Psalm 32:9
Parallel Verses
English Standard Version
Be not like a horse or a mule, without understanding, which must be curbed with bit and bridle, or it will not stay near you.

King James Bible
Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee.

American Standard Version
Be ye not as the horse, or as the mule, which have no understanding; Whose trappings must be bit and bridle to hold them in, Else they will not come near unto thee.

Douay-Rheims Bible
Do not become like the horse and the mule, who have no understanding. With bit and bridle bind fast their jaws, who come not near unto thee.

English Revised Version
Be ye not as the horse, or as the mule, which have no understanding: whose trappings must be bit and bridle to hold them in, else they will not come near unto thee.

Webster's Bible Translation
Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near to thee.

Psalm 32:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

For, as his own experience has taught the poet, he who does not in confession pour out all his corruption before God, only tortures himself until he unburdens himself of his secret curse. Since Psalm 32:3 by itself cannot be regarded as the reason for the proposition just laid down, כּי signifies either "because, quod" (e.g., Proverbs 22:22) or "when, quum" (Judges 16:16; Hosea 11:10. The שׁאגה was an outburst of the tortures which his accusing conscience prepared for him. The more he strove against confessing, the louder did conscience speak; and while it was not in his power to silence this inward voice, in which the wrath of God found utterance, he cried the whole day, viz., for help; but while his heart was still unbroken, he cried yet received no answer. He cried all day long, for God's punishing right hand (Psalm 38:3; Psalm 39:11) lay heavey upon him day and night; the feeling of divine wrath left him no rest, cf. Job 33:14. A fire burned within him which threatened completely to devour him. The expression is בּחרבני (like בעשׂן in Psalm 37:20; Psalm 102:4), without כ, inasmuch as the fears which burn fiercely within him even to his heart and, as it were, scorch him up, he directly calls the droughts of summer. The בּ is the Beth of the state or condition, in connection with which the change, i.e., degeneration (Job 20:14), took place; for mutare in aliquid is expressed by הפך ל. The ל (which Saadia and others have mistaken) in לשׁדּי is part of the root; לשׁד (from לשׁד, Arab. lsd, to suck), inflected after the analogy of גּמל and the like, signifies succus. In the summer-heat of anxiety his vital moisture underwent a change: it burned and dried up. Here the music becomes louder and does its part in depicting these torments of the awakened conscience in connection with a heart that still remains unbroken. In spite of this διάψαλμα, however, the historical connection still retains sufficient influence to give אודיעך the force of the imperfect (cf. Psalm 30:9): "I made known my sin and my guilt did I not cover up (כּסּה used here as in Proverbs 27:13; Job 31:33); I made the resolve: I will confess my transgressions to the Lord (הודה equals חתודּה, Nehemiah 1:6; Nehemiah 9:2; elsewhere construed with the accusative, vid., Proverbs 28:13) - then Thou forgavest," etc. Hupfeld is inclined to place אמרתי before חטאתי אודיעך, by which אודיעך and אודה would become futures; but ועוני לא כסיתי sounds like an assertion of a fact, not the statement of an intention, and ואתה נשׂאת is the natural continuation of the אמרתי which immediately precedes. The form ואתה נשׂאת is designedly used instead of ותּשּׂא. Simultaneously with his confession of sin, made fide supplice, came also the absolution: then Thou forgavest the guilt (עון, misdeed, as a deed and also as a matter of fact, i.e., guilt contracted, and penance or punishment, cf. Lamentations 4:6; Zechariah 14:19) of my sin. Vox nondum est in ore, says Augustine, et vulnus sanatur in corde. The סלה here is the antithesis of the former one. There we have a shrill lament over the sinner who tortures himself in vain, here the clear tones of joy at the blessed experience of one who pours forth his soul to God - a musical Yea and Amen to the great truth of justifying grace.

Psalm 32:9 Parallel Commentaries

Treasury of Scripture Knowledge

Be ye

Proverbs 26:3 A whip for the horse, a bridle for the donkey, and a rod for the fool's back.

Jeremiah 31:18 I have surely heard Ephraim bemoaning himself thus; You have chastised me, and I was chastised, as a bullock unaccustomed to the yoke...

James 3:3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.

James 4:7-10 Submit yourselves therefore to God. Resist the devil, and he will flee from you...

no

Job 35:11 Who teaches us more than the beasts of the earth, and makes us wiser than the fowls of heaven?

Jeremiah 4:22 For my people is foolish, they have not known me; they are silly children, and they have none understanding: they are wise to do evil...

Jeremiah 8:6,7 I listened and heard, but they spoke not aright: no man repented him of his wickedness, saying, What have I done...

Cross References
James 3:3
If we put bits into the mouths of horses so that they obey us, we guide their whole bodies as well.

Job 30:11
Because God has loosed my cord and humbled me, they have cast off restraint in my presence.

Proverbs 26:3
A whip for the horse, a bridle for the donkey, and a rod for the back of fools.

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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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