Psalms 44:9 — Word Study
WLCאַף־ זָ֭נַחְתָּ וַתַּכְלִימֵ֑נוּ וְלֹא־ תֵ֝צֵ֗א בְּצִבְאוֹתֵֽינוּ׃
BSAGodʼĕlôhîym to shinehâlal allkôl dayyôwm nameshêm foreverʻôwlâm to give thanksyâdâh Selahçelâh
| Greek | English | Parsing |
|---|---|---|
| אַף־ | also | Particle |
| זָ֭נַחְתָּ | you have rejected | Verb, Qal, perfect second person masculine singular |
| וַתַּכְלִימֵ֑נוּ | and you have humiliated us | Verb hiphil sequential imperfect second person masculine singular, suffix |
| וְלֹא־ | and not | Conjunction, particle |
| תֵ֝צֵ֗א | you have gone out | Verb, Qal, imperfect second person masculine singular |
| בְּצִבְאוֹתֵֽינוּ׃ | with armies our | Preposition, noun common feminine plural construct, suffix |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | But You have rejected and humbled us; You no longer go forth with our armies. |
| KJV | But thou hast cast off, and put us to shame; and goest not forth with our armies. |
| ASV | But now thou hast cast us off, and brought us to dishonor, And goest not forth with our hosts. |
| YLT | In anger Thou hast cast off and causest us to blush, And goest not forth with our hosts. |
| WEB | But now you rejected us, and brought us to dishonor, and don’t go out with our armies. |
| BBE | But now you have sent us away from you, and put us to shame; you do not go out with our armies. |
The translations agree on the meaning of זָנַחְתָּ — see How Translations Differ.
The main clause is followed by a conjunction and two phrases, emphasizing the actions of God and their impact on the psalmist's situation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
verbאֱלֹהִים
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Psalms 44:9
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — A Lament of Abandonmentgenerated
Psalm 44:9 expresses a deep sense of despair as the psalmist acknowledges that God has rejected His people and no longer fights alongside them. This verse is part of a larger lament where the psalmist reflects on past victories and the current state of defeat, highlighting a perceived withdrawal of divine support. The surrounding verses further emphasize the contrast between past confidence in God and present humiliation, as seen in Psalm 44:8 and Psalm 44:10.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Psalm 43:2 | For You are the God of my refuge. Why have You rejected me? Why must I walk in sorrow because of the enemy’s oppression? |
| 2 | Psalm 60:1–10 | You have rejected us, O God; You have broken us; You have been angry; restore us! |
| 3 | Psalm 74:1 | Why have You rejected us forever, O God? Why does Your anger smolder against the sheep of Your pasture? |
| 4 | Psalm 80:12–13 | Why have You broken down its walls, so that all who pass by pick its fruit? |
| 5 | Psalm 88:14 | Why, O LORD, do You reject me? Why do You hide Your face from me? |
The Treasury of Scripture Knowledge — 11 references, hung on the phrase they belong to
The Key Word — זָנַחְתָּ, zanachtagenerated
The verb זָנַח (zanach) means 'to reject' or 'to cast off'. It conveys a strong sense of abandonment, indicating that God has turned away from His people. The parsing as a perfect second person masculine singular verb shows that this action is directed specifically at God, emphasizing the personal nature of the rejection.
This word carries a weight of emotional distress, as it reflects the psalmist's feelings of being forsaken. The root meaning of the word suggests a strong repulsion, which is significant in the context of divine-human relationships.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The finite verb זָנַחְתָּ, you have rejected, governs the main clause, with two additional phrases: one describing the humiliation and another indicating the absence of divine support. The structure emphasizes the actions of God and their direct impact on the psalmist's situation.
The order of the Hebrew words highlights the psalmist's complaint, with the rejection and humiliation placed prominently at the beginning, setting the tone for the lament.
Septuagint Backgroundgenerated
The Septuagint translates זָנַחְתָּ as θεῷ (theo), which means 'to God'. This choice suggests a focus on the divine nature of the rejection, emphasizing God's role in the abandonment.
This rendering may imply a broader theological interpretation of God's relationship with His people, framing the rejection in a context of divine judgment.
In plain words — the whole versegenerated
Psalm 44:9 expresses a deep feeling of abandonment as the psalmist laments that God has rejected and humiliated His people, indicating that God is no longer with them in battle. This reflects a significant shift from past confidence in God's support to the current distress they experience.
Frequently Asked Questionsgenerated
It signifies a withdrawal of divine support, leading to feelings of abandonment and humiliation, as the psalmist expresses in this lament.
It contrasts the past confidence in God with the current state of defeat, highlighting a significant change in the relationship between God and His people.
The psalmist conveys deep sorrow and distress over feeling rejected and humiliated by God, reflecting a sense of loss and abandonment.
The military context emphasizes the psalmist's reliance on God for victory and protection, making the perceived absence of God in battle particularly poignant.
Reflection Questionsgenerated
- In what areas of my life do I feel abandoned or rejected by God?
- How can I find comfort in times when I feel distant from God?
- What steps can I take to rebuild my confidence in God's presence and support?
- How does understanding the historical context of this psalm help me relate to its message today?
The early church on this verse — how the Fathers read it
The verse has been referenced by early church fathers, including Augustine of Hippo, who reflects on the implications of God's rejection of His people in their present state.
Since then we have the certainty that these things are to be hereafter, and since we have heard from our fathers that those we spoke of were in time past, what is our state at present? "But now You have cast us off,Early Church Fathers on Psalms 44 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Psalms 44:9 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleBut thou hast cast off,.... This, with what follows to Psalms 44:17, describe the desolate and afflicted state of the church, under the Gospel dispensation, in some parts and ages of it; and in the
Read John Gill on Psalms 44 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryBut thou hast cast off, and put us to shame; and goest not forth with our armies.
Read Robert Jamieson on Psalms 44 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThou hast cast us off; but now thy countenance and course is quite changed to us. Put us to shame; made us ashamed of our boasting, and trust in thee, which we have oft professed to the face of our enemies. Goest not forth with our armies, to lead them, and fight for them, as this phrase signifies, . He seems to allude to God’ s marching with and before the Israelites in the wilderness, and afterwards, as occasion was offered. Compare .
Read Matthew Poole on Psalms 44 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsPsalms 44:9 But thou hast cast off, and put us to shame; and goest not forth with our armies.Ver. 9. But thou hast cut off, and put us to shame] Here is a sudden change, and a sad complaint, but handsomely brought in, the better to insinuate, the sooner to prevail for redress. Only this, it should have been remembered that the Lord’ s hand was not shortened … but their iniquities had separated between them and their God, Isaiah 59:1-2. That noble General Trajan told Valens, the Arian emperor, that by warring against God he had abandoned the victory, and sent it to the enemies (Niceph. l. 11, c. 40).
Read John Trapp on Psalms 44 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 9. But thou hast cast off] Our enemies have dominion over us. And goest not forth with our armies.] Were we to attempt to muster our several tribes, and form a host, like our fathers when they came out of Egypt, thou wouldst not accompany us as thou didst them: the horses and chariots of the Babylonians would soon overtake and destroy us.
Read AdamClarke on Psalms 44 →CambridgeThe Cambridge Bible for Schools and Colleges9–16. But the present circumstances of the nation contradict these expressions of faith based upon past experience. Israel is abandoned to be the scorn and prey of its foes. Comp. the transition in Psalms 89:38.
Read Cambridge on Psalms 44 →Albert Barnes1798–1870Barnes' Notes on the BibleBut thou hast cast off - The author of the psalm now commences a description of the existing circumstances of the nation, so strongly in contrast with what had existed in former times when God
Read Albert Barnes on Psalms 44 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible9-16. The strain suddenly turns to lamentation and complaint, and the poet spreads the national distress before God.
Read Daniel Denison Whedon on Psalms 44 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
But You have rejected and humbled us; You no longer go forth with our armies.
But now you rejected us, and brought us to dishonor, and don’t go out with our armies.
But You have rejected and humbled us; You no longer go forth with our armies.
But you rejected and embarrassed us! You did not go into battle with our armies.
Tyndale line
But thou hast cast off, and put us to shame; and goest not forth with our armies.
But now thou hast cast us off, and brought us to dishonor, And goest not forth with our hosts.
But now thou hast cast us off, and brought us to dishonour; and goest not forth with our hosts.
But thou hast cast off, and put us to shame; and goest not forth with our armies.
But now thou art farre off, and puttest vs to confusion, and goest not forth with our armies.
Strictly literal
But thou hast cast off, and put us to confusion, and dost not go forth with our armies;
In anger Thou hast cast off and causest us to blush, And goest not forth with our hosts.
In anger You have cast off and cause us to blush, || And do not go forth with our hosts.
(44:10) But [now] thou hast cast off, and put us to the blush, and goest not forth with our armies.
But now you have thrown us off and brought us dishonor, and you do not go out with our armies.
From the Latin
Myrrh and stacte and cassia perfume thy garments, from the ivory houses: out of which
Simplified
But now you have rejected and disgraced us; you no longer accompany our armies.
But now you have sent us away from you, and put us to shame; you do not go out with our armies.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text aligns with the Septuagint in meaning, with all six words matched. The Dead Sea Scrolls show some variations, with one word partially restored and several others supplied by an editor, but they do not alter the core message of the verse.
אַף־ זָ֭נַחְתָּ וַתַּכְלִימֵ֑נוּ וְלֹא־ תֵ֝צֵ֗א בְּצִבְאוֹתֵֽינוּ׃
6 of the 6 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
[באלהים] [הללנו] [כל] [היום] [ושמ׳ך] [לעולם] [נודה] סלה
nothing on the leather here — 1 partly restored, 7 supplied entire by an editor.
באלוהים
1 word of the verse is on this fragment — 1 partly restored.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Psalms 44:9
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
The Hebrew word אַף (aph) is a conjunction that indicates addition, often implying something greater. It can mean 'also,' 'yea,' or 'though,' and is used to connect ideas in a sentence. The entries highlight its use as both an adverb and conjunction, with a focus on its additive nature.
אַף conj. denoting addition, esp. of something greater, also, yea
base
H637 אַף conj. denoting addition, esp. of something greater, also, yea
637 'aph af
a primitive particle; meaning accession (used as an adverb or
conjunction); also or yea; adversatively though:--also, +
although, and (furthermore, yet), but, even, + how much less
(more, rather than), moreover, with, yea.
אַף (aph) — also.
conj (denoting addition, esp of something greater)
1) also, yea, though, so much the more
adv
2) furthermore, indeed
Aramaic equivalent: aph (אַף "also" H0638)
HTj — ParticleHTj
ol'-so: In the Greek kai, when it is equivalent to "also" or "even," is always placed before the word or phrase which it is intended to emphasize (e.g. Ac 12:3; 1 Joh 4:21). Mt 6:14 should therefore read, "Your heavenly Father will forgive you also"; Lu 6:13, "Whom also he named apostles"; Heb 8:6, "The mediator of a better covenant also"; and 1Th 4:14, `If we believe that Jesus died and rose again, so also (we believe that) those who are fallen asleep in Jesus, God will bring with Him.'
זָנַח (zanach) is a Hebrew verb that primarily means to reject or spurn, with nuances of casting off or forsaking. It also has a secondary meaning related to emitting a stench, as noted in Isaiah 19:6. The word is built from a primitive root, indicating a strong sense of pushing aside or removing.
זָנַח vb. reject, spurn
Qal reject
Hiph. (late) reject
base
[זָנַח] stink, emit stench;—only Hiph. Is 19:6
ref
H2186a זָנַח reject, spurn H2186b זָנַח stink, emit stench
2186 zanach zaw-nakh'
a primitive root meaning to push aside, i.e. reject, forsake,
fail:--cast away (off), remove far away (off).
זָנַח (za.nach) — to reject.
1) to cast off, reject, spurn
1a) (Qal) to reject
1b) (Hiphil) to forcefully reject someone
זָנַח (za.nach) — to stink.
1) to stink, emit stench, become odious
1a) (Hiphil) stink (perfect)
HVqp2ms — Verb · Qal · perfect second person masculine singularHVqp2ms
כָּלַם (kalam) is a Hebrew verb that primarily means to humiliate or insult. It has various forms, including Niphal (to be humiliated) and Hiphil (to humiliate others). The word conveys a sense of shame and confusion, indicating both the act of causing shame and the experience of being shamed.
[כָּלַם] vb. only Niph. Hoph. be humiliated, Hiph. humiliate
Niph. be humiliated, ashamed, put to shame, dishonoured, confounded
Hiph.
put to shame = insult, humiliate
exhibit shame
Hoph.
we were not insulted, humiliated
they were put to shame, dishonoured, confounded
base
H3637 [כָּלַם] only Niph. Hoph. be humiliated, Hiph. humiliate
3637 kalam kaw-lawm'
a primitive root; properly, to wound; but only figuratively,
to taunt or insult:--be (make) ashamed, blush, be confounded,
be put to confusion, hurt, reproach, (do, put to) shame.
כָּלַם (ka.lam) — be humiliated.
1) to insult, shame, humiliate, blush, be ashamed, be put to shame, be reproached, be put to confusion, be humiliated
1a) (Niphal)
1a1) to be humiliated, be ashamed
1a2) to be put to shame, be dishonoured, be confounded
1b) (Hiphil)
1b1) to put to shame, insult, humiliate, cause shame to
1b2) to exhibit shame
1c) (Hophal)
1c1) to be insulted, be humiliated
1c2) to be put to shame, be dishonoured, be confounded
Hc/Vhw2ms/Sp1bp — Verb hiphil sequential imperfect second person masculine singular · suffixHc/Vhw2ms/Sp1bp
US, pronoun objective case of we.
Give us this day our daily bread.
Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.
Give us this day our daily bread. Matt. vi. 11.
Us, pron. oblique case of we
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
HC/Tn — Conjunction · particleHC/Tn
יָצָא (yatsa') is a Hebrew verb meaning to go or come out, with various applications including departure, escape, and emergence. It can refer to both animate and inanimate subjects and emphasizes the idea of origin or source. The verb appears in different forms, such as Qal, Hiphil, and Hophal, indicating actions like leading out or being brought forth.
יָצָא 1068 vb. go or come out
Qal
go or come out or forth
from (מִן) a place
go forth from (the presence of) a person
in technical senses
of flight, involving escape
depart
of inanimate things
with especial emphasis on idea of origin, source
of children as going forth from loins (of father)
go forth to a place
go forward, proceed to or toward something
come or go forth, with esp. ref. to purpose or result
of combinations
Hiph.
cause to go or come out, bring out, lead out
fig. obj. persons, bring out of (מִן) distress, etc.
bring out animals
inanimate obj.
fig. subj. י׳, bring forth from (מִן)
Hoph. be brought forth
base
H3318 יָצָא go or come out .. go or come out or forth . from (מִן) a place
. go forth from (the presence of) a person
. in technical senses
. of flight, involving escape
. depart
. of inanimate things
. with especial emphasis on idea of origin, source
. of children as going forth from loins (of father)
. . go forth to a place
. go forward, proceed to or toward something
. come or go forth, with esp. ref. to purpose or result
. of combinations
. . cause to go or come out, bring out, lead out
. fig. obj. persons, bring out of (מִן) distress, etc.
. bring out animals
. inanimate obj.
. fig. subj. י׳, bring forth from (מִן)
. be brought forth
3318 yatsa' yaw-tsaw'
a primitive root; to go (causatively, bring) out, in a great
variety of applications, literally and figuratively, direct
and proxim.:--X after, appear, X assuredly, bear out, X
begotten, break out, bring forth (out, up), carry out, come
(abroad, out, thereat, without), + be condemned,
depart(-ing, -ure), draw forth, in the end, escape, exact,
fail, fall (out), fetch forth (out), get away (forth, hence,
out), (able to, cause to, let) go abroad (forth, on, out),
going out, grow, have forth (out), issue out, lay (lie) out,
lead out, pluck out, proceed, pull out, put away, be risen, X
scarce, send with commandment, shoot forth, spread, spring
out, stand out, X still, X surely, take forth (out), at any
time, X to (and fro), utter.
יָצָא (ya.tsa) — to come out: come.
: come/go_out/escape
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
1c) (Hophal) to be brought out or forth
יָצָא (ya.tsa) — to come out: send.
: send/take_out/release
1) to go out, come out, exit, go forth
1a) (Qal)
1a1) to go or come out or forth, depart
1a2) to go forth (to a place)
1a3) to go forward, proceed to (to or toward something)
1a4) to come or go forth (with purpose or for result)
1a5) to come out of
1b) (Hiphil)
1b1) to cause to go or come out, bring out, lead out
1b2) to bring out of
1b3) to lead out
1b4) to deliver
HVqi2ms — Verb · Qal · imperfect second person masculine singularHVqi2ms
The Hebrew word צָבָא (*tsaba'*) primarily means 'army' or 'warfare,' encompassing organized groups for battle, divine hosts, and even celestial bodies. It can also refer to service or duty in a military context. The term appears in various forms, including צְבָאוֹת (*tsaba'ot*), which denotes the 'hosts' of the Lord, particularly in relation to God's role in warfare.
צָבָא 485 n.m. army, war, warfare
army, host
war, warfare, service
service
צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
base
H6635a צָבָא army, war, warfare . army, host
. war, warfare, service
. service
H6635b צְבָאוֹת army, war, warfare . army, host
. war, warfare, service
. service
. צְבָאוֹת, in name of י׳ as God of war, prob. first in time of warlike David (some connect with sacred ark, but ark older)
6635 tsaba' tsaw-baw'
or (feminine) tsbadah {tseb-aw-aw'}; from 6633; a mass of
persons (or figuratively, things), especially reg. organized
for war (an army); by implication, a campaign, literally or
figuratively (specifically, hardship, worship):--appointed
time, (+) army, (+) battle, company, host, service, soldiers,
waiting upon, war(-fare).
see HEBREW for 06633
צָבָא (tsa.va) — army.
: army
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — Hosts.
The Hosts (of the Lord)
Another name of ye.ho.vah (יהוה "LORD" H3068G)
צָבָא (tsa.va) — army: war.
: war
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
צָבָא (tsa.va) — army: duty.
: duty
1) that which goes forth, army, war, warfare, host
1a) army, host
1a1) host (of organised army)
1a2) host (of angels)
1a3) of sun, moon, and stars
1a4) of whole creation
1b) war, warfare, service, go out to war
1c) service
HR/Ncfpc/Sp1bp — Preposition · noun common feminine plural construct · suffixHR/Ncfpc/Sp1bp