Psalm 12:6
Parallel Verses
English Standard Version
The words of the LORD are pure words, like silver refined in a furnace on the ground, purified seven times.

King James Bible
The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

American Standard Version
The words of Jehovah are pure words; As silver tried in a furnace on the earth, Purified seven times.

Douay-Rheims Bible
The words of the Lord are pure words: as silver tried by the fire, purged from the earth refined seven times.

English Revised Version
The words of the LORD are pure words; as silver tried in a furnace on the earth, purified seven times.

Webster's Bible Translation
The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times.

Psalm 12:6 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Psalm 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., ימטר, as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Psalm 72:13, or of the present, e.g., Psalm 58:5, or of the past, Psalm 18:12. Thus it here affirms a fact of the future which follows as a necessity from Psalm 11:4, Psalm 11:5. Assuming that פּהים might be equivalent to פּחמים, even then the Hebrew פּחם, according to the general usage of the language, in distinction from גּחלת, does not denote burning, but black coals. It ought therefore to have been אשׁ פּחמי. Hitzig reads פּהים from פּיח ashes; but a rain of ashes is no medium of punishment. Bצttcher translates it "lumps" according to Exodus 39:3; Numbers 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Proverbs 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Genesis 19:24) we have also רוּח זלעפות. The lxx renders it πνεῦμα καταιγίδος, and the Targum זעפא עלעוּלא, procella turbinea. The root is not לעף, which cannot be sustained as a cognate form of להב, לאב to burn, but זעף, which (as 1 Samuel 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with אשׁ וגפרית, as the breath of the divine wrath pouring itself forth like a stream of brimstone, Isaiah 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. מנת (only found in the Davidic Psalms, with the exception of 2 Chronicles 31:4) is both absolutivus and constructivus according to Olshausen (108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from מנית, like קצת (in Dan. and Neh.) form קצות. But probably it is best to regard it as equals מנות or מנית, like גּלות equals גּלות.

Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (1 Samuel 12:7; Micah 6:5, and frequently) and on the part of man (Isaiah 33:15) He loves צדקות, the works of righteousness. The object of אהב ( equals אהב) stands at the head of the sentence, as in Psalm 99:4, cf. Psalm 10:14. In Psalm 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Psalm 9:7; Job 8:19) than to precede as elsewhere (Proverbs 28:1; Isaiah 16:4). The rendering: "His countenance looks upon the upright man" (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. It ought to have been עינימו, Psalm 33:18; Psalm 34:16; Job 36:7. It must therefore be translated according to Psalm 17:15; Psalm 140:13 : the upright (quisquis probus est) shall behold His countenance. The pathetic form פנימו instead of פּניו was specially admissible here, where God is spoken of (as in Deuteronomy 33:2, cf. Isaiah 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future עולם is certainly lost in the night of Shel. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the Old Testament saints, and translated them into the sphere of the divine love revealed in heaven.

Psalm 12:6 Parallel Commentaries

Treasury of Scripture Knowledge

words

Psalm 18:30 As for God, his way is perfect: the word of the LORD is tried: he is a buckler to all those that trust in him.

Psalm 19:8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

Psalm 119:140 Your word is very pure: therefore your servant loves it.

2 Samuel 22:31 As for God, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him.

Proverbs 30:5 Every word of God is pure: he is a shield to them that put their trust in him.

as silver

Psalm 66:10 For you, O God, have proved us: you have tried us, as silver is tried.

Cross References
2 Samuel 22:31
This God--his way is perfect; the word of the LORD proves true; he is a shield for all those who take refuge in him.

Psalm 18:30
This God--his way is perfect; the word of the LORD proves true; he is a shield for all those who take refuge in him.

Psalm 19:8
the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes;

Psalm 19:10
More to be desired are they than gold, even much fine gold; sweeter also than honey and drippings of the honeycomb.

Psalm 79:12
Return sevenfold into the lap of our neighbors the taunts with which they have taunted you, O Lord!

Psalm 119:140
Your promise is well tried, and your servant loves it.

Proverbs 30:5
Every word of God proves true; he is a shield to those who take refuge in him.

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