Psalms 144:14

Psa 144:14 [That] our oxen [may be] strong to labour; [that there be] no breaking in, nor going out; that [there be] no complaining in our streets.

Ver. 14. Nor going out] viz. To encounter the enemy, or to be led into captivity.

No complaining] No outcries but harvest homes.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Psa_144:14

That there be no complaining in our streets.

English pauperism

English pauperism is a peculiar product of this island. You see nothing like it anywhere else. Those who have heard me speak on this topic know what an essential difference I draw between pauperism and poverty. Poverty is a relative term. Man may be poor, and yet may be healthy and very happy, and may not need your sympathy. But pauperism describes the conditions of those unhappy fellow-citizens of ours in such wretched circumstances that it is absolutely impossible for them to maintain themselves and their families in health and decency. Now, this kind of extreme poverty or pauperism is quite different from anything that you witness anywhere else. As a distinguished minister of my own church, Dr. Rigg, said a quarter of a century, ago, in a book which he published on the subject of Education, English pauperism is a national institution, a legacy from mediaeval times and dregs of an outworn feudalism. In other words, the peculiar pauperism which exists in this country arises from the fact that the people have been divorced from the soil. (H. P. Hughes, M. A.)

Remedy for pauperism

Many who have no sympathy with abstract committees would be delighted to help particular cases. If any such committee were able to put affluent men and women into direct relations with some starving families, it would be a great gain every way. This suggestion is not novel. It was made five years ago by a gentleman at the second conference we ever held. Suppose we could get every household represented here to look after one destitute household. Instead of giving their charity here and there, suppose I could introduce you to one family--husband, wife, and children--all in great need of work. You could in various ways assist with practical sympathy and advice as well as with money. I do not know how many families there are likely to be out of work. Suppose 20,000 or 30,000 are in this condition, and suppose I could get 20,000 or 30,000 men and women to undertake to be a real friend to one family each, it would not be a great strain upon their purse or time, and it would be an untold blessing. Oh, that we could do something to bring together into direct personal contact the unprivileged and the privileged! Their separation is the root of the want of social sympathy between them. But let me say that many of those who seem to be the most remote from the poor are deeply touched by their condition, and are extremely anxious to help them. And I think the way suggested by Mr. Arnold White is one of the most effectual. Further, it will be found that if we could only prevent the pauperism occasioned by intemperance, there would scarcely be any pauperism left. (H. P. Hughes, M. A.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

14. (Psa 144:14) Our oxen loaded—no damage and no loss—and no complaint in our streets. The first particular implies abundance. For the use of oxen as beasts of burden, see 1Ch 12:40. Damage and loss, literally breach and going forth. Complaint, literally cry, but especially for loss of the fruits of the earth. See Isa 24:11. Some give the sentence an entirely different meaning, by supposing the word translated oxen to mean princes, as it does in Zec 9:7; Zec 12:5-6, and giving the participle joined with it the Chaldee sense of raised erect or upright. Going out then means going out to war, as in Amo 5:3, breach the incursion of an enemy, and cry a war-cry. But the first Hebrew word in question is applied only to the chiefs of Edom (Gen 36:15), except in the latest books of the Old Testament, such as Zechariah; and we naturally look for oxen after sheep, as in Psa 8:7.

Joseph Addison Alexander, The Psalms Translated and Explained (1850) — public domain. Text from a community e-Sword module.

He attributeth not only the great commodities, but even the least also to God’s favor.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 14. Our oxen may be strong to labour] We have not only an abundance of cattle; but they are of the most strong and vigorous breed.

No breaking in] So well ordered is the police of the kingdom, that there are no depredations, no robbers, house-breakers, or marauding parties, in the land; no sudden incursions of neighbouring tribes or banditti breaking into fields or houses, carrying away property, and taking with them the people to sell them into captivity: there is no such breaking in, and no such going out, in the nation. My enemies are either become friends, and are united with me in political interests; or are, through fear, obliged to stand aloof.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

14. Our oxen, etc. The Hebrew word סבל, sabal, is properly to carry. Accordingly some understand מסובלים, mesubbalim, to mean robust, מסבלים, burdened, viz. with flesh, according to Pagninus, who has onusti carne. The root is סכל, and the form is the pual participle, which occurs only in this place. Compensis has paraphrased it: santi et ferendis oneribus apti. Perhaps burdened oxen may be a phrase equivalent to our beasts of burden such as are strong and adapted to carry burdens; and here the prayer of the Psalmist is, that they may be eminently fitted for this service.” — Phillips

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(14) This verse is full of obscurities. The words rendered “oxen, strong to labour,” can hardly bear this meaning with the present pointing, since the participle is passive, and there is no authority for rendering oxen bearing burdens. The words have been rendered oxen laden, either with the produce of the land, or with their own fat (so apparently the LXX.), or with young, pregnant—all open to the objection that the passive of to bear must mean “to be borne,” and the latter to the further objection that the words are in the masculine. But since allûphîm elsewhere means “heads of families” (Jer_13:21, &c) or “princes,” and the noun cognate with the verb is used of a post connected with the revenue (1Ki_11:28; comp. the connection between the Greek ϕορός and ϕέρτερος), the participle passive may easily here mean “honoured,” or “high in office.” Or, from the use of the cognate Chaldee form in Ezr_6:3, “strongly laid,” we might render, our princes firmly established; and this is the best explanation of the passage.

No breaking in.—Heb., a “breach,” i.e., in the town walls. LXX. and Vulg., “no falling of the fence.” Others refer to the folds for cattle. (See Psa_60:2.) Ewald, however, connecting closely with the mention of “pregnant oxen,” renders no abortion. So Syriac: “Our cattle are great (with young), and there is not a barren one among them.”

Nor going out—i.e., either to war, or into captivity (Prayer Book version), or the breaking out of cattle. The first is the more probable.

Complaining.—Rather, outcry, cry of sorrow, as in Jer_14:2; or possibly, cry of battle.

Streets.—Better, squares.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

14. our oxen … strong to labour] Both words are of uncertain meaning. (1) Most commentators follow the Ancient Versions in regarding the word allûphîm here as a variant form for alâphîm, ‘oxen’ or ‘cattle.’ Oxen, it is thought, are naturally mentioned after sheep. The participle m’subbâlîm is variously explained. As it is passive in form it can hardly mean capable of bearing burdens, strong to labour (A.V.); and as it is masculine, it can hardly mean laden with young, pregnant. It is not a natural expression fox fat and strong, as the LXX, Aq., Symm. and Jerome render it, i.e. loaded with flesh. Most probably it means well laden (R.V.) with the produce of the fields which they draw home in carts.

(2) Allûphîm however may mean chieftains (cp. Zec_12:5-6), and in Ezr_6:3 the verb in Aramaic appears to mean set up or firmly established. In such a late Psalm it is quite possible that the word might be used in the sense it bears in Aramaic (cp. the word for rescue in Psa_144:7), and the meaning our chieftains firmly established suits the context very well. It is of course to be connected with the remainder of the verse, and not with Psa_144:13. If the leaders of the community are strong and their authority well established, the community will be in less danger of attacks from without.

no breaking in] No hostile invasion of the country: or, no breach in the city walls by which the enemy may enter (Neh_6:1).

nor going out] No going forth to surrender to the enemy (Amo_4:3; 2Ki_24:11), or into captivity (Jer_29:16): or no sallying forth to repel an attacking force.

no complaining in our streets] No outcry of citizens surprised by the enemy, or generally, no cry of mourning for disaster (Jer_14:2; Jer_46:12), in our broad places (Jer_5:1), the open space inside the city gates, which was the usual place of concourse for the citizens, where justice was administered, and business transacted.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That our oxen may be strong to labour,.... To draw carriages, to plough with, and to tread out the corn: or "may be burdened" (w); fit to carry burdens; or burdened with flesh, be plump and fat, and in good condition to work; or burdened with young, as some (x) understand it, and then it must be meant of cows, as the word is used, Deu 7:13; and so here an increase of kine is wished for, as of sheep before. Ministers of the word are compared to oxen for their patience in suffering, and their laboriousness in working, Co1 9:9, Ti1 5:17; and happy is it for the churches of Christ when their ministers are laborious ones; are strong to labour, and do labour, in the word and doctrine; stand fast in the faith, and quit themselves like men, and are strong;

that there be no breaking in: of the enemy into the land to invade it, into cities and houses to plunder and spoil them;

nor going out: of the city to meet the enemy and fight with him, peace and not war is desirable; or no going out of one's nation into captivity into a foreign country, as Kimchi; or no breaking in to folds and herds, and leading out and driving away cattle, to the loss of the owners thereof. Some (y) understand both these of abortion, of any violent rupture of the womb, and an immature birth;

that there be no complaining in our streets; on account of famine, pestilence, the sword, violence, and oppression; or no crying (z), no mournful cry or howling and shrieking on account of the enemy being at hand, and just ready to enter in, or being there, killing, plundering, and spoiling.

(w) "onusti", Pagninus, Montanus, Gejerus; "onerarii", so some in Vatablus; "onerati", Schmidt; "loden", Ainsworth, (x) So Bochart. Hierozoic. par. 1. l. 2. c. 295. (y) lbid. (z) "clamor", Pagninus, Montanus, Tigurine version, Musculus, Cocceius, Gejerus, Michaelis.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

That our oxen may be strong to labour - Margin, “able to bear burdens;” or, “laden with flesh.” The Hebrew is simply loaded or laden: that is, with a burden; or, with flesh; or, as Gesenius renders it, with young. The latter idea would best suit the connection - that of cattle producing abundantly or multiplying.

That there be no breaking in, nor going out - No breaking in of other cattle into enclosed grounds, and no escape of those which are shut up for pasture. That property may be safe everywhere. The image is that of security, peace, order, prosperity.

That there be no complaining in our streets - literally, “outcry; clamor.” That the land may be at peace; that order and law may be observed; that the rights of all may be respected; that among neighbors there may be no strifes and contentions.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

To labour, Heb. laden, either with flesh and fat, as many understand it; or, as others, with young: but then the foregoing word is not to be rendered

oxen, but cows, as the same word and in the same masculine gender is used Deu 7:13. And so this agrees best with the former prayer for the sheep, Psa 144:13, and he wisheth the same blessing of fruitfulness both for greater and smaller cattle.

No breaking in, to wit, of enemies invading the land, or assaulting our cities, and making breaches in their walls.

Nor going out, to wit, of our people; either out of the towns and cities, to fight with an invading enemy; or out of the land into captivity.

No complaining; or, no outcry, or howling, for any sad tidings, or public grievances or calamities.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 14. That our oxen may be strong to labour; so that the ploughing and cartage of the farm may be duly performed, and the husbandman's work may be accomplished without unduly taxing the cattle, or working them cruelly.

That there be no breaking in, nor going out; no irruption of marauders, and no forced emigration; no burglaries and no evictions.

That there be no complaining in our streets; no secret dissatisfaction, no public riot; no fainting of poverty, no clamour for rights denied, nor concerning wrongs unredressed. The state of things here pictured is very delightful: all is peaceful and prosperous; the throne is occupied efficiently, and even the beasts in their stalls are the better for it. This has been the condition of our own country, and if it should now be changed, who can wonder? For our ingratitude well deserves to be deprived of blessings which it has despised.

These verses may with a little accommodation be applied to a prosperous church, where the converts are growing and beautiful, the gospel stores abundant, and the spiritual increase most cheering. There ministers and workers are in full vigour, and the people are happy and united. The Lord make it so in all our churches evermore.

Ver. 14. That our oxen may be strong to labour. (Margin: "able to bear burdens", or, loaded with flesh.) As in the verse before he had ascribed the fruitfulness of the herds and flocks to God's goodness, so now the fattening of their oxen, to show that there is nothing relating to us here which he overlooks. John Calvin.

Ver. 14. That our oxen may be strong to labour. Oxen were not only used for ploughing, thrashing, and drawing, but also for bearing burdens; compare 1Ch 12:40, which passage is peculiarly fitted to throw light on the verse before us. Laden oxen presuppose a rich abundance of produce. E.W. Hengstenberg.

Ver. 14. That there be no complaining in our streets, etc. Rather, "and no cry of sorrow" (comp. Isa 24:11 Jer 14:2 46:12) "in our open places", i.e., the places where the people commonly assembled near the gate of the city (comp. 2Ch 32:6 Ne 8:1). The word rendered "complaining" does not occur elsewhere in the psalter. Speaker's Commentary.

Ver. 14. No complaining. No outcries but "Harvest homes." John Trapp.

Ver. 14. A prayer for our ministers, and for the security, unity, and happiness of the church.

Ver. 14. The prosperous Church. There

1. Labour is cheerfully performed.

2. The enemy is kept without the gate.

3. There are few or no departures.

4. Faith and content silence complaint.

5. Pray that such may be our case as a church. W.B.H.

Psalms 144:15*

Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.

14. Breaking in, is in Hebrew only “breaking,” and refers to damage or painful casualty; while going out is loss or failure. These verses follow beautifully Psa_144:11, and continue its prayer; portraying in few words a copious prosperity, such as a king might wish for his people.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That our oxen may be strong to labor; rather, and our oxen are heavily laden. A sign that an abundant harvest is being gathered in. That there be no breaking in, nor going out; literally, and there is no breach and no removal; i.e. no breach made in our walls, and no removal of our population into captivity. That there be no complaining in our streets; rather, and no wailing in our streets. Here the description of a happy time ends, and a burst of congratulation follows (see the next verse).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Breaking in - Of enemies invading the land, or assaulting our cities, and making breaches in their walls. Going out - Of our people, either out of the cities to fight with an invading enemy: or out of the land into captivity.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

No one will break through our walls

"No one will be able to invade our city"

no outcry

Here the outcry is associated with a severe problem that causes the person to cry out. AT: "no one crying in pain" or "no one crying for help" or "no one calling out for justice" (See: Metonymy)

translationWords

cow

exile

bless

people group

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Our princes are borne The great princes among us are borne by those smaller than they, for the small ones obey the greater ones, the result being that there is no breach among us.

nor rumor going out No bad news goes far away.

nor is there a cry There is no sound of the confusion of war.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.