English Standard Version
for not by their own sword did they win the land, nor did their own arm save them, but your right hand and your arm, and the light of your face, for you delighted in them.
King James Bible
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.
American Standard Version
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 wast favorable unto them.
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.
English Revised Version
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.
Webster's Bible Translation
For they obtained not the land in possession 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 hadst a favor to them.
Psalm 44:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
The Elohimic Judica (the introit of the so-called Cross or Passion Sunday which opens the celebritas Passionis), with which the supplicatory and plaintive first strophe of the Psalm begins, calls to mind the Jehovic Judica in Psalm 7:9; Psalm 26:1; Psalm 35:1, Psalm 35:24 : judge me, i.e., decide my cause (lxx κρῖνόν με, Symmachus κρῖνόν μοι). ריבה has the tone upon the ultima before the ריבי which begins with the half-guttural ר, as is also the case in Psalm 74:22; Psalm 119:154. The second prayer runs: vindica me a gente impia; מן standing for contra in consequence of a constr. praegnans. לא־חסיד is here equivalent to one practising no חסד towards men, that is to say, one totally wanting in that חסד, by which God's חסד is to be imitated and repaid by man in his conduct towards his fellow-men. There is some uncertainty whether by אישׁ one chief enemy, the leader of all the rest, is intended to be mentioned side by side with the unloving nation, or whether the special manner of his enemies is thus merely individualised. עולה means roguish, mischievous conduct, utterly devoid of all sense of right. In Psalm 43:2 the poet establishes his petition by a twofold Why. He loves God and longs after Him, but in the mirror of his present condition he seems to himself like one cast off by Him. This contradiction between his own consciousness and the inference which he is obliged to draw from his afflicted state cannot remain unsolved. אלהי מעזּי, God of my fortress, is equivalent to who is my fortress. Instead of אלך we here have the form אתהלּך, of the slow deliberate gait of one who is lost in his own thoughts and feelings. The sting of his pain is his distance from the sanctuary of his God. In connection with Psalm 43:3 one is reminded of Psalm 57:4 and Exodus 15:13, quite as much as of Psalm 42:9. "Light and truth" is equivalent to mercy and truth. What is intended is the light of mercy or loving-kindness which is coupled with the truth of fidelity to the promises; the light, in which the will or purpose of love, which is God's most especial nature, becomes outwardly manifest. The poet wishes to be guided by these two angels of God; he desires that he may be brought (according tot he Chethb of the Babylonian text יבואוני, "let come upon me;" but the אל which follows does not suit this form) to the place where his God dwells and reveals Himself. "Tabernacles" is, as in Psalm 84:2; Psalm 46:5, an amplificative designation of the tent, magnificent in itself and raised to special honour by Him who dwells therein.
Treasury of Scripture Knowledge
the LORD lift up his countenance upon you and give you peace.
And because he loved your fathers and chose their offspring after them and brought you out of Egypt with his own presence, by his great power,
It was not because you were more in number than any other people that the LORD set his love on you and chose you, for you were the fewest of all peoples,
but it is because the LORD loves you and is keeping the oath that he swore to your fathers, that the LORD has brought you out with a mighty hand and redeemed you from the house of slavery, from the hand of Pharaoh king of Egypt.
Beware lest you say in your heart, 'My power and the might of my hand have gotten me this wealth.'
You shall remember the LORD your God, for it is he who gives you power to get wealth, that he may confirm his covenant that he swore to your fathers, as it is this day.
Yet the LORD set his heart in love on your fathers and chose their offspring after them, you above all peoples, as you are this day.
Jump to PreviousArm Arms Countenance Delight Face Favor Favorable Favored Favour Favourable Gat Hadst Hand Kept Light Obtained Pleasure Possess Possession Presence Right Safe Save Sword Swords Theirs Victory Wast Win Won
Jump to NextArm Arms Countenance Delight Face Favor Favorable Favored Favour Favourable Gat Hadst Hand Kept Light Obtained Pleasure Possess Possession Presence Right Safe Save Sword Swords Theirs Victory Wast Win Won
LinksPsalm 44:3 NIV
Psalm 44:3 NLT
Psalm 44:3 ESV
Psalm 44:3 NASB
Psalm 44:3 KJV
Psalm 44:3 Bible Apps
Psalm 44:3 Biblia Paralela
Psalm 44:3 Chinese Bible
Psalm 44:3 French Bible
Psalm 44:3 German Bible
ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.