Psalm 62:10
Parallel Verses
English Standard Version
Put no trust in extortion; set no vain hopes on robbery; if riches increase, set not your heart on them.

King James Bible
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

American Standard Version
Trust not in oppression, And become not vain in robbery: If riches increase, set not your heart thereon .

Douay-Rheims Bible
Trust not in iniquity, and cover not robberies: if riches abound, set not your heart upon them.

English Revised Version
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart thereon.

Webster's Bible Translation
Trust not in oppression, and become not vain in robbery: if riches increase, set not your heart upon them.

Psalm 62:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

The poet, although apparently irrecoverably lost, does not nevertheless despair, but opposes one thing to the tumultuous crowding in upon him of his many foes, viz., quiet calm submission - not, however, a fatalistic resignation, but that which gives up everything to God, whose hand (vid., 2 Samuel 12:7-13) can be distinctly recognised and felt in what is now happening to him. אך (yea, only, nevertheless) is the language of faith, with which, in the face of all assault, established truths are confessed and confirmed; and with which, in the midst of all conflict, resolutions, that are made and are to be firmly kept, are deliberately and solemnly declared and affirmed. There is no necessity for regarding דּוּמיּה (not דּומיּה), which is always a substantive (not only in Psalm 22:3; Psalm 39:3, but also in this instance and in Psalm 65:2), and which is related to דּוּמה, silence, Psalm 94:17; Psalm 115:17, just as עליליּה, Jeremiah 32:19, is related to עלילה, as an accus. absol.: in silent submission (Hupfeld). Like תּפּלּה in Psalm 109:4, it is a predicate: his soul is silent submission, i.e., altogether resigned to God without any purpose and action of its own. His salvation comes from God, yea, God Himself is his salvation, so that, while God is his God, he is even already in possession of salvation, and by virtue of it stands imperturbably firm. We see clearly from Psalm 37:24, what the poet means by רבּה. He will not greatly, very much, particularly totter, i.e., not so that it should come to his falling and remaining down. רבּה is an adverb like רבּת, Psalm 123:4, and הרבּה, Ecclesiastes 5:19.

There is some difficulty about the ἅπαξ λεγομ. תּהותתוּ .לןדו (Psalm 62:4). Abulwald, whom Parchon, Kimchi, and most others follow, compares the Arabic hatta 'l-rajul, the man brags; but this Arab. ht (intensive form htht) signifies only in a general way to speak fluently, smoothly and rapidly one word after another, which would give too poor an idea here. There is another Arab. htt (cogn. htk, proscindere) which has a meaning that is even better suited to this passage, and one which is still retained in the spoken language of Syria at the present day: hattani is equivalent to "he compromised me" ( equals hataka es-sitra ‛annı̂, he has pulled my veil down), dishonoured me before the world by speaking evil concerning me; whence in Damascus el-hettât is the appellation for a man who without any consideration insults a person before others, whether he be present or absent at the time. But this Arab. htt only occurs in Kal and with an accusative of the object. The words עד־אנה תהותתו על־אישׁ find their most satisfactory explanation in the Arab. hwwt in common use in Damascus at the present day, which is not used in Kal, but only in the intensive form. The Piel Arab. hwwt ‛lâ flân signifies to rush upon any one, viz., with a shout and raised fist in order to intimidate him.

(Note: Neshwn and the Kms say: "hawwata and hajjata bi-fulân-in signifies to call out to any one in order to put him in terror (Arab. ṣâḥ bh);" "but in Syria," as Wetzstein goes on to say, "the verb does not occur as med. Jod, nor is hawwata there construed with Arab. b, but only with ‛lâ. A very ready phrase with the street boys in Damascus is Arab. l-'yy š' thwwt ‛lı̂, 'why dost thou threaten me?' ")

From this הוּת, of which even the construction with Arab. ‛lâ, together with the intensive form is characteristic, we here read the Pil. הותת, which is not badly rendered by the lxx ἐπιτίθεσθε, Vulgate irruitis.

In Psalm 62:4 it is a question whether the reading תּרצּחוּ of the school of Tiberias or the Babylonian תּרצּחוּ is to be preferred. Certainly the latter; for the former (to be rendered, "may you" or "ye shall be broken in pieces, slain") produces a thought that is here introduced too early, and one that is inappropriate to the figures that follow. Standing as it still does under the regimen of עד־אנה, תרצחו is to be read as a Piel; and, as the following figures show, is to be taken, after Psalm 42:11, in its primary signification contundere (root רץ).

(Note: The reading of Ben-Asher תּרצּחוּ is followed by Aben-Ezra, Kimchi, and others, taking this form (which could not possibly be anything else) as Pual. The reading of Ben-Naphtali תּרצּחוּ is already assumed in B. Sanhedrin 119a. Besides these the reading תּרצּחוּ without Dag.) is also found, which cannot be taken as a resolved Piel, since the Metheg is wanting, but is to be read terotzchu, and is to be taken (as also the reading מלשׁני, Psalm 101:5, and ויּחלקם, 1 Chronicles 23:6; 1 Chronicles 24:3) as Poal (vid., on Psalm 94:20; Psalm 109:10).)

The sadness of the poet is reflected in the compressed, obscure, and peculiar character of the expression. אישׁ and כּלּכם (a single one-ye all) stand in contrast. כּקיר וגו, sicut parietem equals similem parieti (cf. Psalm 63:6), forms the object to תּרצּחוּ. The transmitted reading גּדר הדּחוּיה, although not incorrect in itself so far as the gender (Proverbs 24:31) and the article are concerned (Ges. 111, 2, a), must apparently be altered to גּדרה דחוּיה (Olshausen and others) in accordance with the parallel member of the verse, since both גּדרה and גּדר are words that can be used of every kind of surrounding or enclosure. To them David seems like a bent, overhanging wall, like a wall of masonry that has received the thrust that must ultimately cause its fall; and yet they rush in upon him, and all together they pursue against the one man their work of destruction and ruin. Hence he asks, with an indignation that has a somewhat sarcastic tinge about it, how long this never-satiated self-satisfying of their lust of destruction is meant to last. Their determination (יעץ as in Isaiah 14:24) is clear. It aims only or entirely (אך, here tantummodo, prorsus) at thrusting down from his high position, that is to say from the throne, viz., him, the man at whom they are always rushing (להדּיח equals להדּיחו). No means are too base for them in the accomplishment of their object, not even the mask of the hypocrite. The clauses which assume a future form of expression are, logically at least, subordinate clauses (EW. 341, b). The Old Testament language allows itself a change of number like בּפיו instead of בּפיהם, even to the very extreme, in the hurry of emotional utterance. The singular is distributive in this instance: suo quisque ore, like לו in Isaiah 2:20, ממּנּו, Isaiah 5:23, cf. Isaiah 30:22, Zechariah 14:12. The pointing יקללוּ follows the rule of יהללו, Psalm 22:27, ירננו, Psalm 149:5, and the like (to which the only exceptions are הנני, חקקי, רננת).

Psalm 62:10 Parallel Commentaries

Treasury of Scripture Knowledge

Trust

Job 20:19,29 Because he has oppressed and has forsaken the poor; because he has violently taken away an house which he built not...

Isaiah 28:15 Because you have said, We have made a covenant with death, and with hell are we at agreement...

Isaiah 30:12 Why thus said the Holy One of Israel, Because you despise this word, and trust in oppression and perverseness, and stay thereon:

Isaiah 47:10 For you have trusted in your wickedness: you have said, None sees me. Your wisdom and your knowledge, it has perverted you...

Isaiah 59:4 None calls for justice, nor any pleads for truth: they trust in vanity, and speak lies; they conceive mischief...

Jeremiah 13:25 This is your lot, the portion of your measures from me, said the LORD; because you have forgotten me, and trusted in falsehood.

Jeremiah 17:11 As the partridge sits on eggs, and hatches them not; so he that gets riches, and not by right...

riches

Psalm 39:6 Surely every man walks in a vain show: surely they are disquieted in vain: he heaps up riches, and knows not who shall gather them.

Psalm 52:7 See, this is the man that made not God his strength; but trusted in the abundance of his riches...

Deuteronomy 6:10-12 And it shall be, when the LORD your God shall have brought you into the land which he swore to your fathers, to Abraham, to Isaac...

Deuteronomy 8:12-14 Lest when you have eaten and are full, and have built goodly houses, and dwelled therein...

Job 27:16 Though he heap up silver as the dust, and prepare raiment as the clay;

Job 31:24,25 If I have made gold my hope, or have said to the fine gold, You are my confidence...

Mark 8:36,37 For what shall it profit a man, if he shall gain the whole world, and lose his own soul...

Mark 10:23 And Jesus looked round about, and said to his disciples, How hardly shall they that have riches enter into the kingdom of God!

Luke 12:15-21 And he said to them, Take heed, and beware of covetousness...

1 Timothy 6:17 Charge them that are rich in this world, that they be not high minded, nor trust in uncertain riches, but in the living God...

set

Psalm 91:14 Because he has set his love on me, therefore will I deliver him: I will set him on high, because he has known my name.

Proverbs 23:5 Will you set your eyes on that which is not? for riches certainly make themselves wings; they fly away as an eagle toward heaven.

Cross References
Mark 10:24
And the disciples were amazed at his words. But Jesus said to them again, "Children, how difficult it is to enter the kingdom of God!

Luke 12:15
And he said to them, "Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions."

1 Timothy 6:10
For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.

1 Timothy 6:17
As for the rich in this present age, charge them not to be haughty, nor to set their hopes on the uncertainty of riches, but on God, who richly provides us with everything to enjoy.

Job 31:25
if I have rejoiced because my wealth was abundant or because my hand had found much,

Psalm 49:6
those who trust in their wealth and boast of the abundance of their riches?

Psalm 52:7
"See the man who would not make God his refuge, but trusted in the abundance of his riches and sought refuge in his own destruction!"

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