Psalm 73:24
Parallel Verses
English Standard Version
You guide me with your counsel, and afterward you will receive me to glory.

King James Bible
Thou shalt guide me with thy counsel, and afterward receive me to glory.

American Standard Version
Thou wilt guide me with thy counsel, And afterward receive me to glory.

Douay-Rheims Bible
Thou hast held me by my right hand; and by thy will thou hast conducted me, and with thy glory thou hast received me.

English Revised Version
Thou shalt guide me with thy counsel, and afterward receive me to glory.

Webster's Bible Translation
Thou wilt guide me with thy counsel, and afterward receive me to glory.

Psalm 73:24 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

To such, doubt is become the transition to apostasy. The poet has resolved the riddle of such an unequal distribution of the fortunes of men in a totally different way. Instead of כּמו in Psalm 73:15, to read כּמוהם (Bצttcher), or better, by taking up the following הנה, which even Saadia allows himself to do, contrary to the accents (Arab. mṯl hḏâ), כּמו הנּה (Ewald), is unnecessary, since prepositions are sometimes used elliptically (כּעל, Isaiah 59:18), or even without anything further (Hosea 7:16; Hosea 11:7) as adverbs, which must therefore be regarded as possible also in the case of כּמו (Aramaic, Arabic כּמא, Aethiopic kem). The poet means to say, If I had made up my mind to the same course of reasoning, I should have faithlessly forsaken the fellowship of the children of God, and should consequently also have forfeited their blessings. The subjunctive signification of the perfects in the hypothetical protasis and apodosis, Psalm 73:15 (cf. Jeremiah 23:22), follows solely from the context; futures instead of perfects would signify si dicerem...perfide agerem. דּור בּניך is the totality of those, in whom the filial relationship in which God has placed Isreal in relation to Himself is become an inward or spiritual reality, the true Israel, Psalm 73:1, the "righteous generation," Psalm 14:5. It is an appellative, as in Deuteronomy 14:1; Hosea 2:1. For on the point of the uhiothesi'a the New Testament differs from the Old Testament in this way, viz., that in the Old Testament it is always only as a people that Israel is called בן, or as a whole בנים, but that the individual, and that in his direct relationship to God, dared not as yet call himself "child of God." The individual character is not as yet freed from its absorption in the species, it is not as yet independent; it is the time of the minor's νηπιότης, and the adoption is as yet only effected nationally, salvation is as yet within the limits of the nationality, its common human form has not as yet appeared. The verb בּגד with בּ signifies to deal faithlessly with any one, and more especially (whether God, a friend, or a spouse) faithlessly to forsake him; here, in this sense of malicious desertion, it contents itself with the simple accusative.

On the one side, by joining in the speech of the free-thinkers he would have placed himself outside the circle of the children of God, of the truly pious; on the other side, however, when by meditation he sought to penetrate it (לדעת), the doubt-provoking phenomenon (זאת) still continued to be to him עמל, trouble, i.e., something that troubled him without any result, an unsolvable riddle (cf. Ecclesiastes 8:17). Whether we read הוּא or היא, the sense remains the same; the Ker הוּא prefers, as in Job 31:11, the attractional gender. Neither here nor in Job 30:26 and elsewhere is it to be supposed that ואחשׁבה is equivalent to ואחשׁבה (Ewald, Hupfeld). The cohortative from of the future here, as frequently (Ges. 128, 1), with or without a conditional particle (Psalm 139:8; 2 Samuel 22:38; Job 16:6; Job 11:17; Job 19:18; Job 30:26), forms a hypothetical protasis: and (yet) when I meditated; Symmachus (according to Montfaucon), ει ̓ ἐλογιζόμην. As Vaihinger aptly observes, "thinking alone will give neither the right light nor true happiness." Both are found only in faith. The poet at last struck upon the way of faith, and there he found light and peace. The future after עד frequently has the signification of the imperfect subjunctive, Job 32:11; Ecclesiastes 2:3, cf. Proverbs 12:19 (donec nutem equals only a moment); also in an historical connection like Joshua 10:13; 2 Chronicles 29:34, it is conceived of as subjunctive (donec ulciseretur, se sanctificarent), sometimes, however, as indicative, as in Exodus 15:16 (donec transibat) and in our passage, where אד introduces the objective goal at which the riddle found its solution: until I went into the sanctuary of God, (purposely) attended to (ל as in the primary passage Deuteronomy 32:29, cf. Job 14:21) their life's end. The cohortative is used here exactly as in ואבינה, but with the collateral notion of that which is intentional, which here fully accords with the connection. He went into God's dread sanctuary (plural as in Psalm 68:36, cf. מקדּשׁ in the Psalms of Asaph, Psalm 67:7; Psalm 78:69); here he prayed for light in the darkness of his conflict, here were his eyes opened to the holy plans and ways of God (Psalm 77:14), here the sight of the sad end of the evil-doers was presented to him. By "God's sanctuaries" Ewald and Hitzig understand His secrets; but this meaning is without support in the usage of the language. And is it not a thought perfectly in harmony with the context and with experience, that a light arose upon him when he withdrew from the bustle of the world into the quiet of God's dwelling - place, and there devoutly gave his mind to the matter?

The strophe closes with a summary confession of the explanation received there. שׁית is construed with Lamed inasmuch as collocare is equivalent to locum assignare (vid., Psalm 73:6). God makes the evil-doers to stand on smooth, slippery places, where one may easily lose one's footing (cf. Psalm 35:6; Jeremiah 23:12). There, then, they also inevitably fall; God casts them down למשּׁוּאות, into ruins, fragores equals ruinae, from שׁוא equals שׁאה, to be confused, desolate, to rumble. The word only has the appearance of being from נשׁא: ensnarings, sudden attacks (Hitzig), which is still more ill suited to Psalm 74:3 than to this passage; desolation and ruin can be said even of persons, as הרס, Psalm 28:5, ונשׁבּרוּ, Isaiah 8:15, נפּץ, Jeremiah 51:21-23. The poet knows no other theodicy but this, nor was any other known generally in the pre-exilic literature of Israel (vid., Psalm 37; Psalm 39:1-13, Jeremiah 12, and the Job 1:1). The later prophecy and the Chokma were much in advance of this, inasmuch as they point to a last universal judgment (vid., more particularly Malachi 3:13.), but not one that breaks off this present state; the present state and the future state, time and eternity, are even there not as yet thoroughly separated.

Psalm 73:24 Parallel Commentaries

Treasury of Scripture Knowledge

thou

Psalm 16:7 I will bless the LORD, who has given me counsel: my reins also instruct me in the night seasons.

Psalm 25:9 The meek will he guide in judgment: and the meek will he teach his way.

Psalm 32:8 I will instruct you and teach you in the way which you shall go: I will guide you with my eye.

Psalm 48:14 For this God is our God for ever and ever: he will be our guide even to death.

Psalm 143:8-10 Cause me to hear your loving kindness in the morning; for in you do I trust: cause me to know the way wherein I should walk...

Proverbs 3:5,6 Trust in the LORD with all your heart; and lean not to your own understanding...

Proverbs 8:20 I lead in the way of righteousness, in the middle of the paths of judgment:

Isaiah 30:21 And your ears shall hear a word behind you, saying, This is the way, walk you in it, when you turn to the right hand...

Isaiah 48:17 Thus said the LORD, your Redeemer, the Holy One of Israel; I am the LORD your God which teaches you to profit...

Isaiah 58:8,11 Then shall your light break forth as the morning, and your health shall spring forth speedily...

Luke 11:13 If you then, being evil, know how to give good gifts to your children...

John 16:13 However, when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself...

James 1:5 If any of you lack wisdom, let him ask of God, that gives to all men liberally, and upbraides not; and it shall be given him.

receive

Psalm 49:15 But God will redeem my soul from the power of the grave: for he shall receive me. Selah.

Psalm 84:11 For the LORD God is a sun and shield: the LORD will give grace and glory: no good thing will he withhold from them that walk uprightly.

Luke 23:46 And when Jesus had cried with a loud voice, he said, Father, into your hands I commend my spirit: and having said thus...

John 14:3 And if I go and prepare a place for you, I will come again, and receive you to myself; that where I am, there you may be also.

John 17:5,24 And now, O Father, glorify you me with your own self with the glory which I had with you before the world was...

Acts 7:59 And they stoned Stephen, calling on God, and saying, Lord Jesus, receive my spirit.

2 Corinthians 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands...

1 Peter 1:4,5 To an inheritance incorruptible, and undefiled, and that fades not away, reserved in heaven for you...

Cross References
Genesis 5:24
Enoch walked with God, and he was not, for God took him.

Numbers 9:23
At the command of the LORD they camped, and at the command of the LORD they set out. They kept the charge of the LORD, at the command of the LORD by Moses.

Psalm 16:7
I bless the LORD who gives me counsel; in the night also my heart instructs me.

Psalm 32:8
I will instruct you and teach you in the way you should go; I will counsel you with my eye upon you.

Psalm 48:14
that this is God, our God forever and ever. He will guide us forever.

Psalm 49:15
But God will ransom my soul from the power of Sheol, for he will receive me. Selah

Psalm 107:11
for they had rebelled against the words of God, and spurned the counsel of the Most High.

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