Psalm 146:3
Parallel Verses
English Standard Version
Put not your trust in princes, in a son of man, in whom there is no salvation.

King James Bible
Put not your trust in princes, nor in the son of man, in whom there is no help.

American Standard Version
Put not your trust in princes, Nor in the son of man, in whom there is no help.

Douay-Rheims Bible
in the children of men, in whom there is no salvation.

English Revised Version
Put not your trust in princes, nor in the son of man, in whom there is no help.

Webster's Bible Translation
Put not your trust in princes, nor in the son of man, in whom there is no help.

Psalm 146:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The poet now celebrates in detail the deeds of the gracious King. The words with ל are pure datives, cf. the accusative expression in Psalm 146:8. He in person is the support which holds fast the falling ones (נופלים, here not the fallen ones, see Psalm 28:1) in the midst of falling (Nicephorus: τοὺς καταπεσεῖν μέλλοντας ἑδραιοῖ, ὥστε μὴ καταπεσεῖν), and the stay by which those who are bowed together raise themselves. He is the Provider for all beings, the Father of the house, to whom in the great house of the world the eyes (עיני with the second ê toneless, Ew. 100, b) of all beings, endowed with reason and irrational, are directed with calm confidence (Matthew 6:26), and who gives them their food in its, i.e., in due season. The language of Psalm 104:27 is very similar, and it proceeds here, too, as there in Psalm 104:28 (cf. Sir. 40:14). He opens His hand, which is ever full, much as a man who feeds the doves in his court does, and gives רצון, pleasure, i.e., that which is good, which is the fulfilling of their desire, in sufficient fulness to all living things (and therefore those in need of support for the body and the life). Thus it is to be interpreted, according to Deuteronomy 33:23 (after which here in the lxx the reading varies between εὐδοκίας and εὐλογίας), cf. Acts 14:17, ἐμπιπλών τροφῆς καὶ εὐφροσύνης τάς καρδίας ἡμῶν. השׂבּיע is construed with a dative and accusative of the object instead of with two accusatives of the object (Ges. 139. 1, 2). The usage of the language is unacquainted with רצון as an adverb in the sense of "willingly" (Hitzig), which would rather be ברצונך. In all the ways that Jahve takes in His historical rule He is "righteous," i.e., He keeps strictly to the rule (norm) of His holy love; and in all His works which He accomplishes in the course of history He is merciful (חסיד), i.e., He practises mercy (חסד, see Psalm 12:2); for during the present time of mercy the primary essence of His active manifestation is free preventing mercy, condescending love. True, He remains at a distance from the hypocrites, just as their heart remains far from Him (Isaiah 29:13); but as for the rest, with impartial equality He is nigh (קרוב as in Psalm 34:19) to all who call upon Him בּאמת, in firmness, certainty, truth, i.e., so that the prayer comes from their heart and is holy fervour (cf. Isaiah 10:20; Isaiah 48:1). What is meant is true and real prayer in opposition to the νεκρὸν ἔργον, as is also meant in the main in John 4:23. To such true praying ones Jahve is present, viz., in mercy (for in respect of His power He is everywhere); He makes the desire of those who fear Him a reality, their will being also His; and He grants them the salvation (σωτηρία) prayed for. Those who are called in Psalm 145:19 those who fear Him, are called in Psalm 145:20 those who love Him. Fear and love of God belong inseparably together; for fear without love is an unfree, servile disposition, and love without fear, bold-faced familiarity: the one dishonours the all-gracious One, and the other the all-exalted One. But all who love and fear Him He preserves, and on the other hand exterminates all wanton sinners. Having reached the Tav, the hymn of praise, which has traversed all the elements of the language, is at an end. The poet does not, however, close without saying that praising God shall be his everlasting employment (פּי ידבּר with Olewejored, the Mahpach or rather Jethib sign of which above represents the Makkeph), and without wishing that all flesh, i.e., all men, who αρε σὰρξ καὶ αἷμα, בּשׂר ודם, may bless God's holy Name to all eternity. The realization of this wish is the final goal of history. It will then have reached Deuteronomy 32:43 of the great song in Deuteronomy 32 - Jahve one and His Name one (Zechariah 14:9), Israel praising God ὑπὲρ ἀληθείας, and the Gentiles ὑπὲρ ἐλέους (Romans 15:8.).

Psalm 146:3 Parallel Commentaries

Treasury of Scripture Knowledge

put

Psalm 62:9 Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance...

Psalm 118:8,9 It is better to trust in the LORD than to put confidence in man...

Isaiah 2:22 Cease you from man, whose breath is in his nostrils: for wherein is he to be accounted of ?

Isaiah 31:3 Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the LORD shall stretch out his hand...

Isaiah 37:6 And Isaiah said to them, Thus shall you say to your master, Thus said the LORD, Be not afraid of the words that you have heard...

Jeremiah 17:5,6 Thus said the LORD; Cursed be the man that trusts in man, and makes flesh his arm, and whose heart departs from the LORD...

help, or, salvation

Cross References
Psalm 60:11
Oh, grant us help against the foe, for vain is the salvation of man!

Psalm 108:12
Oh grant us help against the foe, for vain is the salvation of man!

Psalm 118:8
It is better to take refuge in the LORD than to trust in man.

Psalm 118:9
It is better to take refuge in the LORD than to trust in princes.

Isaiah 2:22
Stop regarding man in whose nostrils is breath, for of what account is he?

Isaiah 36:6
Behold, you are trusting in Egypt, that broken reed of a staff, which will pierce the hand of any man who leans on it. Such is Pharaoh king of Egypt to all who trust in him.

Jeremiah 17:5
Thus says the LORD: "Cursed is the man who trusts in man and makes flesh his strength, whose heart turns away from the LORD.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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