicked nation is: "Mayest thou become as wretched as the Jews;" or as the old Psalter: Thou has seet us reprove til our neghburs: scornyng and hethyng til tha that er in our umgang. That es, gref, tourment that es of our neghburs, and that hethyng es noght sone gave or passand, that we suffer of tha, that er al aboute us. When men sais so byfal ye, als byfel him."
Albert Barnes: Notes on the Bible - 1834
44:14: Thou makest us a byword among heathen - The word rendered "by-word" - משׁל mâ shâ l - means properly a similitude or parable; then, a sententious saying, and apophthegm; then, a proverb; then, a song or verse, particularly a satirical song, or a song of derision. The idea here is, that they were made a proverb, or were referred to as a striking instance of the divine abandonment, or as something marked to which the nations might and did refer as an example of calamity, judgment, misfortune, failure; a warning to all. See Deu 28:37.
A shaking of the head among the people - An occasion for the shaking of the head, in derision and scorn. Compare the notes at Psa 22:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:14: byword: Deu 28:37; Kg1 9:7; Ch2 7:20; Jer 24:9
shaking: Psa 22:7; Kg2 19:21; Job 16:4; Isa 37:22; Lam 2:15-17
John Gill
44:14 Thou makest us a byword among the Heathen,.... Among the Papists, as the Jews were among the Gentiles, Deut 28:37; calling them schismatics, heretics, fanatics, and what not?
a shaking of the head among the people; by way of indignation, scorn, and contempt; see Ps 22:7.
43:1543:15: Արարեր զմեզ յառա՛կս հեթանոսաց, ՚ի շարժել զգլուխս ժողովրդոց[6894]։ [6894] Ոմանք.Զմեզ առակս հեթ՛՛։
15 Մեզ խաղք դարձրիր հեթանոսների մէջ, եւ ժողովուրդները գլուխ թափ տուեցին:
14 Մեզ հեթանոսներուն մէջ ծաղրանքի առարկայ ըրիր Ու ժողովուրդներուն մէջ գլուխ երերցնելու պատճառ։
Արարեր զմեզ յառակս հեթանոսաց, ի շարժել զգլուխս ժողովրդոց:

43:15: Արարեր զմեզ յառա՛կս հեթանոսաց, ՚ի շարժել զգլուխս ժողովրդոց[6894]։
[6894] Ոմանք.Զմեզ առակս հեթ՛՛։
15 Մեզ խաղք դարձրիր հեթանոսների մէջ, եւ ժողովուրդները գլուխ թափ տուեցին:
14 Մեզ հեթանոսներուն մէջ ծաղրանքի առարկայ ըրիր Ու ժողովուրդներուն մէջ գլուխ երերցնելու պատճառ։
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43:1443:15 Ты сделал нас притчею между народами, покиванием головы между иноплеменниками.
43:15 ἔθου τιθημι put; make ἡμᾶς ημας us εἰς εις into; for παραβολὴν παραβολη parable ἐν εν in τοῖς ο the ἔθνεσιν εθνος nation; caste κίνησιν κινησις stirring κεφαλῆς κεφαλη head; top ἐν εν in τοῖς ο the λαοῖς λαος populace; population
43:15. posuisti nos similitudinem in gentibus commotionem capitis in tribubusThou hast made us a byword among the Gentiles: a shaking of the head among the people.
14. Thou makest us a byword among the nations, a shaking of the head among the peoples.
Thou makest us a byword among the heathen, a shaking of the head among the people:

43:15 Ты сделал нас притчею между народами, покиванием головы между иноплеменниками.
43:15
ἔθου τιθημι put; make
ἡμᾶς ημας us
εἰς εις into; for
παραβολὴν παραβολη parable
ἐν εν in
τοῖς ο the
ἔθνεσιν εθνος nation; caste
κίνησιν κινησις stirring
κεφαλῆς κεφαλη head; top
ἐν εν in
τοῖς ο the
λαοῖς λαος populace; population
43:15. posuisti nos similitudinem in gentibus commotionem capitis in tribubus
Thou hast made us a byword among the Gentiles: a shaking of the head among the people.
14. Thou makest us a byword among the nations, a shaking of the head among the peoples.
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Albert Barnes: Notes on the Bible - 1834
44:15: My confusion is continually before me - My shame; the conviction and the evidence of my disgrace is constantly present with me. Literally, "all the day my shame is before me." That is, the evidences of disgrace, defeat, and disaster; render everywhere around him, and he could not conceal them from himself. The psalmist here is represented as the head of the people, and expresses the sense of disgrace which the sovereign era people would feel in a time of national calamity; identifying himself with the people, he speaks of the national disgrace as his own.
And the shame of my face - The shame that is manifested on the countenance when we blush.
Hath covered me - That is, I am suffused with the evidence of my shame; or, as we sometimes say, "he blushed all over." The blush, however - that special rush of blood manifesting itself through the skin - which constitutes the evidence of shame, is confined to the face and the neck; an arrangement which none can explain, except on the supposition that there is a God; that he is a moral governor; and that, as it was designed that the body should be covered or clothed, he meant that the evidence of guilt should manifest itself on the parts of the person which are most exposed to view, or where others could see it. The idea here is, that he could not conceal the proofs of his shame and disgrace; he was compelled to exhibit them to all around.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:15: confusion: Jos 7:7-9; Ezr 9:6; Jer 3:25
covered: Psa 69:7, Psa 71:13, Psa 89:45; Jer 51:51
Geneva 1599
44:15 My (m) confusion [is] continually before me, and the shame of my face hath covered me,
(m) I dare not lift up my head for shame.
John Gill
44:15 My confusion is continually before me,.... Meaning that which is the occasion of it;
and the shame of my face hath covered me; not by reason of sin, which is often the cause of confusion and shame in God's people; see Jer 3:25; but on account of what follows.
Robert Jamieson, A. R. Fausset and David Brown
44:15 shame of . . . face--blushes in disgrace.
43:1643:16: Զօր ամենայն նախատինք իմ առաջի իմ են, եւ ամօթ երեսաց իմոց ծածկեաց զիս։
16 Ամէն օր իմ նախատինքն առջեւս է, եւ երեսիս ամօթը պատել է ինձ՝
15 Ամէն օր իմ նախատինքս առջեւս է Ու երեսիս ամօթը զիս կը ծածկէ՝
Զօր ամենայն նախատինք իմ առաջի իմ են, եւ ամօթ երեսաց իմոց ծածկեաց զիս:

43:16: Զօր ամենայն նախատինք իմ առաջի իմ են, եւ ամօթ երեսաց իմոց ծածկեաց զիս։
16 Ամէն օր իմ նախատինքն առջեւս է, եւ երեսիս ամօթը պատել է ինձ՝
15 Ամէն օր իմ նախատինքս առջեւս է Ու երեսիս ամօթը զիս կը ծածկէ՝
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43:1543:16 Всякий день посрамление мое предо мною, и стыд покрывает лице мое
43:16 ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἡ ο the ἐντροπή εντροπη reproach μου μου of me; mine κατεναντίον κατεναντιον of me; mine ἐστιν ειμι be καὶ και and; even ἡ ο the αἰσχύνη αισχυνη shame τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ἐκάλυψέν καλυπτω cover με με me
43:16. tota die confusio mea contra me et ignominia faciei meae cooperuit meAll the day long my shame is before me: and the confusion of my face hath covered me,
15. All the day long is my dishonour before me, and the shame of my face hath covered me,
My confusion [is] continually before me, and the shame of my face hath covered me:

43:16 Всякий день посрамление мое предо мною, и стыд покрывает лице мое
43:16
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ο the
ἐντροπή εντροπη reproach
μου μου of me; mine
κατεναντίον κατεναντιον of me; mine
ἐστιν ειμι be
καὶ και and; even
ο the
αἰσχύνη αισχυνη shame
τοῦ ο the
προσώπου προσωπον face; ahead of
μου μου of me; mine
ἐκάλυψέν καλυπτω cover
με με me
43:16. tota die confusio mea contra me et ignominia faciei meae cooperuit me
All the day long my shame is before me: and the confusion of my face hath covered me,
15. All the day long is my dishonour before me, and the shame of my face hath covered me,
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Albert Barnes: Notes on the Bible - 1834
44:16: For the voice of him ... - That is, Because I hear the voice of him that reproaches and blasphemes. The word rendered blasphemeth, means properly to use cutting words; then, to reproach or Rev_ile. It may be applied either to people or to God. In the former case, it means reproach or Rev_iling; in the latter, blasphemy in the usual sense of that term, denoting reproachful words concerning God. The word may be used here in both these senses, as it is evident that not only were the people the subject of reproach, but that God was also.
By reason of the enemy - That is, the foreign enemies, or those who had invaded the land.
And avenger - Of him who had come to take vengeance. Here the word refers to the foreign enemies of the nation, and to the spirit by which they were actuated; their purposes to avenge themselves of what they regarded as wrongs, or take vengeance on a nation which they had long hated. Compare the notes at Psa 8:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:16: For the: Psa 74:18, Psa 74:22, Psa 74:23, Psa 79:12; Isa 37:3, Isa 37:4, Isa 37:17, Isa 37:23, Isa 37:24
enemy: Psa 8:2
Geneva 1599
44:16 For the voice of him that reproacheth and blasphemeth; by reason of the enemy and (n) avenger.
(n) Meaning, the proud and cruel tyrant.
John Gill
44:16 For the voice, of him that reproacheth and blasphemeth,.... That is, antichrist, to whom a mouth speaking blasphemies has been given, and which he has opened in blasphemy against God, attributing that to himself which belongs to God; blaspheming his name, his tabernacle, and them that well in heaven; see Rev_ 13:5;
by reason of the enemy and avenger; which are very proper characters of antichrist, who is the enemy of Christ and of his people, and breathes out vengeance against them; as the same titles are also given to the Scribes and Pharisees, the implacable enemies of Christ, Ps 8:2.
John Wesley
44:16 Avenger - Who executeth both God's and his own vengeance upon me.
Robert Jamieson, A. R. Fausset and David Brown
44:16 Its cause, the taunts and presence of malignant enemies (Ps 8:2).
43:1743:17: ՚Ի ձայնէ նախատորդին եւ չարախօսի, յերեսաց թշնամւոյն եւ հալածչի։
17 նախատողի ու չարախօսի ձայնից, թշնամու եւ հալածողի երեսից:
16 Նախատողին ու հայհոյողին ձայնէն՝ Թշնամիին ու վրէժխնդրին երեսէն։
Ի ձայնէ նախատորդին եւ չարախօսի, յերեսաց թշնամւոյն եւ հալածչի:

43:17: ՚Ի ձայնէ նախատորդին եւ չարախօսի, յերեսաց թշնամւոյն եւ հալածչի։
17 նախատողի ու չարախօսի ձայնից, թշնամու եւ հալածողի երեսից:
16 Նախատողին ու հայհոյողին ձայնէն՝ Թշնամիին ու վրէժխնդրին երեսէն։
zohrab-1805▾ eastern-1994▾ western am▾
43:1643:17 от голоса поносителя и клеветника, от взоров врага и мстителя:
43:17 ἀπὸ απο from; away φωνῆς φωνη voice; sound ὀνειδίζοντος ονειδιζω disparage; reproach καὶ και and; even παραλαλοῦντος παραλαλεω from; away προσώπου προσωπον face; ahead of ἐχθροῦ εχθρος hostile; enemy καὶ και and; even ἐκδιώκοντος εκδιωκω chase out
43:17. a voce exprobrantis et blasphemantis a facie inimici et ultorisAt the voice of him that reproacheth and detracteth me: at the face of the enemy and persecutor.
16. For the voice of him that reproacheth and blasphemeth; by reason of the enemy and the avenger.
For the voice of him that reproacheth and blasphemeth; by reason of the enemy and avenger:

43:17 от голоса поносителя и клеветника, от взоров врага и мстителя:
43:17
ἀπὸ απο from; away
φωνῆς φωνη voice; sound
ὀνειδίζοντος ονειδιζω disparage; reproach
καὶ και and; even
παραλαλοῦντος παραλαλεω from; away
προσώπου προσωπον face; ahead of
ἐχθροῦ εχθρος hostile; enemy
καὶ και and; even
ἐκδιώκοντος εκδιωκω chase out
43:17. a voce exprobrantis et blasphemantis a facie inimici et ultoris
At the voice of him that reproacheth and detracteth me: at the face of the enemy and persecutor.
16. For the voice of him that reproacheth and blasphemeth; by reason of the enemy and the avenger.
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Adam Clarke: Commentary on the Bible - 1831
44:17: Yet have we not forgotten thee - These are bold words; but they must be understood in a qualified sense. We have not apostatized from thee, we have not fallen into idolatry. And this was strictly true: the charge of idolatry could never be brought against the Jewish nation from the time of the captivity, with sufficient evidence to support it.
Albert Barnes: Notes on the Bible - 1834
44:17: All this is come upon us - All these calamities. The connecting thought here is, that although all these things had come upon them, yet they could not be traced to their own infidelity or unfaithfulness to God. There was nothing in the national character, there were no circumstances at that time existing, there was no special unfaithfulness among the people, there was no such general forgetfulness of God, and no such general pRev_alence of idolatry as would account for what had occurred, or as would explain it. The nation was not then more deeply depraved than it had been at other times; but, on the contrary, there was among the people a pRev_alent regard for God and for his service. It was, therefore, a mystery to the author of the psalm, that these calamities had been suffered to come upon them at that time; it was an event the cause of which he desired to search out, Psa 44:21.
Yet have we not forgotten thee - As a nation. That is, there was nothing special in the circumstances of the nation at that time which would call down the divine displeasure. We cannot suppose that the psalmist means to claim for the nation entire perfection, but only to affirm that the nation at that time was not characterized by any special forgetfulness of God, or pRev_alence of wickedness. All that is here said was true at the time when, as I have supposed, the psalm was written - the closing part of the reign of Josiah, or the period immeditely following.
Neither have we dealt falsely in thy covenant - We have not been unfaithful to thy covenant; to the covenant which thou didst make with our fathers; to the commandments which thou hast given us. This can only mean that there was no such pRev_ailing departure from the principles of that covenant as could account for this. The psalmist could not connect the existing state of things - the awful and unique discomfitures and calamities which had come upon the nation - with anything special in the character of the people, or in the religious condition of the nation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:17: All this: Dan 9:13
yet: Psa 44:20, Psa 9:17; Deu 6:12, Deu 8:14; Isa 17:10; Jer 2:32
dealt: Jer 31:32; Eze 16:59, Eze 20:37
Carl Friedrich Keil and Franz Delitzsch
44:17
(Heb.: 44:18-22) If Israel compares its conduct towards God with this its lot, it cannot possibly regard it as a punishment that it has justly incurred. Construed with the accusative, בּוא signifies, as in Ps 35:8; Ps 36:12, to come upon one, and more especially of an evil lot and of powers that are hostile. שׁקּר, to lie or deceive, with בּ of the object on whom the deception or treachery is practised, as in Ps 89:34. In Ps 44:19 אשּׁוּר is construed as fem., exactly as in Job 31:8; the fut. consec. is also intended as such (as e.g., in Job 3:10; Num 16:14): that our step should have declined from, etc.; inward apostasy is followed by outward wandering and downfall. This is therefore not one of the many instances in which the לא of one clause also has influence over the clause that follows (Ges. 152, 3). כּי, Ps 44:20, has the sense of quod: we have not revolted against Thee, that Thou shouldest on that account have done to us the thing which is now befallen us. Concerning תּנּיּם vid., Is 13:22. A "place of jackals" is, like a habitation of dragons (Jer 10:22), the most lonesome and terrible wilderness; the place chosen was, according to this, an inhospitable מדבר, far removed from the dwellings of men. כּסּה is construed with על of the person covered, and with בּ of that with which (1Kings 19:13) he is covered: Thou coveredst us over with deepest darkness (vid., Ps 23:4). אם, Ps 44:21, is not that of asseveration (verily we have not forgotten), but, as the interrogatory apodosis Ps 44:22 shows, conditional: if we have (= should have) forgotten. This would not remain hidden from Him who knoweth the heart, for the secrets of men's hearts are known to Him. Both the form and matter here again strongly remind one of Job 31, more especially Job 31:4; cf. also on תּעלמות, Job 11:6; Job 28:11.
Geneva 1599
44:17 All this is come upon us; yet have we not (o) forgotten thee, neither have we dealt falsely in thy covenant.
(o) They boast not of their virtues, but declare that they rest on God in the midst of their affliction: who did not punished their sins now, but by hard afflictions called them to the consideration of the heavenly joys.
John Gill
44:17 All this is come upon us,.... Not by chance, but according to the purpose and counsel of God; not for sin, and as a punishment of it, but for Christ's sake and his Gospel; for a profession of faith in him, and for the trial of it;
yet have we not forgotten thee; not the being and perfections of God, on which they often meditated, especially as displayed in the affair of salvation by Jesus Christ; nor the works of God, which were remembered to encourage faith and hope in their present circumstances, Ps 44:1; nor the benefits and favours bestowed upon them by him; nor his word, worship, and ordinances; their reproach, afflictions, and persecutions, did not move them from the hope of the Gospel, and the service of God;
neither have we dealt falsely in thy covenant; by disbelieving their interest in God as their covenant God; by disregarding or not coming to and making use of Christ the Mediator of it; and by calling in question their interest in the blessings and promises of the covenant; for nothing can be more called dealing falsely in or with respect to the covenant of grace than unbelief about it; which remains firm and sure notwithstanding all the afflictions that may come on such who are interested in it: moreover, as this may respect the formal exhibition of the covenant under the Gospel dispensation, by the ministry of the word, and the administration of ordinances, the sense may be, that though the church and her members met with so much reproach and persecution from men, yet did not drop nor deny any of the truths of the Gospel, nor corrupt the ordinances of Christ, nor neglect an attendance on them; but were virgins, pure and incorrupt in doctrine and practice, and followed the Lamb whithersoever he went.
John Wesley
44:17 Yet - Although we cannot excuse ourselves from many other sins, yet through thy grace we have kept ourselves from apostacy and idolatry, notwithstanding all examples and provocations.
Robert Jamieson, A. R. Fausset and David Brown
44:17 They had not apostatized totally--were still God's people.
43:1843:18: Այս ամենայն եկն ՚ի վերայ մեր, եւ մեք զքեզ ո՛չ մոռացաք եւ ո՛չ ստեցաք ուխտի քում,
18 Այս ամէնը մեզ վրայ եկաւ, բայց մենք քեզ չմոռացանք, չդրժեցինք քո ուխտը,
17 Այս ամէնը մեր վրայ եկաւ, Սակայն մենք քեզ չմոռցանք եւ Քու ուխտդ սուտ չհանեցինք։
Այս ամենայն եկն ի վերայ մեր, եւ մեք զքեզ ոչ մոռացաք եւ ոչ ստեցաք ուխտի քում:

43:18: Այս ամենայն եկն ՚ի վերայ մեր, եւ մեք զքեզ ո՛չ մոռացաք եւ ո՛չ ստեցաք ուխտի քում,
18 Այս ամէնը մեզ վրայ եկաւ, բայց մենք քեզ չմոռացանք, չդրժեցինք քո ուխտը,
17 Այս ամէնը մեր վրայ եկաւ, Սակայն մենք քեզ չմոռցանք եւ Քու ուխտդ սուտ չհանեցինք։
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43:1743:18 все это пришло на нас, но мы не забыли Тебя и не нарушили завета Твоего.
43:18 ταῦτα ουτος this; he πάντα πας all; every ἦλθεν ερχομαι come; go ἐφ᾿ επι in; on ἡμᾶς ημας us καὶ και and; even οὐκ ου not ἐπελαθόμεθά επιλανθανομαι forget σου σου of you; your καὶ και and; even οὐκ ου not ἠδικήσαμεν αδικεω injure; unjust to ἐν εν in διαθήκῃ διαθηκη covenant σου σου of you; your
43:18. omnia haec venerunt super nos et non sumus obliti tui nec mentiti fuimus in pacto tuoAll these things have come upon us, yet we have not forgotten thee: and we have not done wickedly in thy covenant.
17. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.
All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant:

43:18 все это пришло на нас, но мы не забыли Тебя и не нарушили завета Твоего.
43:18
ταῦτα ουτος this; he
πάντα πας all; every
ἦλθεν ερχομαι come; go
ἐφ᾿ επι in; on
ἡμᾶς ημας us
καὶ και and; even
οὐκ ου not
ἐπελαθόμεθά επιλανθανομαι forget
σου σου of you; your
καὶ και and; even
οὐκ ου not
ἠδικήσαμεν αδικεω injure; unjust to
ἐν εν in
διαθήκῃ διαθηκη covenant
σου σου of you; your
43:18. omnia haec venerunt super nos et non sumus obliti tui nec mentiti fuimus in pacto tuo
All these things have come upon us, yet we have not forgotten thee: and we have not done wickedly in thy covenant.
17. All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
17 All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. 18 Our heart is not turned back, neither have our steps declined from thy way; 19 Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death. 20 If we have forgotten the name of our God, or stretched out our hands to a strange god; 21 Shall not God search this out? for he knoweth the secrets of the heart. 22 Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter. 23 Awake, why sleepest thou, O Lord? arise, cast us not off for ever. 24 Wherefore hidest thou thy face, and forgettest our affliction and our oppression? 25 For our soul is bowed down to the dust: our belly cleaveth unto the earth. 26 Arise for our help, and redeem us for thy mercies' sake.
The people of God, being greatly afflicted and oppressed, here apply to him; whither else should they go?
I. By way of appeal, concerning their integrity, which he only is an infallible judge of, and which he will certainly be the rewarder of. Two things they call God to witness to:--
1. That, though they suffered these hard things, yet they kept close to God and to their duty (v. 17): "All this has come upon us, and it is as bad perhaps as bad can be, yet have we not forgotten thee, neither cast off the thoughts of thee nor deserted the worship of thee; for, though we cannot deny but that we have dealt foolishly, yet we have not dealt falsely in thy covenant, so as to cast thee off and take to other gods. Though idolaters were our conquerors, we did not therefore entertain any more favourable thoughts of their idols and idolatries; though thou hast seemed to forsake us and withdraw from us, yet we have not therefore forsaken thee." The trouble they had been long in was very great: "We have been sorely broken in the place of dragons, among men as fierce, and furious, and cruel, as dragons. We have been covered with the shadow of death, that is, we have been under deep melancholy and apprehensive of nothing short of death. We have been wrapped up in obscurity, and buried alive; and thou hast thus broken us, thou hast thus covered us (v. 19), yet we have not harboured any hard thoughts of thee, nor meditated a retreat from thy service. Though thou hast slain us, we have continued to trust in thee: Our heart has not turned back; we have not secretly withdrawn our affections from thee, neither have our steps, either in our religious worship or in our conversation, declined from they way (v. 18), the way which thou hast appointed us to walk in." When the heart turns back the steps will soon decline; for it is the evil heart of unbelief that inclines to depart from God. Note, We may the better bear our troubles, how pressing soever, if in them we still hold fast our integrity. While our troubles do not drive us from our duty to God we should not suffer them to drive us from our comfort in God; for he will not leave us if we do not leave him. For the proof of their integrity they take God's omniscience to witness, which is as much the comfort of the upright in heart as it is the terror of hypocrites (v. 20, 21): "If we have forgotten the name of our God, under pretence that he had forgotten us, or in our distress have stretched out our hands to a strange god, as more likely to help us, shall not God search this out? Shall he not know it more fully and distinctly than we know that which we have with the greatest care and diligence searched out? Shall he not judge it, and call us to an account for it?" Forgetting God was a heart-sin, and stretching our the hand to a strange god was often a secret sin, Ezek. viii. 12. But heart-sins and secret sins are known to God, and must be reckoned for; for he knows the secrets of the heart, and therefore is a infallible judge of the words and actions.
2. That they suffered these hard things because they kept close to God and to their duty (v. 22): "It is for thy sake that we are killed all the day long, because we stand related to thee, are called by thy name, call upon thy name, and will not worship other gods." In this the Spirit of prophecy had reference to those who suffered even unto death for the testimony of Christ, to whom it is applied, Rom. viii. 36. So many were killed, and put to such lingering deaths, that they were in the killing all the day long; so universally was this practised that when a man became a Christian he reckoned himself as a sheep appointed for the slaughter.
II. By way of petition, with reference to their present distress, that God would, in his own due time, work deliverance for them. 1. Their request is very importunate: Awake, arise, v. 23. Arise for our help; redeem us (v. 26); come speedily and powerfully to our relief, Ps. lxxx. 2. Stir up thy strength, and come and save us. They had complained (v. 12) that God had sold them; here they pray (v. 26) that God would redeem them; for there is no appealing from God, but by appealing to him. If he sell us, it is not any one else that can redeem us; the same hand that tears must heal, that smites must bind up, Hos. vi. 1. They had complained (v. 9), Thou hast cast us off; but here they pray (v. 23), "Cast us not off forever; let us not be finally forsaken of God." 2. The expostulations are very moving: Why sleepest thou? v. 23. He that keeps Israel neither slumbers nor sleeps; but, when he does not immediately appear for the deliverance of his people, they are tempted to think he sleeps. The expression is figurative (as Ps. lxxviii. 65, Then the Lord awaked as one out of sleep); but it was applicable to Christ in the letter (Matt. viii. 24); he was asleep when his disciples were in a storm, and they awoke him, saying, Lord, save us, we perish. "Wherefore hidest thou thy face, that we may not see thee and the light of thy countenance?" Or, "that thou mayest not see us and our distresses? Thou forgettest our affliction and our oppression, for it still continues, and we see no way open for our deliverance." And, 3. The pleas are very proper, not their own merit and righteousness, though they had the testimony of their consciences concerning their integrity, but they plead the poor sinner's pleas. (1.) Their own misery, which made them the proper objects of the divine compassion (v. 25): "Our soul is bowed down to the dust under prevailing grief and fear. We have become as creeping things, the most despicable animals: Our belly cleaves unto the earth; we cannot lift up ourselves, neither revive our own drooping spirits nor recover ourselves out of our low and sad condition, and we lie exposed to be trodden on by every insulting foe." 2. God's mercy: "O redeem us for they mercies' sake; we depend upon the goodness of thy nature, which is the glory of thy name (Exod. xxxiv. 6), and upon those sure mercies of David which are conveyed by the covenant to all his spiritual seed."
Albert Barnes: Notes on the Bible - 1834
44:18: Our heart is not turned back - That is, We have not turned away from thy service; we have not apostatized from thee; we have not fallen into idolatry. This must mean that such was not at that time the characteristic of the nation; it was not a prominent thing among the people; there was no such general and pervading iniquity as to explain the fact that these calamities had come upon them, or to be properly the cause of these troubles.
Neither have our steps declined from thy way - Margin, goings. The idea as expressed by our translators is, that the people had not departed from the path prescribed by God; that is, from what he required in his law. The Septuagint and the Vulgate render it, "Thou hast turned our steps from thy way;" that is, though our heart is not turned back, and we have not Rev_olted from thee, yet thou hast turned our steps from thy way, or hast turned us from the way of thy favor and from prosperity. The rendering in the common version, however, is more in conformity with the idea in the original.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:18: heart: Psa 78:57, Psa 125:5; Kg1 15:5; Job 34:27; Jer 11:10; Zep 1:6; Luk 17:32
have: Psa 119:51, Psa 119:157; Job 23:11, Job 23:12; Co1 15:58; Th1 2:10
steps: or, goings
John Gill
44:18 Our heart is not turned back,.... To its original hardness, blindness, and bondage, to its former sin and folly, to cherish, gratify, and fulfil its lusts and desires; not from God, from love to him, faith in him, and desires after him; nor from his worship and service; their trials had no such influence upon them as to cause them to apostatize from God, neither in heart, nor in action;
neither have our steps declined from thy way; from the way of his commandments, from the paths of holiness, truth, and faith, being directed and guided therein by the counsel of the Lord, and kept and preserved by his power.
John Wesley
44:18 Turned - From thy worship to idols.
Robert Jamieson, A. R. Fausset and David Brown
44:18 declined--turned aside from God's law.
43:1943:19: եւ ո՛չ դարձաք յետս սրտիւք մերովք։ Դու դարձուցեր զշաւիղս մեր ՚ի ճանապարհաց քոց[6895], [6895] Ոմանք.Սրտիւք մերովք. դարձուցեր։
19 եւ մեր սրտերով յետ չդարձանք քեզանից. դու շեղեցիր մեր շաւիղը քո ճանապարհից:
18 Մեր սրտերը ետ չդարձան, Մեր քալուածքները քու ճամբայէդ դուրս չելան
եւ ոչ դարձաք յետս սրտիւք մերովք. [248]դու դարձուցեր զշաւիղս`` մեր ի ճանապարհաց քոց:

43:19: եւ ո՛չ դարձաք յետս սրտիւք մերովք։ Դու դարձուցեր զշաւիղս մեր ՚ի ճանապարհաց քոց[6895],
[6895] Ոմանք.Սրտիւք մերովք. դարձուցեր։
19 եւ մեր սրտերով յետ չդարձանք քեզանից. դու շեղեցիր մեր շաւիղը քո ճանապարհից:
18 Մեր սրտերը ետ չդարձան, Մեր քալուածքները քու ճամբայէդ դուրս չելան
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43:1843:19 Не отступило назад сердце наше, и стопы наши не уклонились от пути Твоего,
43:19 καὶ και and; even οὐκ ου not ἀπέστη αφιστημι distance; keep distance εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after ἡ ο the καρδία καρδια heart ἡμῶν ημων our καὶ και and; even ἐξέκλινας εκκλινω deviate; avoid τὰς ο the τρίβους τριβος path ἡμῶν ημων our ἀπὸ απο from; away τῆς ο the ὁδοῦ οδος way; journey σου σου of you; your
43:19. non est conversum retro cor nostrum nec declinaverunt gressus nostri a semita tuaAnd our heart hath not turned back: neither hast thou turned aside our steps from thy way.
18. Our heart is not turned back, neither have our steps declined from thy way;
Our heart is not turned back, neither have our steps declined from thy way:

43:19 Не отступило назад сердце наше, и стопы наши не уклонились от пути Твоего,
43:19
καὶ και and; even
οὐκ ου not
ἀπέστη αφιστημι distance; keep distance
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
ο the
καρδία καρδια heart
ἡμῶν ημων our
καὶ και and; even
ἐξέκλινας εκκλινω deviate; avoid
τὰς ο the
τρίβους τριβος path
ἡμῶν ημων our
ἀπὸ απο from; away
τῆς ο the
ὁδοῦ οδος way; journey
σου σου of you; your
43:19. non est conversum retro cor nostrum nec declinaverunt gressus nostri a semita tua
And our heart hath not turned back: neither hast thou turned aside our steps from thy way.
18. Our heart is not turned back, neither have our steps declined from thy way;
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Adam Clarke: Commentary on the Bible - 1831
44:19: Thou hast sore broken us in the place of dragons - Thou hast delivered us into the hands of a fierce, cruel, and murderous people. We, as a people, are in a similar state to one who has strayed into a wilderness, where there are no human inhabitants; who hears nothing round about him but the hissing of serpents, the howling of beasts of prey, and the terrible roaring of the lion; and who expects every moment to be devoured.
Albert Barnes: Notes on the Bible - 1834
44:19: Though thou hast sore broken us in the place of dragons - Or rather, "That thou hast crushed us in the place of dragons." The connection is continued from the pRev_ious verse: "Our heart is not so turned back, nor have our steps so declined from thy path, that thou shouldst crush us in the place of dragons." That is, we have been guilty of no such apostasy and infidelity as to account for the fact that thou hast dealt with us in this manner, or make it necessary and proper that we should thus be crushed and overthrown The word rendered "dragons" - תנין tannı̂ yn - means either a great fish; a sea monster; a serpent; a dragon; or a crocodile. See the notes at Isa 13:22. It may also mean a jackal, a fox, or a wolf. DeWette renders it here, jackals. The idea in the passage is essentially the same, whichever interpretation of the word is adopted. The "place of dragons" would denote the place where such monsters are found, or where they had their abode; that is to say, in desolate places; wastes; deserts; old ruins; depopulated towns. See the notes, as above, at Isa 13:19-22; compare Jer 9:11. The meaning here would be, therefore, that they had been vanquished; that their cities and towns had been reduced to ruins; that their land had been laid waste; that the place where they had been "sore broken" was in fact a fit abode for wild beasts and monsters.
And covered us with the shadow of death - Our land has been covered with a dark and dismal shade, as if Death had cast his image or shadow over it. See Job 3:5, note; and Psa 23:4, note. There could be no more striking illustration of calamity and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:19: Though: Psa 38:8, Psa 60:1-3; Jer 14:17
in the: Psa 74:13, Psa 74:14; Isa 27:1, Isa 34:13, Isa 34:14, Isa 35:7; Eze 29:3; Rev 12:9, Rev 13:2, Rev 13:11-13; Rev 16:10
with the: Psa 23:4; Job 3:5, Job 10:21, Job 10:22; Mat 4:16
John Gill
44:19 Though thou hast sore broken us in the place of dragons,.... Where men, comparable to dragons or their poison and cruelty, dwell; particularly in Rome, and the Roman jurisdiction, both Pagan and Papal, the seat of Satan the great red dragon, and of his wretched brood and offspring, the beast, to whom he has given his power; here the saints and followers of Christ have been sorely afflicted and persecuted, and yet have held fast the name of Christ, and not denied his faith; see Rev_ 2:13; the wilderness is the habitation of dragons; and this is the name of the place where the church is said to be in the times of the Papacy, and where she is fed and preserved for a time, and times, and half a time, Rev_ 12:6;
and covered us with the shadow of death; as the former phrase denotes the cruelty of the enemies of Christ's church and people, this their dismal afflictions and forlorn state and condition; see Ps 23:4, Is 9:2; and may have some respect to the darkness of Popery, when it was at the height, and the church of Christ was covered with it, there being very little appearances and breakings forth of Gospel light any where. According to Arama, the "place of dragons" denotes the captivity of Egypt, which is the great dragon; and the "shadow of death", he says, was a name of Egypt in ancient times, as say the Rabbins; and observes that Ps 44:25 explains this; see Gen 3:14.
John Wesley
44:19 Broken us - By inflicting upon us one breach after another, thou hast at last brought us to this pass. The place - A place extremely desolate, such as dragons love, Is 13:21-22, and therefore full of horror, and danger. Covered us - With deadly horrors and miseries.
Robert Jamieson, A. R. Fausset and David Brown
44:19 sore broken--crushed.
place of dragons--desolate, barren, rocky wilderness (Ps 63:10; Is 13:22),
shadow of death--(Compare Ps 23:4).
43:2043:20: խոնա՛րհ արարեր զմեզ ՚ի տեղի չարչարանաց, եւ ծածկեցին զմեզ ստուերք մահու։
20 Տաժանավայրում մեզ ծնկի բերիր, եւ մահուան ստուերները պատեցին մեզ:
19 Թէպէտ չագալներուն եղած տեղը մեզ ճզմեցիր Ու մահուան ստուերովը մեզ ծածկեցիր։
խոնարհ արարեր զմեզ [249]ի տեղի չարչարանաց``, եւ ծածկեցին զմեզ ստուերք մահու:

43:20: խոնա՛րհ արարեր զմեզ ՚ի տեղի չարչարանաց, եւ ծածկեցին զմեզ ստուերք մահու։
20 Տաժանավայրում մեզ ծնկի բերիր, եւ մահուան ստուերները պատեցին մեզ:
19 Թէպէտ չագալներուն եղած տեղը մեզ ճզմեցիր Ու մահուան ստուերովը մեզ ծածկեցիր։
zohrab-1805▾ eastern-1994▾ western am▾
43:1943:20 когда Ты сокрушил нас в земле драконов и покрыл нас тенью смертною.
43:20 ὅτι οτι since; that ἐταπείνωσας ταπεινοω humble; bring low ἡμᾶς ημας us ἐν εν in τόπῳ τοπος place; locality κακώσεως κακωσις bad treatment καὶ και and; even ἐπεκάλυψεν επικαλυπτω conceal ἡμᾶς ημας us σκιὰ σκια shadow; shade θανάτου θανατος death
43:20. quoniam deiecisti nos in loco draconum et operuisti nos umbra mortisFor thou hast humbled us in the place of affliction: and the shadow of death hath covered us.
19. That thou hast sore broken us in the place of jackals, and covered us with the shadow of death.
Though thou hast sore broken us in the place of dragons, and covered us with the shadow of death:

43:20 когда Ты сокрушил нас в земле драконов и покрыл нас тенью смертною.
43:20
ὅτι οτι since; that
ἐταπείνωσας ταπεινοω humble; bring low
ἡμᾶς ημας us
ἐν εν in
τόπῳ τοπος place; locality
κακώσεως κακωσις bad treatment
καὶ και and; even
ἐπεκάλυψεν επικαλυπτω conceal
ἡμᾶς ημας us
σκιὰ σκια shadow; shade
θανάτου θανατος death
43:20. quoniam deiecisti nos in loco draconum et operuisti nos umbra mortis
For thou hast humbled us in the place of affliction: and the shadow of death hath covered us.
19. That thou hast sore broken us in the place of jackals, and covered us with the shadow of death.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. "В земле драконов" или шакалов. Эти животные любят питаться трупами. Такими трупами были евреи, попавшие в рабство, а шакалами были их пленители. Образ бесправного и беспомощного положения еврее в рабстве.
Adam Clarke: Commentary on the Bible - 1831
44:20: If we have forgotten the name of our God - That name, יהוה Jehovah, by which the true God was particularly distinguished, and which implied the exclusion of all other objects of adoration.
Or stretched out our hands - Made supplication; offered prayer or adoration to any strange god - a god that we had not known, nor had been acknowledged by our fathers. It has already been remarked, that from the time of the Babylonish captivity the Jews never relapsed into idolatry. It was customary among the ancients, while praying, to stretch out their hands towards the heavens, or the image they were worshipping, as if they expected to receive the favor they were asking.
Albert Barnes: Notes on the Bible - 1834
44:20: If we have forgotten the name of our God - That is, if we have apostatized from him.
Or stretched out our hands to a strange god - Or have been guilty of idolatry. The act of stretching out the hands, or spreading forth the hands, was significant of worship or prayer: Kg1 8:22; Ch2 6:12-13; see the notes at Isa 1:15. The idea here is, that this was not the cause or reason of their calamities; that if this had occurred, it would have been a sufficient reason for what had taken place; but that no such cause actually existed, and therefore the reason must be found in something else. It was the fact of such calamities having come upon the nation when no such cause existed, that perplexed the author of the psalm, and led to the conclusion in his own mind Psa 44:22 that these calamities were produced by the malignant designs of the enemies of the true religion, and that, instead of their suffering for their national sins, they were really martyrs in the cause of God, and were suffering for his sake.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:20: If we: Psa 44:17, Psa 7:3-5; Job 31:5-40
stretched: Psa 68:31; Exo 9:29; Kg1 8:22; Job 11:13
Geneva 1599
44:20 If we have forgotten the name of our God, or stretched out our hands to a (p) strange god;
(p) They show that they honoured God correctly, because they trusted in him alone.
John Gill
44:20 If we have forgotten the name of our God,.... As antichrist, and the antichristian party did in those times, Dan 11:36;
or stretched out our hands to a strange god; as not to any of the Heathen deities under the Pagan persecutions, so not to any images of gold, silver, brass, and wood, under the Papal tyranny; not to the Virgin Mary, nor to angels and saints departed; nor to the breaden God in the mass, never heard of before; see Dan 11:38.
Robert Jamieson, A. R. Fausset and David Brown
44:20 A solemn appeal to God to witness their constancy.
stretched out . . . hands--gesture of worship (Ex 9:29; Ps 88:9).
43:2143:21: Թէ մոռացեա՞լ իցէ մեր զանուն Աստուծոյ մերոյ, կամ ձգեալ իցէ զձեռս մեր յաստուածս օտարս[6896]։ [6896] Ոմանք.Եթէ մոռացեալ... առ աստուածս։
21 Միթէ մոռացե՞լ ենք մեր Աստծու անունը կամ ձե՞ռք ենք մեկնել օտար աստուածների.
20 Եթէ մեր Աստուծոյն անունը մոռցեր ենք, Կամ օտար աստուծոյ ձեռքերնիս երկնցուցեր ենք
Թէ մոռացեալ իցէ մեր զանուն Աստուծոյ մերոյ, կամ ձգեալ իցէ զձեռս մեր յաստուածս օտարս:

43:21: Թէ մոռացեա՞լ իցէ մեր զանուն Աստուծոյ մերոյ, կամ ձգեալ իցէ զձեռս մեր յաստուածս օտարս[6896]։
[6896] Ոմանք.Եթէ մոռացեալ... առ աստուածս։
21 Միթէ մոռացե՞լ ենք մեր Աստծու անունը կամ ձե՞ռք ենք մեկնել օտար աստուածների.
20 Եթէ մեր Աստուծոյն անունը մոռցեր ենք, Կամ օտար աստուծոյ ձեռքերնիս երկնցուցեր ենք
zohrab-1805▾ eastern-1994▾ western am▾
43:2043:21 Если бы мы забыли имя Бога нашего и простерли руки наши к богу чужому,
43:21 εἰ ει if; whether ἐπελαθόμεθα επιλανθανομαι forget τοῦ ο the ὀνόματος ονομα name; notable τοῦ ο the θεοῦ θεος God ἡμῶν ημων our καὶ και and; even εἰ ει if; whether διεπετάσαμεν διαπεταννυμι hand ἡμῶν ημων our πρὸς προς to; toward θεὸν θεος God ἀλλότριον αλλοτριος another's; stranger
43:21. si obliti sumus nominis Dei nostri et expandimus manus nostras ad deum alienumIf we have forgotten the name of our God, and if we have spread forth our hands to a strange god:
20. If we have forgotten the name of our God, or spread forth our hands to a strange god;
If we have forgotten the name of our God, or stretched out our hands to a strange god:

43:21 Если бы мы забыли имя Бога нашего и простерли руки наши к богу чужому,
43:21
εἰ ει if; whether
ἐπελαθόμεθα επιλανθανομαι forget
τοῦ ο the
ὀνόματος ονομα name; notable
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
καὶ και and; even
εἰ ει if; whether
διεπετάσαμεν διαπεταννυμι hand
ἡμῶν ημων our
πρὸς προς to; toward
θεὸν θεος God
ἀλλότριον αλλοτριος another's; stranger
43:21. si obliti sumus nominis Dei nostri et expandimus manus nostras ad deum alienum
If we have forgotten the name of our God, and if we have spread forth our hands to a strange god:
20. If we have forgotten the name of our God, or spread forth our hands to a strange god;
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:21: Shall not God search this out? - We confidently appeal to the true Good, the searcher of hearts, for the truth of this statement.
Albert Barnes: Notes on the Bible - 1834
44:21: Shall not God search this out? - That is, If this had been the case, it would be known to God. If, as a nation, we had been given to idolatry, or if our hearts had been secretly alienated from the true God, though there had been no open manifestation of apostasy, yet that could not have been concealed from him. The question here asked implies a solemn declaration on the part of the psalmist that this was not so; or that there was no such national apostasy from God, and no such pRev_alence of idolatry in the land as to account for what had occurred. The reason for the calamities which had come upon them, therefore, must be found in something else.
For he knoweth the secrets of the heart - What is in the heart: what is concealed from the world. If there were any such alienation from him in the hearts of the people, he would know it. The fact that God knows the heart, or that he understands all the secret thoughts, purposes, and motives of people, is one that is everywhere affirmed in the Scriptures. See Ch1 28:9; Rom 8:27; compare the notes at Rev 2:23.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:21: Shall: Psa. 139:1-24; Job 31:4, Job 31:14, Job 34:21, Job 34:22; Jer 17:10, Jer 23:24
knoweth: Jos 22:22, Jos 22:23; Ecc 12:14; Rom 2:16; Co1 4:5; Heb 4:12, Heb 4:13; Rev 2:23
Geneva 1599
44:21 Shall not God (q) search this out? for he knoweth the secrets of the heart.
(q) They take God to witness that they were upright toward him.
John Gill
44:21 Shall not God search this out?.... Undoubtedly he would, was it so, and expose it, and punish for it; as he will the Balaamites and children of Jezebel, Rev_ 2:18; this seems to be an appeal to God for the truth of all that the church had said concerning her steadfastness and integrity under the most trying exercises;
for he knoweth the secrets of the heart; whether the heart is turned back, or there is any inclination to apostatize from God, or his name is forgotten in it; as well as whether in fact the hand has been stretched out, or prayer made to a strange god, Jer 17:9.
43:2243:22: Սակայն Աստուած խնդրէ զայս. զի Նա՛ քննէ զգաղտնիս սրտից մերոց։
22 չէ՞ որ Աստուած դա կ’իմանայ, քանի որ նա քննում է գաղտնիքները մեր սրտի:
21 Միթէ Աստուած այս բանը պիտի չփնտռէ՞,Քանի որ ինք սրտին գաղտնիքները գիտէ
սակայն Աստուած [250]խնդրէ զայս, զի Նա քննէ զգաղտնիս սրտից մերոց:

43:22: Սակայն Աստուած խնդրէ զայս. զի Նա՛ քննէ զգաղտնիս սրտից մերոց։
22 չէ՞ որ Աստուած դա կ’իմանայ, քանի որ նա քննում է գաղտնիքները մեր սրտի:
21 Միթէ Աստուած այս բանը պիտի չփնտռէ՞,Քանի որ ինք սրտին գաղտնիքները գիտէ
zohrab-1805▾ eastern-1994▾ western am▾
43:2143:22 то не взыскал ли бы сего Бог? Ибо Он знает тайны сердца.
43:22 οὐχὶ ουχι not; not actually ὁ ο the θεὸς θεος God ἐκζητήσει εκζητεω seek out / thoroughly ταῦτα ουτος this; he αὐτὸς αυτος he; him γὰρ γαρ for γινώσκει γινωσκω know τὰ ο the κρύφια κρυφιος the καρδίας καρδια heart
43:22. numquid non Deus investigabit istud ipse enim novit cogitationes cordis quoniam propter te mortificati sumus tota die reputati sumus ut grex occisionisShall not God search out these things: for he knoweth the secrets of the heart. Because for thy sake we are killed all the day long: we are counted as sheep for the slaughter.
21. Shall not God search this out? for he knoweth the secrets of the heart.
Shall not God search this out? for he knoweth the secrets of the heart:

43:22 то не взыскал ли бы сего Бог? Ибо Он знает тайны сердца.
43:22
οὐχὶ ουχι not; not actually
ο the
θεὸς θεος God
ἐκζητήσει εκζητεω seek out / thoroughly
ταῦτα ουτος this; he
αὐτὸς αυτος he; him
γὰρ γαρ for
γινώσκει γινωσκω know
τὰ ο the
κρύφια κρυφιος the
καρδίας καρδια heart
43:22. numquid non Deus investigabit istud ipse enim novit cogitationes cordis quoniam propter te mortificati sumus tota die reputati sumus ut grex occisionis
Shall not God search out these things: for he knoweth the secrets of the heart. Because for thy sake we are killed all the day long: we are counted as sheep for the slaughter.
21. Shall not God search this out? for he knoweth the secrets of the heart.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Господь "знает тайны сердца" - знает, что евреи были истинными Его чтителями, не уклонялись во след ложных богов.
Adam Clarke: Commentary on the Bible - 1831
44:22: For thy sake are we killed all the day long - Because of our attachment to thee and to thy religion, we are exposed to continual death; and some of us fail a daily sacrifice to the persecuting spirit of our enemies, and we all carry our lives continually in our hands. In the same state were the primitive Christians; and St. Paul applies these words to their case, Rom 8:36.
Albert Barnes: Notes on the Bible - 1834
44:22: Yea, for thy sake are we killed all the day long - That is, we are continually or constantly subjected to these calamities. It is not a single defeat, but it is a continued slaughter. This verse contains, in the apprehension of the psalmist, the true cause of the calamities which had come upon the nation. The emphasis in the passage lies in the phrase "for thy sake." The meaning is, It is on thy account; it is in thy cause; it is because we are thy friends, and because we worship thee. It is not on account of our national sins; it is not because there is any pRev_alent idolatry, but it is because we are the worshippers of the true God, and we are, therefore, martyrs. All these calamities have come upon us in consequence of our attachment to thee. There is no evidence that there was any self-glorying in this, or any intention to blame God as if he were unjust or severe, but it is the feeling of martyrs as suffering in the cause of religion. This passage is applied by the apostle Paul to Christians in his time, as fitly describing their sufferings, and the cause of the calamities which came upon them. See the notes at Rom 8:36.
We are counted as sheep for the slaughter - We are reckoned like sheep designed for the slaughter. That is, It is not because we are guilty, but we are regarded and treated as innocent sheep who are driven to be slaughtered. See the notes at Rom 8:36. Their attachment to the true religion - their devotion to Yahweh as the true God - was the secret cause of all the calamities which had come upon them. As a nation they were his friends, and as such they were opposed by the worshippers of other gods.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:22: Yea: Rom 8:36
killed: Psa 44:11, Psa 79:2, Psa 79:3; Sa1 22:17-19; Kg1 19:10; Mat 5:10-12; Joh 15:21; Joh 16:2, Joh 16:3; Co1 4:9, Co1 15:30, Co1 15:31; Rev 11:3-9, Rev 17:6
Carl Friedrich Keil and Franz Delitzsch
44:22
(Heb.: 44:23-27) The church is not conscious of any apostasy, for on the contrary it is suffering for the sake of its fidelity. Such is the meaning intended by כּי, Ps 44:23 (cf. Ps 37:20). The emphasis lies on עליך, which is used exactly as in Ps 69:8. Paul, in Rom 8:36, transfers this utterance to the sufferings of the New Testament church borne in witnessing for the truth, or I should rather say he considers it as a divine utterance corresponding as it were prophetically to the sufferings of the New Testament church, and by anticipation, coined concerning it and for its use, inasmuch as he cites it with the words καθὼς γέγραπται. The suppliant cries עוּרה and הקיצה are Davidic, and found in his earlier Ps; Ps 7:7; Ps 35:23; Ps 59:5., cf. Ps 78:65. God is said to sleep when He does not interpose in whatever is taking place in the outward world here below; for the very nature of sleep is a turning in into one's own self from all relationship to the outer world, and a resting of the powers which act outwardly. The writer of our Psalm is fond of couplets of synonyms like ענינוּ ולחצנוּ in Ps 44:25; cf. Ps 44:4, ימינך וּזרועך. Ps 119:25 is an echo of Ps 44:26. The suppliant cry קוּמה (in this instance in connection with the עזרתה which follows, it is to be accented on the ultima) is Davidic, Ps 3:8; Ps 7:7; but originally it is Mosaic. Concerning the ah of עזרתה, here as also in Ps 63:8 of like meaning with לעזרתי, Ps 22:20, and frequently, vid., on Ps 3:3.
Geneva 1599
44:22 Yea, for thy sake (r) are we killed all the day long; we are counted as sheep for the slaughter.
(r) The faithful take comfort in this, that the wicked punish them not for their sins, but for because of God, (Mt 5:10; 1Pet 4:14).
John Gill
44:22 Yea, for thy sake are we killed all the day long,.... These words are cited by the Apostle Paul in Rom 8:36; and are applied to his times, showing the then close attachment of the saints to Christ, and their strong love and affection for him; and they have the same sense here, being an instance and proof of the church's integrity and faithfulness in the cause of God, amidst the sorest afflictions and persecutions; for the truth of which she appeals to the searcher of hearts; and had their accomplishment in the ten persecutions under the Heathen emperors, and under the Papal tyranny; and may be understood of their being threatened with death, being in danger of it, and exposed unto it continually, 1Cor 15:31; or of their being in such troubles and afflictions, which may be called death, 2Cor 1:8; or of the actual slaying them: and what was done to many of the members of the church she attributes to herself, because of the union between them; and for the sake of the worship of the true God, because they would not worship the gods of the Heathens, nor the image of the beast, multitudes of them were put to death; and that all the day long, and every day, and that for a long series and course of time, or continually; and indeed, ever since the Gospel day or dispensation began, this killing work has been more or less; and it will continue during the reign of antichrist, until the measure of his iniquity is filled up, and the afflictions of the saints are accomplished;
we are counted as sheep for the slaughter; or "as sheep of slaughter" (q); see Zech 11:4; that is, either as sheep to be slaughtered for food, their enemies delighting to eat their flesh and drink their blood; See Gill on Ps 44:11, or for sacrifice, they reckoning it doing God good service to take away their lives, as though they sacrificed a lamb or a sheep unto him; and which, like sheep, they have patiently endured: this is the account made of them, not by the Lord, in whose sight their death is precious; nor by the saints, with whom their memory is dear; but by their furious persecutors, among whom they are as sheep among wolves; see 1Cor 4:13.
(q) "ut pecus mactationis", Montanus, Vatablus; so Musculus, Cocceius, Gejerus, Michaelis, Ainsworth.
John Wesley
44:22 Yea - Because we are constant in thy worship, which they abhor.
Robert Jamieson, A. R. Fausset and David Brown
44:22 Their protracted sufferings as God's people attests the constancy. Paul (Rom 8:36) uses this to describe Christian steadfastness in persecution.
43:23[43:22:] Վասն քո մեռանիմք զօրհանապազ, համարեցաք որպէս զոչխար ՚ի սպանումն[6897]։ [6897] Ոմանք.Որպէս զոչխար ՚ի զենումն։
[22] Մենք ամէն օր զոհւում ենք քեզ համար, կարծես մորթելու ոչխարներ լինենք:
22 Բայց ամէն օր քեզի համար կ’սպաննուինք, Մորթուելու ոչխարի պէս կը սեպուինք։
Վասն քո մեռանիմք զօրհանապազ, համարեցաք որպէս զոչխար ի զենումն:

[43:22:] Վասն քո մեռանիմք զօրհանապազ, համարեցաք որպէս զոչխար ՚ի սպանումն[6897]։
[6897] Ոմանք.Որպէս զոչխար ՚ի զենումն։
[22] Մենք ամէն օր զոհւում ենք քեզ համար, կարծես մորթելու ոչխարներ լինենք:
22 Բայց ամէն օր քեզի համար կ’սպաննուինք, Մորթուելու ոչխարի պէս կը սեպուինք։
zohrab-1805▾ eastern-1994▾ western am▾
43:2243:23 Но за Тебя умерщвляют нас всякий день, считают нас за овец, {обреченных} на заклание.
43:23 ὅτι οτι since; that ἕνεκα ενεκα for the sake of; on account of σοῦ σου of you; your θανατούμεθα θανατοω put to death ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐλογίσθημεν λογιζομαι account; count ὡς ως.1 as; how πρόβατα προβατον sheep σφαγῆς σφαγη slaughter
43:23. consurge quare dormitas Domine evigila quare proicis nos in sempiternumArise, why sleepest thou, O Lord? arise, and cast us not off to the end.
22. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.
Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter:

43:23 Но за Тебя умерщвляют нас всякий день, считают нас за овец, {обреченных} на заклание.
43:23
ὅτι οτι since; that
ἕνεκα ενεκα for the sake of; on account of
σοῦ σου of you; your
θανατούμεθα θανατοω put to death
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ἐλογίσθημεν λογιζομαι account; count
ὡς ως.1 as; how
πρόβατα προβατον sheep
σφαγῆς σφαγη slaughter
43:23. consurge quare dormitas Domine evigila quare proicis nos in sempiternum
Arise, why sleepest thou, O Lord? arise, and cast us not off to the end.
22. Yea, for thy sake are we killed all the day long; we are counted as sheep for the slaughter.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:23: A wake, why steepest thou, O Lord? - That is, Why dost thou appear as one asleep, who is regardless of the safety of his friends. This is a freedom of speech which can only be allowed to inspired men; and in their mouths it is always to be figuratively understood.
Albert Barnes: Notes on the Bible - 1834
44:23: Awake, why sleepest thou? - This is a solemn and earnest appeal to God to interpose in their behalf, as if he were "asleep," or were regardless of their sufferings. Compare Psa 3:7, note; Psa 7:6, note; Psa 35:23, note.
Arise, cast us not off for ever - Do not forsake us always. Compare Psa 44:9. He had seemed to have cast them off; to have forgotten them; to have forsaken them utterly, and the psalmist, in the name of the people, calls on him not entirely to abandon them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:23: Awake: Psa 7:6, Psa 12:5, Psa 35:23, Psa 59:4, Psa 59:5, Psa 78:65; Isa 51:9; Mar 4:38
cast: Psa 44:9, Psa 74:1, Psa 88:14
John Gill
44:23 Awake, why sleepest thou, O Lord?.... Not that sleep properly falls upon God: the Keeper of Israel neither slumbers nor sleeps; his eyes are always upon his people; he never withdraws them from them, and he watches over them night and day: but sometimes he seems and is thought to be asleep; as when wicked men flourish and triumph over the righteous, and go on in sin with impunity; when their judgment seems to linger, and their damnation to slumber, though it does not; and when the saints are under sore afflictions, and the Lord seems to disregard them, and does not appear for their deliverance; and when things are as when the disciples were in a storm, and Christ was asleep, to whom they said, "carest thou not that we perish?" and the Lord may be said to awake, and it is what is here prayed for, when he stirs up himself and takes vengeance on his enemies, as he will before long on antichrist and his followers; and when he takes in hand the cause and judgment of his people, and pleads it thoroughly, and delivers them out of the hands of all their oppressors, and gives them the dominion and kingdom under the whole heaven; see Is 2:9;
arise; to revenge the blood of his people, and to have mercy on his Zion;
cast us not off for ever; as he might seem to do, by suffering their enemies to triumph over them; but in reality he does not; much less with loathing and abhorrence, as the word (r) used signifies, since his church is his Hephzibah, in whom he delights, Is 62:4; and still less for ever, since his love to them is from everlasting to everlasting, and they shall be for ever with him; See Gill on Ps 43:2.
(r) "ne abjicias cum fastidio", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
44:23 This style of addressing God, as indifferent, is frequent (Ps 3:7; Ps 9:19; Ps 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.
43:2443:23: Զարթի՛ր ընդէ՞ր ննջես Տէր. արի՛ եւ մի՛ մերժեր զմեզ ՚ի սպառ։
23 Զարթնի՛ր, ինչո՞ւ ես ննջում, Տէ՛ր. ելիր եւ մի՛ մերժիր մեզ իսպառ:
23 Արթնցի՛ր, ո՛վ Տէր, ինչո՞ւ կը քնանաս. Ելի՛ր, մի՛ մերժեր մեզ յաւիտեան։
Զարթիր, ընդէ՞ր ննջես, Տէր. արի եւ մի՛ մերժեր զմեզ ի սպառ:

43:23: Զարթի՛ր ընդէ՞ր ննջես Տէր. արի՛ եւ մի՛ մերժեր զմեզ ՚ի սպառ։
23 Զարթնի՛ր, ինչո՞ւ ես ննջում, Տէ՛ր. ելիր եւ մի՛ մերժիր մեզ իսպառ:
23 Արթնցի՛ր, ո՛վ Տէր, ինչո՞ւ կը քնանաս. Ելի՛ր, մի՛ մերժեր մեզ յաւիտեան։
zohrab-1805▾ eastern-1994▾ western am▾
43:2343:24 Восстань, что спишь, Господи! пробудись, не отринь навсегда.
43:24 ἐξεγέρθητι εξεγειρω raise up; awakened ἵνα ινα so; that τί τις.1 who?; what? ὑπνοῖς υπνοω lord; master ἀνάστηθι ανιστημι stand up; resurrect καὶ και and; even μὴ μη not ἀπώσῃ απωθεω thrust away; reject εἰς εις into; for τέλος τελος completion; sales tax
43:24. quare faciem tuam abscondis oblivisceris adflictiones et angustias nostrasWhy turnest thou thy face away? and forgettest our want and our trouble?
23. Awake, why sleepest thou, O Lord? arise, cast not off for ever.
Awake, why sleepest thou, O Lord? arise, cast [us] not off for ever:

43:24 Восстань, что спишь, Господи! пробудись, не отринь навсегда.
43:24
ἐξεγέρθητι εξεγειρω raise up; awakened
ἵνα ινα so; that
τί τις.1 who?; what?
ὑπνοῖς υπνοω lord; master
ἀνάστηθι ανιστημι stand up; resurrect
καὶ και and; even
μὴ μη not
ἀπώσῃ απωθεω thrust away; reject
εἰς εις into; for
τέλος τελος completion; sales tax
43:24. quare faciem tuam abscondis oblivisceris adflictiones et angustias nostras
Why turnest thou thy face away? and forgettest our want and our trouble?
23. Awake, why sleepest thou, O Lord? arise, cast not off for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. "Восстань, что спишь, Господи!" Бодрствование Бога над евреями означает деятельную помощь с Его стороны, а лишение этой помощи изображается как состояние, противоположное бодрствованию, уподобляется сну.
Adam Clarke: Commentary on the Bible - 1831
44:24: Wherefore hidest thou thy face - Show us the cause why thou withdrawest from us the testimony of thy approbation.
Albert Barnes: Notes on the Bible - 1834
44:24: Wherefore hidest thou thy face? - See the notes at Psa 13:1. Why dost thou turn away from us, and refuse to aid us, and leave us to these unpitied sufferings?
And forgettest our affliction and our oppression - Our trials, and the wrongs that are committed against us. These are earnest appeals. They are the pleadings of the oppressed and the wronged. The language is such as man would use in addressing his fellow-men; and, when applied to God, it must be understood as such language. As used in the Psalms, it denotes earnestness, but not irRev_erence; it is solemn petition, not dictation; it is affectionate pleading, not complaint. It indicates depth of suffering and distress, and is the strongest language which could be employed to denote entire helplessness and dependence. At the same time, it is language which implies that the cause for which they suffered was the cause of God, and that they might properly call on him to interfere in behalf of his own friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:24: Wherefore: Psa 10:1, Psa 10:11, Psa 13:1, Psa 43:1-4; Deu 32:20; Job 13:24
forgettest: Psa 74:19, Psa 74:23; Exo 2:23, Exo 2:24; Isa 40:27, Isa 40:28; Rev 6:9, Rev 6:10
John Gill
44:24 Wherefore hidest thou thy face?.... See Ps 10:1;
and forgettest our affliction and our oppression. Not that the Lord does really forget either the persons of his people, which he cannot, since they are engraven on the palms of his hands, and a book of remembrance is written for them: nor the afflictions of his people; he knows their souls in adversity; he chooses them in the furnace of affliction; he makes all afflictions work together for good, and delivers out of them. But because deliverance is not immediately wrought, and they sometimes continue long under their afflictions and oppressions, they seem to be forgotten by him, as during the ten persecutions and the long reign of antichrist.
43:2543:24: Զմէ՞ դարձուցանես զերեսս քո ՚ի մէնջ, մոռանաս զաղքատութիւն եւ զնեղութիւնս մեր[6898]։ [6898] Ոմանք.Մոռանալ զաղքատութիւն։
24 Ինչո՞ւ ես երեսդ շրջում մեզանից, մոռանում մեր աղքատութիւնն ու նեղութիւնները:
24 Ինչո՞ւ երեսդ կը ծածկես, Մեր տրտմութիւնը ու տառապանքը կը մոռնաս։
Զմէ՞ դարձուցանես զերեսս քո ի մէնջ, մոռանաս զաղքատութիւն եւ զնեղութիւնս մեր:

43:24: Զմէ՞ դարձուցանես զերեսս քո ՚ի մէնջ, մոռանաս զաղքատութիւն եւ զնեղութիւնս մեր[6898]։
[6898] Ոմանք.Մոռանալ զաղքատութիւն։
24 Ինչո՞ւ ես երեսդ շրջում մեզանից, մոռանում մեր աղքատութիւնն ու նեղութիւնները:
24 Ինչո՞ւ երեսդ կը ծածկես, Մեր տրտմութիւնը ու տառապանքը կը մոռնաս։
zohrab-1805▾ eastern-1994▾ western am▾
43:2443:25 Для чего скрываешь лице Твое, забываешь скорбь нашу и угнетение наше?
43:25 ἵνα ινα so; that τί τις.1 who?; what? τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀποστρέφεις αποστρεφω turn away; alienate ἐπιλανθάνῃ επιλανθανομαι forget τῆς ο the πτωχείας πτωχεια bankruptcy ἡμῶν ημων our καὶ και and; even τῆς ο the θλίψεως θλιψις pressure ἡμῶν ημων our
43:25. quoniam incurvata est in pulvere anima nostra adhesit terrae venter nosterFor our soul is humbled down to the dust: our belly cleaveth to the earth.
24. Wherefore hidest thou thy face, and forgettest our affliction and our oppression?
Wherefore hidest thou thy face, [and] forgettest our affliction and our oppression:

43:25 Для чего скрываешь лице Твое, забываешь скорбь нашу и угнетение наше?
43:25
ἵνα ινα so; that
τί τις.1 who?; what?
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀποστρέφεις αποστρεφω turn away; alienate
ἐπιλανθάνῃ επιλανθανομαι forget
τῆς ο the
πτωχείας πτωχεια bankruptcy
ἡμῶν ημων our
καὶ και and; even
τῆς ο the
θλίψεως θλιψις pressure
ἡμῶν ημων our
43:25. quoniam incurvata est in pulvere anima nostra adhesit terrae venter noster
For our soul is humbled down to the dust: our belly cleaveth to the earth.
24. Wherefore hidest thou thy face, and forgettest our affliction and our oppression?
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
44:25: Our soul is bowed down - Our life is drawing near to the grave. If thou delay to help us, we shall become extinct.
Albert Barnes: Notes on the Bible - 1834
44:25: For our soul is bowed down to the dust - That is, We are overborne with calamity, so that we sink to the earth. The expression is one that denotes great affliction.
Our belly cleaveth unto the earth - We are like animals that are prone upon the earth, and that cannot rise. The allusion may be to reptiles that cannot stand erect. The figure is intended to denote great prostration and affliction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:25: Psa 66:11, Psa 66:12, Psa 119:25; Isa 51:23; Lam 4:5
Geneva 1599
44:25 For our soul is (s) bowed down to the dust: our belly cleaveth unto the earth.
(s) There is no hope of recovery, unless you raise us up with your hand.
John Gill
44:25 For our soul is bowed down to the dust,.... Which may signify great declension in spiritual things, much dejection of mind, and little exercise of grace, Ps 119:25; or a very low estate in temporals; subjection to their enemies; they setting their feet upon their necks, and obliging them to lick the dust of them: and even it may signify nearness to death itself; see Josh 10:24;
our belly cleaveth to the earth; as persons that lie prostrate, being conquered and suppliants.
John Wesley
44:25 Our soul - Our persons. Our belly - We are not only thrown down to the earth, but we lie there like dead carcases.
43:2643:25: Խոնարհ եղեն մինչեւ ՚ի հող անձինք մեր. եւ յերկի՛ր կցեցան մէջք մեր։
25 Մեր անձերը մինչեւ գետին կորացան, եւ մեր մէջքը դիպաւ հողին:
25 Վասն զի մեր անձը մինչեւ հողը ծռեցաւ, Մեր փորը գետինը փակաւ։
Խոնարհ եղեն մինչեւ ի հող անձինք մեր, եւ յերկիր կցեցան մէջք մեր:

43:25: Խոնարհ եղեն մինչեւ ՚ի հող անձինք մեր. եւ յերկի՛ր կցեցան մէջք մեր։
25 Մեր անձերը մինչեւ գետին կորացան, եւ մեր մէջքը դիպաւ հողին:
25 Վասն զի մեր անձը մինչեւ հողը ծռեցաւ, Մեր փորը գետինը փակաւ։
zohrab-1805▾ eastern-1994▾ western am▾
43:2543:26 ибо душа наша унижена до праха, утроба наша прильнула к земле.
43:26 ὅτι οτι since; that ἐταπεινώθη ταπεινοω humble; bring low εἰς εις into; for χοῦν χους.1 dust ἡ ο the ψυχὴ ψυχη soul ἡμῶν ημων our ἐκολλήθη κολλαω cling; join εἰς εις into; for γῆν γη earth; land ἡ ο the γαστὴρ γαστηρ stomach; pregnant ἡμῶν ημων our
43:26. surge auxiliare nobis et redime nos propter misericordiam tuamArise, O Lord, help us and redeem us for thy name's sake.
25. For our soul is bowed down to the dust: our belly cleaveth unto the earth.
For our soul is bowed down to the dust: our belly cleaveth unto the earth:

43:26 ибо душа наша унижена до праха, утроба наша прильнула к земле.
43:26
ὅτι οτι since; that
ἐταπεινώθη ταπεινοω humble; bring low
εἰς εις into; for
χοῦν χους.1 dust
ο the
ψυχὴ ψυχη soul
ἡμῶν ημων our
ἐκολλήθη κολλαω cling; join
εἰς εις into; for
γῆν γη earth; land
ο the
γαστὴρ γαστηρ stomach; pregnant
ἡμῶν ημων our
43:26. surge auxiliare nobis et redime nos propter misericordiam tuam
Arise, O Lord, help us and redeem us for thy name's sake.
25. For our soul is bowed down to the dust: our belly cleaveth unto the earth.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. "Душа наша унижена до праха, утроба наша прильнула к земле" - мы пригнуты к земле, подавлены скорбью и пережитым бедствием.
Adam Clarke: Commentary on the Bible - 1831
44:26: Arise for our help - Show forth thy power in delivering us from the hands of our enemies.
Redeem us - Ransom us from our thraldom.
For thy mercies' sake - למען חסדך lemaan chasdecha, On account of thy mercy. That we may have that proper view of thy mercy which we should have, and that we may magnify it as we ought to do, redeem us. The Vulgate has, Redime nos, propter nomen tuum, "Redeem us on account of thy name;" which the old Psalter thus paraphrases: "Help us in ryghtwysness, and by us (buy), that es, delyver us, that we be withouten drede; and al this for thi name Jehsu; noght for oure merite."
Albert Barnes: Notes on the Bible - 1834
44:26: Arise for our help - Margin, as in Hebrew, "a help for us." That is, Deliver us from our present calamities and troubles.
And redeem us - Save us; deliver us. See Psa 25:22, note; Psa 31:5, note; Isa 1:27, note; Isa 52:3, note.
For thy mercies' sake - On account of thy mercies. That is, in order that thy mercy may be manifested; or that thy character, as a God of mercy, may be made known. It was not primarily or mainly on their own account that the psalmist urges this prayer; it was that the character of God might be made known, or that it might be seen that he was a merciful Being. The proper manifestation of the divine character, as showing what God is, is in itself of more importance than our personal salvation - for the welfare of the universe depends on that; and the highest ground of appeal and of hope which we can have, as sinners, when we come before him, is that he would glorify himself in his mercy. To that we may appeal, and on that we may rely. When that is urged as an argument for our salvation, and when that is the sole ground of our confidence, we may be assured that he is ready to hear and to save us. In the New Testament he has told us how that mercy has been manifested, and how it may be made available to us - to wit, through the Lord Jesus, the great Mediator; and hence, we are directed to come in his name, and to make mention of what he has done and suffered in order that the divine mercy may be consistently manifested to mankind. From the beginning of the world - from the time when man apostatized from God, - through all dispensations, and in all ages and lands, the only hope of men for salvation has been the fact that God is a merciful Being; the true ground of successful appeal to him has been, is, and ever will be, that his own name might be glorified and honored in the salvation of lost and ruined sinners - in the displays of his mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
44:26: for our help: Heb. a help for us
redeem: Psa 26:11, Psa 130:7, Psa 130:8
Geneva 1599
44:26 Arise for our help, and redeem us for thy (t) mercies' sake.
(t) Which is the only sufficient ransom to deliver both body and souls from all kinds of slavery and misery.
John Gill
44:26 Arise for our help,.... Or, "arise our help" (s). God is the help of his people, and he is a present help in time of trouble; and he is the only one; and he can help and does, when none else can;
and redeem us for thy mercies' sake; not for the sake of her integrity and faithfulness; nor for her sufferings for Christ's sake; but for his grace and mercy's sake, which is the source and spring of redemption or deliverance, both temporal and spiritual; and to that the saints ascribe it, and not to any merit of theirs, or works of righteousness done by them.
(s) "auxilium nostrum", Cocceius, Gejerus.
43:2743:26: Արի՛ Տէր օգնեա՛ մեզ եւ փրկեա՛ զմե՛զ, վասն անուան քո։ Տունք. իէ̃։
26 Ելի՛ր, Տէ՛ր, օգնի՛ր եւ փրկի՛ր մեզ յանուն քո անուան:
26 Ելի՛ր, օգնէ՛ մեզի Ու ազատէ՛ մեզ քու անուանդ համար։
Արի, Տէր, օգնեա մեզ, եւ փրկեա զմեզ վասն [251]անուան քո:

43:26: Արի՛ Տէր օգնեա՛ մեզ եւ փրկեա՛ զմե՛զ, վասն անուան քո։ Տունք. իէ̃։
26 Ելի՛ր, Տէ՛ր, օգնի՛ր եւ փրկի՛ր մեզ յանուն քո անուան:
26 Ելի՛ր, օգնէ՛ մեզի Ու ազատէ՛ մեզ քու անուանդ համար։
zohrab-1805▾ eastern-1994▾ western am▾
43:2643:27 Восстань на помощь нам и избавь нас ради милости Твоей.
43:27 ἀνάστα ανιστημι stand up; resurrect κύριε κυριος lord; master βοήθησον βοηθεω help ἡμῖν ημιν us καὶ και and; even λύτρωσαι λυτροω ransom ἡμᾶς ημας us ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your
26. Rise up for our help, and redeem us for thy lovingkindness’ sake.
Arise for our help, and redeem us for thy mercies' sake:

43:27 Восстань на помощь нам и избавь нас ради милости Твоей.
43:27
ἀνάστα ανιστημι stand up; resurrect
κύριε κυριος lord; master
βοήθησον βοηθεω help
ἡμῖν ημιν us
καὶ και and; even
λύτρωσαι λυτροω ransom
ἡμᾶς ημας us
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
26. Rise up for our help, and redeem us for thy lovingkindness’ sake.
ru▾ LXX-gloss▾ erva_1895▾