English Standard Version
Who is like the LORD our God, who is seated on high,
King James Bible
Who is like unto the LORD our God, who dwelleth on high,
American Standard Version
Who is like unto Jehovah our God, That hath his seat on high,
Who is as the Lord our God, who dwelleth on high:
English Revised Version
Who is like unto the LORD our God, that hath his seat on high,
Webster's Bible Translation
Who is like to the LORD our God, who dwelleth on high.
Psalm 113:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
As in the preceding Psalm. Psa 112:1 here also sets forth the theme of that which follows. What is there said in Psalm 112:3 concerning the righteousness of God, Psalm 112:3 here says of the righteousness of him who fears God: this also standeth fast for ever, it is indeed the copy of the divine, it is the work and gift of God (Psalm 24:5), inasmuch as God's salutary action and behaviour, laid hold of in faith, works a like form of action and behaviour to it in man, which, as Psalm 112:9 says, is, according to its nature, love. The promise in Psalm 112:4 sounds like Isaiah 60:2. Hengstenberg renders: "There ariseth in the darkness light to the upright who is gracious and compassionate and just." But this is impossible as a matter of style. The three adjectives (as in Psalm 111:4, pointing back to Exodus 34:6, cf. Psalm 145:8; Psalm 116:5) are a mention of God according to His attributes. חנּוּן and רחוּם never take the article in Biblical Hebrew, and צדּיק follows their examples here (cf. on the contrary, Exodus 9:27). God Himself is the light which arises in darkness for those who are sincere in their dealings with Him; He is the Sun of righteousness with wings of rays dispensing "grace" and "tender mercies," Malachi 4:2. The fact that He arises for those who are compassionate as He is compassionate, is evident from Psalm 112:5. טוב being, as in Isaiah 3:10; Jeremiah 44:17, intended of well-being, prosperity, טּוב אישׁ is here equivalent to אשׁרי אישׁ, which is rendered טוּביהּ דּגברא in Targumic phrase. חונן signifies, as in Psalm 37:26, Psalm 37:21, one who charitably dispenses his gifts around. Psalm 112:5 is not an extension of the picture of virtue, but, as in Psalm 127:5, a promissory prospect: he will uphold in integrity (בּמשׁפּט, Psalm 72:2, Isaiah 9:7, and frequently), or rather ( equals בּמּשׁפּט) in the cause (Psalm 143:2, Proverbs 24:23, and frequently), the things which depend upon him, or with which he has to do; for כּלכּל, sustinere, signifies to sustain, i.e., to nourish, to sustain, i.e., endure, and also to support, maintain, i.e., carry through. This is explanatorily confirmed in Psalm 112:6 : he stands, as a general thing, imperturbably fast. And when he dies he becomes the object of everlasting remembrance, his name is still blessed (Proverbs 10:7). Because he has a cheerful conscience, his heart too is not disconcerted by any evil tidings (Jeremiah 49:23): it remains נכון, erect, straight and firm, without suffering itself to bend or warp; בּטח בּה, full of confidence (passive, "in the sense of a passive state after a completed action of the person himself," like זכוּר, Psalm 103:14); סמוּך, stayed in itself and established. The last two designations are taken from Isaiah 26:3, where it is the church of the last times that is spoken of. Psalm 91:8 gives us information with reference to the meaning of ראה בצריו; עד, as in Psalm 94:13, of the inevitable goal, on this side of which he remains undismayed. 2 Corinthians 9:9, where Paul makes use of Psalm 112:9 of the Psalm before us as an encouragement to Christian beneficence, shows how little the assertion "his righteousness standeth for ever" is opposed to the New Testament consciousness. פּזּר of giving away liberally and in manifold ways, as in Proverbs 11:24. רוּם, Psalm 112:9, stands in opposition to the egoistical הרים in Psalm 75:5 as a vegetative sprouting up (Psalm 132:17). The evil-doer must see this, and confounded, vex himself over it; he gnashes his teeth with the rage of envy and chagrin, and melts away, i.e., loses consistency, becomes unhinged, dies off (נמס, 3d praet. Niph. as in Exodus 16:21, pausal form of נמס equals נמס). How often has he desired the ruin of him whom he must now see in honour! The tables are turned; this and his ungodly desire in general come to nought, inasmuch as the opposite is realized. On יראה, with its self-evident object, cf. Micah 7:10. Concerning the pausal form וכעס, vid., Psalm 93:1. Hupfeld wishes to read תּקות after Psalm 9:19, Proverbs 10:28. In defence of the traditional reading, Hitzig rightly points to Proverbs 10:24 together with Proverbs 10:28.
Treasury of Scripture Knowledge
dwelleth. Heb. exalteth himself to dwell
"Who is like you, O LORD, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders?
2 Chronicles 6:18
"But will God indeed dwell with man on the earth? Behold, heaven and the highest heaven cannot contain you, how much less this house that I have built!
All my bones shall say, "O LORD, who is like you, delivering the poor from him who is too strong for him, the poor and needy from him who robs him?"
For who in the skies can be compared to the LORD? Who among the heavenly beings is like the LORD,
but you, O LORD, are on high forever.
The LORD has established his throne in the heavens, and his kingdom rules over all.
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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.