Psalm 116:19
Parallel Verses
English Standard Version
in the courts of the house of the LORD, in your midst, O Jerusalem. Praise the LORD!

King James Bible
In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Praise ye the LORD.

American Standard Version
In the courts of Jehovah's house, In the midst of thee, O Jerusalem. Praise ye Jehovah.

Douay-Rheims Bible
in the courts of the house of the Lord, in the midst of thee, O Jerusalem.

English Revised Version
In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Praise ye the LORD.

Webster's Bible Translation
In the courts of the LORD'S house, in the midst of thee, O Jerusalem. Praise ye the LORD.

Psalm 116:19 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

Since כּי אדבּר does not introduce anything that could become an object of belief, האמין is absolute here: to have faith, just as in Job 24:22; Job 29:24, with לא it signifies "to be without faith, i.e., to despair." But how does it now proceed? The lxx renders ἐπίστευσα, διὸ ἐλάλησα, which the apostle makes use of in 2 Corinthians 4:13, without our being therefore obliged with Luther to render: I believe, therefore I speak; כי does not signify διὸ. Nevertheless כי might according to the sense be used for לכן, if it had to be rendered with Hengstenberg: "I believed, therefore I spake,hy but I was very much plagued." But this assertion does not suit this connection, and has, moreover, no support in the syntax. It might more readily be rendered: "I have believed that I should yet speak, i.e., that I should once more have a deliverance of God to celebrate;" but the connection of the parallel members, which is then only lax, is opposed to this. Hitzig's attempted interpretation, "I trust, when (כּי as in Jeremiah 12:1) I should speak: I am greatly afflicted," i.e., "I have henceforth confidence, so that I shall not suffer myself to be drawn away into the expression of despondency," does not commend itself, since Psalm 116:10 is a complaining, but not therefore as yet a desponding assertion of the reality. Assuming that האמנתּי and אמרתּי in Psalm 116:11 stand on the same line in point of time, it seems that it must be interpreted I had faith, for I spake (was obliged to speak); but אדבר, separated from האמנתי by כי, is opposed to the colouring relating to the contemporaneous past. Thus Psalm 116:10 will consequently contain the issue of that which has been hitherto experienced: I have gathered up faith and believe henceforth, when I speak (have to speak, must speak): I am deeply afflicted (ענה as in Psalm 119:67, cf. Arab. ‛nâ, to be bowed down, more particularly in captivity, whence Arab. 'l-‛nât, those who are bowed down). On the other hand, Psalm 116:11 is manifestly a retrospect. He believes now, for he is thoroughly weaned from putting trust in men: I said in my despair (taken from Psalm 31:23), the result of my deeply bowed down condition: All men are liars (πᾶς ἄνθρωπος ψεύστης, Romans 3:4). Forsaken by all the men from whom he expected succour and help, he experienced the truth and faithfulness of God. Striding away over this thought, he asks in Psalm 116:12 how he is to give thanks to God for all His benefits. מה is an adverbial accusative for בּמּה, as in Genesis 44:16, and the substantive תּגּמוּל, in itself a later formation, has besides the Chaldaic plural suffix ôhi, which is without example elsewhere in Hebrew. The poet says in Psalm 116:13 how alone he can and will give thanks to his Deliverer, by using a figure taken from the Passover (Matthew 26:27), the memorial repast in celebration of the redemption out of Egypt. The cup of salvation is that which is raised aloft and drunk amidst thanksgiving for the manifold and abundant salvation (ישׁוּעות) experienced. קרא בשׁם ה is the usual expression for a solemn and public calling upon and proclamation of the Name of God. In Psalm 116:14 this thanksgiving is more minutely designated as שׁלמי נדר, which the poet now discharges. A common and joyous eating and drinking in the presence of God was associated with the shelamim. נא (vid., Psalm 115:2) in the freest application gives a more animated tone to the word with which it stands. Because he is impelled frankly and freely to give thanks before the whole congregation, נא stands beside נגד, and נגד, moreover, has the intentional ah.

Psalm 116:19 Parallel Commentaries

Treasury of Scripture Knowledge

Psalm 96:8 Give to the LORD the glory due to his name: bring an offering, and come into his courts.

Psalm 100:4 Enter into his gates with thanksgiving, and into his courts with praise: be thankful to him, and bless his name.

Psalm 118:19,20 Open to me the gates of righteousness: I will go into them, and I will praise the LORD...

Psalm 122:3,4 Jerusalem is built as a city that is compact together...

Psalm 135:2 You that stand in the house of the LORD, in the courts of the house of our God.

2 Chronicles 6:6 But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel.

Cross References
Psalm 92:13
They are planted in the house of the LORD; they flourish in the courts of our God.

Psalm 96:8
Ascribe to the LORD the glory due his name; bring an offering, and come into his courts!

Psalm 102:21
that they may declare in Zion the name of the LORD, and in Jerusalem his praise,

Psalm 122:2
Our feet have been standing within your gates, O Jerusalem!

Psalm 135:2
who stand in the house of the LORD, in the courts of the house of our God!

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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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