Yahweh God of Armies, how long will you be angry against the prayer of your people?
Parallel Translations
-
Yahweh God of Armies, how long will you be angry against the prayer of your people?
-
O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
-
(80-5) O LORD God of hosts, how long wilt Thou be angry against the prayer of Thy people?
Cross-references (10)
Passages linked to Psalms 80:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Psalms 85:5 Will you be angry with us forever? Will you draw out your anger to all generations?
- Deuteronomy 29:20 Yahweh will not pardon him, but then Yahweh’s anger and his jealousy will smoke against that man, and all the curse that is written in this book will fall on him, and Yahweh will blot out his name from under the sky.
- Psalms 59:5 You, Yahweh God of Armies, the God of Israel, rouse yourself to punish the nations. Show no mercy to the wicked traitors.
- Psalms 74:1 God, why have you rejected us forever? Why does your anger smolder against the sheep of your pasture?
- Psalms 79:5 How long, Yahweh? Will you be angry forever? Will your jealousy burn like fire?
- Isaiah 58:2-3 Yet they seek me daily, and delight to know my ways. As a nation that did righteousness, and didn’t forsake the ordinance of their God, they ask of me righteous judgments. They delight to draw near to God. ‘Why have we fasted,’ they say, ‘and you don’t see? Why have we afflicted our soul, and you don’t notice?’ “Behold, in the day of your fast you find pleasure, and oppress all your laborers.
- Isaiah 58:6-9 “Isn’t this the fast that I have chosen: to release the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and that you break every yoke? Isn’t it to distribute your bread to the hungry, and that you bring the poor who are cast out to your house? When you see the naked, that you cover him; and that you not hide yourself from your own flesh? Then your light will break out as the morning, and your healing will appear quickly; then your righteousness shall go before you, and Yahweh’s glory will be your rear guard. Then you will call, and Yahweh will answer. You will cry for help, and he will say, ‘Here I am.’ “If you take away from among you the yoke, finger pointing, and speaking wickedly;
- Lamentations 3:44 You have covered yourself with a cloud, so that no prayer can pass through.
- Matthew 15:22-28 Behold, a Canaanite woman came out from those borders, and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!” But he answered her not a word. His disciples came and begged him, saying, “Send her away; for she cries after us.” But he answered, “I wasn’t sent to anyone but the lost sheep of the house of Israel.” But she came and worshiped him, saying, “Lord, help me.” But he answered, “It is not appropriate to take the children’s bread and throw it to the dogs.” But she said, “Yes, Lord, but even the dogs eat the crumbs which fall from their masters’ table.” Then Jesus answered her, “Woman, great is your faith! Be it done to you even as you desire.” And her daughter was healed from that hour.
- Luke 18:1-8 He also spoke a parable to them that they must always pray, and not give up, saying, “There was a judge in a certain city who didn’t fear God, and didn’t respect man. A widow was in that city, and she often came to him, saying, ‘Defend me from my adversary!’ He wouldn’t for a while, but afterward he said to himself, ‘Though I neither fear God, nor respect man, yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.’ ” The Lord said, “Listen to what the unrighteous judge says. Won’t God avenge his chosen ones who are crying out to him day and night, and yet he exercises patience with them? I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth?”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (15 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 4 O Jehovah, God of Hosts! God having in…
4 O Jehovah, God of Hosts! God having in the Scriptures freely promised, and so often assured us, that the prayers of his people will not be disappointed, it may excite our surprise to find the faithful here alleging before him, that he continues unpacified, although they betake themselves to him. They complain not only that they are not heard, but also that he is angry, when they call upon him; as if he purposely rejected this religious service. Where, then, it may be said, is that promise recorded in Isaiah 65:24, “Before they call I will answer?” To this I would answer, That as God, by delaying to succor his people, tries their patience, the prophet, speaking according to the judgment of the flesh, represents him as deaf to their prayers. Not that it is proper for those who pray to rest in this opinion, which would throw an insuperable obstacle in their way to the throne of grace. It rather becomes them to strive to cherish, in opposition to it, the judgment of faith; and to penetrate even into heaven, where they may behold a hidden salvation. But still God permits them, the more effectually to disburden their minds, to tell him of the cares, anxieties, griefs, and fears, with which they are distressed. In the mention here made of the smoke of God’s wrath, there appears to be an implicit allusion to the incense which was used in the sacrifices under the law. The smoke of the incense served to purify the air; but the Israelites complain that the heavens were so obscured by a different smoke, that their sighs could not come up to God.
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.
Geneva Bible translators 1599 · Public Domain The faithful fear God’s anger, when they perceive that…
The faithful fear God’s anger, when they perceive that their prayers are not forthwith heard.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Psa 80:4 O LORD God of hosts, how long…
Psa 80:4 O LORD God of hosts, how long wilt thou be angry against the prayer of thy people?
Ver. 4. O Lord God of hosts] Iehova bellipotens Deus. God hath his upper and nether forces, as his horse and foot, ready pressed, say the Rabbis.
Read full note →
How long wilt thou be angry] Heb. wilt thou smoke? As angry people seem to send out smoke at their nostrils.
Against the prayer of thy people] This is a sore affliction to the saints, that their prayers seem to be ineffectual.
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.
Matthew Poole 1685 · Public Domain Thou art so far from answering our prayers whereby…
Thou art so far from answering our prayers whereby we seek to appease thee, that by thy continuance and increase of our miseries thou seemest to be the more incensed against us by them.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain O Lord God of hosts,.... Aben Ezra and Kimchi…
O Lord God of hosts,.... Aben Ezra and Kimchi observe, that the word "Elohe" is here understood, and the words to be read, "O Lord God, the God of hosts"; of the armies above and below, against whom there is no standing, nor any before him when he is angry:
how long wilt thou be angry against the prayer of thy people? which must be put up in a wrong manner, in a very cold and lukewarm way, without faith and love, and with wrath and doubting; or otherwise God is not angry with, nor sets himself against the prayer of his people; nor does he despise, but is highly delighted with it: or how long wilt thou be angry with thy people, and continue the tokens of thy displeasure, though they pray, and keep praying, unto thee? it is in the Hebrew text, "how long wilt thou smoke (m) at the prayer of thy people?" that is, cause thine anger to smoke at it; in which it is thought there is an allusion to the smoke of the incense, to which prayer is compared; see Psa 141:2, and denotes the acceptance of it with God through the mediation of Christ; but here his displicency at it, not being offered up through him, and by faith in him; such were the prayers of the Pharisees, Mat 6:5.
Read full note →
(m) "fumabis", Pagninus, Vatablus; "fumaturus es", Junius & Tremellius, Piscator; "fumasti", Montanus, Cocceius, Gejerus, Michaelis, & Ainsworth.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Joseph Benson 1811 · Public Domain Psa 80:4-6. How long wilt thou be angry, &c.…
Psa 80:4-6. How long wilt thou be angry, &c. — Thou art so far from answering our prayers, whereby we seek thy favour, that, by thy continuing and increasing our miseries, thou seemest to be more incensed against us by them. But the words may be rendered, How long dost thou preserve thy wrath during the prayer of thy people? Thou feedest them with the bread of tears — With tears instead of bread, which they either want, or cannot eat because their grief hath taken away their appetites: or they eat their meat from day to day in tears. Thou makest us a strife unto our neighbours — Who used, and ought, to live peaceably and kindly with us. Thou makest us the object or matter of their strife and contention. He means, either, 1st, They strive one with another who shall do us the most mischief, or who shall take our spoils to themselves: or, 2d, They are perpetually quarrelling with us, and seeking occasions against us. Our enemies laugh among themselves — Insult over us, and take pleasure in our calamities.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain O Lord God of hosts - Yahweh, God of…
O Lord God of hosts - Yahweh, God of armies. That is either
(a) the God who rules among the hosts of heaven - the inhabitants of that holy world; or
Read full note →
(b) God of the hosts of the sky - the worlds above - the stars, that seem marshalled as hosts or armies, and that are led forth each night with such order and grandeur; or
(c) God of the hosts on earth - the armies that are mustered for war. The phrase is one which is often applied to God. See the notes at Psa 24:10; and at Isa 1:24.
How long wilt thou be angry - Margin, as in Hebrew, wilt thou smoke. The allusion is derived from the comparison of anger with fire. See the notes at Psa 74:1.
Against the prayer of thy people - That is, Thou dost not answer their prayer; thou seemest to be angry against them even when they pray; or in the act of calling upon thee. The earnest inquiry here is, how long this was to continue. It seemed as if it would never end. Compare the notes at Psa 77:7-9.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 4. Angry against the prayer of thy people—Hebrew, smoke…
4. Angry against the prayer of thy people—Hebrew, smoke against the “prayer.” So Psa_74:1. An intensive form of representing anger or displeasure. As the judgment was not abated, notwithstanding the “prayer” of his “people,” the “prayer” seemed repulsed by the divine displeasure.
Lam_3:8; Hab_1:2
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 4. O Lord God of hosts] Jehovah Elôhîm Tsebâôth,…
4. O Lord God of hosts] Jehovah Elôhîm Tsebâôth, as in Psa_59:5. For the meaning see note on Psa_46:7. There is a special significance in the repeated appeals to Jehovah (4, 14, 19) by the title which denotes His universal sovereignty, and therefore His ability to help Israel in its humiliation, and also recalls the days when He went forth with Israel’s armies to victory.
how long wilt thou be angry] Lit. hast thou been fuming. For the verb cp. Psa_74:1. The tense denotes ‘how long hast Thou been and wilt Thou continue to be angry,’ and implies that Israel’s distress has already lasted long. Cp. Psa_74:9-10; Psa_79:5.
Read full note →
against the prayer of thy people] As the punishment for the sins of their ancestors (Pro_1:28 ff.; Lam_3:8). Perhaps the smoke of the divine wrath is thought of as a thick cloud which interposes between them and God; see Lam_3:44. We might render in spite of the prayer, but the rendering of A.V. and R.V. is the more forcible. God’s indignation against His people is so intense, that even their prayers are an offence to Him. On the wrath of God as the manifestation of His holiness see Oehler’s O.T. Theology, § 48.
The LXX and Syr. read thy servant or thy servants for thy people.
4–7. How long shall Israel continue to be the object of Jehovah’s displeasure, and the scorn of neighbouring nations?
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.
Ellicott's Commentary for English Readers 1878 · Public Domain (4) How long wilt thou be angry?—Literally, until when…
(4) How long wilt thou be angry?—Literally, until when hast thou fumed? A pregnant construction combining two clauses. Thou hast been long angry; how long wilt thou continue to be angry? (Comp. Psa_13:2, Note, and Exo_10:3.) Others say the preterite here has the sense of a future perfect, which comes to the same thing: “How long wilt thou have fumed? (See Müller’s Syntax, § i. 3, rem. (a), Prof. Robertson’s trans.)
Against the prayer.—Literally, in, i.e., during the prayer. The smoke of the Divine anger is, perhaps, conceived of as a cloud through which the prayer (often symbolised by an ascending incense) cannot penetrate.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain O Lord God of hosts. A form of address…
O Lord God of hosts. A form of address unusual in the Psalms, but occurring in Psa_59:5 Psa_84:8; and below in ver. 18. How long wilt thou be angry against the prayer of thy people? literally, how long wilt thou smoke? . (comp. Psa_74:1) "Against the prayer" means "in spite of the prayer," or "notwithstanding the prayer." Ordinarily, God forgives, and ceases from his anger, as soon as the afflicted one makes earnest prayer to him. But this is not always so. A time comes when his wrath cannot be appeased when "there is no remedy". (2Ch_36:16) Evil has been persisted in too long.
The refusal of prayer.
Read full note →
"How long wilt thou be angry against the prayer of thy people?" The sign of the anger was God"s not heeding their cry. "They asked and received not, because they asked amiss." The Prophet Isaiah (Isa_1:15) even represents God as saying to his sinful people, "When ye spread forth your hands, I will hide mine eyes from you: yea, when ye make many prayers, I will not hear: your hands are full of blood." And the prophet, for himself, says, (Isa_59:2) "Your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear." And a psalmist expresses the true feeling when he writes, "If I regard iniquity in my heart, the Lord will not hear me." "Angry against the prayer" expresses quite a human kind of feeling. When men refuse our request, our first thought is that they must be angry with us. This, then, represents man"s thought and fear concerning God; but it does not precisely represent the actual fact. God is angry, as anxious, loving parents are angry. He refuses prayer for the sake of the offerer. And parents know that it is often much harder to refuse a request than to grant it. The refusal is love, not anger. The exiles ask the question of the text in an impulsive spirit, half complainingly. We, may ask quietly and calmly their question. How long wall God hold aloof from men"s prayers?
I GOD NEVER REFUSES PRAYER IN "MERE SOVEREIGNTY." Caprice or jealous feeling must never be associated in our minds with God. "We speak of the Divine sovereignty; but sovereignty is not an arbitrary, capricious thing; it is a righteous and holy thing; and God must ever act in conformity with the unalterable principles of his character." "There is no mystery in those temporary desertions with which God sometimes visits his own people. The reason of them is to be found in themselves in their sinfulness, in their unsteadfastness, in their unfaithfulness." All Divine withdrawals and temporary refusals mean discipline.
II GOD MAY HOLD ALOOF UNTIL JUDGMENT HAS DONE ITS WORK. Note that this involves uncertainty as to time of restoration. Judgment acting on different moral natures is prolonged according to the response different natures make to it. It would be no kindness to resume gracious relations before the disciplinary work was complete.
III GOD MAY HOLD ALOOF UNTIL HUMILITY TONES THE PRAYER. Take humility as representing the state of mind when self-win and self-pleasing are mastered. Humility is holding our will in submission to God"s will.
IV GOD MAY HOLD ALOOF UNTIL MAN IS UNITED IN HIS PRAYER. Part of a man may pray for, and part of him may pray against. Will may pray for, heart may pray against. Duty may pray for, feeling may pray against. Illustrate by the figure in Hos_2:21, Hos_2:22.
V GOD MAY HOLD ALOOF UNTIL HIS ANSWER CAN BE THE FULLEST BLESSING. Oftentimes to give too soon would but be to give a part. God waits till we are empty of self, and can be filled with himself. 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.
Charles H. Spurgeon 1885 · Public Domain Ver. 4. "O Lord God of Hosts, how long…
Ver. 4. "O Lord God of Hosts, how long wilt thou be angry against the prayer of thy people?" How long shall the smoke of thy wrath drown the smoking incense of our prayers? Prayer would fain enter thy holy place, but they wrath battles with it, and prevents its entrance. That God should be angry with us when sinning seems natural enough, but that he should be angry even with our prayers is a bitter grief. With many a pang may the pleader ask, "How long?" Commander of all the hosts of thy creatures, able to save thy saints in their extremity, shall they for ever cry to thee in vain?
Ver. 4. "Lord God of hosts." All creatures are mustered, and trained, and put into garrison, or brought forth into the field, by his command. Which way can we look beside his armies? If upward into heaven, there is a band of soldiers, even a multitude of the heavenly host, praising God, Lu 2:13. If to the lower heavens, there is a band of soldiers, Ge 2:1; it was universa militia caeli, to which those idolaters burnt incense. On the earth, not only men are marshalled to the service; so Israel was called the "host of the living God; "but even the brute creatures are ranged in arrays. So God did levy a band of flies against the Egyptians; and a band of frogs that marched into their bed chambers. He hath troops of locusts, Pr 30:27, and armies of caterpillars. Not only the chariots and horsemen of heaven to defend his prophet; but even the basest, the most indocible, and despicable creatures, wherewith to confound his enemies. If Goliath stalk forth to defy the God of Israel, he shall be confuted with a pebble. If Herod swells up to a god, God will set his vermin on him, and all the king's guard cannot save him from them. You have heard of rats that could not be beaten off till they had destroyed that covetous prelate; and of the fly that killed Pope Adrian. God hath more ways to punish than he hath creatures. "The Lord God of Hosts" is not properly a title of creation, but of Providence. All creatures have their existence from God as their Maker; but so have they also their order from him as their Governor. It refers not so much to their being as to their marshalling; not to their natural but militant estate; not only as creatures do they owe him for their making, but as they are soldiers for their managing. Their order is warlike, and they serve under the colours of the Almighty. So that here, God would be respected, not as a creator, but as a general.
Read full note →
His anger, therefore, seems so much the more fearful, as it is presented to us under so great a title: "the Lord God of Hosts" is angry. They talk of Tamerlane that he could daunt his enemies with the very look of his countenance. Oh! then what terror dwells in the countenance of an offended God! The reprobates shall call to the rocks to hide them from the wrath of the Lamb. Re 6:16. If ira agni doth so affright them, how terrible is ira leonis, the wrath of the lion? It may justly trouble us all to hear that the Lord, "the Lord God of Hosts, "is angry; in the sense whereof the prophet breaks forth here into this expostulation: "O Lord God of hosts, how long wilt thou be angry with thy people that prayeth?" Thomas Adams.
Ver. 4. "Angry against the prayer of thy people." There may be infirmities enough in our very prayers to make them unacceptable. As if they be Exanimes, without life and soul; when the heart knows not what the tongue utters. Or Perfunctoriae, for God will have none of those prayers that come out of feigned lips. Or Tentativae, for they that will petere tentando, tempt God in prayer, shall go without. Or Fluctuantes, of a wild and wandering discourse, ranging up and down, which the Apostle calls "beating the air, "as huntsmen beat the bushes, and as Saul sought his father's asses. Such prayers will not stumble upon the kingdom of heaven. Or if they be Preproperae, run over in haste, as some use to chop up their prayers, and think long till they have done. But they that pray in such haste shall be heard at leisure. Or sine fiducia; the faithless man had as good hold his peace as pray; he may babble, but prays not; he prays ineffectually, and receives not. He may lift up his hands, but he does not lift up his heart. Only the prayer of the righteous availeth, and only the believer is righteous. But the formal devotion of a faithless man is not worth the crust of bread which he asks. Or sine humilitate, so the pharisee's prayer was not truly supplicatio, but superlatio. A presumptuous prayer profanes the name of God instead of adoring it. All, or any, of these defects may mar the success of our prayers. Thomas Adams.
Ver. 4. What prayers they are which make God angry.
Psalms 80:5*
Charles H. Spurgeon's The Treasury of David (1869–1885) — public domain. Psalms only. Text from a community e-Sword/MySword module.
The Biblical Illustrator 1887 · Public Domain O Lord God of hosts, how long wilt thou…
Psa_80:4
O Lord God of hosts, how long wilt thou be angry against the prayer of Thy people?
Read full note →
Gods anger
The Lord God of hosts is not properly a title of creation, but of providence. All creatures have their existence from God as their Maker; but so have they also their order from Him as their Governor. So that here, God would be respected, not as a creator, but as a general. His anger, therefore, seems so much the more fearful, as it is presented to us under so great a title, The Lord God of hosts is angry. They talk of Tamerlane, that he could daunt his enemies with the very look of his countenance. Oh! then what terror dwells in the countenance of the offended God!
I. God may be angry; and sin the cause of His anger. He hath scourged some in very mercy, till they have smarted under His rod (Job_6:4; Psa_88:15-16). If He will do thus much in love, what shall be the terrors of His wrath? If the sun were wanting, it would be night for all the stare; and if God frown upon a man, for all the glittering honours of this world, he sits in the shadow of death. Thus terrible is the anger of God; now, what is He angry withal but sin? That is the perpetual make-bate between God and us; the fuel of the fire of His indignation (Isa_59:2; Isa_63:10).
II. God may be long angry. It is some favour when we have the respite to cry, How long, Lord, wilt thou be angry with us? There is some hope of remedy when we once complain of our sickness. Yet God may be long angry, and long continue sensible testimonies of His anger (Psa_95:10). But how, then, doth the prophet say that he retaineth not anger? Well enough; for He never retaineth it one moment longer than we retain the cause of it. So soon as we ever cease sinning against Him, He ceaseth to be angry with us.
III. God may be angry with the whole people. The universality of sin calls for the universality of repentance, or else it will provoke Gods anger to strike us with universal judgments. If the whole people be guilty, the whole people must fall to deprecation. Such was the Ninevites repentance, every man turning from his evil ways.
IV. God may be angry with His own people. Yea, their sins anger Him most of all, because, together with wickedness, there is unkindness. As dearly as He loves them, their sins may provoke Him. Our interest in God is so far from excusing our iniquities, that it aggravates them. The nearer we are to Him, the nearer do our offences torch Him; as a man more takes to heart a discourtesy done by a friend than a great injury by a stranger.
V. God may be angry with His people that prayeth.
1. There may be infirmities enough in our very prayers to make them unacceptable.
2. But such is the mercy of our God, that He will wink at many infirmities in our devotions, and will not reject the prayer of an honest heart because of some weakness in the petitioner. It must be a greater cause than all this that makes God angry at our prayers. In general, it is sin (Joh_9:31; Psa_66:18; Isa_1:15). God will have none of those petitions that are presented to Him with bloody hands.
3. In particular, it is the hypocrisy of sin, or the sin of hypocrisy, that makes God so angry with our prayers. (T. Adams.)
Obstructed prayer
I. In what sense God may be said to be angry with our prayers.
1. When He denies our requests.
2. When He delays His answers.
3. When He bestows blessings under a different form, and in a different manner from what we expected.
II. Some of the causes for this.
1. Our desires may be, and no doubt often are, improper.
2. Desires, not in themselves improper, may be unsuitable to us, such as would not, if granted, become our case or circumstances.
3. Prayers may be ill-timed.
4. They may be polluted and spoiled by sins.
5. They may be incompatible with the plans of infinite wisdom.
III. Improvement.
1. Instead of restraining prayer, this should make us more importunate.
2. Though we should not give over praying, we ought to give over sinning.
3. Acquiesce in all the Divine proceedings.
4. Be thankful that whatever favours God may see fit to withhold or suspend, He bestows far more than we have deserved. (Essex Remembrancer.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 your people
your people
Israel
Read full note →
You have fed them with the bread of tears and given them tears to drink in great quantities
The words "bread of tears" and "tears to drink" are metaphors for continual sadness. AT: "You have made sure that they are very sad all the time" (See: Metaphor and Parallelism)
translationWords
Yahweh
Yahweh of hosts
anger
people of God
pray
bread
neighbor
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 80:4-7 The people cry out for rescue from the…
80:4-7 The people cry out for rescue from the shame of their recent defeat. The enemy’s victory is less devastating, however, than the knowledge that they themselves are objects of God’s wrath.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.