Psalm 63:5
Parallel Verses
English Standard Version
My soul will be satisfied as with fat and rich food, and my mouth will praise you with joyful lips,

King James Bible
My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:

American Standard Version
My soul shall be satisfied as with marrow and fatness; And my mouth shall praise thee with joyful lips;

Douay-Rheims Bible
Let my soul be filled as with marrow and fatness: and my mouth shall praise thee with joyful lips.

English Revised Version
My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips;

Webster's Bible Translation
My soul shall be satisfied as with marrow and fatness; and my mouth shall praise thee with joyful lips:

Psalm 63:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Just as all men with everything earthly upon which they rely are perishable, so also the purely earthly form which the new kingship has assumed carries within itself the germ of ruin; and God will decide as Judge, between the dethroned and the usurpers, in accordance with the relationship in which they stand to Him. This is the internal connection of the third group with the two preceding ones. By means of the strophe vv. 10-13, our Psalm is brought into the closest reciprocal relationship with Psalm 39:1-13. Concerning בּני־אדם and בּני־אישׁ vid., on Psalm 49:3; Psalm 4:3. The accentuation divides Psalm 62:10 quite correctly. The Athnach does not mark בּמאזנים לעלות as an independent clause: they are upon the balance לעלות, for a going up; they must rise, so light are they (Hengstenberg). Certainly this expression of the periphrastic future is possible (vid., on Psalm 25:14; Psalm 1:1-6 :17), still we feel the want here of the subject, which cannot be dispensed within the clause as an independent one. Since, however, the combining of the words with what follows is forbidden by the fact that the infinitive with ל in the sense of the ablat. gerund. always comes after the principal clause, not before it (Ew. 280, d), we interpret: upon the balances ad ascendendum equals certo ascensuri, and in fact so that this is an attributive that is co-ordinate with כּזב. Is the clause following now meant to affirm that men, one and all, belong to nothingness or vanity (מן partitivum), or that they are less than nothing (מן comparat.)? Umbreit, Stier, and others explain Isaiah 40:17 also in the latter way; but parallels like Isaiah 41:24 do not favour this rendering, and such as Isaiah 44:11 are opposed to it. So also here the meaning is not that men stand under the category of that which is worthless or vain, but that they belong to the domain of the worthless or vain.

The warning in Psalm 62:11 does not refer to the Absalomites, but, pointing to these as furnishing a salutary example, to those who, at the sight of the prosperous condition and joyous life on that side, might perhaps be seized with envy and covetousness. Beside בּטח בּ the meaning of הבל בּ is nevertheless not: to set in vain hope upon anything (for the idea of hoping does not exist in this verb in itself, Job 27:12; Jeremiah 2:5, nor in this construction of the verb), but: to be befooled, blinded by something vain (Hitzig). Just as they are not to suffer their heart to be befooled by their own unjust acquisition, so also are they not, when the property of others increases (נוּב, root נב, to raise one's self, to mount up; cf. Arabic nabata, to sprout up, grow; nabara, to raise; intransitive, to increase, and many other verbal stems), to turn their heart towards it, as though it were something great and fortunate, that merited special attention and commanded respect. Two great truths are divinely attested to the poet. It is not to be rendered: once hath God spoken, now twice (Job 40:5; 2 Kings 6:10) have I heard this; but after Psalm 89:36 : One thing hath God spoken, two things (it is) that I have heard; or in accordance with the interpunction, which here, as in Psalm 12:8 (cf. on Psalm 9:16), is not to be called in question: these two things have I heard. Two divine utterances actually do follow. The two great truths are: (1) that God has the power over everything earthly, that consequently nothing takes place without Him, and that whatever is opposed to Him must sooner or later succumb; (2) that of this very God, the sovereign Lord (אדני), is mercy also, the energy of which is measured by His omnipotence, and which does not suffer him to succumb upon whom it is bestowed. With כּי the poet establishes these two revealed maxims which God has impressed upon his mind, from His righteous government as displayed in the history of men. He recompenses each one in accordance with his doing, κατὰ τὰ ἔργα αὐτοῦ, as Paul confesses (Romans 2:6) no less than David, and even (vid., lxx) in the words of David. It shall be recompensed unto every man according to his conduct, which is the issue of his relationship to God. He who rises in opposition to the will and order of God, shall feel God's power (עז) as a power for punishment that dashes in pieces; and he who, anxious for salvation, resigns his own will to the will of God, receives from God's mercy or loving-kindness (חסד), as from an overflowing fulness, the promised reward of faithfulness: his resignation becomes experience, and his hoping attainment.

Psalm 63:5 Parallel Commentaries

Treasury of Scripture Knowledge

my soul

Psalm 17:15 As for me, I will behold your face in righteousness: I shall be satisfied, when I awake, with your likeness.

Psalm 36:7-9 How excellent is your loving kindness, O God! therefore the children of men put their trust under the shadow of your wings...

Psalm 65:4 Blessed is the man whom you choose, and cause to approach to you, that he may dwell in your courts...

Psalm 104:34 My meditation of him shall be sweet: I will be glad in the LORD.

Songs 1:4 Draw me, we will run after you: the king has brought me into his chambers: we will be glad and rejoice in you...

Isaiah 25:6 And in this mountain shall the LORD of hosts make to all people a feast of fat things, a feast of wines on the lees...

Jeremiah 31:4 Again I will build you, and you shall be built, O virgin of Israel: you shall again be adorned with your tabrets...

marrow [heb.] fatness
with joyful

Psalm 43:4 Then will I go to the altar of God, to God my exceeding joy: yes, on the harp will I praise you, O God my God.

Psalm 71:23 My lips shall greatly rejoice when I sing to you; and my soul, which you have redeemed.

Psalm 118:14,15 The LORD is my strength and song, and is become my salvation...

Psalm 135:3 Praise the LORD; for the LORD is good: sing praises to his name; for it is pleasant.

Psalm 149:1-3 Praise you the LORD. Sing to the LORD a new song, and his praise in the congregation of saints...

Ezra 3:11-13 And they sang together by course in praising and giving thanks to the LORD; because he is good...

Revelation 19:5-7 And a voice came out of the throne, saying, Praise our God, all you his servants, and you that fear him, both small and great...

Cross References
Psalm 1:2
but his delight is in the law of the LORD, and on his law he meditates day and night.

Psalm 36:8
They feast on the abundance of your house, and you give them drink from the river of your delights.

Psalm 71:8
My mouth is filled with your praise, and with your glory all the day.

Psalm 71:23
My lips will shout for joy, when I sing praises to you; my soul also, which you have redeemed.

Psalm 107:9
For he satisfies the longing soul, and the hungry soul he fills with good things.

Isaiah 26:9
My soul yearns for you in the night; my spirit within me earnestly seeks you. For when your judgments are in the earth, the inhabitants of the world learn righteousness.

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