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詩編 78

7の翻訳 · 12つの教派を通して読む.

NCB · 新コンセンサス聖書

1Give ear, my people, to my teaching; incline your ear to the words of my mouth. 2I will open my mouth in a parable; I will pour out dark sayings of old, 3which we have heard and known, and our fathers have recounted to us. 4We will not hide them from their children, recounting to the generation to come the praises of the LORD, and his strength, and his wondrous deeds that he has done. 5For he established a testimony in Jacob, and appointed a teaching in Israel, which he commanded our fathers, to make them known to their children; 6so that the generation to come might know, the children who will be born; who will arise and recount them to their children, 7that they might set their hope in God, and not forget the deeds of God, but keep his commandments; 8and might not be like their fathers, a stubborn and rebellious generation, a generation that did not prepare its heart, and whose spirit was not faithful to God. 9The sons of Ephraim, armed shooters of the bow, turned back in the day of battle. 10They did not keep the covenant of God, and refused to walk in his teaching; 11and they forgot his doings, and his wondrous deeds that he had shown them. 12In the sight of their fathers he did wonders, in the land of Egypt, in the field of Zoan. 13He split the sea, and caused them to pass through, and he made the waters stand as a heap. 14In the daytime he led them with a cloud, and all the night with a light of fire. 15He split rocks in the wilderness, and gave them drink abundantly as from the great deep. 16He brought streams out of the rock, and caused waters to run down like rivers. 17Yet they still went on to sin against him, to rebel against the Most High in the dry place. 18And they tested God in their heart, by asking food for their desire. 19Yes, they spoke against God; they said, "Can God prepare a table in the wilderness? 20Look, he struck the rock, so that waters gushed out, and streams overflowed; can he also give bread? Will he provide meat for his people?" 21Therefore the LORD heard, and was furious; and a fire was kindled against Jacob, and anger also went up against Israel, 22because they did not believe in God, and did not trust in his salvation. 23Yet he commanded the skies above, and opened the doors of heaven; 24and he rained down manna upon them to eat, and gave them the grain of heaven. 25Man ate the bread of the mighty ones; he sent them provision to the full. 26He caused the east wind to blow in the heavens, and by his power he guided the south wind; 27and he rained meat upon them like dust, and winged birds like the sand of the seas; 28and he let it fall in the midst of his camp, around his habitations. 29So they ate, and were fully satisfied, for he brought them their own desire. 30They were not estranged from their desire; while their food was yet in their mouth, 31the anger of God went up against them, and killed some of their fat ones, and struck down the young men of Israel. 32For all this they still sinned, and did not believe in his wondrous deeds. 33Therefore he consumed their days in vanity, and their years in terror. 34When he killed them, then they sought him; and they turned back and sought God earnestly. 35And they remembered that God was their rock, and the Most High God their redeemer. 36But they deceived him with their mouth, and lied to him with their tongue. 37For their heart was not right with him, and they were not faithful in his covenant. 38But he, being merciful, forgave iniquity, and did not destroy them; yes, many a time he turned his anger away, and did not stir up all his wrath. 39For he remembered that they were but flesh, a wind that passes away, and does not return. 40How often they rebelled against him in the wilderness, and grieved him in the desolate place! 41And they turned back and tested God, and provoked the Holy One of Israel. 42They did not remember his hand, nor the day when he redeemed them from the adversary; 43how he set his signs in Egypt, and his wonders in the field of Zoan; 44and he turned their rivers into blood, and their streams, so that they could not drink. 45He sent among them swarms of flies, which devoured them; and frogs, which destroyed them. 46He gave also their produce to the caterpillar, and their labor to the locust. 47He destroyed their vines with hail, and their sycamore fig trees with frost. 48He gave their cattle over to the hail, and their flocks to hot thunderbolts. 49He sent upon them the fierceness of his anger, wrath, and indignation, and distress, a band of evil angels. 50He made a path for his anger; he did not spare their soul from death, but gave their life over to the pestilence, 51and struck all the firstborn in Egypt, the firstfruits of their strength in the tents of Ham. 52But he led out his own people like sheep, and guided them in the wilderness like a flock. 53And he led them safely, so that they were not afraid; but the sea covered their enemies. 54And he brought them to the border of his sanctuary, to this mountain, which his right hand had acquired. 55He drove out the nations before them, and allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents. 56Yet they tested and rebelled against the Most High God, and did not keep his testimonies, 57but turned back, and dealt treacherously like their fathers; they were turned aside like a deceitful bow. 58For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59God heard, and was furious, and greatly rejected Israel, 60so that he abandoned the tabernacle of Shiloh, the tent which he had placed among men, 61and gave his strength into captivity, and his beauty into the hand of the adversary. 62He gave his people over to the sword, and was furious with his inheritance. 63Fire consumed his young men, and his maidens had no wedding song. 64His priests fell by the sword, and his widows did not weep. 65Then the Lord awoke as from sleep, like a mighty man shouting from wine. 66And he struck his adversaries backward; he put them to an everlasting reproach. 67Moreover, he rejected the tent of Joseph, and did not choose the tribe of Ephraim; 68but chose the tribe of Judah, Mount Zion, which he loved. 69And he built his sanctuary like the heights, like the earth which he has founded forever. 70He chose David his servant, and took him from the sheepfolds; 71from following the nursing ewes he brought him, to shepherd Jacob his people, and Israel his inheritance. 72So he shepherded them according to the integrity of his heart, and guided them by the skillfulness of his hands.

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各教派が一致している点

Universally across all families, Psalm 78 functions as a didactic historical narrative contrasting God's miraculous provision with Israel's chronic rebellion, explaining the epochal shift of Israel's sanctuary and political center from Shiloh and Ephraim to Mount Zion and Judah. Broadly, the opening verses mandate the explicit transmission of God's deeds to the next generation to form a biblical basis for organized catechesis and family discipleship. Some traditions read the psalm's historical… サインインして共通理解の全文を読む →

すべてではないが、大半が支持している点

  • The opening verses mandate the explicit transmission of God's deeds to the next generation, forming a biblical basis for organized catechesis and family discipleship. (6 affirm)

各教派の相違点

  • The transmission of history emphasizes the necessity of conscious instruction and modeled discipleship to preserve the visible church, rather than reliance on infant baptism.

    anglican: DENY; anabaptist: AFFIRM

  • Human unbelief and skepticism can actively limit God, demonstrating that divine grace and miraculous operations require synergistic cooperation.

    lutheran: DENY; methodist: AFFIRM; pentecostal: QUALIFY

  • God's restraint of His wrath and repeated forgiveness of an unfaithful Israel demonstrate that justification is an unconditional gift of unmerited compassion.

    lutheran: AFFIRM; methodist: QUALIFY; restorationist: DENY

  • God's abandonment of the tabernacle at Shiloh demonstrates that His localized presence and favor are historically contingent upon the covenant faithfulness of His people.

    anglican: AFFIRM; reformed: AFFIRM; baptist: DENY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: AFFIRM

  • The sovereign rejection of Ephraim and the election of Judah, Zion, and David illustrate the doctrine of unconditional divine election.

    anglican: DENY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: QUALIFY; pentecostal: QUALIFY; adventist: DENY; restorationist: DENY

各教派による解釈

各解釈は独立して生成されており、他の教派の回答は参照されていません。

Catholic

Psalm 78 is a lengthy historical 'maskil' (instruction) recounting Israel's salvation history from the bondage of Egypt through the wilderness wanderings to the establishment of the Davidic monarchy. The psalmist's primary objective is pedagogical: recounting the 'dark sayings of old' (v. 2) to warn the present generation against the stubbornness and rebellion of their ancestors (vv. 6-8). The narrative structure juxtaposes God's miraculous provisions—splitting the sea, drawing water from rocks (vv. 15-16), and raining down manna (vv. 24-25)—with Israel's repeated idolatry, murmuring, and spiritual amnesia. It climaxes with the divine judgment against the northern tribes (the rejection of Ephraim and the tabernacle at Shiloh) and God's sovereign election of the tribe of Judah, Mount Zion, and David as the chosen shepherd of His inheritance (vv. 67-72). Reception: The Catholic tradition reads this Psalm through a profoundly Christological and sacramental lens, drawing heavily on Latin and Greek patristic typologies. Verse 2 ('I will open my mouth in a parable') is received as a direct prophecy of Christ's teaching method, explicitly identified by the Gospel of Matthew. Verses 24-25, describing the manna as the 'bread of angels' (panem angelorum in the Vulgate), form a cornerstone of Catholic Eucharistic theology; Thomas Aquinas enshrined this typology in his hymns, identifying the Sacrament of the Altar as the true bread that nourishes the pilgrim Church. The rock struck in the wilderness (vv. 15-16) is universally read alongside Pauline theology as Christ, from whose side flow the sacramental waters of Baptism. Additionally, both Latin and Eastern traditions give a striking Christological reading to verse 65 ('Then the Lord awaked as one out of sleep, like a mighty man who shouts by reason of wine'). Fathers such as Theodoret of Cyrus read the 'sleep' as Christ's death on the cross, the 'wine' as the cup of His Passion, and His 'awakening' as the Resurrection, through which He strikes down spiritual adversaries. Augustine also draws deeply on the moral psychology of the Psalm, noting that Israel's habit of seeking God only when He slew them (vv. 34-37) is the archetype of imperfect contrition—repentance driven by the terror of punishment rather than the love of God.

Eastern Orthodox

Psalm 78 is a lengthy didactic and historical poem that recounts the cycle of God's miraculous providence and Israel's repeated rebellion. Beginning with a call to hear a 'parable' and 'dark sayings' (vv. 1-2), it traces the history of the Exodus, the provision of water and manna in the wilderness, and the conquest of Canaan. The psalm contrasts God's enduring mercy and ultimate establishment of His sanctuary in Zion and the Davidic monarchy (vv. 68-72) against the 'stubborn and rebellious' nature of the people, specifically noting the rejection of the tribe of Ephraim and the tabernacle of Shiloh (vv. 9, 60, 67). Reception: The Eastern Orthodox tradition, reading this text as Psalm 77 in the Septuagint, interprets its historical narrative through a profoundly Christological and typological lens, guided by the patristic consensus. The 'parable' and 'dark sayings' (v. 2) are understood as prophecies of the Gospel mysteries, fulfilled when Christ speaks in parables. The wilderness miracles are seen as types of New Covenant sacraments: the water from the rock (vv. 15-16, 20) is the living water of the Spirit flowing from Christ, while the manna and 'bread of angels' (vv. 24-25) are prefigurations of the Eucharist, the true bread from heaven. The most doctrinally prominent verse in Orthodox reception is verse 65 ('Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine'). The Fathers universally read this as a prophecy of the Paschal mystery: the Lord's 'sleep' is Christ's physical death and repose in the tomb, and His 'awaking' is the Resurrection. The 'wine' is interpreted mystically as the chalice of His Passion, from which He rises with life-giving power to conquer death and strike 'His adversaries backward' (v. 66), meaning the demonic powers of Hades.

Oriental Orthodox

The psalmist, speaking in a didactic and prophetic voice, recounts the history of Israel from the Exodus to the ascension of David. Functioning as a 'parable' and instruction, the psalm warns the present generation against repeating the rebellion, unbelief, and forgetfulness of their ancestors. It comprehensively details God's miraculous provisions—the crossing of the sea, water from the rock, and the provision of manna and quail—in stark contrast with Israel's chronic faithlessness, murmuring, and idolatry. The historical survey culminates in God's rejection of Shiloh and the northern tribe of Ephraim, followed by His deliberate election of the tribe of Judah, Mount Zion as His sanctuary, and David as the shepherd of His people. Reception: For the Oriental Orthodox communion, this historical recounting is read with a profound typological and Christological lens, grounded in the Alexandrian and Syriac patristic traditions. Cyril of Alexandria reads the provisions in the wilderness—the water from the cleaved rock (vv. 15-16) and the 'bread of angels' (vv. 24-25)—as direct types of Christ, who dispenses the Holy Spirit and offers His own life-giving flesh in the Eucharist. The most distinctive Christological reading centers on verse 65: 'Then the Lord awakened as one out of sleep, like a mighty man who shouts by reason of wine.' Miaphysite fathers, including Athanasius and Severus of Antioch, universally interpret this 'sleep' as Christ's voluntary physical death on the cross, while remaining fully divine and alive in His divinity. The 'wine' is understood as the cup of suffering and the blood of His Passion, from which He powerfully 'awakens' in the Resurrection to scatter His spiritual enemies and conquer Hades.

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すべての翻訳

7のパブリックドメイン訳による同じ章。

WEB · World English Bible

1Hear my teaching, my people. Turn your ears to the words of my mouth. 2I will open my mouth in a parable. I will utter dark sayings of old, 3which we have heard and known, and our fathers have told us. 4We will not hide them from their children, telling to the generation to come the praises of Yahweh, his strength, and his wondrous deeds that he has done. 5For he established a covenant in Jacob, and appointed a teaching in Israel, which he commanded our fathers, that they should make them known to their children; 6that the generation to come might know, even the children who should be born; who should arise and tell their children, 7that they might set their hope in God, and not forget God’s deeds, but keep his commandments, 8and might not be as their fathers— a stubborn and rebellious generation, a generation that didn’t make their hearts loyal, whose spirit was not steadfast with God. 9The children of Ephraim, being armed and carrying bows, turned back in the day of battle. 10They didn’t keep God’s covenant, and refused to walk in his law. 11They forgot his doings, his wondrous deeds that he had shown them. 12He did marvelous things in the sight of their fathers, in the land of Egypt, in the field of Zoan. 13He split the sea, and caused them to pass through. He made the waters stand as a heap. 14In the daytime he also led them with a cloud, and all night with a light of fire. 15He split rocks in the wilderness, and gave them drink abundantly as out of the depths. 16He brought streams also out of the rock, and caused waters to run down like rivers. 17Yet they still went on to sin against him, to rebel against the Most High in the desert. 18They tempted God in their heart by asking food according to their desire. 19Yes, they spoke against God. They said, “Can God prepare a table in the wilderness? 20Behold, he struck the rock, so that waters gushed out, and streams overflowed. Can he give bread also? Will he provide meat for his people?” 21Therefore Yahweh heard, and was angry. A fire was kindled against Jacob, anger also went up against Israel, 22because they didn’t believe in God, and didn’t trust in his salvation. 23Yet he commanded the skies above, and opened the doors of heaven. 24He rained down manna on them to eat, and gave them food from the sky. 25Man ate the bread of angels. He sent them food to the full. 26He caused the east wind to blow in the sky. By his power he guided the south wind. 27He also rained meat on them as the dust, winged birds as the sand of the seas. 28He let them fall in the middle of their camp, around their habitations. 29So they ate, and were well filled. He gave them their own desire. 30They didn’t turn from their cravings. Their food was yet in their mouths, 31when the anger of God went up against them, killed some of their strongest, and struck down the young men of Israel. 32For all this they still sinned, and didn’t believe in his wondrous works. 33Therefore he consumed their days in vanity, and their years in terror. 34When he killed them, then they inquired after him. They returned and sought God earnestly. 35They remembered that God was their rock, the Most High God, their redeemer. 36But they flattered him with their mouth, and lied to him with their tongue. 37For their heart was not right with him, neither were they faithful in his covenant. 38But he, being merciful, forgave iniquity, and didn’t destroy them. Yes, many times he turned his anger away, and didn’t stir up all his wrath. 39He remembered that they were but flesh, a wind that passes away, and doesn’t come again. 40How often they rebelled against him in the wilderness, and grieved him in the desert! 41They turned again and tempted God, and provoked the Holy One of Israel. 42They didn’t remember his hand, nor the day when he redeemed them from the adversary; 43how he set his signs in Egypt, his wonders in the field of Zoan, 44he turned their rivers into blood, and their streams, so that they could not drink. 45He sent among them swarms of flies, which devoured them; and frogs, which destroyed them. 46He also gave their increase to the caterpillar, and their labor to the locust. 47He destroyed their vines with hail, their sycamore fig trees with frost. 48He also gave over their livestock to the hail, and their flocks to hot thunderbolts. 49He threw on them the fierceness of his anger, wrath, indignation, and trouble, and a band of angels of evil. 50He made a path for his anger. He didn’t spare their soul from death, but gave their life over to the pestilence, 51and struck all the firstborn in Egypt, the chief of their strength in the tents of Ham. 52But he led out his own people like sheep, and guided them in the wilderness like a flock. 53He led them safely, so that they weren’t afraid, but the sea overwhelmed their enemies. 54He brought them to the border of his sanctuary, to this mountain, which his right hand had taken. 55He also drove out the nations before them, allotted them for an inheritance by line, and made the tribes of Israel to dwell in their tents. 56Yet they tempted and rebelled against the Most High God, and didn’t keep his testimonies, 57but turned back, and dealt treacherously like their fathers. They were twisted like a deceitful bow. 58For they provoked him to anger with their high places, and moved him to jealousy with their engraved images. 59When God heard this, he was angry, and greatly abhorred Israel, 60so that he abandoned the tent of Shiloh, the tent which he placed among men, 61and delivered his strength into captivity, his glory into the adversary’s hand. 62He also gave his people over to the sword, and was angry with his inheritance. 63Fire devoured their young men. Their virgins had no wedding song. 64Their priests fell by the sword, and their widows couldn’t weep. 65Then the Lord awakened as one out of sleep, like a mighty man who shouts by reason of wine. 66He struck his adversaries backward. He put them to a perpetual reproach. 67Moreover he rejected the tent of Joseph, and didn’t choose the tribe of Ephraim, 68But chose the tribe of Judah, Mount Zion which he loved. 69He built his sanctuary like the heights, like the earth which he has established forever. 70He also chose David his servant, and took him from the sheepfolds; 71from following the ewes that have their young, he brought him to be the shepherd of Jacob, his people, and Israel, his inheritance. 72So he was their shepherd according to the integrity of his heart, and guided them by the skillfulness of his hands.

KJV · King James Version

1Give ear, O my people, to my law: incline your ears to the words of my mouth. 2I will open my mouth in a parable: I will utter dark sayings of old: 3Which we have heard and known, and our fathers have told us. 4We will not hide them from their children, shewing to the generation to come the praises of the Lord, and his strength, and his wonderful works that he hath done. 5For he established a testimony in Jacob, and appointed a law in Israel, which he commanded our fathers, that they should make them known to their children: 6That the generation to come might know them, even the children which should be born; who should arise and declare them to their children: 7That they might set their hope in God, and not forget the works of God, but keep his commandments: 8And might not be as their fathers, a stubborn and rebellious generation; a generation that set not their heart aright, and whose spirit was not stedfast with God. 9The children of Ephraim, being armed, and carrying bows, turned back in the day of battle. 10They kept not the covenant of God, and refused to walk in his law; 11And forgat his works, and his wonders that he had shewed them. 12Marvellous things did he in the sight of their fathers, in the land of Egypt, in the field of Zoan. 13He divided the sea, and caused them to pass through; and he made the waters to stand as an heap. 14In the daytime also he led them with a cloud, and all the night with a light of fire. 15He clave the rocks in the wilderness, and gave them drink as out of the great depths. 16He brought streams also out of the rock, and caused waters to run down like rivers. 17And they sinned yet more against him by provoking the most High in the wilderness. 18And they tempted God in their heart by asking meat for their lust. 19Yea, they spake against God; they said, Can God furnish a table in the wilderness? 20Behold, he smote the rock, that the waters gushed out, and the streams overflowed; can he give bread also? can he provide flesh for his people? 21Therefore the Lord heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel; 22Because they believed not in God, and trusted not in his salvation: 23Though he had commanded the clouds from above, and opened the doors of heaven, 24And had rained down manna upon them to eat, and had given them of the corn of heaven. 25Man did eat angels’ food: he sent them meat to the full. 26He caused an east wind to blow in the heaven: and by his power he brought in the south wind. 27He rained flesh also upon them as dust, and feathered fowls like as the sand of the sea: 28And he let it fall in the midst of their camp, round about their habitations. 29So they did eat, and were well filled: for he gave them their own desire; 30They were not estranged from their lust. But while their meat was yet in their mouths, 31The wrath of God came upon them, and slew the fattest of them, and smote down the chosen men of Israel. 32For all this they sinned still, and believed not for his wondrous works. 33Therefore their days did he consume in vanity, and their years in trouble. 34When he slew them, then they sought him: and they returned and enquired early after God. 35And they remembered that God was their rock, and the high God their redeemer. 36Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. 37For their heart was not right with him, neither were they stedfast in his covenant. 38But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. 39For he remembered that they were but flesh; a wind that passeth away, and cometh not again. 40How oft did they provoke him in the wilderness, and grieve him in the desert! 41Yea, they turned back and tempted God, and limited the Holy One of Israel. 42They remembered not his hand, nor the day when he delivered them from the enemy. 43How he had wrought his signs in Egypt, and his wonders in the field of Zoan: 44And had turned their rivers into blood; and their floods, that they could not drink. 45He sent divers sorts of flies among them, which devoured them; and frogs, which destroyed them. 46He gave also their increase unto the caterpiller, and their labour unto the locust. 47He destroyed their vines with hail, and their sycomore trees with frost. 48He gave up their cattle also to the hail, and their flocks to hot thunderbolts. 49He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them. 50He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence; 51And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham: 52But made his own people to go forth like sheep, and guided them in the wilderness like a flock. 53And he led them on safely, so that they feared not: but the sea overwhelmed their enemies. 54And he brought them to the border of his sanctuary, even to this mountain, which his right hand had purchased. 55He cast out the heathen also before them, and divided them an inheritance by line, and made the tribes of Israel to dwell in their tents. 56Yet they tempted and provoked the most high God, and kept not his testimonies: 57But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow. 58For they provoked him to anger with their high places, and moved him to jealousy with their graven images. 59When God heard this, he was wroth, and greatly abhorred Israel: 60So that he forsook the tabernacle of Shiloh, the tent which he placed among men; 61And delivered his strength into captivity, and his glory into the enemy’s hand. 62He gave his people over also unto the sword; and was wroth with his inheritance. 63The fire consumed their young men; and their maidens were not given to marriage. 64Their priests fell by the sword; and their widows made no lamentation. 65Then the Lord awaked as one out of sleep, and like a mighty man that shouteth by reason of wine. 66And he smote his enemies in the hinder parts: he put them to a perpetual reproach. 67Moreover he refused the tabernacle of Joseph, and chose not the tribe of Ephraim: 68But chose the tribe of Judah, the mount Zion which he loved. 69And he built his sanctuary like high palaces, like the earth which he hath established for ever. 70He chose David also his servant, and took him from the sheepfolds: 71From following the ewes great with young he brought him to feed Jacob his people, and Israel his inheritance. 72So he fed them according to the integrity of his heart; and guided them by the skilfulness of his hands.

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意味が変わる相違点 (128)
  • v1 [interpretive]: whether the Psalm's superscription is translated and included as part of the opening verse text — “Give ear O” (KJV, ASV, DARBY) vs “Hear” (WEB) vs “An Instruction of Asaph” (YLT) vs “Maschil of Asaph” (WEBSTER) vs “Understanding for Asaph Attend” (DRC)
  • v1 [interpretive]: word order of the address to the people and the object of hearing — “people to” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “teaching” (WEB)
  • v1 [lexical]: translation of the word for 'instruction/law' and the verb for 'incline/turn' — “law incline” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “people Turn” (WEB)
  • v1 [grammatical]: singular versus plural for 'ear(s)' — “ears” (WEB, KJV, ASV, DARBY, DRC) vs “ear” (YLT, WEBSTER)
  • v3 [textual]: reading 'which' (MT) versus 'how great things' (LXX) — “Which we” (WEB, KJV, ASV, DARBY, WEBSTER) vs “That” (YLT) vs “How great things” (DRC)
  • v4 [textual]: reading an active 'we will not hide' (MT) versus a passive 'they have not been hidden' (LXX) — “We will” (WEB, KJV, ASV, DARBY, WEBSTER) vs “do” (YLT) vs “They have” (DRC)
  • v4 [lexical]: phrasing for telling or showing the subsequent generation — “telling” (WEB, ASV) vs “children shewing to the” (KJV) vs “sons a later” (YLT) vs “sons forth” (DARBY) vs “showing” (WEBSTER) vs “in another” (DRC)
  • v4 [grammatical]: participle versus gerund/infinitive phrasing — “to come the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “recounting” (YLT) vs “Declaring” (DRC)
  • v4 [lexical]: translation or transliteration of the divine name — “the Lord and” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, YLT, DARBY) vs “Yahweh” (WEB)
  • v4 [lexical]: singular versus plural for 'strength/powers' — “strength” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “powers” (DRC)
  • v4 [lexical]: synonyms for God's miraculous works — “wonderful works that” (KJV, WEBSTER) vs “wondrous deeds” (WEB) vs “wondrous” (ASV) vs “wonders” (YLT) vs “marvellous which” (DARBY) vs “wonders which” (DRC)
  • v5 [lexical]: translation of the conjunction — “For” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT, DRC)
  • v5 [lexical]: translation of the verb for establishing — “established” (WEB, KJV, ASV, DARBY, WEBSTER) vs “raiseth up” (YLT) vs “set up” (DRC)
  • v5 [lexical]: translation of 'edut' (testimony/covenant) — “testimony” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “covenant” (WEB)
  • v5 [lexical]: translation of 'torah' (law/teaching) — “law” (KJV, ASV, DARBY, WEBSTER, DRC) vs “teaching” (WEB) vs “hath placed” (YLT)
  • v5 [textual]: reading 'which/that' (MT) versus 'how great things' (LXX) — “which” (WEB, KJV, ASV, DARBY, WEBSTER) vs “That” (YLT) vs “How great things” (DRC)
  • v5 [stylistic]: pronoun choice for referring to the commands — “them” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the same” (DRC)
  • v6 [lexical]: translation of the adjective describing the generation — “the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “a later” (YLT) vs “another” (DRC)
  • v6 [lexical]: synonyms for recounting or declaring — “tell” (WEB, ASV, DARBY) vs “declare them to” (KJV, WEBSTER, DRC) vs “recount” (YLT)
  • v8 [grammatical]: mood and tense translation for the verb 'to be' — “And might” (WEB, KJV, ASV, DARBY, WEBSTER) vs “they are” (YLT) vs “That they may” (DRC)
  • v8 [lexical]: translation of the comparative preposition — “be as” (WEB, KJV, ASV, DARBY, WEBSTER) vs “like” (YLT) vs “become like” (DRC)
  • v8 [lexical]: synonyms for stubbornness or apostasy — “stubborn” (WEB, KJV, ASV, DARBY, WEBSTER) vs “generation apostate” (YLT) vs “perverse” (DRC)
  • v9 [lexical]: translation of 'b'nei' (children/sons) — “The children” (WEB, KJV, ASV, WEBSTER) vs “Sons” (YLT, DARBY, DRC)
  • v10 [interpretive]: tense/aspect of the verb and inclusion of the noun 'God' — “kept not the” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t keep God’s” (WEB) vs “have kept” (YLT)
  • v11 [grammatical]: pronoun inclusion and tense of the verb 'forgot' — “They forgot” (WEB, DRC) vs “forgot” (DARBY, WEBSTER) vs “And forgat” (KJV) vs “they” (ASV) vs “they forget” (YLT)
  • v11 [lexical]: translation of 'alilot' (doings/works/benefits) — “doings” (WEB, ASV, YLT, DARBY) vs “works and” (KJV, WEBSTER) vs “benefits” (DRC)
  • v11 [lexical]: synonyms for wondrous deeds — “wonders that” (KJV, YLT, WEBSTER, DRC) vs “wondrous deeds” (WEB) vs “wondrous works” (ASV) vs “marvellous works which” (DARBY)
  • v12 [textual]: reading the Hebrew 'Zoan' versus the Greek equivalent 'Tanis' — “Zoan” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Tanis” (DRC)
  • v13 [lexical]: translation of the verb for splitting/dividing — “divided the” (KJV, WEBSTER, DRC) vs “clave” (ASV, DARBY) vs “split” (WEB) vs “cleft a” (YLT)
  • v13 [lexical]: translation of the causative verb for making them pass — “caused” (WEB, KJV, ASV, DARBY, WEBSTER) vs “causeth” (YLT) vs “brought” (DRC)
  • v13 [textual]: reading 'heap' (MT) versus 'vessel' (LXX) — “a” (WEB, ASV, YLT, DARBY, WEBSTER) vs “an heap” (KJV) vs “in a vessel” (DRC)
  • v15 [grammatical]: tense and voice for the verb 'give to drink' — “gave them” (WEB, KJV, ASV, DARBY, WEBSTER) vs “giveth” (YLT) vs “to” (DRC)
  • v16 [interpretive]: phrasing for bringing out streams — “He brought streams also” (WEB, KJV, ASV, WEBSTER) vs “And bringeth” (YLT) vs “And” (DARBY) vs “forth water” (DRC)
  • v16 [lexical]: translation of the causative verb for making waters flow — “caused waters to run” (WEB, KJV, ASV, DARBY, WEBSTER) vs “causeth come” (YLT) vs “made streams” (DRC)
  • v16 [stylistic]: choice of preposition ('like' vs 'as') — “like” (WEB, KJV, ASV, DARBY, WEBSTER) vs “as” (YLT, DRC)
  • v17 [lexical]: translation of 'tsiyyah' (desert/wilderness/dry place) — “desert” (WEB, ASV, DARBY) vs “wilderness” (KJV, WEBSTER) vs “dry place” (YLT) vs “place without water” (DRC)
  • v18 [lexical]: translation of 'nephesh' (desire/lust) — “desire” (WEB, ASV, WEBSTER) vs “lust” (KJV, YLT, DARBY) vs “desires” (DRC)
  • v19 [lexical]: translation of the emphatic conjunction 'gam' — “And” (YLT, DARBY, DRC) vs “Yes” (WEB, WEBSTER) vs “Yea” (KJV, ASV)
  • v19 [lexical]: translation of speaking against or speaking ill — “spoke” (WEB, DARBY, WEBSTER) vs “spake against” (KJV, ASV) vs “speak” (YLT) vs “spoke ill of” (DRC)
  • v19 [stylistic]: auxiliary verb choice for posing the question — “Can” (WEB, KJV, ASV, WEBSTER, DRC) vs “Is” (YLT, DARBY)
  • v19 [lexical]: translation of the verb 'arok' (furnish/prepare) — “furnish” (KJV, WEBSTER, DRC) vs “prepare” (WEB, ASV) vs “able to array” (YLT) vs “able to prepare” (DARBY)
  • v20 [lexical]: translation of 'hen' (behold/lo/because) — “Behold” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Lo” (YLT) vs “Because” (DRC)
  • v20 [lexical]: translation of the verb for hitting the rock — “smote the” (KJV, ASV, DARBY, WEBSTER) vs “struck” (WEB, DRC) vs “hath smitten a” (YLT)
  • v20 [grammatical]: phrasing of the subsequent question — “overflowed can” (WEB, KJV, ASV, WEBSTER, DRC) vs “overflow Also bread is” (YLT) vs “is” (DARBY)
  • v21 [lexical]: translation or transliteration of the divine name YHWH — “the Lord” (KJV, WEBSTER, DRC) vs “Jehovah” (ASV, DARBY) vs “Yahweh” (WEB) vs “hath Jehovah” (YLT)
  • v21 [interpretive]: syntactic connection describing God's anger — “was wroth so a” (KJV, WEBSTER) vs “And” (ASV, DARBY) vs “angry” (WEB) vs “He sheweth Himself And” (YLT) vs “angry and” (DRC)
  • v21 [interpretive]: phrasing of anger rising up — “went” (WEB, ASV, DARBY) vs “and anger also came” (KJV, WEBSTER) vs “hath gone” (YLT) vs “wrath” (DRC)
  • v22 [grammatical]: tense translation of the verb for disbelieving — “believed not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t believe” (WEB) vs “have believed” (YLT)
  • v22 [lexical]: translation of the verb for trusting — “and trusted not” (KJV, ASV, WEBSTER, DRC) vs “didn’t trust” (WEB) vs “Nor have they” (YLT) vs “confided” (DARBY)
  • v23 [interpretive]: choice of conjunction conveying the logical contrast — “Though” (KJV, DARBY, WEBSTER) vs “Yet” (WEB, ASV) vs “And” (YLT, DRC)
  • v23 [interpretive]: syntactic handling of the compound action of commanding and opening — “and opened the” (WEB, KJV, ASV, WEBSTER) vs “had” (DARBY, DRC) vs “Yea” (YLT)
  • v25 [lexical]: translation of 'tsedah' (food/provision) — “food” (WEB, ASV, WEBSTER) vs “meat to the full” (KJV) vs “satiety” (YLT) vs “provision” (DARBY) vs “provisions in abundance” (DRC)
  • v26 [lexical]: translation of 'shamayim' and directional winds — “heaven and” (KJV, WEBSTER) vs “heavens” (ASV, DARBY) vs “sky” (WEB) vs “heavens leadeth” (YLT) vs “south wind from” (DRC)
  • v27 [grammatical]: singular versus plural translation of 'sea(s)' — “seas” (WEB, ASV, DARBY) vs “sea” (KJV, WEBSTER, DRC) vs “seas winged fowl” (YLT)
  • v28 [stylistic]: synonyms for the center of the camp — “midst” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “middle” (WEB)
  • v28 [lexical]: translation of 'mishkenot' (habitations/tents/pavilions) — “round about their habitations” (KJV, ASV, DARBY) vs “around” (WEB, WEBSTER) vs “His tabernacles” (YLT) vs “pavilions” (DRC)
  • v28 [grammatical]: Third-person number differs: YLT use the singular ("him"/"his") where WEB, KJV, ASV, DARBY, WEBSTER, DRC use the plural ("them"/"their").
  • v30 [grammatical]: singular versus plural for 'mouth' — “mouths” (WEB, KJV, ASV, DARBY, WEBSTER) vs “mouth” (YLT, DRC)
  • v31 [lexical]: translation of 'af' (anger/wrath) — “anger” (WEB, ASV, YLT, DARBY) vs “wrath” (KJV, WEBSTER, DRC)
  • v31 [lexical]: translation of the verb for rising or coming upon — “went up against” (WEB, ASV, DARBY) vs “came upon” (KJV, WEBSTER, DRC) vs “hath gone up against” (YLT)
  • v32 [lexical]: translation of the preposition 'be' (for/with/in) — “For” (WEB, KJV, ASV, DARBY, WEBSTER) vs “With” (YLT) vs “In” (DRC)
  • v32 [stylistic]: singular versus plural demonstrative — “this” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “these things” (DRC)
  • v32 [lexical]: translation of 'od' (still/again) — “sinned still” (KJV, ASV, DARBY, WEBSTER, DRC) vs “sinned” (WEB) vs “have again” (YLT)
  • v32 [grammatical]: preposition mapping for believing 'in' or 'for' — “believed not for” (KJV, WEBSTER) vs “in” (ASV, DARBY) vs “didn’t believe in” (WEB) vs “have believed in” (YLT) vs “they” (DRC)
  • v32 [lexical]: translation of God's miraculous acts — “wondrous works” (WEB, KJV, ASV, WEBSTER, DRC) vs “wonders” (YLT) vs “marvellous” (DARBY)
  • v33 [lexical]: translation of 'behalah' (terror/trouble/haste) — “terror” (WEB, ASV, DARBY) vs “trouble” (KJV, YLT, WEBSTER) vs “haste” (DRC)
  • v34 [lexical]: translation of the verb for slaying — “slew” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “killed” (WEB)
  • v34 [lexical]: translation of the verb for seeking/inquiring — “sought” (KJV, YLT, DARBY, WEBSTER, DRC) vs “inquired after” (WEB, ASV)
  • v36 [interpretive]: (vv 36, 37) choice of logical connector — “But” (WEB, ASV, DARBY) vs “Nevertheless” (KJV, WEBSTER) vs “And” (YLT, DRC)
  • v36 [textual]: reading 'flattered/deceived' (MT) versus 'loved' (LXX) — “flattered” (WEB, ASV, DARBY, WEBSTER) vs “did flatter” (KJV) vs “deceive” (YLT) vs “loved” (DRC)
  • v37 [lexical]: translation of 'kun' (right/firm) — “right with” (WEB, KJV, ASV, WEBSTER, DRC) vs “been” (YLT) vs “firm toward” (DARBY)
  • v37 [stylistic]: negative conjunction choice — “neither were” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And” (YLT) vs “nor” (DRC)
  • v37 [lexical]: translation of 'aman' (faithful/steadfast) — “faithful” (WEB, ASV) vs “stedfast” (KJV, DARBY) vs “have not been” (YLT) vs “steadfast” (WEBSTER) vs “counted faithful” (DRC)
  • v38 [lexical]: translation of the verb for waking or stirring up — “did not stir up” (KJV, ASV, DARBY, WEBSTER) vs “didn’t” (WEB) vs “waketh” (YLT) vs “kindle” (DRC)
  • v38 [lexical]: translation of 'chemah' (wrath/fury) — “wrath” (WEB, KJV, ASV, WEBSTER, DRC) vs “fury” (YLT, DARBY)
  • v39 [lexical]: translation of 'ruach' (wind/breath) — “wind that passeth away” (KJV, ASV, WEBSTER) vs “passes” (WEB) vs “going on” (YLT) vs “breath” (DARBY) vs “goeth” (DRC)
  • v39 [grammatical]: tense/aspect of the verb returning — “cometh not again” (KJV, ASV, DARBY, WEBSTER) vs “doesn’t come” (WEB) vs “it returneth” (YLT) vs “returneth” (DRC)
  • v40 [stylistic]: phrasing for frequency — “oft did” (KJV, ASV, DARBY, WEBSTER) vs “often” (WEB, DRC) vs “often do” (YLT)
  • v40 [lexical]: translation of 'marah' (provoke/rebel) — “provoke” (KJV, YLT, DARBY, WEBSTER, DRC) vs “rebelled against” (WEB) vs “rebel against” (ASV)
  • v40 [lexical]: translation of 'yeshimon' (desert/desolate place) — “desert” (WEB, KJV, ASV, DARBY, WEBSTER) vs “desolate place” (YLT) vs “place without water” (DRC)
  • v41 [lexical]: translation of 'shuv' (turn back/again) — “again” (WEB, ASV, DARBY) vs “turned back” (KJV, WEBSTER, DRC) vs “turn” (YLT)
  • v42 [grammatical]: verb tense for not remembering — “remembered not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t remember” (WEB) vs “have remembered” (YLT)
  • v42 [lexical]: translation of 'padah' (redeemed/delivered) — “redeemed” (WEB, ASV, DRC) vs “delivered” (KJV, DARBY, WEBSTER) vs “ransomed” (YLT)
  • v43 [lexical]: translation of 'mofet' (wonders/miracles) — “wonders” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “miracles” (DARBY)
  • v43 [textual]: reading the Hebrew 'Zoan' versus Greek 'Tanis' — “Zoan” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “Tanis” (DRC)
  • v46 [grammatical]: singular versus plural for labor/labours — “labor to” (WEB, WEBSTER) vs “labour unto” (KJV, DARBY) vs “labor” (ASV) vs “to” (YLT) vs “labours to” (DRC)
  • v47 [lexical]: translation of the verb for destroying and 'vines' vs 'vineyards' — “destroyed their vines” (WEB, KJV, ASV, WEBSTER) vs “destroyeth” (YLT) vs “killed” (DARBY) vs “vineyards” (DRC)
  • v47 [lexical]: translation/botanical identification of the tree species — “sycamore” (DARBY, WEBSTER) vs “sycamore fig” (WEB) vs “sycomore trees” (KJV) vs “sycomore-trees” (ASV) vs “sycamores” (YLT) vs “mulberry” (DRC)
  • v47 [lexical]: translation of 'chanamal' (frost/hail-stones/hoarfrost) — “frost” (WEB, KJV, ASV, YLT, WEBSTER) vs “hail-stones” (DARBY) vs “hoarfrost” (DRC)
  • v48 [lexical]: translation of 'miqneh' (flocks/cattle/stock) — “flocks” (WEB, KJV, ASV, DARBY, WEBSTER) vs “cattle” (YLT) vs “stock” (DRC)
  • v49 [lexical]: translation of 'shalach' (cast/threw/sent) — “cast upon” (KJV, ASV, DARBY, WEBSTER) vs “threw on” (WEB) vs “sendeth on” (YLT) vs “sent” (DRC)
  • v49 [lexical]: translation of 'charon' (fierceness/fury/wrath) — “fierceness” (WEB, KJV, ASV, DARBY, WEBSTER) vs “fury” (YLT) vs “wrath” (DRC)
  • v50 [interpretive]: phrasing for making a way/path — “path for” (WEB, ASV, YLT) vs “way to” (KJV, WEBSTER) vs “for” (DARBY) vs “for a path” (DRC)
  • v50 [lexical]: translation of the verb 'chasak' (spared/kept back) — “spared not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t spare” (WEB) vs “kept back” (YLT)
  • v50 [grammatical]: singular versus plural for 'soul' — “soul” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “souls” (DRC)
  • v50 [interpretive]: connector handling for the contrasting clause — “but gave” (WEB, KJV, ASV, DARBY, WEBSTER) vs “Yea” (YLT) vs “and” (DRC)
  • v51 [lexical]: translation of 'nakah' (smote/struck/killed) — “smote all the” (KJV, ASV, WEBSTER) vs “struck” (WEB) vs “He smiteth every” (YLT) vs “he” (DARBY) vs “he killed” (DRC)
  • v51 [lexical]: translation of 'reshith' (chief/first-fruit) — “chief” (WEB, KJV, ASV, WEBSTER) vs “first-fruit” (YLT) vs “first-fruits” (DARBY) vs “firstfruits” (DRC)
  • v51 [lexical]: (vv 51, 55) translation of 'ohelim' (tents/tabernacles) — “tents” (WEB, ASV, DARBY) vs “tabernacles” (KJV, WEBSTER, DRC) vs “strong in tents” (YLT)
  • v52 [lexical]: translation of the causative verb for bringing forth or making journey — “But made” (KJV, WEBSTER) vs “he led out” (WEB) vs “he led forth” (ASV) vs “And causeth” (YLT) vs “And he” (DARBY) vs “And he took away” (DRC)
  • v53 [lexical]: translation of 'nachah' (led/guided/brought) — “led” (WEB, KJV, ASV, DARBY, WEBSTER) vs “leadeth” (YLT) vs “brought” (DRC)
  • v56 [interpretive]: choice of conjunction for contrast — “Yet” (WEB, KJV, ASV, WEBSTER, DRC) vs “And” (YLT) vs “But” (DARBY)
  • v56 [lexical]: translation of the verb for provoking/rebelling against — “provoked the” (KJV, WEBSTER, DRC) vs “rebelled against” (WEB, ASV) vs “provoke God” (YLT) vs “God” (DARBY)
  • v57 [lexical]: translation of 'sug' (turn back/draw back/turn away) — “But turned back” (WEB, KJV, ASV, WEBSTER) vs “And they turn” (YLT) vs “And they drew” (DARBY) vs “And they away” (DRC)
  • v57 [lexical]: translation of 'remiyyah' (deceitful/crooked) — “deceitful” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “crooked” (DRC)
  • v58 [interpretive]: syntactic rendering of provoking to anger — “to anger with” (WEB, KJV, ASV, DARBY, WEBSTER) vs “angry” (YLT) vs “on” (DRC)
  • v58 [lexical]: translation of 'bamot' (high places/hills) — “high places” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hills” (DRC)
  • v58 [lexical]: translation of 'pesilim' (graven images) — “graven images” (KJV, ASV, DARBY, WEBSTER) vs “engraved” (WEB) vs “make Him zealous” (YLT) vs “things” (DRC)
  • v60 [interpretive]: logical conjunction conveying result versus simple addition — “So that” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC)
  • v60 [lexical]: translation of 'natash' (forsook/abandoned/left) — “forsook” (KJV, ASV, DARBY, WEBSTER) vs “abandoned” (WEB) vs “leaveth” (YLT) vs “put away” (DRC)
  • v60 [lexical]: translation of 'shakan' (placed/dwelt) — “placed” (WEB, KJV, ASV, WEBSTER) vs “had” (YLT) vs “had dwelt” (DARBY) vs “dwelt” (DRC)
  • v61 [lexical]: translation of 'natan' (delivered/gave) — “delivered his” (WEB, KJV, ASV, WEBSTER) vs “He giveth” (YLT) vs “gave” (DARBY) vs “he their” (DRC)
  • v61 [lexical]: translation of 'tsar' (adversary/enemy/oppressor) — “adversary’s” (WEB, ASV) vs “enemy’s hand” (KJV, WEBSTER) vs “of an adversary” (YLT) vs “of the oppressor” (DARBY) vs “hands of the enemy” (DRC)
  • v61 [grammatical]: Third-person number differs: WEB, KJV, ASV, YLT, DARBY, WEBSTER use the singular ("him"/"his") where DRC use the plural ("them"/"their").
  • v63 [grammatical]: Third-person number differs: YLT use the singular ("him"/"his") where WEB, KJV, ASV, DARBY, WEBSTER, DRC use the plural ("them"/"their").
  • v64 [lexical]: translation of 'bakah' (weep/make lamentation/mourn) — “made no lamentation” (KJV, ASV, DARBY, WEBSTER) vs “couldn’t weep” (WEB) vs “weep not” (YLT) vs “did not mourn” (DRC)
  • v65 [grammatical]: tense/form of the verb for awaking — “awaked” (KJV, ASV, WEBSTER) vs “awakened” (WEB) vs “waketh” (YLT) vs “awoke” (DARBY) vs “was” (DRC)
  • v66 [lexical]: translation of 'nakah' (smote/struck) — “smote” (KJV, ASV, DARBY, WEBSTER, DRC) vs “struck” (WEB) vs “smiteth” (YLT)
  • v67 [interpretive]: translation of conjunction as continuation versus addition — “Moreover” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC)
  • v67 [lexical]: translation of 'ma'as' (rejected/refused) — “rejected” (WEB, DARBY, DRC) vs “refused” (KJV, ASV, WEBSTER) vs “kicketh against” (YLT)
  • v67 [lexical]: translation of 'ohel' (tent/tabernacle) — “tent” (WEB, ASV, YLT, DARBY) vs “tabernacle” (KJV, WEBSTER, DRC)
  • v67 [interpretive]: phrasing of the negative choice — “chose not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “didn’t choose” (WEB) vs “on” (YLT)
  • v68 [interpretive]: verb formulation and explicit pronoun inclusion — “But chose” (WEB, KJV, ASV, DARBY, WEBSTER) vs “And He chooseth” (YLT) vs “he” (DRC)
  • v69 [textual]: reading 'heights' (MT) versus 'unicorns' (LXX/Vulgate) — “the heights” (WEB, ASV, DARBY) vs “like high palaces like” (KJV, WEBSTER) vs “as a place” (YLT) vs “as of unicorns in” (DRC)
  • v71 [lexical]: translation of 'ra'ah' (feed/shepherd/rule) — “feed” (KJV, DARBY, WEBSTER, DRC) vs “be the shepherd of” (WEB, ASV) vs “rule over” (YLT)
  • v71 [textual]: reading 'his people' (MT) versus 'his servant' (LXX) — “people” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “servant” (DRC)
  • v72 [lexical]: translation of the past tense action of shepherding/feeding — “fed them according to” (KJV, DARBY, WEBSTER) vs “was their shepherd” (WEB, ASV) vs “ruleth” (YLT) vs “in” (DRC)
  • v72 [lexical]: translation of 'tom' (integrity/innocence) — “integrity” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “innocence” (DRC)

このページの背景

原文。 Hebrew/Aramaic (Westminster Leningrad Codex tradition, via STEPBible TAHOT). Hebrew text from the Westminster Leningrad Codex.

神の御名: YHWH (the LORD), Elohim (God), El (God) — render YHWH and Elohim distinguishably。

参照されたが、共通理解には含まれないもの

Academic textual-historical analysis

In the academic textual-historical lens, this chapter is classified as a historical-didactic psalm (a maskil), attributed to Asaph. It opens with an invocation to hear a 'parable' (mashal) and 'dark sayings' or riddles (hidot) regarding Israel's past, explicitly stating a pedagogical intent to pass this history to the next generation (verses 1-8). The text then offers a highly selective, poetic retelling of the Exodus, the wilderness wanderings, and the early settlement in Canaan. The narrative contrasts God's miraculous provisions—such as splitting the sea, providing water from rocks, and raining down manna and quail—with the persistent rebellion, disbelief, and idolatry of the Israelites. A distinct polemical thread runs through the psalm, specifically targeting the northern tribes, epitomized by the 'children of Ephraim' who are depicted as cowardly and covenant-breaking (verse 9). The historical recital culminates in a theological and political pivot: God rejects the northern sanctuary of Shiloh and the 'tent of Joseph' (verses 60, 67), choosing instead the tribe of Judah, Mount Zion, and David, who is elevated from a shepherd to the ruler of Israel (verses 68-72).

Jewish interpretation

The text is a historical, didactic maskil of Asaph functioning as a sweeping retrospective of Israel's relationship with God from the Exodus to the reign of David. It emphasizes the recurring cycle of God's miraculous provision in Egypt and the wilderness, contrasted with Israel's chronic, stubborn rebellion. In its immediate context, the psalm serves a polemical and theological purpose: it justifies the historical transfer of divine election and the central sanctuary from the northern tribe of Ephraim at Shiloh to the southern tribe of Judah at Mount Zion, thereby legitimizing the Davidic monarchy as God's chosen shepherd.

Latter-day Saint

Psalm 78 is a historical wisdom psalm attributed to Asaph. It recounts Israel's history from the Exodus to the reign of David, emphasizing the repeated cycle of God's miraculous deliverance, Israel's forgetfulness and rebellion in the wilderness, and God's subsequent anger and mercy. It concludes by detailing the rejection of the tribe of Ephraim and the tabernacle of Shiloh in favor of the tribe of Judah, Mount Zion, and the anointing of David as the shepherd of Israel.

Jehovah's Witnesses

Psalm 78 is a historical psalm (a maskil of Asaph) that reviews the history of the nation of Israel from the Exodus through the time of the judges, culminating in the establishment of the Davidic monarchy. The psalm presents Israel's history as a repeating cycle of divine provision, human rebellion and forgetfulness, divine discipline, and merciful restoration. It specifically contrasts the failure and unfaithfulness of the tribe of Ephraim with God's ultimate selection of the tribe of Judah, Mount Zion, and his servant David to shepherd his people.

NCBによる翻訳の選択 (77)
  • v1: [omit] — The superscription is absent from the provided source text, necessitating its omission.
  • v1: my people, to my teaching — Follows the Hebrew phrasing and syntax closely.
  • v1: your ear — Preserves the Hebrew singular noun with a plural suffix.
  • v2: open my mouth... pour out — Preserves the parallel verbs of vocalization.
  • v3: which — Translates the Masoretic relative pronoun 'asher'.
  • v4: We will not hide — Follows the active Masoretic reading over the passive Septuagint.
  • v4: recounting to the generation to come — Translates the active participle accurately, though the implications for conscious discipleship versus infant baptism remain disputed among traditions.
  • v4: the LORD — Follows the standard capitalized rendering for the divine name YHWH.
  • v4: and his strength — Translates the singular Hebrew noun directly.
  • v5: For he established — The waw-consecutive connects logically to the preceding statement.
  • v5: which — Adheres to the Masoretic reading 'asher'.
  • v5: make them known — Standard pronoun usage for the third-person masculine plural suffix.
  • v6: might know — The Hebrew verb lacks an explicit object suffix.
  • v7: in God / of God — Translates both divine names (Elohim, El) consistently as God.
  • v8: and might not be — The imperfect conveys purpose or a jussive force following the preceding clauses.
  • v8: like their fathers — More natural contemporary preposition for comparison.
  • v8: stubborn and rebellious — Captures the traditional understanding and alliteration of the Hebrew phrase.
  • v9: The sons of Ephraim — Directly translates 'b'nei' as 'sons'.
  • v10: did not keep — Simple past tense fits the historical narrative naturally.
  • v11: doings — Accurately reflects the Hebrew 'alilot' (deeds or doings).
  • v12: Zoan — Retains the Masoretic geographic name rather than the Greek equivalent.
  • v13: split — Uses clear, contemporary English for the root b-q-'.
  • v13: as a heap — Follows the Masoretic reading over the Septuagint 'vessel'.
  • v15: rocks — Preserves the plural form of the noun 'tsurim'.
  • v16: brought streams out of the rock — Accurately reflects the singular 'sela' and the plural 'nozlim'.
  • v16: streams — Translates the historical streams directly, as typological readings prefiguring the Holy Spirit are disputed among traditions.
  • v17: rebel against the Most High in the dry place — Links the root m-r-h back to verse 8 and captures 'tsiyyah' as a dry place.
  • v18: for their desire — Translates 'nephesh' as desire, avoiding the archaic and narrow 'lust'.
  • v19: spoke against God — Correctly translates the preposition 'b' with the verb 'dabar' as speaking against.
  • v20: Look — Updates the archaic 'Behold' to the contemporary 'Look'.
  • v21: the LORD — Follows the standard capitalized rendering for YHWH.
  • v21: and was furious — Translates the hitpael of 'avar' capturing the intensive heat of divine anger.
  • v22: did not believe — Employs the standard contemporary past tense for the negative statement.
  • v23: Yet he commanded... and opened — Connects the preceding unbelief with God's provision via an adversative conjunction.
  • v24: manna upon them to eat — Translates the historical provision directly, as viewing the manna as a foreshadowing of the Eucharist is disputed among traditions.
  • v25: bread of the mighty ones — Directly translates 'abbirim' (mighty ones) rather than adopting the Septuagint's 'angels'.
  • v26: in the heavens — Translates the Hebrew plural 'shamayim'.
  • v27: winged birds like the sand of the seas — Preserves the plural formulation 'seas'.
  • v28: his camp... his habitations — Preserves the singular third-person pronominal suffixes treating the people as a collective whole.
  • v30: in their mouth — Retains the Hebrew singular noun 'mouth' paired with a plural suffix.
  • v31: the anger of God went up against them — Translates 'af' as anger and connects temporally to the circumstantial clause in the previous verse.
  • v32: in his wondrous deeds — Repeats the phrase 'wondrous deeds' matching the lexical choice in verse 11.
  • v33: in terror — Captures the sudden panic or terror of 'behalah', preserving the stark contrast with vanity.
  • v34: killed them — Uses a contemporary rendering of the verb 'harag'.
  • v35: and the Most High God — Reflects both the divine name El and the title Elyon.
  • v36: deceived him — Translates the Masoretic 'patah' correctly, rejecting the Septuagint's 'loved'.
  • v37: not right... not faithful — Matches the antonyms generated for the corresponding verbs in verse 8.
  • v38: forgave iniquity — Accurately translates the Hebrew without imposing the doctrine of unconditional justification, which is disputed among traditions.
  • v39: and does not return — Employs standard contemporary phrasing for the action of a wind not returning.
  • v40: rebelled against him — Matches the root 'marah' consistently translated as rebelled in verses 8 and 17.
  • v41: provoked — The verb 'tavah' likely means to pain or provoke; translating as 'provoked' avoids the claim that human unbelief actively limits God, which is disputed among traditions.
  • v42: his hand — Preserves the anatomical metaphor for divine power.
  • v43: field of Zoan — Repeats the exact phrasing from verse 12 following the Masoretic Text.
  • v44: their rivers... and their streams — Preserves the plural forms for both rivers and streams.
  • v46: their produce... their labor — The singular 'labor' matches the Hebrew collective noun accurately.
  • v47: sycamore fig trees — Identifies the Ficus sycomorus accurately for modern readers.
  • v48: cattle — The term 'miqneh' typically denotes larger livestock or cattle.
  • v49: evil angels — Provides a direct translation of the composite phrase.
  • v50: did not spare — Accurate rendering of the verb 'chasak' into dignified modern English.
  • v50: their soul — Preserves the singular noun 'nephesh' paired with a plural suffix.
  • v51: the firstfruits of their strength — The term 'reshit' commonly indicates firstfruits or first portion.
  • v52: But he led out... and guided — Follows the active force of the causative verbs for bringing forth and guiding.
  • v54: this mountain — Preserves the demonstrative pronoun directly.
  • v56: tested and rebelled — Reuses the lexical choices established for these identical roots in verses 17 and 18.
  • v57: deceitful bow — Connects back to the bow imagery of verse 9 with the nuance of betrayal.
  • v58: their high places — Standard rendering of 'bamot'.
  • v60: he abandoned the tabernacle of Shiloh — Accurately describes the historical action without validating universal dogmatic claims of contingent localized presence, which remain disputed among traditions.
  • v61: his strength... and his beauty — Translates 'tiferet' accurately, which often denotes splendor or beauty.
  • v63: his young men... his maidens — Preserves the singular third-person suffix matching the Hebrew, referring to God's collective people.
  • v64: His priests — Preserves the singular suffix matching the preceding verse.
  • v65: Then the Lord awoke as from sleep — Describes the metaphorical action without translating it as a literal prophecy of the Resurrection, an interpretation disputed among traditions.
  • v66: backward — Represents the spatial adverb 'achor' elegantly.
  • v67: did not choose — The historical rejection is explicitly stated, irrespective of the later systematic doctrine of unconditional divine election, which is disputed among traditions.
  • v69: like the heights — Translates the Masoretic 'ramim' (heights) rather than relying on the Septuagint/Vulgate textual variant 'unicorns'.
  • v71: from following the nursing ewes — Clarifies 'alot' (giving suck) cleanly in contemporary English.
  • v71: Jacob his people — Follows the Masoretic Text 'ammo' over the Septuagint's 'servant'.
  • v72: guided them — Parallels the guiding verbs established earlier in the Psalm.
知っておくべき制限事項
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

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