Psalm 44:10 kjv
Thou makest us to turn back from the enemy: and they which hate us spoil for themselves.
Psalm 44:10 nkjv
You make us turn back from the enemy, And those who hate us have taken spoil for themselves.
Psalm 44:10 niv
You made us retreat before the enemy, and our adversaries have plundered us.
Psalm 44:10 esv
You have made us turn back from the foe, and those who hate us have gotten spoil.
Psalm 44:10 nlt
You make us retreat from our enemies
and allow those who hate us to plunder our land.
Psalm 44 10 Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 26:17 | "I will set my face against you, and you shall be struck down before your enemies... and you shall flee when none pursues you." | God causing defeat and flight |
| Deut 28:25 | "The Lord will cause you to be defeated before your enemies." | Direct divine causation of defeat |
| Josh 7:8 | "...What can I say, O Lord, after Israel has turned their backs before their enemies?" | Lament after Israel's defeat at Ai |
| Judg 2:14 | "So the anger of the Lord was kindled against Israel, and he gave them over to plunderers..." | God giving Israel to plunderers |
| 1 Sam 4:10 | "...Israel was defeated, and every man fled to his home." | Defeat and flight of Israel |
| 1 Sam 13:19-20 | Describes Philistines stripping Israel of blacksmiths and weapons. | Enemies disabling and disarming Israel |
| 2 Kgs 24:2 | "the Lord sent against him bands of Chaldeans... against Judah to destroy it, according to the word of the Lord..." | God sending plundering nations |
| Psa 22:1 | "My God, my God, why have you forsaken me?" | Lament of divine abandonment |
| Psa 60:1 | "O God, you have rejected us, broken our defenses; you have been angry..." | Similar communal lament of rejection and defeat |
| Psa 74:1 | "O God, why have you cast us off forever?" | Questioning God's enduring rejection |
| Psa 89:38-42 | "But now you have cast off and rejected... you have made void the covenant of your servant..." | God's apparent breaking of covenant promises |
| Psa 108:11 | "Oh, grant us help against the foe, for vain is the salvation of man!" | Recognition of human inability, need for divine help against enemy |
| Isa 5:17 | "...strangers shall devour the wealth of the opulent." | Strangers plundering wealth |
| Isa 42:24 | "Who gave up Jacob to the plundering, and Israel to the robbers? Was it not the Lord...?" | God's explicit role in Israel's plundering |
| Isa 45:7 | "I form light and create darkness, I make well-being and create calamity..." | God's sovereignty over good and evil outcomes |
| Jer 14:19 | "Have you utterly rejected Judah? Has your soul loathed Zion?" | Prophetic lament over perceived rejection |
| Jer 20:5 | "Moreover, I will give all the wealth of this city... into the hand of their enemies..." | God handing over wealth to enemies |
| Lam 1:3 | "Judah has gone into exile because of affliction... Her pursuers have overtaken her..." | Context of national suffering and pursuit |
| Lam 2:5 | "The Lord has become like an enemy; he has swallowed up Israel..." | God acting as an enemy against His people |
| Neh 9:27 | "Therefore you gave them into the hand of their enemies, who made them suffer..." | God's allowing suffering at enemy hands |
| Joel 2:9 | "...they burst through the defenses..." | Enemies overcoming defenses (implying plunder) |
| Hab 1:2 | "O Lord, how long shall I cry for help, and you will not hear?" | Prophet's lament for divine inaction |
| Rom 8:36 | "For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered." | NT echo of Psa 44:22, Christian suffering |
| 1 Pet 4:12-13 | "...do not be surprised at the fiery trial... but rejoice insofar as you share Christ's sufferings..." | Suffering of the righteous believer |
Psalm 44 verses
Psalm 44 10 Meaning
Psalm 44:10 is a heartfelt lament from the community, expressing profound bewilderment and pain. It states that God Himself has caused His people to retreat in disarray from their enemies. Not only are they defeated, but those who hate them are also allowed to plunder their possessions and resources for their own benefit, symbolizing complete humiliation and loss of dignity.
Psalm 44 10 Context
Psalm 44 is a communal lament in a time of national distress, likely a military defeat or widespread suffering. Unlike many other laments which connect hardship directly to national sin, the people in Psalm 44 explicitly claim to have remained faithful to God and His covenant (Psa 44:17-22). The psalm opens by recounting God's past victories through no human strength, then transitions into the current baffling reality where God seemingly not only allows defeat but actively causes it. Verse 10 stands as a stark declaration of this perceived divine antagonism, where God's people are forced to flee, and their enemies, rather than God, are seen benefiting from the spoils. The historical setting is uncertain but reflects a period where God's immediate protective presence felt absent, challenging their understanding of His covenant loyalty despite their proclaimed faithfulness.
Psalm 44 10 Word analysis
- You make us turn back (תָּשִׁיבֵנוּ - tashivenū): Derived from the Hebrew root שׁוּב (shuv), meaning "to turn," "return." Here, it is in the Hiphil stem (causative), meaning "You cause us to turn back" or "You make us retreat." This highlights the psalmist's shocking perspective that their military failure and retreat were not merely allowed but divinely initiated. It is a powerful expression of feeling directly betrayed or actively worked against by God Himself.
- from the foe (מִצָּר - mitzār): From צָר (tzar), a common Hebrew term for an adversary, oppressor, or enemy. The phrase specifies the retreat is from a hostile human opponent, intensifying the humiliation of being routed before mere men, especially when God is perceived as aiding the enemy.
- and those who hate us (וּמְשַׂנְאֵינוּ - ūmᵉśan'einu): From the Hebrew שָׂנֵא (sane'), "to hate." This describes the enemies not just as combatants but as filled with deep-seated animosity, gloating in the defeat of Israel. The hatred indicates a personal malice directed at God's people.
- plunder for themselves (שָׁסוּּ לָמוֹ - shāśū lāmō): שָׁסַס (shasas) means "to plunder," "to spoil," "to take booty violently." The added לָמוֹ (lāmō), "for themselves," emphasizes that the enemies are not merely victorious but are personally enriched by the spoils of war taken directly from Israel. This implies not only defeat but also a total economic and material degradation, underscoring the completeness of the enemy's triumph and the utter deprivation of the psalmists. The phrase underscores the enemy's complete domination and the tragic irony that God's people are stripped bare.
Psalm 44 10 Bonus section
This verse embodies the "suffering of the righteous" a profound theme explored throughout the Bible, notably in the book of Job, certain prophetic books, and ultimately fulfilled in Christ. Psalm 44:10 shows the raw honesty allowed in biblical prayer, where believers can articulate deep doubt and accusation while still addressing God, showcasing a faith that questions without collapsing. The historical absence of a clear reason for the suffering of a seemingly righteous nation adds to the psalm's enduring relevance, speaking to communities facing inexplicable adversity while clinging to their faith.
Psalm 44 10 Commentary
Psalm 44:10 is a direct, agonizing cry challenging God's actions. It reflects a profound theological crisis within the covenant community: how can God allow (or cause) such defeat and plunder when they believe they have been faithful? The verse vividly paints a scene of military rout and subsequent despoliation, but its true depth lies in the accusation that God orchestrates this humiliation. This passage does not seek to explain God's actions through Israel's sin but rather grapples with God's mysterious sovereignty in suffering, particularly when the afflicted maintain their righteousness. It vocalizes the bewilderment and pain of the devout who cannot reconcile their suffering with their understanding of God's covenant promises, pushing the boundaries of lament to include direct confrontation of God's perceived adverse role.