Psalm 44 | |
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"We have heard with our ears, O God, our fathers have told us" | |
Other name |
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Language | Hebrew (original) |
Psalm 44 | |
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← Psalm 43 Psalm 45 → | |
Book | Book of Psalms |
Hebrew Bible part | Ketuvim |
Order in the Hebrew part | 1 |
Category | Sifrei Emet |
Christian Bible part | Old Testament |
Order in the Christian part | 19 |
Psalm 44 is the 44th psalm of the Book of Psalms, beginning in English in the King James Version: "We have heard with our ears, O God, our fathers have told us". In the slightly different numbering system used in the Greek Septuagint version of the bible, and generally in its Latin translations, this psalm is Psalm 43. In the Vulgate, it begins "Deus auribus nostris audivimus patres nostri adnuntiaverunt". [1] The psalm was composed by the sons of Korah and is classified in the series of lamentations of the people.
The psalm forms a regular part of Jewish, Catholic, Lutheran, Anglican and other Protestant liturgies and has often been set to music.
The following table shows the Hebrew text [2] [3] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).
Verse | Hebrew | English translation (JPS 1917) |
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1 | לַמְנַצֵּ֬חַ ׀ לִבְנֵי־קֹ֬רַח מַשְׂכִּֽיל׃ | For the Leader; [a Psalm] of the sons of Korah. Maschil. |
2 | אֱלֹהִ֤ים ׀ בְּאׇזְנֵ֬ינוּ שָׁמַ֗עְנוּ אֲבוֹתֵ֥ינוּ סִפְּרוּ־לָ֑נוּ פֹּ֥עַל פָּעַ֥לְתָּ בִ֝ימֵיהֶ֗ם בִּ֣ימֵי קֶֽדֶם׃ | O God, we have heard with our ears, our fathers have told us; a work Thou didst in their days, in the days of old. |
3 | אַתָּ֤ה ׀ יָדְךָ֡ גּוֹיִ֣ם ה֭וֹרַשְׁתָּ וַתִּטָּעֵ֑ם תָּרַ֥ע לְ֝אֻמִּ֗ים וַֽתְּשַׁלְּחֵֽם׃ | Thou with Thy hand didst drive out the nations, and didst plant them in; Thou didst break the peoples, and didst spread them abroad. |
4 | כִּ֤י לֹ֪א בְחַרְבָּ֡ם יָ֥רְשׁוּ אָ֗רֶץ וּזְרוֹעָם֮ לֹא־הוֹשִׁ֢יעָ֫ה לָּ֥מוֹ כִּֽי־יְמִינְךָ֣ וּ֭זְרוֹעֲךָ וְא֥וֹר פָּנֶ֗יךָ כִּ֣י רְצִיתָֽם׃ | For not by their own sword did they get the land in possession, Neither did their own arm save them; but Thy right hand, and Thine arm, and the light of Thy countenance, because Thou wast favourable unto them. |
5 | אַתָּה־ה֣וּא מַלְכִּ֣י אֱלֹהִ֑ים צַ֝וֵּ֗ה יְשׁוּע֥וֹת יַעֲקֹֽב׃ | Thou art my King, O God; command the salvation of Jacob. |
6 | בְּ֭ךָ צָרֵ֣ינוּ נְנַגֵּ֑חַ בְּ֝שִׁמְךָ֗ נָב֥וּס קָמֵֽינוּ׃ | Through Thee do we push down our adversaries; through Thy name do we tread them under that rise up against us. |
7 | כִּ֤י לֹ֣א בְקַשְׁתִּ֣י אֶבְטָ֑ח וְ֝חַרְבִּ֗י לֹ֣א תוֹשִׁיעֵֽנִי׃ | For I trust not in my bow, neither can my sword save me. |
8 | כִּ֣י ה֭וֹשַׁעְתָּנוּ מִצָּרֵ֑ינוּ וּמְשַׂנְאֵ֥ינוּ הֱבִישֽׁוֹתָ׃ | But Thou hast saved us from our adversaries, and hast put them to shame that hate us. |
9 | בֵּ֭אלֹהִים הִלַּ֣לְנוּ כׇל־הַיּ֑וֹם וְשִׁמְךָ֓ ׀ לְעוֹלָ֖ם נוֹדֶ֣ה סֶֽלָה׃ | In God have we gloried all the day, and we will give thanks unto Thy name for ever. Selah |
10 | אַף־זָ֭נַחְתָּ וַתַּכְלִימֵ֑נוּ וְלֹא־תֵ֝צֵ֗א בְּצִבְאוֹתֵֽינוּ׃ | Yet Thou hast cast off, and brought us to confusion; and goest not forth with our hosts. |
11 | תְּשִׁיבֵ֣נוּ אָ֭חוֹר מִנִּי־צָ֑ר וּ֝מְשַׂנְאֵ֗ינוּ שָׁ֣סוּ לָֽמוֹ׃ | Thou makest us to turn back from the adversary; and they that hate us spoil at their will. |
12 | תִּ֭תְּנֵנוּ כְּצֹ֣אן מַאֲכָ֑ל וּ֝בַגּוֹיִ֗ם זֵרִיתָֽנוּ׃ | Thou hast given us like sheep to be eaten; and hast scattered us among the nations. |
13 | תִּמְכֹּֽר־עַמְּךָ֥ בְלֹא־ה֑וֹן וְלֹֽא־רִ֝בִּ֗יתָ בִּמְחִירֵיהֶֽם׃ | Thou sellest Thy people for small gain, and hast not set their prices high. |
14 | תְּשִׂימֵ֣נוּ חֶ֭רְפָּה לִשְׁכֵנֵ֑ינוּ לַ֥עַג וָ֝קֶ֗לֶס לִסְבִיבוֹתֵֽינוּ׃ | Thou makest us a taunt to our neighbours, a scorn and a derision to them that are round about us. |
15 | תְּשִׂימֵ֣נוּ מָ֭שָׁל בַּגּוֹיִ֑ם מְנֽוֹד־רֹ֝֗אשׁ בַּלְאֻמִּֽים׃ | Thou makest us a byword among the nations, a shaking of the head among the peoples. |
16 | כׇּל־הַ֭יּוֹם כְּלִמָּתִ֣י נֶגְדִּ֑י וּבֹ֖שֶׁת פָּנַ֣י כִּסָּֽתְנִי׃ | All the day is my confusion before me, and the shame of my face hath covered me, |
17 | מִ֭קּוֹל מְחָרֵ֣ף וּמְגַדֵּ֑ף מִפְּנֵ֥י א֝וֹיֵ֗ב וּמִתְנַקֵּֽם׃ | For the voice of him that taunteth and blasphemeth; by reason of the enemy and the revengeful. |
18 | כׇּל־זֹ֣את בָּ֭אַתְנוּ וְלֹ֣א שְׁכַחֲנ֑וּךָ וְלֹֽא־שִׁ֝קַּ֗רְנוּ בִּבְרִיתֶֽךָ׃ | All this is come upon us; yet have we not forgotten Thee, neither have we been false to Thy covenant. |
19 | לֹא־נָס֣וֹג אָח֣וֹר לִבֵּ֑נוּ וַתֵּ֥ט אֲ֝שֻׁרֵ֗ינוּ מִנִּ֥י אׇרְחֶֽךָ׃ | Our heart is not turned back, neither have our steps declined from Thy path; |
20 | כִּ֣י דִ֭כִּיתָנוּ בִּמְק֣וֹם תַּנִּ֑ים וַתְּכַ֖ס עָלֵ֣ינוּ בְצַלְמָֽוֶת׃ | Though Thou hast crushed us into a place of jackals, and covered us with the shadow of death. |
21 | אִם־שָׁ֭כַחְנוּ שֵׁ֣ם אֱלֹהֵ֑ינוּ וַנִּפְרֹ֥שׂ כַּ֝פֵּ֗ינוּ לְאֵ֣ל זָֽר׃ | If we had forgotten the name of our God, or spread forth our hands to a strange god; . |
22 | הֲלֹ֣א אֱ֭לֹהִים יַחֲקׇר־זֹ֑את כִּי־ה֥וּא יֹ֝דֵ֗עַ תַּעֲלֻמ֥וֹת לֵֽב׃ | Would not God search this out? For He knoweth the secrets of the heart. |
23 | כִּֽי־עָ֭לֶיךָ הֹרַ֣גְנוּ כׇל־הַיּ֑וֹם נֶ֝חְשַׁ֗בְנוּ כְּצֹ֣אן טִבְחָֽה׃ | Nay, but for Thy sake are we killed all the day; we are accounted as sheep for the slaughter. |
24 | ע֤וּרָה ׀ לָ֖מָּה תִישַׁ֥ן ׀ אֲדֹנָ֑י הָ֝קִ֗יצָה אַל־תִּזְנַ֥ח לָנֶֽצַח׃ | Awake, why sleepest Thou, O Lord? Arouse Thyself, cast not off for ever. |
25 | לָֽמָּה־פָנֶ֥יךָ תַסְתִּ֑יר תִּשְׁכַּ֖ח עׇנְיֵ֣נוּ וְֽלַחֲצֵֽנוּ׃ | Wherefore hidest Thou Thy face, and forgettest our affliction and our oppression? |
26 | כִּ֤י שָׁ֣חָה לֶעָפָ֣ר נַפְשֵׁ֑נוּ דָּבְקָ֖ה לָאָ֣רֶץ בִּטְנֵֽנוּ׃ | For our soul is bowed down to the dust; our belly cleaveth unto the earth. |
27 | ק֭וּמָֽה עֶזְרָ֣תָה לָּ֑נוּ וּ֝פְדֵ֗נוּ לְמַ֣עַן חַסְדֶּֽךָ׃ {פ} | Arise for our help, and redeem us for Thy mercy's sake. |
Usually, the Psalm is organized as follows: [4] [5] [6]
Another scheme put forward to reflect the flow of Psalm 44 is as follows (using English versification):
As a central message of the psalm Hermann Gunkel noted the contrast between past and present events. [8]
In Jewish traditions, it is viewed as suffering in the face of the golden past, which all the more shows the plight of the current situation.[ clarification needed ]
The psalm begins with a recounting of the days of old in verse 2, that God had driven out the nations and planted the Israelites, placing this well after the periods of conquest and the judges. The reference to scattering the Israelites among the nations in verse 11 could point to a date after either the Assyrian captivity in 722 B.C. or after the Babylonian captivity in 586 B.C. However, some have noted that the reference to God not going out with their armies in verse 9 would indicate that the Jewish nation still had standing armies at the time of the writing of this psalm, and thus the setting would be prior to Judah's exile to Babylon. In addition, the psalmist's insistence in verses 17 and 18 that their plight was not due to national sin is further confirmation that the psalmist is not referring to a time after the Babylonian exile, [7] which the prophets made clear was, in fact, a result of idolatry and turning away from the Lord. By no means conclusive, a conflict is recorded in Isaiah 36, 2 Chronicles 32, and 2 Kings 18 matching the above suggested timeline for Psalm 44.[ according to whom? ] The writer of the Explaining the Book commentary notes that neither Charles Spurgeon nor Matthew Henry felt that they could be clear about the setting for this psalm. [7] The Jerusalem Bible suggests that verses 17-22 "may perhaps have been added later to adapt the psalm to the persecutions of the Maccabean period". [9]
Verse 22 is referenced by the Apostle Paul in the New Testament book "the Epistle to the Romans 8:36" [13] in the context of realities that can make Christians think that they are separated from God's love.
In the Church of England's Book of Common Prayer , this psalm is appointed to be read on the morning of the ninth day of the month. [14]
Psalm 44 is a psalm of communal lament, indicating that the suffering, in this case from being defeated by enemies, is communal. [15]
This Psalm reflects each of five key elements [16] of a lament, or complaint, Psalm:
"We have heard with our ears, O God, our ancestors have told us, what deeds you performed in their days, in the days of old" (44:1)
In this case, the Psalmist is speaking directly to God.
In these verses, the Psalmist laments that God has been slow to act and has a responsibility to save these people from their enemies.
The Psalmist recites a history of God's saving acts, which includes reference to God commanding victories for Jacob.
These petitions can be quite specific. In verse 26, the Psalmist gives a direct command to God to "Rise up, come to our help."
This particular Psalm includes a brief vow of thanksgiving in verse 8, when the Psalmist writes "In God we have boasted continually, and we will give thanks to your name forever" (44:8)
The superscript of Psalm 44 reads "To the Leader. Of the Korahites. A Maskil". It is addressed to the leader of the Korahites, who were likely a group of people who played a role in the music or worship of the temple.[ citation needed ] The term "Maskil" means "artistic song" and its inclusion in the superscript of this Psalm indicates that it was originally written with artistic skill.[ citation needed ]
Heinrich Schütz wrote a setting of a paraphrase of Psalm 44 in German, "Wir haben, Herr, mit Fleiß gehört", SWV 141, for the Becker Psalter , published first in 1628.
Psalm 89 is the 89th psalm of the Book of Psalms, beginning in English in the King James Version: "I will sing of the mercies of the LORD for ever". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 88. In Latin, it is known as "Misericordias Domini in aeternum cantabo". It is described as a maschil or "contemplation".
Psalm 9 is the ninth psalm of the Book of Psalms, beginning in English in the King James Version: "I will praise thee, O LORD, with my whole heart; I will shew forth all thy marvellous works." In Latin, it is known as "Confitebor tibi, Domine". The topic of the psalm is that the success of evil is only temporary, and in the end, the righteous will endure. Psalm 10 is considered part of Psalm 9 in the Greek Septuagint and in most pre-Reformation Christian Bibles. These two consecutive psalms have the form of a single acrostic Hebrew poem.
Psalm 74 is the 74th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, why hast thou cast us off for ever?". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 73. In Latin, it is known as "Ut quid Deus reppulisti in finem iratus". Subheaded a maschil or contemplation, and a community lament, it expresses the pleas of the Jewish community in the Babylonian captivity. It is attributed to Asaph.
Psalm 30 is the 30th psalm of the Book of Psalms, beginning in English in the King James Version: "I will extol thee, O LORD; for thou hast lifted me up". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint version of the Bible and in the Latin Vulgate, this psalm is Psalm 29. In Latin, it is known as "Exaltabo te Domine". It is a psalm of thanksgiving, traditionally ascribed to David upon the building of his own royal palace.
Psalm 5 is the fifth psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear to my words, O LORD, consider my meditation". In Latin, it is known as "Verba mea auribus percipe Domine". The psalm is traditionally attributed to David. It reflects how the righteous man prays for deliverance not only for freedom from suffering, but to allow himself to serve God without distraction. The New King James Version entitles it "A Prayer for Guidance".
Psalm 17 is the 17th psalm of the Book of Psalms, beginning in English in the King James Version: "Hear the right, O LORD, attend unto my cry". In the Greek Septuagint and the Latin Vulgate, it is psalm 16 in a slightly different numbering system, "Exaudi Domine iustitiam meam". Its authorship is traditionally assigned to King David.
Psalm 40 is the 40th psalm of the Book of Psalms, beginning in English in the King James Version: "I waited patiently for the LORD". The Book of Psalms is part of the third section of the Hebrew Bible, and a book of the Christian Old Testament. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 39. In Latin, it is known by the incipit, "Expectans expectavi Dominum". It is described by the Jerusalem Bible as a "song of praise and prayer for help".
Psalm 48 is the 48th psalm of the Book of Psalms, beginning in English in the King James Version: "Great is the LORD, and greatly to be praised in the city of our God". In the slightly different numbering system used in the Greek Septuagint version of the bible, and generally in its Latin translations, this psalm is Psalm 47. In the Vulgate, it begins "Magnus Dominus". The psalm was composed by the sons of Korah, as "a celebration of the security of Zion", In its heading it is referred to as both a "song" and a "psalm".
Psalm 54 is the 54th psalm of the Book of Psalms, beginning in English in the King James Version: "Save me, O God, by thy name, and judge me by thy strength". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 53. In Latin, it is known as "Deus in nomine tuo salvum me fac", Attributed to David, it was written for one who finds oneself betrayed by a friend.
Psalm 60 is the 60th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, thou hast cast us off, thou hast scattered us". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 59. In Latin, it is known as "Deus reppulisti nos et destruxisti nos". It is addressed "to the chief Musician upon Shushan Eduth", referring to the title of a song, presumably identifying the intended melody, mentioned only here and in Psalm 80, and described as "a Michtam of David, when he strove with Aramnaharaim and with Aramzobah, when Joab returned, and smote of Edom in the valley of salt twelve thousand." The heading text in the Revised Standard Version and the New American Bible Revised Edition refers to Aram-Zobah, whereas in the New King James Version the reference is to Zobah. The psalm has been called a psalm of communal lament.
Psalm 65 is the 65th psalm of the Book of Psalms, beginning in English in the King James Version: "Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 64. In Latin, it is known as "Te decet hymnus Deus in Sion et tibi reddetur votum in Hierusalem".
Psalm 66 is the 66th psalm of the Book of Psalms, beginning in English in the King James Version: "Make a joyful noise unto God, all ye lands". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 65. In Latin, it is known as "Iubilate Deo omnis terra". It is a psalm of thanksgiving probably intended for use at the Passover. The psalm is divided into two parts: in verses 1-12 the community praises God and invites the whole world to join in praise; in verses 13–20, "an individual from the rescued community fulfils a vow to offer a sacrifice of thanksgiving".
Psalm 68 or Psalm 67 in Septuagint and Vulgate numbering is "the most difficult and obscure of all the psalms." In the English of the King James Version it begins "Let God arise, let his enemies be scattered". In the Latin Vulgate version it begins "Exsurgat Deus et dissipentur inimici eius". It has 35 verses. Methodist writer Arno C. Gaebelein calls it "The Great Redemption Accomplished" and describes it as "one of the greatest Psalms".
Psalm 71 is the 71st psalm of the Book of Psalms, beginning in English in the King James Version: "In thee, O LORD, do I put my trust: let me never be put to confusion". It has no title in the Hebrew version. In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 70. In Latin, it is known as "In te Domine speravi".
Psalm 77 is the 77th psalm of the Book of Psalms, beginning in English in the King James Version: "I cried unto God with my voice, even unto God with my voice; and he gave ear unto me". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 76. In Latin, it is known as "Voce mea ad Dominum clamavi".
Psalm 79 is the 79th psalm of the Book of Psalms, beginning in English in the King James Version: "O God, the heathen are come into thine inheritance". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 78. In Latin, it is known as "Deus venerunt gentes in hereditatem tuam". It is one of the 12 Psalms of Asaph. The New American Bible calls it "a prayer for Jerusalem".
Psalm 80 is the 80th psalm of the Book of Psalms, beginning in English in the King James Version: "Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 79. In Latin, it is known as "Qui regis Israel intende". It is one of the 12 Psalms of Asaph. The New American Bible calls it "a prayer for Jerusalem". The Jerusalem Bible describes it as "a prayer for the restoration of Israel".
Psalm 86 is the 86th psalm of the Book of Psalms, beginning in English in the King James Version: "Bow down thine ear, O Lord, hear me: for I am poor and needy". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 85. In Latin, it is known as "Inclina Domine". It is attributed to David.
Psalm 88 is the 88th psalm of the Book of Psalms, beginning in English in the King James Version: "O LORD God of my salvation, I have cried day and night before thee". In the slightly different numbering system used in the Greek Septuagint and Latin Vulgate translations of the Bible, this psalm is Psalm 87. In Latin, it is known as "Domine Deus salutis meae". According to the title, it is a "psalm of the sons of Korah" as well as a "maskil of Heman the Ezrahite".
Psalm 61 is the 61st psalm of the Book of Psalms, beginning in English in the King James Version: "Hear my cry, O God; attend unto my prayer.". In the slightly different numbering system of the Greek Septuagint version of the Bible and the Latin Vulgate, this psalm is Psalm 60. In Latin, it is known as "Exaudi Deus". The psalm is to be played on a neginah or stringed instrument. The Psalm is attributed to King David. The Jerusalem Bible calls it a "prayer of an exile".