the Fourth Week after Easter
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Darby's French Translation
Psaumes 81:5
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Concordances:
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Car c'est une loi pour Isral, une ordonnance du Dieu de Jacob.
Il en fit un statut pour Joseph, Quand il marcha contre le pays d'Egypte... J'entends une voix qui m'est inconnue:
Il tablit cela pour tmoignage en Joseph, lorsqu'il sortit contre le pays d'Egypte, o j'ous un langage que je n'entendais pas.
Bible Verse Review
from Treasury of Scripure Knowledge
in Joseph: Psalms 77:15, Psalms 80:1, Psalms 80:2, Amos 6:6
for a: Psalms 78:6, Exodus 13:8, Exodus 13:9, Exodus 13:14-16, Deuteronomy 4:45, Ezekiel 20:20
through: or, against, Exodus 12:12, Exodus 12:27, Exodus 12:29
where: Psalms 114:1, Deuteronomy 28:49, Isaiah 28:11, Jeremiah 5:15, 1 Corinthians 14:21, 1 Corinthians 14:22
Reciprocal: Deuteronomy 5:6 - brought Psalms 78:5 - For he Ezekiel 3:5 - of a strange speech and of an hard language
Gill's Notes on the Bible
This he ordained in Joseph for a testimony,.... That is, this law concerning the blowing of trumpets on the new moon, and the keeping the solemn feast at the full of the moon, was made to be observed by all Israel, who are meant by Joseph, for a testimony of God's good will to them, and of their duty and obedience to him:
when he went out through the land of Egypt, or "over it" b; which some understand of Joseph, who is said to go over all the land of Egypt, to gather in provision against the seven years of famine,
Genesis 41:45 and Jarchi says that his deliverance from prison was at the beginning of the year, and was advanced in Pharaoh's court: and the meaning is, either "when he", the Lord, "went out against the land of Egypt", so Arama, in order to slay their firstborn; and when he passed over Israel, and saved them; marched through the land in his indignation, and went forth for the salvation of his people,
Exodus 11:4 then was the ordinance of the passover appointed: or when Israel went out of Egypt, designed by Joseph, some little time after, while in the wilderness, and dwelling in tents, the feast of tabernacles was instituted; but rather this shows that the feast of passover is before meant, which was instituted at the time of Israel's going out of Egypt, and was the solemn feast day ordained for a statute, law and testimony in Israel; and that the new moon, or month rather, on which the trumpet was to be blown, was the month Abib, the beginning of months, by an ordinance of God, Exodus 12:2
where I heard a language that I understood not; here the prophet represents the people of Israel in Egypt; though the Septuagint, Vulgate Latin, Syriac, and Arabic versions, read,
he heard, and he understood not and the language is either the voice of God out of the fire, which before was never heard in this unusual manner, nor understood, Deuteronomy 5:24 or the speech of Moses, who had Aaron for his mouth and spokesman; or rather the Egyptian language, which was not understood by the Israelites without an interpreter,
Genesis 42:23 which sense is confirmed by Psalms 114:1, and this is mentioned as an aggravation of their affliction in Egypt; see Jeremiah 5:15.
b בצאתו על ארץ "in ipsum exeundo", Montanus; "cum exiret ipse super terram", Pagninus.
Barnes' Notes on the Bible
This he ordained in Joseph for a testimony - literally, he placed this; that is, he appointed it. The word Joseph here stands for the whole Hebrew people, as in Psalms 80:1. See the notes at that verse. The meaning is, that the ordinance for observing this festival - the Passover - was to be traced back to the time when they were in Egypt. The obligation to observe it was thus enhanced by the very antiquity of the observance, and by the fact that it was one of the direct appointments of God in that strange and foreign land.
When he went out through the land of Egypt - Margin, against. Or rather, In his going out of the land of Egypt. Literally, In going upon the land of Egypt. The allusion is, undoubtedly, to the time when the Hebrews went out of the land of Egypt - to the Exodus; and the exact idea is, that, in doing this, they passed over a considerable portion of the land of Egypt; or, that they passed over the land. The idea in the margin, of its being against the land of Egypt, is not necessarily in the original.
Where I heard a language that I understood not - literally, “The lip, that is, the language, of one that I did not know, I heard.” This refers, undoubtedly, not to God, but to the people. The author of this psalm identifies himself here with the people - the whole nation - and speaks as if he were one of them, and as if he now recollected the circumstances at the time - the strange language - the foreign customs - the oppressions and burdens borne by the people. Throwing himself back, as it were, to that time (compare the notes at 1 Thessalonians 4:17) - he seems to himself to be in the midst of a people speaking a strange tongue - a language unintelligible to him - the language of a foreign nation. The Jews, in all their long captivity in Egypt - a period of four hundred years (see the notes at Acts 7:6) - preserved their own language apparently incorrupt. So far as appears, they spoke the same language, without change, when they came out of Egypt, that Abraham, Isaac, and Jacob had used. The Egyptian was entirely a foreign language to them, and had no affinity with the Hebrew.
Clarke's Notes on the Bible
Verse Psalms 81:5. I heard a language I understood not. — This passage is difficult. Who heard? And what was heard? All the Versions, except the Chaldee, read the pronoun in the third person, instead of the first. "He heard a language that he understood not." And to the Versions Kennicott reforms the text, שפת לא ידעה ישמע sephath lo yadah yisma; "a language which he did not understand he heard." But what was that language? Some say the Egyptian; others, who take Joseph to signify the children of Israel in general, say it was the declaration of God by Moses, that Jehovah was the true God, that he would deliver their shoulder from their burdens, and their hands from the pots - the moulds and furnaces in which they formed and baked their brick.
