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Bahasa Indonesia Sehari-hari
Mazmur 42:1
Bible Study Resources
Concordances:
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Untuk pemimpin biduan. Nyanyian pengajaran bani Korah. (42-2) Seperti rusa yang merindukan sungai yang berair, demikianlah jiwaku merindukan Engkau, ya Allah.
Suatu pengajaran bagi biduan besar di antara bani Korah.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
am 2983, bc 1021 (Title), Maschil, or a Psalm giving instruction, of the sons, etc. Or, "An instructive Psalm," or didactic ode, "for the sons of Korah." It is generally supposed to have been written by David when driven from Jerusalem and beyond Jordan, by Absalom's rebellion.
the sons: Psalms 44:1, Psalms 45:1, Psalms 46:1, Psalms 47:1, Psalms 48:1, Psalms 49:1, Psalms 84:1, Psalms 85:1,*titles Numbers 16:1, Numbers 16:32, Numbers 26:11, 1 Chronicles 6:33-37, 1 Chronicles 25:1-5
panteth: Heb. brayeth
so panteth: Psalms 63:1, Psalms 63:2, Psalms 84:2, Psalms 143:6, Psalms 143:7, Isaiah 26:8, Isaiah 26:9
Reciprocal: Genesis 13:4 - Unto 1 Samuel 26:19 - they have driven 2 Samuel 15:25 - he will bring 2 Samuel 23:15 - longed 1 Chronicles 6:37 - Korah 1 Chronicles 9:19 - Korah 1 Chronicles 11:17 - of the water Job 6:5 - loweth Psalms 38:10 - heart Psalms 73:25 - none upon Psalms 119:20 - soul Psalms 119:81 - fainteth Psalms 119:131 - opened Proverbs 13:12 - Hope Proverbs 25:25 - cold Ecclesiastes 1:5 - hasteth Song of Solomon 2:5 - Stay Song of Solomon 5:8 - I am Song of Solomon 8:6 - love Isaiah 38:22 - What Isaiah 55:1 - every Matthew 5:6 - are Luke 6:21 - ye that hunger Romans 8:26 - with 2 Corinthians 7:11 - vehement Philippians 3:12 - I follow
Cross-References
Then came the seuen yeres of dearth, according as Ioseph had sayde, and the dearth was in all landes: but in all the lande of Egypt, was there yet foode.
And all countreys came into Egypt to Ioseph, for to bye [corne] because that the famine was so sore in all landes.
And he said: behold, I haue hearde that there is corne in Egypt: get you downe thyther, and bye vs corne from thence, that we may liue, and not dye.
So went Iosephes ten brethren downe to bye corne in Egypt.
But Beniamin Iosephes brother, woulde not Iacob sende with his other brethren: for he saide, lest peraduenture destruction come vpon hym.
And the officers of the children of Israel did see that they were in worse case, after it was sayde, ye shall minishe nothyng of your brycke, of your dayly taske in due tyme:
And all the people saw the thunder and lightning, and the noyse of the trumpet, and the mountayne smoking: And when the people sawe it, they remoued, and stoode a farre of:
And the Lorde sayde vnto Iosuah: Get thee vp, wherfore liest thou thus vpon thy face?
When he sawe that, he arose, and went for his life, and came to Beerseba in Iuda, and left his seruaunt there.
Get thee vp, for this matter belongeth vnto thee, we also will be with thee: be of good comfort therfore, and do it.
Gill's Notes on the Bible
As the hart panteth after the water brooks,.... Either through a natural thirst that creature is said to have; or through the heat of the summer season; and especially when hunted by dogs, it betakes itself to rivers of water, partly to make its escape, and partly to extinguish its thirst, and refresh itself. The word here used denotes the cry of the hart, when in distress for water, and pants after it, and is peculiar to it; and the verb being of the feminine gender, hence the Septuagint render it the "hind"; and Kimchi conjectures that the reason of it may be, because the voice of the female may be stronger than that of the male; but the contrary is asserted by the philosopher c, who says, that the male harts cry much stronger than the females; and that the voice of the female is short, but that of the male is long, or protracted. Schindler d gives three reasons why these creatures are so desirous of water; because they were in desert places, where water was wanting; and another, that being heated by destroying and eating serpents, they coveted water to refresh themselves; and the third, when followed by dogs, they betake themselves into the water, and go into that for safety;
so panteth my soul after thee, O God; being persecuted by men, and deprived of the word and worship of God, which occasioned a vehement desire after communion with him in his house and ordinances: some render the words, "as the field", or "meadow, desires the shower", c. e or thirsts after it when parched with drought; see Isaiah 35:7; and by these metaphors, one or the other, is expressed the psalmist's violent and eager thirst after the enjoyment of God in public worship.
c Aristot. Hist. Animal. l. 4. c. 11. d Lexic. Pentaglott. col. 68. so Kimchi. e Sept. & Symmachus apud Drusium.
Barnes' Notes on the Bible
As the hart panteth after the water-brooks - Margin, brayeth. The word rendered hart - איל 'ayâl - means commonly a stag, hart, male deer: Deuteronomy 12:15; Deuteronomy 14:5; Isaiah 35:6. The word is masculine, but in this place is joined with a feminine verb, as words of the common gender may be, and thus denotes a hind, or female deer. The word rendered in the text “panteth,” and in the margin “brayeth” - ערג ‛ârag - occurs only in this place and in Joel 1:20, where it is applied to the beasts of the field as “crying” to God in a time of drought. The word properly means to rise; to ascend; and then, to look up toward anything; to long for. It refers here to the intense desire of the hind, in the heat of day, for water; or, in Joel, to the desire of the cattle for water in a time of drought. Luther renders it “cries;” the Septuagint and Vulgate render it simply “desires.”
Neither the idea of panting nor braying seems to be in the original word. It is the idea of looking for, longing for, desiring, that is expressed there. By ‘water-brooks’ are meant the streams that run in vallies. Dr. Thomson (Land and the Book, vol. i., p. 253) says, “I have seen large flocks of these panting harts gather round the water-brooks in the great deserts of Central Syria, so subdued by thirst that you could approach quite near them before they fled.” There is an idea of tenderness in the reference to the word “hart” here - female deer, gazelle - which would not strike us if the reference had been to any other animal. These are so timid, so gentle, so delicate in their structure, so much the natural objects of love and compassion, that our feelings are drawn toward them as to all other animals in similar circumstances. We sympathize with them; we pity them; we love them; we feel deeply for them when they are pursued, when they fly away in fear, when they are in want. The following engraving will help us more to appreciate the comparison employed by the psalmist. Nothing could more beautifully or appropriately describe the earnest longing of a soul after God, in the circumstances of the psalmist, than this image.
So panteth my soul after thee, O God - So earnest a desire have I to come before thee, and to enjoy thy presence and thy favor. So sensible am I of want; so much does my soul need something that can satisfy its desires. This was at first applied to the case of one who was cut off from the privileges of public worship, and who was driven into exile far from the place where he had been accustomed to unite with others in that service Psalms 42:4; but it will also express the deep and earnest feelings of the heart of piety at all times, and in all circumstances, in regard to God. There is no desire of the soul more intense than that which the pious heart has for God; there is no want more deeply felt than that which is experienced when one who loves God is cut off by any cause from communion with him.
Clarke's Notes on the Bible
PSALM XLII
The psalmist earnestly longs for the ordinances of the Lord's
house, 1-4;
describes his deep distress, 5-7;
endeavours to take comfort from the consideration that the Lord
would appear in his behalf, 8, 9;
speaks of the insults of his enemies, 10;
and again takes encouragement, 11.
NOTES ON PSALM XLII
The title, To the chief Musician giving instruction to the sons of Korah. This is the first of the Psalms that has this title prefixed, and it is probable that such Psalms were composed by the descendants of Korah during the Babylonish captivity, or by some eminent person among those descendants, and that they were used by the Israelites during their long captivity, as means of consolation: and, indeed, most of the Psalms which bear this inscription are of the consoling kind and the sentiments appear to belong to that period of the Jewish history, and to none other. The word משכיל maskil, from שכל sakal, signifies to make wise, to direct wisely, to give instruction; and here is so understood by our translators, who have left this signification in the margin; and so the Versions in general.
The Syriac says, "It is a Psalm which David sung when he was an exile, and desired to return to Jerusalem." The Arabic says: "A Psalm for the backsliding Jews."
Verse Psalms 42:1. As the hart panteth after the water brooks — The hart is not only fond of feeding near some water for the benefit of drinking, "but when he is hard hunted, and nearly spent, he will take to some river or brook, in which," says Tuberville, "he will keep as long as his breath will suffer him. Understand that when a hart is spent and sore run, his last refuge is to the water; and he will commonly descend down the streame and swimme in the very middest thereof; for he will take as good heede as he can to touch no boughes or twygges that grow upon the sides of the river, for feare lest the hounds should there take sent of him. And sometimes the hart will lye under the water, all but his very nose; and I have seene divers lye so until the hounds have been upon them, before they would rise; for they are constrayned to take the water as their last refuge." - Tuberville's Art of Venerie, chap. xl. Lond. 4to., 1611.
The above extracts will give a fine illustration of this passage. The hart feels himself almost entirely spent; he is nearly hunted down; the dogs are in full pursuit; he is parched with thirst; and in a burning heat pants after the water, and when he comes to the river, plunges in as his last refuge. Thus pursued, spent, and nearly ready to give up the ghost, the psalmist pants for God, for the living God! for him who can give life, and save from death.
