Psalm 43:2
Parallel Verses
English Standard Version
For you are the God in whom I take refuge; why have you rejected me? Why do I go about mourning because of the oppression of the enemy?

King James Bible
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?

American Standard Version
For thou art the God of my strength; why hast thou cast me off? Why go I mourning because of the oppression of the enemy?

Douay-Rheims Bible
For thou art God my strength : why hast thou cast me off? and why do I go sorrowful whilst the enemy afflicteth me?

English Revised Version
For thou art the God of my strength; why hast thou cast me off? why go I mourning because of the oppression of the enemy?

Webster's Bible Translation
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?

Psalm 43:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 42:7-12) The poet here continues to console himself with God's help. God Himself is indeed dishonoured in him; He will not suffer the trust he has reposed in Him to go unjustified. True, עלי seems at the beginning of the line to be tame, but from עלי and אזכּרך, the beginning and end of the line, standing in contrast, עלי is made emphatic, and it is at the same time clear that על־כּן is not equivalent to אשׁר על־כּן - which Gesenius asserts in his Lexicon, erroneously referring to Psalm 1:5; Psalm 45:3, is a poetical usage of the language; an assertion for which, however, there is as little support as that כּי על־כּן in Numbers 14:43 and other passages is equivalent to על־כּן כּי. In all such passages, e.g., Jeremiah 48:36, על־כּן means "therefore," and the relationship of reason and consequence is reversed. So even here: within him his soul is bowed very low, and on account of this downcast condition he thinks continually of God, from whom he is separated. Even in Jonah 2:8 this thinking upon God does not appear as the cause but as the consequence of pain. The "land of Jordan and of Hermonim" is not necessarily the northern mountain range together with the sources of the Jordan. The land beyond the Jordan is so called in opposition to ארץ לבנון, the land on this side. According to Dietrich (Abhandlungen, S. 18), חרמונים is an amplificative plural: the Hermon, as a peak soaring far above all lower summits. John Wilson (Lands of the Bible, ii. 161) refers the plural to its two summits. But the plural serves to denote the whole range of the Antilebanon extending to the south-east, and accordingly to designate the east Jordanic country. It is not for one moment to be supposed that the psalmist calls Hermon even, in comparison with his native Zion, the chosen of God. הר מצער, i.e., the mountain of littleness: the other member of the antithesis, the majesty of Zion, is wanting, and the מן which is repeated before הר is also opposed to this. Hitzig, striking out the מ of מהר, makes it an address to Zion: "because I remember thee out of the land of Jordan and of summits of Hermon, thou little mountain;" but, according to Psalm 42:8, these words are addressed to Elohim. In the vicinity of Mitz‛are, a mountain unknown to us, in the country beyond Jordan, the poet is sojourning; from thence he looks longingly towards the district round about his home, and just as there, in a strange land, the wild waters of the awe-inspiring mountains roar around him, there seems to be a corresponding tumult in his soul. In Psalm 42:8 he depicts the natural features of the country round about him - and it may remind one quite as much of the high and magnificent waterfalls of the lake of Muzêrı̂b as of the waterfall at the course of the Jordan near Paneas and the waters that dash headlong down the mountains round about - and in Psalm 42:8 he says that he feels just as though all these threatening masses of water were following like so many waves of misfortune over his head (Tholuck, Hitzig, and Riehm). Billow follows billow as if called by one another (cf. Isaiah 6:3 concerning the continuous antiphon of the seraphim) at the roar (לקול as in Habakkuk 3:16) of the cataracts, which in their terrible grandeur proclaim the Creator, God (lxx τῶν καταῤῥακτῶν σου) - all these breaking, sporting waves of God pass over him, who finds himself thus surrounded by the mighty works of nature, but taking no delight in them; and in them all he sees nothing but the mirrored image of the many afflictions which threaten to involve him in utter destruction (cf. the borrowed passage in that mosaic work taken from the Psalms, Jonah 2:4).

He, however, calls upon himself in Psalm 42:9 to take courage in the hope that a morning will dawn after this night of affliction (Psalm 30:6), when Jahve, the God of redemption and of the people of redemption, will command His loving-kindness (cf. Psalm 44:5, Amos; 3f.); and when this by day has accomplished its work of deliverance, there follows upon the day of deliverance a night of thanksgiving (Job 35:10): the joyous excitement, the strong feeling of gratitude, will not suffer him to sleep. The suffix of שׁירה is the suffix of the object: a hymn in praise of Him, prayer (viz., praiseful prayer, Habakkuk 3:1) to the God of his life (cf. Sir. 23:4), i.e., who is his life, and will not suffer him to come under the dominion of death. Therefore will he say (אומרה), in order to bring about by prayer such a day of loving-kindness and such a night of thanksgiving songs, to the God of his rock, i.e., who is his rock (gen. apos.): Why, etc.? Concerning the different accentuation of למה here and in Psalm 43:2, vid., on Psalm 37:20 (cf. Psalm 10:1). In this instance, where it is not followed by a guttural, it serves as a "variation" Hitzig); but even the retreating of the tone when a guttural follows is not consistently carried out, vid., Psalm 49:6, cf. 1 Samuel 28:15 (Ew. 243, b). The view of Vaihinger and Hengstenberg is inadmissible, viz., that Psalm 42:10 to Psalm 42:11 are the "prayer," which the psalmist means in Psalm 42:9; it is the prayerful sigh of the yearning for deliverance, which is intended to form the burthen of that prayer. In some MSS we find the reading כּרצח instead of בּרצח; the בּ is here really synonymous with the כּ, it is the Beth essentiae (vid., Psalm 35:2): after the manner of a crushing (cf. Ezekiel 21:27, and the verb in Psalm 62:4 of overthrowing a wall) in my bones, i.e., causing me a crunching pain which seethes in my bones, mine oppressors reproach me (חרף with the transfer of the primary meaning carpere, as is also customary in the Latin, to a plucking and stripping one of his good name). The use of ב here differs from its use in Psalm 42:10; for the reproaching is not added to the crushing as a continuing state, but is itself thus crushing in its operation (vid., Psalm 42:4). Instead of בּאמר we have here the easier form of expression בּאמרם; and in the refrain פּני ואלהי, which is also to be restored in Psalm 42:6.

Psalm 43:2 Parallel Commentaries

Treasury of Scripture Knowledge

the God

Psalm 28:7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoices...

Psalm 140:7 O GOD the Lord, the strength of my salvation, you have covered my head in the day of battle.

Exodus 15:2 The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God...

Isaiah 40:31 But they that wait on the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary...

Isaiah 45:24 Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come...

Zechariah 10:12 And I will strengthen them in the LORD; and they shall walk up and down in his name, said the LORD.

Ephesians 6:10 Finally, my brothers, be strong in the Lord, and in the power of his might.

Philippians 4:13 I can do all things through Christ which strengthens me.

why dost

Psalm 71:9 Cast me not off in the time of old age; forsake me not when my strength fails.

Psalm 77:7 Will the Lord cast off for ever? and will he be favorable no more?

Psalm 94:14 For the LORD will not cast off his people, neither will he forsake his inheritance.

1 Chronicles 28:9 And you, Solomon my son, know you the God of your father, and serve him with a perfect heart and with a willing mind...

why go

Psalm 42:9 I will say to God my rock, Why have you forgotten me? why go I mourning because of the oppression of the enemy?

Cross References
Job 30:28
I go about darkened, but not by the sun; I stand up in the assembly and cry for help.

Psalm 18:1
I love you, O LORD, my strength.

Psalm 28:7
The LORD is my strength and my shield; in him my heart trusts, and I am helped; my heart exults, and with my song I give thanks to him.

Psalm 31:4
you take me out of the net they have hidden for me, for you are my refuge.

Psalm 38:6
I am utterly bowed down and prostrate; all the day I go about mourning.

Psalm 42:9
I say to God, my rock: "Why have you forgotten me? Why do I go mourning because of the oppression of the enemy?"

Psalm 44:9
But you have rejected us and disgraced us and have not gone out with our armies.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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