1 Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man.
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?
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.
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.
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.
1 Judge H8199 me, O God, H430 and plead H7378 my cause H7379 against an ungodly H3808 H2623 nation: H1471 O deliver H6403 me from the deceitful H4820 and unjust H5766 man. H376
2 For thou art the God H430 of my strength: H4581 why dost thou cast me off? H2186 why go H1980 I mourning H6937 because of the oppression H3906 of the enemy? H341
3 O send out H7971 thy light H216 and thy truth: H571 let them lead H5148 me; let them bring H935 me unto thy holy H6944 hill, H2022 and to thy tabernacles. H4908
4 Then will I go H935 unto the altar H4196 of God, H430 unto God H410 my exceeding H8057 joy: H1524 yea, upon the harp H3658 will I praise H3034 thee, O God H430 my God. H430
5 Why art thou cast down, H7817 O my soul? H5315 and why art thou disquieted H1993 within me? hope H3176 in God: H430 for I shall yet praise H3034 him, who is the health H3444 of my countenance, H6440 and my God. H430
1 Judge me, O God, and plead my cause against an ungodly nation: Oh deliver me from the deceitful and unjust man.
2 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?
3 Oh send out thy light and thy truth; let them lead me: Let them bring me unto thy holy hill, And to thy tabernacles.
4 Then will I go unto the altar of God, Unto God my exceeding joy; And upon the harp will I praise thee, O God, my God.
5 Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God; for I shall yet praise him, `Who is' the help of my countenance, and my God. Psalm 44 For the Chief Musician. `A Psalm' of the sons of Korah. Maschil.
1 Judge me, O God, And plead my cause against a nation not pious, From a man of deceit and perverseness Thou dost deliver me,
2 For thou `art' the God of my strength. Why hast Thou cast me off? Why mourning do I go up and down, In the oppression of an enemy?
3 Send forth Thy light and Thy truth, They -- they lead me, they bring me in, Unto Thy holy hill, and unto Thy tabernacles.
4 And I go in unto the altar of God, Unto God, the joy of my rejoicing. And I thank Thee with a harp, O God, my God.
5 What! bowest thou thyself, O my soul? And what! art thou troubled within me? Wait for God, for still I confess Him, The salvation of my countenance, and my God!
1 Judge me, O God, and plead my cause against an ungodly nation; deliver me from the deceitful and unrighteous man.
2 For thou art the God of my strength: why hast thou cast me off? why go I about mourning because of the oppression of the enemy?
3 Send out thy light and thy truth: *they* shall lead me, *they* shall bring me to thy holy mount, and unto thy habitations.
4 Then will I go unto the altar of God, unto the ùGod of the gladness of my joy: yea, upon the harp will I praise thee, O God, my God.
5 Why art thou cast down, 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.
1 Vindicate me, God, and plead my cause against an ungodly nation. Oh, deliver me from deceitful and wicked men.
2 For you are the God of my strength. Why have you rejected me? Why do I go mourning because of the oppression of the enemy?
3 Oh, send out your light and your truth. Let them lead me. Let them bring me to your holy hill, To your tents.
4 Then I will go to the altar of God, To God, my exceeding joy. I will praise you on the harp, God, my God.
5 Why are you in despair, my soul? Why are you disturbed within me? Hope in God! For I shall still praise him: My Savior, my helper, and my God.
1 Be my judge, O God, supporting my cause against a nation without religion; O keep me from the false and evil man.
2 You are the God of my strength; why have you put me from you? why do I go in sorrow because of the attacks of my haters?
3 O send out your light and your true word; let them be my guide: let them take me to your holy hill, and to your tents.
4 Then I will go up to the altar of God, to the God of my joy; I will be glad and give praise to you on an instrument of music, O God, my God.
5 Why are you crushed down, O my soul? and why are you troubled in me? put your hope in God, for I will again give him praise who is my help and my God.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 43
Commentary on Psalms 43 Keil & Delitzsch Commentary
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 Psalms 7:9; Psalms 26:1; Psalms 35:1, Psalms 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 Psalms 74:22; Psalms 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 Psalms 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 Psalms 43:3 one is reminded of Psalms 57:4 and Exodus 15:13, quite as much as of Psalms 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 Chethîb 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 Psalms 84:2; Psalms 46:5, an amplificative designation of the tent, magnificent in itself and raised to special honour by Him who dwells therein.
The poet, in anticipation, revels in the thought of that which he has prayed for, and calls upon his timorous soul to hope confidently for it. The cohortatives in Psalms 43:4 are, as in Ps 39:14 and frequently, an apodosis to the petition. The poet knows no joy like that which proceeds from God, and the joy which proceeds from Him he accounts as the very highest; hence he calls God אל שׂמחת גּילי , and therefore he knows no higher aim for his longing than again to be where the fountainhead of this exultant joy is (Hosea 9:5), and where it flows forth in streams (Psalms 36:9). Removed back thither, he will give thanks to Him with the cithern ( Beth instrum .). He calls Him אלהים אלהי , an expression which, in the Elohim-Psalms, is equivalent to יהוה אלהי in the Jahve-Psalms. The hope expressed in Psalms 43:4 casts its rays into the prayer in Psalms 43:3. In Psalms 43:5, the spirit having taken courage in God, holds this picture drawn by hope before the distressed soul, that she may therewith comfort herself. Instead of wthmy, Psalms 42:6, the expression here used, as in Ps 42:12, is וּמה־תּהמי . Variations like these are not opposed to a unity of authorship.