Psalms 81:5

Psa 81:5 This he ordained in Joseph [for] a testimony, when he went out through the land of Egypt: [where] I heard a language [that] I understood not.

Ver. 5. This he ordained in Joseph] Put for all Israel, as Psa 80:1, though the Chaldee understandeth it of Joseph in person, and the next words of his going through the land of Egypt to gather corn in the seven plentiful years, and that at his first coming into Egypt he understood not their language.

When I heard a language] Idolatrous language, say some, contrary to the language of Canaan: this God knew not, that is, liked not, Isa 19:18; or, rather a strange foreign language, which is no small grievance, Jer 5:15 Eze 2:6 1Co 14:11, to those especially who understand no otherwise than by blows, as beasts do men.

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_81:5

Where I heard a language that I understood not.

Ignorance of the language of a community

It is by no means uncommon for men to be thrown into a community of whose language they are entirely ignorant. Now, ignorance of the language of others is of two kinds, intellectual and moral.

I. Intellectual. By this we mean entire unacquaintance with the sounds, construction, and laws of the language. This kind of ignorance reminds us of two things.

1. An abnormal condition of human society. It is natural to suppose that He who made us all of one flesh, endowed us all with social natures, and united us all to each other with tender relationships, such as parents, children, brethren, would have furnished us with a language which all could understand, and through which we could all receive and communicate the thoughts and feelings of each other. Instead of this, hundreds of languages abound, thus creating social divisions amongst the race almost innumerable. Now the Bible directs us to an event which shows that this variety of language is not an original state of things (Gen_11:1-9).

2. An enormous social inconvenience. The race, which should have been one harmonious whole, is split, through these many languages, into hostile sections, and become inaccessible to one another. Languages shall cease.

II. Moral. Through the moral dissimilarity that exists amongst men it often happens that those who speak the very same language misunderstand one another. Put a pure Christly-minded man into the society of gamblers, mercantile speculators, and daring infidels, and he will say, I heard a language that I understood not. The words honour, virtue, courage, love, justice, liberty, pleasure, happiness, which he might hear in these circles will not convey to him the ideas which they employed them to express. Again: imagine a thoroughly worldly and corrupt spirit transported into the heavenly regions, where all employ the language in which he was brought up, his vernacular, would he understand it? No; if he returned, he would say, I heard a language that I understood not. Thus, wherever we go, we are constantly hearing a language we understand not. The lesson is--

1. We must get Christs Spirit in order to understand His words. We cannot reach their deep, fathomless meaning without it.

2. That we should be thankful to the great Father for not making our destiny to depend upon the right interpretation of a language. He that believeth on me, etc. (Homilist.)

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

6. (Psa 81:5) (As) a testimony in Joseph he set it, in his coming out over the land of Egypt. A speech I knew not I am hearing. Besides the constant use of testimony in the sense of law, Psa 19:7; Psa 60:1; Psa 78:5; Psa 80:1, the word is appropriate, in its strict sense, to the Passover, as a perpetual memento or memorial of the exodus from Egypt. Joseph is here put for Israel, on account of his pre-eminence during the residence in Egypt (Gen 49:26, Exo 1:8). He set it, i.e. God instituted or ordained the festival. In his coming, at the time, or in the very act, of his departure. Over the land of Egypt includes the usual expression, from or out of it (Exo 34:18), but suggests the additional ideas of publicity and triumph. Israel, at the exodus, passed over a considerable tract of the Egyptian territory, and at the same time, as it were, over the heads of the humbled and terrified Egyptians. Compare Exod. xiv. 8, Num 33:3. Speech, literally lip, a common idiomatic expression for dialect or language. According to the version of this last clause above given, it refers to the words of God that follow, and describes the people as having then heard what they never heard before. Some interpreters, however, understand it as describing the condition of the people while in Egypt, by one of its most marked and painful circumstances, namely, that they there resided in the midst of a foreign and by implication heathen race. This agrees better with the figurative usage of lip elsewhere, and is strongly favoured by the analogy of Deu 28:49, Jer 5:15, Psa 114:1. Compare my note on Isa 33:19. Thus understood, the clause may be translated, (where) I heard a tongue I did not understand. The future form of the first verb has reference to the actual time of the events, into which the speaker here transports himself.

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

81:5 for Israel: Literally for Joseph. The tribes of Ephraim and Manasseh (the sons of Joseph) are used here to refer to the entire nation of Israel.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, in Israel: for Joseph’s family was counted the chief before that Judah was preferred.

God speaketh in the person of the people because he was their leader.

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

Verse 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.

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

5 He set it for a testimony in Joseph. The Hebrew word עדוה, eduth, is by some derived from עדה, adah, which signifies to adorn; and they translate it the honor or ornament of Joseph. But it rather comes from the verb עוד, ud, to testify; and the scope of the passage requires that it should be translated a testimony or covenant. Farther, when Joseph is named in particular, there is a reference to the first original of the chosen people, when, after the death of Jacob, the twelve tribes were distinguished. As the sovereignty had not at that time come to the tribe of Judah, and as Reuben had fallen from his right of primogeniture, the posterity of Joseph justly had the pre-eminence, on account of the benefits which he had been instrumental in conferring; having been the father and nourisher of his brethren and of the whole nation. Moreover, the sacredness of the covenant is commended by a special appeal to the fact, that at the time when God stipulated that this honor should be yielded to him, he had purchased that people to himself; as if it had been said, The condition upon which the people were delivered was, that they should assemble together on the days appointed for renewing the remembrance of the grace which had been exercised towards them. The words when he went forth will apply equally to God and to the people. It is a common form of expression to speak of God as going forth before his people, as a shepherd goes before his flock, or as a general before his army. When it is said ABOVE the land of Egypt, some think there is an allusion to the situation of Judea, which was higher than that of Egypt; so that those who come out of Egypt to Judea ascend. But I understand the language as meaning simply, that the people, having God for their conductor, passed freely and without obstruction through the land of Egypt, the inhabitants having been so discouraged and dismayed as not to dare to make any opposition to their passage. The prophet enhances the blessing of their deliverance, when, speaking in the name of the whole people, he affirms that he had been rescued from profound barbarism: I heard a language which I understood not. Nothing is more disagreeable than to sojourn among a people with whom we can hold no communication by language, which is the chief bond of society. Language being, as it were, the image and mirror of the mind, those who cannot employ it in their mutual intercourse are no less strangers to one another than the wild beasts of the forest. When the Prophet Isaiah (Isaiah 33:19) intends to denounce a very dreadful punishment, he says, “Thou shalt see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand.” Thus the people acknowledge that the benefit which God conferred was so much the more to be valued, because they were delivered from the Egyptians, with whose language they were unacquainted.

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.

(5) Joseph.—The prominence given to this name indicates, according to some critics, that the author belonged to the northern kingdom:. but when a poet was wishing to vary his style of speaking of the whole people—the names Israel and Jacob have just been used—the name Joseph would naturally occur, especially with the mention of Egypt, where that patriarch had played such a conspicuous part.

Through the land of Egypt.—The Hebrew means either upon, over, or against, but none of these meanings will suit with Israel as the subject of the verb. Hence, the LXX., in disregard of use, give “out of Egypt.” But God is doubtless the subject of the verb, and we may render, over the land of Egypt, in allusion to Exo_12:23, or against the land of Egypt, in reference to the Divine hostility to Pharaoh.

Where I heard . . .—The insertion of the relatival adverb, where, makes this refer to the Egyptian tongue (comp. Psa_114:1), giving an equivalent for, “when I was in a foreign country.” So apparently the LXX. and Vulg. But the expression, words unknown to me I heard, when followed by an apparent quotation, most naturally introduces that quotation. The poet hears a message, which comes borne to him on the festival music, and this he goes on to deliver.

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

5. He appointed it in Joseph for a testimony (R.V.): to bear continual witness to His care of Israel. when &c.] Render, When he (i.e. God) went out against (or over) the land of Egypt, to execute judgement upon the Egyptians. See Exo_11:4.

where I heard a language that I understood not] The poet identifies himself with his nation and speaks in the name of Israel of old. It was an aggravation of their misery that they were toiling for masters whose language they could not understand. This meaning however, though Psa_114:1 offers a parallel, is hardly adequate here. It is possible to render, The speech of one that I know not do I hear, and to regard the line as the words of the poet himself, introducing the divine oracle which follows. He suddenly breaks off, hearing a supernatural voice addressing him. Cp. Job_4:16; and for the introduction of God as the speaker, Psa_60:6; Psa_62:11. But it is difficult to see how the poet could speak of God as one whom I know not: the phrase must surely mean more than ‘strange,’ ‘unearthly’: and it is preferable to render, The speech of one that I knew not did I hear. The Psalmist speaks in the person of Israel at the time of the Exodus. This he can do, since Israel of all time is one in virtue of the continuity of its national life. Israel then began to hear Jehovah (such is the proper force of the tense in the original), Whom it had not yet learned to know as the self-revealing God of redemption, speaking to it in the wondrous works of the deliverance from Egypt. See Exo_3:13; Exo_6:2 ff., Exo_6:7. The substance of the words which Israel heard in Egypt is given in the next verse, which contains God’s decree for Israel’s liberation from servitude:

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.

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, Gen 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, Exo 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, Exo 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, Deu 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, Gen 42:23 which sense is confirmed by Psa 114:1, and this is mentioned as an aggravation of their affliction in Egypt; see Jer 5:15.

(b) "in ipsum exeundo", Montanus; "cum exiret ipse super terram", Pagninus.

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

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 Psa 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 1Th 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 Act 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.

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

This he ordained, to wit, the blowing of trumpets. In Joseph; among the posterity of Joseph, to wit, the people of Israel, as is evident both from the foregoing verse, where they are called Israel, and from the following words in this verse, where they are described by their coming out of Egypt, which was common to all the tribes of Israel, who are sometimes called by the name of Joseph, of which see on Psa 80:1.

For a testimony; either,

1. For a law, which is oft called a testimony. Or rather,

2. For a witness and memorial of that glorious deliverance mentioned in the following words. For,

1. That this was a statute and law be had expressed, Psa 81:4, which it is not likely that he would here repeat, especially in a more dark and doubtful phrase.

2. He seems to declare the end of that law, which was to be a

testimony.

When he, to wit, God, he who ordained, as was now said, went out, as a captain at the head or on the behalf of his people, through the land of Egypt, to execute his judgments upon that land or people. Or, against, &c., to destroy it. Or, out of it, as both ancient and other interpreters render this particle al, which is elsewhere put for meal, and meal is put for min, from or out of, as is manifest by comparing 2Ki 21:8 with 2Ch 33:8. So this text notes the time when this and the other feasts were instituted; which was at or presently after their coming out of Egypt, even at Sinai.

Where I; i.e. my progenitors; for all the successive generations of Israel make one body, and are sometimes spoken of as one person;

heard a language that I understood not; either,

1. The language of God himself speaking from heaven at Sinai, which was strange and terrible to me. Or rather,

2. The Egyptian language, which at first was very ungrateful and unknown to the Israelites, Gen 42:23, and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians, through Joseph’s pious and prudent design. This exposition is confirmed from Psa 114:1, where this very thing is mentioned as an aggravation of their misery; and from other places of Scripture, where this is spoken of as a curse and plague, to be with a people of strange language, as Deu 28:49; Jer 5:15.

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

Ver. 5. This he ordained in Joseph for a testimony. The nation is called Joseph, because in Egypt it would probably be known and spoken of as Joseph's family, and indeed Joseph was the foster father of the people. The passover, which is probably here alluded to, was to be a standing memorial of the redemption from Egypt; and everything about it was intended to testify to all ages, and all peoples, the glory of the Lord in the deliverance of his chosen nation.

When he went out through the land of Egypt. Much of Egypt was traversed by the tribes in their exodus march, and in every place the feast which they had kept during the night of Egypt's visitation would be a testimony for the Lord, who had also himself in the midnight slaughter gone forth through the land of Egypt. The once afflicted Israelites marched over the land of bondage as victors who trample down the slain.

Where I heard a language that I understood not. Surely the connection requires that we accept these words as the language of the Lord. It would be doing great violence to language if the "I" here should be referred to one person, and the "I" in the next verse to another. But how can it be imagined that the Lord should speak of a language which he understood not, seeing he knows all things, and no form of speech is incomprehensible to him? The reply is, that the Lord here speaks as the God of Israel identifying himself with his own chosen nation, and calling that an unknown tongue to himself which was unknown to them. He had never been adored by psalm or prayer in the tongue of Egypt; the Hebrew was the speech known in his sacred house, and the Egyptian was outlandish and foreign there. In strictest truth, and not merely in figure, might the Lord thus speak, since the wicked customs and idolatrous rites of Egypt were disapproved of by him, and in that sense were unknown. Of the wicked, Jesus shall say, "I never knew you; "and probably in the same sense this expression should be understood, for it may be correctly rendered, "a speech I knew not I am hearing." It was among the griefs of Israel that their taskmasters spake an unknown tongue, and they were thus continually reminded that they were strangers in a strange land. The Lord had pity upon them, and emancipated them, and hence it was their bounden duty to maintain inviolate the memorial of the divine goodness. It is no small mercy to be brought out from an ungodly world and separated unto the Lord.

Ver. 5. I heard a language that I understood not. The language that he then heardthe religious worship of idolaters, vows offered up "to birds and fourfooted beasts, and creeping things, "Ro 1:23, and strength and mercy sought from every object in nature, except himself, was a language unknown to him"he knew it not." William Hill Tucker.

Ver. 5. What there is in the language of the world which is unintelligible to the sons of God.

Psalms 81:6*

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

5. Testimony—See on Psa_19:7. The terms translated “statute,” “law,” “testimony,” in Psa_81:4-5, indicate the solemnity and obligation of the passover institution, and explain why it is ushered in with such joyful demonstrations.

He went out through the land of Egypt—Hebrew, In his going forth over the land of Egypt, spoken, not of the exodus, but of God’s going out over “the land of Egypt” for purposes of judgment, especially on the firstborn, as Exo_11:4, “Thus saith the Lord, About midnight will I go out into [or through] the midst of Egypt,” etc. An exactly similar form occurs Gen_41:45, “And Joseph went forth over [על] the land of Egypt.” The phraseology exactly suits a reconnoissance of, never a departure from, a place. The exodus proper uniformly takes the particle מן, (min,) out of, from, as Exo_12:41-42.

Language I understood not—A foreign or barbarous dialect. The description indicates, according to the spirit of those earlier ages, not only an entire want of national sympathy, as having no natural bond of “language” or religion, but often a hostile disposition. See Psa_114:1; Deu_28:49; Jer_5:15. The political jealousy and religious antipathy, therefore, of the Egyptians toward the Hebrews, were the more easily and implacably aroused. Thus, in the survey just mentioned, God found his people in the vilest condition, among an oppressive and hard-hearted nation. See Exo_3:7-8.

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

This he ordained in Joseph for a testimony. The special mention of "Joseph" here is strange. Professor Cheyne explains, "God appointed the Law to be valid in northern as well as southern Israel." Hengstenberg and Professor Alexander account for the expression by the pre-eminence of Joseph during the sojourn in Egypt. When he went out through the land of Egypt. When he (Joseph) went out over (or, across) the land," i.e. at the time of the Exodus. Where I heard a language that I understood not. It can scarcely be supposed that this clause belongs properly to ver. 5. It is rather an introduction to the monody wherewith the psalm (as it has come down to us) concludes the mournful complaint of God against his people. So Professor Cheyne, who translates, "The discourse of no whom I had not known (i.e. of God) did I hear.

The unknown tongue.

"I heard a language that I understood not." It is exceedingly difficult to trace the meaning of this sentence. The first suggestion is, that it may refer to the sojourning Israelites not understanding the language of the Egyptians. Another suggestion is, that Israel did not understand the voice of God when heard from Sinai. Jennings and Lowe give a fresh and striking suggestion. They think the sentence is the utterance of God when passing over Egypt to judge it; and they translate, speaking thus, "The saying, "I know not," I will hear." The reference is to the boastful saying of Pharaoh, "Who is the Lord, that I should obey his voice? I know not the Lord." And God is represented as saying, "I will hear his speech; I will take notice of it; I will punish it." If we are to assume that God is speaking in this verse, as he seems to be in ver. 6, then this reference to Pharaoh may be accepted. Another idea is, that in this sentence the psalmist makes a sudden break, and abruptly exclaims, "The language of one I know not, I hear;" and what he hears he proceeds to tell in the following verses. God"s voice sounded strange to him.

I THE UNKNOWN VOICE OF GOD. Illustrate by the direct speaking of God from Sinai, which so alarmed the people. All close communications of God with men, whether by vision or voice, are humbling, surprising, and overwhelming. Unknown, in the sense of being unfamiliar; and unknown because unexpected. God communicates in the language of men, since he desires to be understood; but his will is usually revealed through human agencies.

II THE UNKNOWN LANGUAGE OF EGYPT. This may be shown to have made part of the burden and trouble of Israel, from which God so graciously delivered them. It was the laud of the stranger, and the different language spoken by the inhabitants constantly reminded Israel of its bondage and its hope.

III THE "UNKNOWN" DECLARATION OF PHARAOH. His saying, "I know not." His declaring that Jehovah was to him unknown. His language about "not knowing" the God of the Hebrews. God took notice of the boastful speech; for the declaration that he did not know really meant that he did not care, and so he must be made to know, by seeing and feeling the judgments which Jehovah executeth. It is necessary to remember that Eastern poetical figures are often far fetched, and very difficult to trace. R.T.

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

Joseph - Among the people of Israel. Testimony - For a witness of that glorious deliverance. He - God. Went - As a captain at the head of his people. Egypt - To execute his judgments upon that land. I - My progenitors, for all the successive generations of Israel make one body, and are sometimes spoken of as one person. A language - The Egyptian language, which at first was unknown to the Israelites, Gen. xlii, 13, and probably continued so for some considerable time, because they were much separated both in place and conversation from the Egyptians.

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

For it is a statute for Israel from the Holy One, blessed be He, to sound the shofar on that day, the day of the judgment of the Holy One, blessed be He.

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.