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Psalms 42:6 [study!]

American Standard Version (ASV 1901) [2]
— O my God, my soul is cast down within me: Therefore do I remember thee from the land of the Jordan, And the Hermons, from the hill Mizar.
King James Version (KJV 1769)
— O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
New American Standard Bible (NASB ©1995)
— O my God, my soul is in despair within me; Therefore I remember You from the land of the Jordan And the peaks of Hermon, from Mount Mizar.
Webster's Revision of the KJB (WEB 1833)
— O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.
Darby's Translation (DBY 1890)
— My God, my soul is cast down within me; therefore do I remember thee from the land of the Jordan, and the Hermons, from mount Mizar.
Rotherham's Emphasized Bible (EBR 1902)
— My God! over myself, my soul is cast down,—For this cause, will I remember thee from the land of Jordan, And the Hermons, from the hill Mizar.
Young's Literal Translation (YLT 1898)
— In me doth my soul bow itself, Therefore I remember Thee from the land of Jordan, And of the Hermons, from the hill Mizar.
Douay-Rheims Challoner Revision (DR 1750)
— And my God. My soul is troubled within my self: therefore will I remember thee from the land of Jordan and Hermoniim, from the little hill.
Original King James Bible (AV 1611) [2]
— O my God, my soule is cast downe within me: therefore will I remember thee from the land of Iordane, and of the Hermonites, from the hill Missar.
Brenton Greek Septuagint (LXX, Restored Names)
— O my God, my soul has been troubled within me: therefore will I remember thee from the land of Jordan, and of the Ermonites, from the little hill.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— O my Elohim, my soul is cast down within me: therefore will I remember thee from the land of Yarden, and of the Chermonim, from the hill Mitzar.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
O my lhm אֱלֹהִים, 430
{0430} Prime
אֱלֹהִים
'elohiym
{el-o-heem'}
Plural of H0433; gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative.
my soul 5315
{5315} Prime
נֶפֶשׁ
nephesh
{neh'-fesh}
From H5314; properly a breathing creature, that is, animal or (abstractly) vitality; used very widely in a literal, accommodated or figurative sense (bodily or mental).
is cast down 7817
{7817} Prime
שָׁחַח
shachach
{shaw-khakh'}
A primitive root; to sink or depress (reflexively or causatively).
z8709
<8709> Grammar
Stem - Hithpolel (See H8824)
Mood - Imperfect (See H8811)
Count - 45
within x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
me: therefore x5921
(5921) Complement
עַל
`al
{al}
Properly the same as H5920 used as a preposition (in the singular or plural, often with prefix, or as conjugation with a particle following); above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications.
x3651
(3651) Complement
כֵּן
ken
{kane}
From H3559; properly set upright; hence (figuratively as adjective) just; but usually (as adverb or conjugation) rightly or so (in various applications to manner, time and relation; often with other particles).
will I remember 2142
{2142} Prime
זָכַר
zakar
{zaw-kar'}
A primitive root; properly to mark (so as to be recognized), that is, to remember; by implication to mention; also (as denominative from H2145) to be male.
z8799
<8799> Grammar
Stem - Qal (See H8851)
Mood - Imperfect (See H8811)
Count - 19885
thee from the land 776
{0776} Prime
אֶרֶץ
'erets
{eh'-rets}
From an unused root probably meaning to be firm; the earth (at large, or partitively a land).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
of Yardn יַרדֵּן, 3383
{3383} Prime
יַרְדֵּן
Yarden
{yar-dane'}
From H3381; a descender; Jarden, the principal river of Palestine.
and of the ermnm חֶרמוֹנִים, 2769
{2769} Prime
חֶרְמוֹנִים
Chermowniym
{kher-mo-neem'}
Plural of H2768; Hermons, that is, its peaks.
from the hill 2022
{2022} Prime
הַר
har
{har}
A shortened form of H2042; a mountain or range of hills (sometimes used figuratively).
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
Mix`r מִצעָר. 4706
{4706} Prime
מִצְעָר
Mits`ar
{mits-awr'}
The same as H4705; Mitsar, a peak of Lebanon.
Jamieson-Fausset-Brown Commentary

Psalms 42:6

_ _ Dejection again described.

_ _ therefore — that is, finding no comfort in myself, I turn to Thee, even in this distant “land of Jordan and the (mountains) Hermon, the country east of Jordan.

_ _ hill Mizar — as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.

Matthew Henry's Commentary

Psalms 42:6-11

_ _ Complaints and comforts here, as before, take their turn, like day and night in the course of nature.

_ _ I. He complains of the dejections of his spirit, but comforts himself with the thoughts of God, Psalms 42:6. 1. In his troubles. His soul was dejected, and he goes to God and tells him so: O my God! my soul is cast down within me. It is a great support to us, when upon any account we are distressed, that we have liberty of access to God, and liberty of speech before him, and may open to him the causes of our dejection. David had communed with his own heart about its own bitterness, and had not as yet found relief; and therefore he turns to God, and opens before him the trouble. Note, When we cannot get relief for our burdened spirits by pleading with ourselves, we should try what we can do by praying to God and leaving our case with him. We cannot still these winds and waves; but we know who can. 2. In his devotions. His soul was elevated, and, finding the disease very painful, he had recourse to that as a sovereign remedy. “My soul is plunged; therefore, to prevent its sinking, I will remember thee, meditate upon thee, and call upon thee, and try what that will do to keep up my spirit.” Note, The way to forget the sense of our miseries is to remember the God of our mercies. It was an uncommon case when the psalmist remembered God and was troubled, Psalms 77:3. He had often remembered God and was comforted, and therefore had recourse to that expedient now. He was now driven to the utmost borders of the land of Canaan, to shelter himself there from the rage of his persecutors — sometimes to the country about Jordan, and, when discovered there, to the land of the Hermonites, or to a hill called Mizar, or the little hill; but, (1.) Wherever he went he took his religion along with him. In all these places, he remembered God, and lifted up his heart to him, and kept his secret communion with him. This is the comfort of the banished, the wanderers, the travellers, of those that are strangers in a strange land, that undique ad caelos tantundem est viaewherever they are there is a way open heavenward. (2.) Wherever he was he retained his affection for the courts of God's house; from the land of Jordan, or from the top of the hills, he used to look a long look, a longing look, towards the place of the sanctuary, and wish himself there. Distance and time could not make him forget that which his heart was so much upon and which lay so near it.

_ _ II. He complains of the tokens of God's displeasure against him, but comforts himself with the hopes of the return of his favour in due time.

_ _ 1. He saw his troubles coming from God's wrath, and that discouraged him (Psalms 42:7): “Deep calls unto deep, one affliction comes upon the neck of another, as if it were called to hasten after it; and thy water-spouts give the signal and sound the alarm of war.” It may be meant of the terror and disquietude of his mind under the apprehensions of God's anger. One frightful thought summoned another, and made way for it, as is usual in melancholy people. He was overpowered and overwhelmed with a deluge of grief, like that of the old world, when the windows of heaven were opened and the fountains of the great deep were broken up. Or it is an allusion to a ship at sea in a great storm, tossed by the roaring waves, which go over it, Psalms 107:25. Whatever waves and billows of affliction go over us at any time we must call them God's waves and his billows, that we may humble ourselves under his mighty hand, and may encourage ourselves to hope that though we be threatened we shall not be ruined; for the waves and billows are under a divine check. The Lord on high is mightier than the noise of these many waters. Let not good men think it strange if they be exercised with many and various trials, and if they come thickly upon them; God knows what he does, and so shall they shortly. Jonah, in the whale's belly, made use of these words of David, Jonah 2:3 (they are exactly the same in the original), and of him they were literally true, All thy waves and thy billows have gone over me; for the book of psalms is contrived so as to reach every one's case.

_ _ 2. He expected his deliverance to come from God's favour (Psalms 42:8): Yet the Lord will command his lovingkindness. Things are bad, but they shall not always be so. Non si male nunc et olim sic eritThough affairs are now in an evil plight, they may not always be so. After the storm there will come a calm, and the prospect of this supported him when deep called unto deep. Observe (1.) What he promised himself from God: The Lord will command his lovingkindness. He eyes the favour of God as the fountain of all the good he looked for. That is life; that is better than life; and with that God will gather those from whom he has, in a little wrath, hid his face, Isaiah 54:7, Isaiah 54:8. God's conferring his favour is called his commanding it. This intimates the freeness of it; we cannot pretend to merit it, but it is bestowed in a way of sovereignty, he gives like a king. It intimates also the efficacy of it; he speaks his lovingkindness, and makes us to hear it; speaks, and it is done. He commands deliverance (Psalms 44:4), commands the blessing (Psalms 133:3), as one having authority. By commanding his lovingkindness, he commands down the waves and the billows, and they shall obey him. This he will do in the daytime, for God's lovingkindness will make day in the soul at any time. Though weeping has endured for a night, a long night, yet joy will come in the morning. (2.) What he promised for himself to God. If God command his lovingkindness for him, he will meet it, and bid it welcome, with his best affections and devotions. [1.] He will rejoice in God: In the night his song shall be with me. The mercies we receive in the day we ought to return thanks for at night; when others are sleeping we should be praising God. See Psalms 119:62, At midnight will I rise to give thanks. In silence and solitude, when we are retired from the hurries of the world, we must be pleasing ourselves with the thoughts of God's goodness. Or in the night of affliction: “Before the day dawns, in which God commands his lovingkindness, I will sing songs of praise in the prospect of it.” Even in tribulation the saints can rejoice in hope of the glory of God, sing in hope, and praise in hope, Romans 5:2, Romans 5:3. It is God's prerogative to give songs in the night, Job 35:10. [2.] He will seek to God in a constant dependence upon him: My prayer shall be to the God of my life. Our believing expectation of mercy must not supersede, but quicken, our prayers for it. God is the God of our life, in whom we live and move, the author and giver of all our comforts; and therefore to whom should we apply by prayer, but to him? And from him what good may not we expect? It would put life into our prayers in them to eye God as the God of our life; for then it is for our lives, and the lives of our souls, that we stand up to make request.

_ _ III. He complains of the insolence of his enemies, and yet comforts himself in God as his friend, Psalms 42:9-11.

_ _ 1. His complaint is that his enemies oppressed and reproached him, and this made a great impression upon him. (1.) They oppressed him to such a degree that he went mourning from day to day, from place to place, Psalms 42:9. He did not break out into indecent passions, though abused as never man was, but he silently wept out his grief, and went mourning; and for this we cannot blame him: it must needs grieve a man that truly loves his country, and seeks the good of it, to see himself persecuted and hardly used, as if he were an enemy to it. Yet David ought not hence to have concluded that God had forgotten him and cast him off, nor thus to have expostulated with him, as if he did him as much wrong in suffering him to be trampled upon as those did that trampled upon him: Why go I mourning? and why hast thou forgotten me? We may complain to God, but we are not allowed thus to complain of him. (2.) They reproached him so cuttingly that it was a sword in his bones, Psalms 42:10. He had mentioned before what the reproach was that touched him thus to the quick, and here he repeats it: They say daily unto me, Where is thy God? — a reproach which was very grievous to him, both because it reflected dishonour upon God and was intended to discourage his hope in God, which he had enough to do to keep up in any measure, and which was but too apt to fail of itself.

_ _ 2. His comfort is that God is his rock (Psalms 42:9) — a rock to build upon, a rock to take shelter in. The rock of ages, in whom is everlasting strength, would be his rock, his strength in the inner man, both for doing and suffering. To him he had access with confidence. To God his rock he might say what he had to say, and be sure of a gracious audience. he therefore repeats what he had before said (Psalms 42:5), and concludes with it (Psalms 42:11): Why art thou cast down, O my soul? His griefs and fears were clamorous and troublesome; they were not silenced though they were again and again answered. But here, at length, his faith came off a conqueror and forced the enemies to quit the field. And he gains this victory, (1.) By repeating what he had before said, chiding himself, as before, for his dejections and disquietudes, and encouraging himself to trust in the name of the Lord and to stay himself upon his God. Note, It may be of great use to us to think our good thoughts over again, and, if we do not gain our point with them at first, perhaps we may the second time; however, where the heart goes along with the words, it is no vain repetition. We have need to press the same thing over and over again upon our hearts, and all little enough. (2.) By adding one word to it; there he hoped to praise God for the salvation that was in his countenance; here, “I will praise him,” says he, “as the salvation of my countenance from the present cloud that is upon it; if God smile upon me, that will make me look pleasant, look up, look forward, look round, with pleasure.” He adds, and my God, “related to me, in covenant with me; all that he is, all that he has, is mine, according to the true intent and meaning of the promise.” This thought enabled him to triumph over all his griefs and fears. God's being with the saints in heaven, and being their God, is that which will wipe away all tears from their eyes, Revelation 21:3, Revelation 21:4.

John Wesley's Explanatory Notes

Psalms 42:6

Therefore — Therefore that I may revive my drooping spirits. Remember — I will consider thy infinite mercy and power, and faithfulness. Mizar — From all the parts of the land, to which I shall be driven; whether from the parts beyond Jordan on the east: or mount Hermon, which was in the northern parts.

Geneva Bible Translation Notes

Psalms 42:6

O my God, my soul is cast down within me: (f) therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar.

(f) That is, when I remember you in this land of my banishment among the mountains.

Cross-Reference Topical ResearchStrong's Concordance
my God:

Psalms 22:1 [[To the chief Musician upon Aijeleth Shahar, A Psalm of David.]] My God, my God, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my roaring?
Psalms 43:4 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.
Psalms 88:1-3 [[A Song [or] Psalm for the sons of Korah, to the chief Musician upon Mahalath Leannoth, Maschil of Heman the Ezrahite.]] O LORD God of my salvation, I have cried day [and] night before thee: ... For my soul is full of troubles: and my life draweth nigh unto the grave.
Matthew 26:39 And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou [wilt].
Matthew 27:46 And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?

therefore:

Psalms 77:6-11 I call to remembrance my song in the night: I commune with mine own heart: and my spirit made diligent search. ... I will remember the works of the LORD: surely I will remember thy wonders of old.
Jonah 2:7 When my soul fainted within me I remembered the LORD: and my prayer came in unto thee, into thine holy temple.

from the:

Psalms 61:2 From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock [that] is higher than I.
2 Samuel 17:22 Then David arose, and all the people that [were] with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan.
2 Samuel 17:27 And it came to pass, when David was come to Mahanaim, that Shobi the son of Nahash of Rabbah of the children of Ammon, and Machir the son of Ammiel of Lodebar, and Barzillai the Gileadite of Rogelim,

Hermonites:

Deuteronomy 3:8-9 And we took at that time out of the hand of the two kings of the Amorites the land that [was] on this side Jordan, from the river of Arnon unto mount Hermon; ... ([Which] Hermon the Sidonians call Sirion; and the Amorites call it Shenir;)
Deuteronomy 4:47-48 And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which [were] on this side Jordan toward the sunrising; ... From Aroer, which [is] by the bank of the river Arnon, even unto mount Sion, which [is] Hermon,

the hill Mizar:
or, the little hill,
Psalms 133:3 As the dew of Hermon, [and as the dew] that descended upon the mountains of Zion: for there the LORD commanded the blessing, [even] life for evermore.
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Dt 3:8; 4:47. 2S 17:22, 27. Ps 22:1; 43:4; 61:2; 77:6; 88:1; 133:3. Jna 2:7. Mt 26:39; 27:46.

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