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Selected Verse: Psalms 78:49 - King James

Verse	Translation	Text
Ps 78:49	King James	He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

evil angels--or, "angels of evil"--many were perhaps employed, and other evils inflicted.

Notes on the Bible, by Albert Barnes, [1834]
He cast upon them the fierceness of his anger ... - This verse is designed to describe the last, and the most dreadful of the plagues that came upon the Egyptians, the slaying of their first-born; and hence, there is such an accumulation of expressions: anger - fierce anger - wrath - indignation - trouble. All these expressions are designed to be emphatic; all these things were combined when the first-born were slain. There was no form of affliction that could surpass this; and in this trial all the expressions of the divine displeasure seemed to be exhausted. It was meant that this should be the last of the plagues; it was meant that the nation should be humbled, and should be made willing that the people of Israel should go. By sending evil angels among them - There is reference here undoubtedly to the slaying of the first-born in Egypt. Exo 11:4-5; Exo 12:29-30. This work is ascribed to the agency of a destroyer (Exo 12:23; compare Heb 11:28), and the allusion seems to be to a destroying angel, or to an angel employed and commissioned to accomplish such a work. Compare Sa2 24:16; Kg2 19:35. The idea here is not that the angel himself was evil or wicked, but that he was the messenger of evil or calamity; he was the instrument by which these afflictions were brought upon them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in Psa 78:49-51 brings the fifth Egyptian plague, the pestilence (Exo 9:1-7), and the tenth and last, the smiting of the first-born (מכּת בּכרות), Exo 11:1, together. Psa 78:49 sounds like Job 20:23 (cf. below Psa 78:64). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos, but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, Pro 6:24, cf. Sa1 28:7; Num 5:18, Num 5:24; Kg1 10:15; Jer 24:2, and the Arabic msjdu 'l-jâm‛, the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones = wicked angels, which it might signify elsewhere, but) of the evil ones = evil, misfortune-bringing angels (Ew. ֗287, a). The poet thus paraphrases the המּשׁחית that is collectively conceived in Exo 12:13, Exo 12:23; Heb 11:28. In Psa 78:50 the anger is conceived of as a stream of fire, in Psa 78:50 death as an executioner, and in 50c the pestilence as a foe. ראשׁית אונים (Gen 49:3; Deu 21:17) is that which had sprung for the first time from manly vigour (plur. intensivus). Egypt is called חם as in Ps 105 and Psa 111:1-10 according to Gen 10:6, and is also called by themselves in ancient Egyptian Kemi, Coptic Chmi, Kme (vid., Plutarch, De Iside et Osiride, ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, Jer 31:24, with Dag. implicitum), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra, p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Exo 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to Isa 11:9; Isa 57:13, is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. Deu 11:11). בּחבל נחלה is the poetical equivalent to בּנחלה, Num 34:2; Num 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in Isa 48:10; Eze 20:41, and also Job 22:24 surely): He made them (the heathen, viz., as in Jos 23:4 their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in Psa 105:11) as a portion measured out as an inheritance. It is only in Psa 78:56 (and not so early as Psa 78:41) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, Psa 78:57, is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hos 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere, to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned (Jer 2:21) like a vow that misses the mark and disappoints both aim and expectation. The expression in Psa 78:58 is like Deu 32:16, Deu 32:21. שׁמע refers to their prayer to the Ba(a4lim (Jdg 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy (Deu 3:26). Psa 78:59 is purposely worded exactly like Psa 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

When these plagues rose to the highest pitch, Israel became free, and removed, being led by its God, into the Land of Promise; but it continued still to behave there just as it had done in the desert. The poet in Psa 78:49-51 brings the fifth Egyptian plague, the pestilence (Exo 9:1-7), and the tenth and last, the smiting of the first-born (מכּת בּכרות), Exo 11:1, together. Psa 78:49 sounds like Job 20:23 (cf. below Psa 78:64). מלאכי רעים are not wicked angels, against which view Hengstenberg refers to the scriptural thesis of Jacobus Ode in his work De Angelis, Deum ad puniendos malos homines mittere bonos angelos et ad castigandos pios usurpare malos, but angels that bring misfortune. The mode of construction belongs to the chapter of the genitival subordination of the adjective to the substantive, like אשׁת רע, Pro 6:24, cf. Sa1 28:7; Num 5:18, Num 5:24; Kg1 10:15; Jer 24:2, and the Arabic msjdu 'l-jâm‛, the mosque of the assembling one, i.e., the assembling (congregational) mosque, therefore: angels (not of the wicked ones = wicked angels, which it might signify elsewhere, but) of the evil ones = evil, misfortune-bringing angels (Ew. ֗287, a). The poet thus paraphrases the המּשׁחית that is collectively conceived in Exo 12:13, Exo 12:23; Heb 11:28. In Psa 78:50 the anger is conceived of as a stream of fire, in Psa 78:50 death as an executioner, and in 50c the pestilence as a foe. ראשׁית אונים (Gen 49:3; Deu 21:17) is that which had sprung for the first time from manly vigour (plur. intensivus). Egypt is called חם as in Ps 105 and Psa 111:1-10 according to Gen 10:6, and is also called by themselves in ancient Egyptian Kemi, Coptic Chmi, Kme (vid., Plutarch, De Iside et Osiride, ch. 33). When now these plagues which softened their Pharaoh went forth upon the Egyptians, God procured for His people a free departure, He guided flock-like (כּעדר like בּעדר, Jer 31:24, with Dag. implicitum), i.e., as a shepherd, the flock of His people (the favourite figure of the Psalms of Asaph) through the desert, - He led them safely, removing all terrors out of the way and drowning their enemies in the Red Sea, to His holy territory, to the mountain which (זה) His right hand had acquired, or according to the accents (cf. supra, p. 104): to the mountain there (זה), which, etc. It is not Zion that is meant, but, as in the primary passage Exo 15:16., in accordance with the parallelism (although this is not imperative) and the usage of the language, which according to Isa 11:9; Isa 57:13, is incontrovertible, the whole of the Holy Land with its mountains and valleys (cf. Deu 11:11). בּחבל נחלה is the poetical equivalent to בּנחלה, Num 34:2; Num 36:2, and frequently. The Beth is Beth essentiae (here in the same syntactical position as in Isa 48:10; Eze 20:41, and also Job 22:24 surely): He made them (the heathen, viz., as in Jos 23:4 their territories) fall to them (viz., as the expression implies, by lot, בגורל) as a line of inheritance, i.e., (as in Psa 105:11) as a portion measured out as an inheritance. It is only in Psa 78:56 (and not so early as Psa 78:41) that the narration passes over to the apostate conduct of the children of the generation of the desert, that is to say, of the Israel of Canaan. Instead of עדוריו from עדוּת, the word here is עדוריו from עדה (a derivative of עוּד, not יעד). Since the apostasy did not gain ground until after the death of Joshua and Eleazar, it is the Israel of the period of the Judges that we are to think of here. קשׁת רמיּה, Psa 78:57, is not: a bow of slackness, but: a bow of deceit; for the point of comparison, according to Hos 7:16, is its missing the mark: a bow that discharges its arrow in a wrong direction, that makes no sure shot. The verb רמה signifies not only to allow to hang down slack (cogn. רפה), but also, according to a similar conception to spe dejicere, to disappoint, deny. In the very act of turning towards God, or at least being inclined towards Him by His tokens of power and loving-kindness, they turned (Jer 2:21) like a vow that misses the mark and disappoints both aim and expectation. The expression in Psa 78:58 is like Deu 32:16, Deu 32:21. שׁמע refers to their prayer to the Ba(a4lim (Jdg 2:11). The word התעבּר, which occurs three times in this Psalm, is a word belonging to Deuteronomy (Deu 3:26). Psa 78:59 is purposely worded exactly like Psa 78:21. The divine purpose of love spurned by the children just as by the fathers, was obliged in this case, as in the former, to pass over into angry provocation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Evil angels - Whom God employed in producing these plagues.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
By sending evil angels - This is the first mention we have of evil angels. There is no mention of them in the account we have of the plagues of Egypt in the Book of Exodus, and what they were we cannot tell: but by what the psalmist says here of their operations, they were the sorest plague that God had sent; they were marks or the fierceness of his anger, wrath, indignation, and trouble. Some think the destroying angel that slew all the first-born is what is here intended; but this is distinctly mentioned in Psa 78:61. An angel or messenger may be either animate or inanimate; a disembodied spirit or human being; any thing or being that is an instrument sent of God for the punishment or support of mankind.

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³⁵ And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses.

¹⁶ And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite.

²⁸ Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

²³ For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.

²⁹ And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.
³⁰ And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.

⁴ And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt:
⁵ And all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts.

²¹ Therefore the LORD heard this, and was wroth: so a fire was kindled against Jacob, and anger also came up against Israel;

⁵⁹ When God heard this, he was wroth, and greatly abhorred Israel:

²⁶ But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter.

¹¹ And the children of Israel did evil in the sight of the LORD, and served Baalim:

²¹ They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation.

¹⁶ They provoked him to jealousy with strange gods, with abominations provoked they him to anger.

⁵⁸ For they provoked him to anger with their high places, and moved him to jealousy with their graven images.

²¹ Yet I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto me?

¹⁶ They return, but not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt.

⁵⁷ But turned back, and dealt unfaithfully like their fathers: they were turned aside like a deceitful bow.

⁴¹ Yea, they turned back and tempted God, and limited the Holy One of Israel.

⁵⁶ Yet they tempted and provoked the most high God, and kept not his testimonies:

¹¹ Saying, Unto thee will I give the land of Canaan, the lot of your inheritance:

⁴ Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward.

²⁴ Then shalt thou lay up gold as dust, and the gold of Ophir as the stones of the brooks.

⁴¹ I will accept you with your sweet savour, when I bring you out from the people, and gather you out of the countries wherein ye have been scattered; and I will be sanctified in you before the heathen.

¹⁰ Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction.

² And they said, The LORD commanded my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.

² Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:)

¹¹ But the land, whither ye go to possess it, is a land of hills and valleys, and drinketh water of the rain of heaven:

¹³ When thou criest, let thy companies deliver thee; but the wind shall carry them all away; vanity shall take them: but he that putteth his trust in me shall possess the land, and shall inherit my holy mountain;

⁹ They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea.

¹⁶ Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.

²⁴ And there shall dwell in Judah itself, and in all the cities thereof together, husbandmen, and they that go forth with flocks.

⁶ And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan.

¹ Praise ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.
² The works of the LORD are great, sought out of all them that have pleasure therein.
³ His work is honourable and glorious: and his righteousness endureth for ever.
⁴ He hath made his wonderful works to be remembered: the LORD is gracious and full of compassion.
⁵ He hath given meat unto them that fear him: he will ever be mindful of his covenant.
⁶ He hath shewed his people the power of his works, that he may give them the heritage of the heathen.
⁷ The works of his hands are verity and judgment; all his commandments are sure.
⁸ They stand fast for ever and ever, and are done in truth and uprightness.
⁹ He sent redemption unto his people: he hath commanded his covenant for ever: holy and reverend is his name.
¹⁰ The fear of the LORD is the beginning of wisdom: a good understanding have all they that do his commandments: his praise endureth for ever.

¹⁷ But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his.

³ Reuben, thou art my firstborn, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power:

⁵⁰ He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;

²⁸ Through faith he kept the passover, and the sprinkling of blood, lest he that destroyed the firstborn should touch them.

¹³ And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.

² One basket had very good figs, even like the figs that are first ripe: and the other basket had very naughty figs, which could not be eaten, they were so bad.

¹⁵ Beside that he had of the merchantmen, and of the traffick of the spice merchants, and of all the kings of Arabia, and of the governors of the country.

²⁴ And he shall cause the woman to drink the bitter water that causeth the curse: and the water that causeth the curse shall enter into her, and become bitter.

¹⁸ And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which is the jealousy offering: and the priest shall have in his hand the bitter water that causeth the curse:

⁷ Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at Endor.

²⁴ To keep thee from the evil woman, from the flattery of the tongue of a strange woman.

⁶⁴ Their priests fell by the sword; and their widows made no lamentation.

²³ When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating.

⁴⁹ He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.

¹ And the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether.

¹ Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me.
² For if thou refuse to let them go, and wilt hold them still,
³ Behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain.
⁴ And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel.
⁵ And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land.
⁶ And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one.
⁷ And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go.

⁴⁹ He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil angels among them.
⁵⁰ He made a way to his anger; he spared not their soul from death, but gave their life over to the pestilence;
⁵¹ And smote all the firstborn in Egypt; the chief of their strength in the tabernacles of Ham:

⁶¹ And delivered his strength into captivity, and his glory into the enemy's hand.