Psalms 44:9

44:9 But ¹  you rejected and embarrassed us!

You did not go into battle with our armies. ² 

Psalms 77:7

77:7 I asked, ³  “Will the Lord reject me forever?

Will he never again show me his favor?

Psalms 88:14

88:14 O Lord, why do you reject me,

and pay no attention to me? ⁴ 

Psalms 89:38

89:38 But you have spurned ⁵  and rejected him;

you are angry with your chosen king. ⁶ 

Psalms 108:11

108:11 Have you not rejected us, O God?

O God, you do not go into battle with our armies.

Psalms 43:2

43:2 For you are the God who shelters me. ⁷ 

Why do you reject me? ⁸ 

Why must I walk around ⁹  mourning ¹⁰ 

because my enemies oppress me?

Psalms 44:23

44:23 Rouse yourself! Why do you sleep, O Lord?

Wake up! ¹¹  Do not reject us forever!

Psalms 60:10

60:10 Have you not rejected us, O God?

O God, you do not go into battle with our armies.

Psalms 74:1

Psalm 74 ¹² 

A well-written song ¹³  by Asaph.

74:1 Why, O God, have you permanently rejected us? ¹⁴ 

Why does your anger burn ¹⁵  against the sheep of your pasture?

[44:9]  ¹ tn The particle אַף (’af, “but”) is used here as a strong adversative contrasting the following statement with what precedes.

[44:9]  ² tn Heb “you did not go out with our armies.” The prefixed verbal form is a preterite (without vav [ו] consecutive).

[77:7]  ³ tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

[88:14]  ⁵ tn Heb “[why] do you hide your face from me?”

[89:38]  ⁷ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ⁸ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[43:2]  ⁹ tn Heb “God of my place of refuge,” that is, “God who is my place of refuge.” See Ps 31:4.

[43:2]  ¹⁰ tn The question is similar to that of Ps 42:9, but זָנַח (zanakh, “reject”) is a stronger verb than שָׁכַח (shakhakh, “forget”).

[43:2]  ¹¹ tn The language is similar to that of Ps 42:9, but the Hitpael form of the verb הָלַךְ (halakh; as opposed to the Qal form in 42:9) expresses more forcefully the continuing nature of the psalmist’s distress.

[43:2]  ¹² sn Walk around mourning. See Ps 38:6 for a similar statement.

[44:23]  ¹¹ sn Wake up! See Ps 35:23.

[74:1]  ¹³ sn Psalm 74. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c., asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies.

[74:1]  ¹⁴ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[74:1]  ¹⁵ sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.

[74:1]  ¹⁶ tn Heb “smoke.” The picture is that of a fire that continues to smolder.