Psalm 33:5
Parallel Verses
English Standard Version
He loves righteousness and justice; the earth is full of the steadfast love of the LORD.

King James Bible
He loveth righteousness and judgment: the earth is full of the goodness of the LORD.

American Standard Version
He loveth righteousness and justice: The earth is full of the lovingkindness of Jehovah.

Douay-Rheims Bible
He loveth mercy and judgment; the earth is full of the mercy of the Lord.

English Revised Version
He loveth righteousness and judgment: the earth is full of the lovingkindness of the LORD.

Webster's Bible Translation
He loveth righteousness and judgment: the earth is full of the goodness of the LORD.

Psalm 33:5 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

It is not Jahve, who here speaks in answer to the words that have been thus far addressed to Him. In this case the person addressed must be the poet, who, however, has already attained the knowledge here treated of. It is he himself who now directly adopts the tone of the teacher (cf. Psalm 34:12). That which David, in Psalm 51:15, promises to do, he here takes in hand, viz., the instruction of sinners in the way of salvation. It is unnecessary to read איעצך instead of איעצה, as Olshausen does; the suffix of אשׂכּילך and אורך (for אורך) avails also for this third verb, to which עליך עיני, equivalent to שׂם עליך עיני (fixing my eye upon thee, i.e., with sympathising love taking an interest in thee), stands in the relation of a subordinate relative clause. The lxx renders it by ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, so that it takes יעץ, in accordance with its radical signification firmare, as the regens of עיני (I will fix my eye steadfastly upon thee); but for this there is no support in the general usage of the language. The accents give a still different rendering; they apparently make עיני an accus. adverb. (Since אעצה עליך עיני is transformed from איעצה עליך עיני: I will counsel thee with mine eye; but in every other instance, יעץ על means only a hostile determination against any one, e.g., Isaiah 7:5. The form of address, without changing its object, passes over, in Psalm 32:9, into the plural and the expression becomes harsh in perfect keeping with the perverted character which it describes. The sense is on the whole clear: not constrained, but willing obedience is becoming to man, in distinction from an irrational animal which must be led by a bridle drawn through its mouth. The asyndeton clause: like a horse, a mule (פּרד as an animal that is isolated and does not pair; cf. Arab. fard, alone of its kind, single, unlike, the opposite of which is Arab. zawj, a pair, equal number), has nothing remarkable about it, cf. Psalm 35:14; Isaiah 38:14. But it is not clear what עדיו is intended to mean. We might take it in its usual signification "ornament," and render "with bit and bridle, its ornament," and perhaps at once recognise therein an allusion to the senseless servility of the animal, viz., that its ornament is also the means by which it is kept in check, unless עדי, ornament, is perhaps directly equivalent to "harness." Still the rendering of the lxx is to be respected: in camo et fraeno - as Jerome reproduces it - maxilas eorum constringere qui non approximant ad te. If עדי means jaw, mouth or check, then עדיו לבלום is equivalent to ora eorum obturanda sunt (Ges. 132, rem. 1), which the lxx expressed by ἄγξαι, constringe, or following the Cod. Alex., ἄγξις (ἄγξεις), constringes. Like Ewald and Hitzig (on Ezekiel 16:7), we may compare with עדי, the cheek, the Arabic chadd, which, being connected with גּדוּד, a furrow, signifies properly the furrow of the face, i.e., the indented part running downwards from the inner corners of the eyes to both sides of the nose, but then by synecdoche the cheek. If `dyw refers to the mouth or jaws, then it looks as if בּל קרב אליך must be translated: in order that they may not come too near thee, viz., to hurt thee (Targ., Syriac, Rashi, etc.); but this rendering does not produce any point of comparison corresponding to the context of this Psalm. Therefore, it is rather to be rendered: otherwise there is no coming near to thee. This interpretation takes the emphasis of the בל into account, and assumes that, according to a usage of the language that is without further support, one might, for instance, say: בּל לכתּי שׁמּה, "I will never go thither." In Proverbs 23:17, בל also includes within itself the verb to be. So here: by no means an approaching to thee, i.e., there is, if thou dost not bridle them, no approaching or coming near to thee. These words are not addressed to God, but to man, who is obliged to use harsh and forcible means in taming animals, and can only thus keep them under his control and near to him. In the antitype, it is the sinner, who will not come to God, although God only is his help, and who, as David has learned by experience, must first of all endure inward torture, before he comes to a right state of mind. This agonising life of the guilty conscience which the ungodly man leads, is contrasted in Psalm 32:10 with the mercy which encompasses on all sides him, who trusts in God. רבּים, in accordance with the treatment of this adjective as if it were a numeral (vid., Psalm 89:51), is an attributive or adjective placed before its noun. The final clause might be rendered: mercy encompasses him; but the Poel and Psalm 32:7 favour the rendering: with mercy doth He encompass him.

Psalm 33:5 Parallel Commentaries

Treasury of Scripture Knowledge

He

Psalm 11:7 For the righteous LORD loves righteousness; his countenance does behold the upright.

Psalm 45:7 You love righteousness, and hate wickedness: therefore God, your God, has anointed you with the oil of gladness above your fellows.

Psalm 99:4 The king's strength also loves judgment; you do establish equity, you execute judgment and righteousness in Jacob.

Hebrews 1:9 You have loved righteousness, and hated iniquity; therefore God, even your God...

Revelation 15:3,4 And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvelous are your works...

earth

Psalm 104:24 O LORD, how manifold are your works! in wisdom have you made them all: the earth is full of your riches.

Psalm 119:64 The earth, O LORD, is full of your mercy: teach me your statutes.

Psalm 145:15,16 The eyes of all wait on you; and you give them their meat in due season...

Matthew 5:45 That you may be the children of your Father which is in heaven: for he makes his sun to rise on the evil and on the good...

Acts 14:17 Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons...

goodness. or, mercy

Cross References
Psalm 11:7
For the LORD is righteous; he loves righteous deeds; the upright shall behold his face.

Psalm 37:28
For the LORD loves justice; he will not forsake his saints. They are preserved forever, but the children of the wicked shall be cut off.

Psalm 45:7
you have loved righteousness and hated wickedness. Therefore God, your God, has anointed you with the oil of gladness beyond your companions;

Psalm 99:4
The King in his might loves justice. You have established equity; you have executed justice and righteousness in Jacob.

Psalm 119:64
The earth, O LORD, is full of your steadfast love; teach me your statutes!

Daniel 4:37
Now I, Nebuchadnezzar, praise and extol and honor the King of heaven, for all his works are right and his ways are just; and those who walk in pride he is able to humble.

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