English Standard Version
you with your own hand drove out the nations, but them you planted; you afflicted the peoples, but them you set free;
King James Bible
How thou didst drive out the heathen with thy hand, and plantedst them; how thou didst afflict the people, and cast them out.
American Standard Version
Thou didst drive out the nations with thy hand; But them thou didst plant: Thou didst afflict the peoples; But them thou didst spread abroad.
Thy hand destroyed the Gentiles, and thou plantedst them : thou didst afflict the people and cast them out.
English Revised Version
Thou didst drive out the nations with thy hand, and plantedst them in; thou didst afflict the peoples, and didst spread them abroad.
Webster's Bible Translation
How thou didst drive out the heathen with thy hand, and didst plant them; how thou didst afflict the people, and cast them out.
Psalm 44:2 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
how thou didst afflict. Or, rather, `how thou didst afflict the peoples (of Canaan,) and madest then (the Hebrews) to shoot forth; `for halach is to send forth in any manner, and is applied to a vine spreading its roots
and this sense is parallel with plantedst in the former line
Our fathers in turn brought it in with Joshua when they dispossessed the nations that God drove out before our fathers. So it was until the days of David,
You will bring them in and plant them on your own mountain, the place, O LORD, which you have made for your abode, the sanctuary, O Lord, which your hands have established.
And Joshua said, "Here is how you shall know that the living God is among you and that he will without fail drive out from before you the Canaanites, the Hittites, the Hivites, the Perizzites, the Girgashites, the Amorites, and the Jebusites.
Then Judah went up and the LORD gave the Canaanites and the Perizzites into their hand, and they defeated 10,000 of them at Bezek.
2 Samuel 7:10
And I will appoint a place for my people Israel and will plant them, so that they may dwell in their own place and be disturbed no more. And violent men shall afflict them no more, as formerly,
So the descendants went in and possessed the land, and you subdued before them the inhabitants of the land, the Canaanites, and gave them into their hand, with their kings and the peoples of the land, that they might do with them as they would.
Then I said, "I will appeal to this, to the years of the right hand of the Most High."
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Jump to NextAbroad Afflict Afflicted Afflictest Break Cast Cause Crushed Cutting Dispossessed Drive Drove Fathers Flourish Free Growth Hand Heathen Increasing Nations Peoples Plant Planted Plantedst Planting Sendest Spread Uprooting
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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.