Psalm 44:1
Parallel Verses
English Standard Version
O God, we have heard with our ears, our fathers have told us, what deeds you performed in their days, in the days of old:

King James Bible
To the chief Musician for the sons of Korah, Maschil. 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.

American Standard Version
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.

Douay-Rheims Bible
Unto the end, for the sons of Core, to give understanding. 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.

English Revised Version
For the Chief Musician; a Psalm of the sons of Korah. Maschil. 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.

Webster's Bible Translation
To the chief Musician for the sons of Korah, Maschil. 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.

Psalm 44:1 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 44:1 Parallel Commentaries

Treasury of Scripture Knowledge

A.M.

3294 B.C.

710 (Title.) for the sons

Psalm 42:1 As the hart pants after the water brooks, so pants my soul after you, O God.

have heard

Psalm 22:31 They shall come, and shall declare his righteousness to a people that shall be born, that he has done this.

Psalm 71:18 Now also when I am old and gray headed, O God, forsake me not; until I have showed your strength to this generation...

Psalm 78:3-6 Which we have heard and known, and our fathers have told us...

Psalm 105:1,2 O give thanks to the LORD; call on his name: make known his deeds among the people...

Exodus 12:24-27 And you shall observe this thing for an ordinance to you and to your sons for ever...

Exodus 13:14,15 And it shall be when your son asks you in time to come, saying, What is this? that you shall say to him...

Isaiah 38:19 The living, the living, he shall praise you, as I do this day: the father to the children shall make known your truth.

Joel 1:3 Tell you your children of it, and let your children tell their children, and their children another generation.

in the times

Numbers 21:14-16,27-30 Why it is said in the book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon...

Job 8:8,9 For inquire, I pray you, of the former age, and prepare yourself to the search of their fathers...

Job 15:17-19 I will show you, hear me; and that which I have seen I will declare...

Cross References
Exodus 10:2
and that you may tell in the hearing of your son and of your grandson how I have dealt harshly with the Egyptians and what signs I have done among them, that you may know that I am the LORD."

Exodus 12:26
And when your children say to you, 'What do you mean by this service?'

Exodus 12:27
you shall say, 'It is the sacrifice of the LORD's Passover, for he passed over the houses of the people of Israel in Egypt, when he struck the Egyptians but spared our houses.'" And the people bowed their heads and worshiped.

Exodus 13:8
You shall tell your son on that day, 'It is because of what the LORD did for me when I came out of Egypt.'

Deuteronomy 6:20
"When your son asks you in time to come, 'What is the meaning of the testimonies and the statutes and the rules that the LORD our God has commanded you?'

Deuteronomy 32:7
Remember the days of old; consider the years of many generations; ask your father, and he will show you, your elders, and they will tell you.

Judges 6:13
And Gideon said to him, "Please, my lord, if the LORD is with us, why then has all this happened to us? And where are all his wonderful deeds that our fathers recounted to us, saying, 'Did not the LORD bring us up from Egypt?' But now the LORD has forsaken us and given us into the hand of Midian."

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