Psalm 62:7
Parallel Verses
English Standard Version
On God rests my salvation and my glory; my mighty rock, my refuge is God.

King James Bible
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

American Standard Version
With God is my salvation and my glory: The rock of my strength, and my refuge, is in God.

Douay-Rheims Bible
In God is my salvation and my glory: he is the God of my help, and my hope is in God.

English Revised Version
With God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

Webster's Bible Translation
In God is my salvation and my glory: the rock of my strength, and my refuge, is in God.

Psalm 62:7 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 62:7 Parallel Commentaries

Treasury of Scripture Knowledge

In God

Isaiah 45:25 In the LORD shall all the seed of Israel be justified, and shall glory.

Jeremiah 3:23 Truly in vain is salvation hoped for from the hills, and from the multitude of mountains...

Jeremiah 9:23,24 Thus said the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might...

1 Corinthians 1:30,31 But of him are you in Christ Jesus, who of God is made to us wisdom, and righteousness, and sanctification, and redemption...

Galatians 6:14 But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me...

glory

Psalm 3:3 But you, O LORD, are a shield for me; my glory, and the lifter up of my head.

Psalm 4:2 O you sons of men, how long will you turn my glory into shame? how long will you love vanity, and seek after leasing? Selah.

rock

Psalm 18:2,46 The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler...

Psalm 94:22 But the LORD is my defense; and my God is the rock of my refuge.

Psalm 95:1 O come, let us sing to the LORD: let us make a joyful noise to the rock of our salvation.

Isaiah 26:4 Trust you in the LORD for ever: for in the LORD JEHOVAH is everlasting strength:

Cross References
Exodus 33:21
And the LORD said, "Behold, there is a place by me where you shall stand on the rock,

Psalm 3:3
But you, O LORD, are a shield about me, my glory, and the lifter of my head.

Psalm 27:1
The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?

Psalm 46:1
God is our refuge and strength, a very present help in trouble.

Psalm 61:3
for you have been my refuge, a strong tower against the enemy.

Psalm 85:9
Surely his salvation is near to those who fear him, that glory may dwell in our land.

Jeremiah 3:23
Truly the hills are a delusion, the orgies on the mountains. Truly in the LORD our God is the salvation of Israel.

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