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Selected Verse: Psalms 62:1 - Strong Concordance

Verse	Translation	Text
Ps 62:1	Strong Concordance	To the chief Musician [05329], to Jeduthun [03038], A Psalm [04210] of David [01732]. Truly my soul [05315] waiteth [01747] upon God [0430]: from him cometh my salvation [03444].
	King James	To the chief Musician, to Jeduthun, A Psalm of David. Truly my soul waiteth upon God: from him cometh my salvation.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
To Jeduthun--(See on Psa 39:1, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness. (Psa 62:1-12) waiteth--literally, "is silent," trusts submissively and confidently as a servant.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

To Jeduthun--(See on Psa 39:1, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness. (Psa 62:1-12)

waiteth--literally, "is silent," trusts submissively and confidently as a servant.

Notes on the Bible, by Albert Barnes, [1834]
Truly - Indeed; really. The state of mind indicated by this particle is that of one who had been seriously contemplating a subject; who had looked round on his own actual condition; who had taken an estimate of all his resources, and of all his means of reliance, and who had carefully examined his own state of mind to see what was his real trust, and what were his real feelings toward God. Having done all this, he, at last, breaks out with the expression - "My soul does sincerely confide in God; I have no other resource; I have no power to meet my foes, and I am sure - my inmost soul testifies - that my real trust is, where it ought to be, in God; I see nothing in myself on which to rely; I see so much crime, falsehood, treachery in people, that I cannot confide in them; I have had so much painful experience of their insincerity and baseness that I cannot rely on them; but I do see that in God which leads me to trust in him, and I am sure that my heart truly does rely on him." My soul waiteth upon God - Margin, is silent. Septuagint, "Is not my soul subject to God?" So the Latin Vulgate. Luther, "My soul is still (calm) in God." The Hebrew word - דומיה dûmı̂yâh - means "silence, quiet, rest"; and then, a silent expectation or hope. The idea here is, "Truly toward God is the silent waiting of my soul"; that is, "In him alone do I trust; there is calmness of mind; I have no apprehension as to what can happen. My mind is at peace, for I feel that all is in the hands of God, and that lie is worthy of entire trust and confidence." The feeling is that which exists when we have entrusted all to God; when, having entire confidence in his power, his goodness, his wisdom, his mercy, we commit the whole case to him as if it were no longer our own. Such is the calmness - the peace - the quiet - the silence of the soul - when all is left with God. See the notes at Isa 26:3, and Phi 4:6-7. From him cometh my salvation - That is, My safety is from him; my security is with him. It is true, also, that all that is ever implied in this word salvation, whether pertaining to this life or the life to come, is derived from God.

Notes on the Bible, by Albert Barnes, [1834]

Truly - Indeed; really. The state of mind indicated by this particle is that of one who had been seriously contemplating a subject; who had looked round on his own actual condition; who had taken an estimate of all his resources, and of all his means of reliance, and who had carefully examined his own state of mind to see what was his real trust, and what were his real feelings toward God. Having done all this, he, at last, breaks out with the expression - "My soul does sincerely confide in God; I have no other resource; I have no power to meet my foes, and I am sure - my inmost soul testifies - that my real trust is, where it ought to be, in God; I see nothing in myself on which to rely; I see so much crime, falsehood, treachery in people, that I cannot confide in them; I have had so much painful experience of their insincerity and baseness that I cannot rely on them; but I do see that in God which leads me to trust in him, and I am sure that my heart truly does rely on him."

My soul waiteth upon God - Margin, is silent. Septuagint, "Is not my soul subject to God?" So the Latin Vulgate. Luther, "My soul is still (calm) in God." The Hebrew word - דומיה dûmı̂yâh - means "silence, quiet, rest"; and then, a silent expectation or hope. The idea here is, "Truly toward God is the silent waiting of my soul"; that is, "In him alone do I trust; there is calmness of mind; I have no apprehension as to what can happen. My mind is at peace, for I feel that all is in the hands of God, and that lie is worthy of entire trust and confidence." The feeling is that which exists when we have entrusted all to God; when, having entire confidence in his power, his goodness, his wisdom, his mercy, we commit the whole case to him as if it were no longer our own. Such is the calmness - the peace - the quiet - the silence of the soul - when all is left with God. See the notes at Isa 26:3, and Phi 4:6-7.

From him cometh my salvation - That is, My safety is from him; my security is with him. It is true, also, that all that is ever implied in this word salvation, whether pertaining to this life or the life to come, is derived from God.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Jeduthun (See Scofield) - (Psa 39:1).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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., Sa2 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 Psa 22:3; Psa 39:3, but also in this instance and in Psa 65:2), and which is related to דּוּמה, silence, Psa 94:17; Psa 115:17, just as עליליּה, Jer 32:19, is related to עלילה, as an accus. absol.: in silent submission (Hupfeld). Like תּפּלּה in Psa 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 Psa 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, Psa 123:4, and הרבּה, Ecc 5:19. There is some difficulty about the ἅπαξ λεγομ. תּהותתוּ .לןדו (Psa 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" (= 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 Psa 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 Psa 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, Psa 101:5, and ויּחלקם, Ch1 23:6; Ch1 24:3) as Poal (vid., on Psa 94:20; Psa 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 = similem parieti (cf. Psa 63:6), forms the object to תּרצּחוּ. The transmitted reading גּדר הדּחוּיה, although not incorrect in itself so far as the gender (Pro 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 Isa 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 = 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 Isa 2:20, ממּנּו, Isa 5:23, cf. Isa 30:22, Zac 14:12. The pointing יקללוּ follows the rule of יהללו, Psa 22:27, ירננו, Psa 149:5, and the like (to which the only exceptions are הנני, חקקי, רננת).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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., Sa2 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 Psa 22:3; Psa 39:3, but also in this instance and in Psa 65:2), and which is related to דּוּמה, silence, Psa 94:17; Psa 115:17, just as עליליּה, Jer 32:19, is related to עלילה, as an accus. absol.: in silent submission (Hupfeld). Like תּפּלּה in Psa 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 Psa 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, Psa 123:4, and הרבּה, Ecc 5:19.

There is some difficulty about the ἅπαξ λεγομ. תּהותתוּ .לןדו (Psa 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" (= 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 Psa 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 Psa 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, Psa 101:5, and ויּחלקם, Ch1 23:6; Ch1 24:3) as Poal (vid., on Psa 94:20; Psa 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 = similem parieti (cf. Psa 63:6), forms the object to תּרצּחוּ. The transmitted reading גּדר הדּחוּיה, although not incorrect in itself so far as the gender (Pro 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 Isa 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 = 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 Isa 2:20, ממּנּו, Isa 5:23, cf. Isa 30:22, Zac 14:12. The pointing יקללוּ follows the rule of יהללו, Psa 22:27, ירננו, Psa 149:5, and the like (to which the only exceptions are הנני, חקקי, רננת).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Truly my soul waiteth upon God - I do not think that the original will warrant this translation, אך אל אלהים דומיה נפשי ak el Elohim dumiyah naphshi, "Surely to God only is my soul dumb." I am subject to God Almighty. He has a right to lay on me what he pleases; and what he lays on me is much less than I deserve: therefore am I dumb before God. The Vulgate, and almost all the Versions, have understood it in this sense: Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God? In other words, God alone has a right to dispose of my life as he pleases.

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¹ To the chief Musician [05329], to Jeduthun [03038], A Psalm [04210] of David [01732]. Truly my soul [05315] waiteth [01747] upon God [0430]: from him cometh my salvation [03444].
² He only is my rock [06697] and my salvation [03444]; he is my defence [04869]; I shall not be greatly [07227] moved [04131].
³ How long will ye imagine mischief [02050] against a man [0376]? ye shall be slain [07523] all of you: as a bowing [05186] wall [07023] shall ye be, and as a tottering [01760] fence [01447].
⁴ They only consult [03289] to cast him down [05080] from his excellency [07613]: they delight [07521] in lies [03577]: they bless [01288] with their mouth [06310], but they curse [07043] inwardly [07130]. Selah [05542].
⁵ My soul [05315], wait [01826] thou only upon God [0430]; for my expectation [08615] is from him.
⁶ He only is my rock [06697] and my salvation [03444]: he is my defence [04869]; I shall not be moved [04131].
⁷ In God [0430] is my salvation [03468] and my glory [03519]: the rock [06697] of my strength [05797], and my refuge [04268], is in God [0430].
⁸ Trust [0982] in him at all times [06256]; ye people [05971], pour out [08210] your heart [03824] before [06440] him: God [0430] is a refuge [04268] for us. Selah [05542].
⁹ Surely men [0120] [01121] of low degree are vanity [01892], and men [0376] of high degree are a lie [03577]: to be laid [05927] in the balance [03976], they are altogether [03162] lighter than vanity [01892].
¹⁰ Trust [0982] not in oppression [06233], and become not vain [01891] in robbery [01498]: if riches [02428] increase [05107], set [07896] not your heart [03820] upon them.
¹¹ God [0430] hath spoken [01696] once [0259]; twice [08147] have I heard [08085] this [02098]; that power [05797] belongeth unto God [0430].
¹² Also unto thee, O Lord [0136], belongeth mercy [02617]: for thou renderest [07999] to every man [0376] according to his work [04639].

¹ To the chief Musician [05329], even to Jeduthun [03038], A Psalm [04210] of David [01732]. I said [0559], I will take heed [08104] to my ways [01870], that I sin [02398] not with my tongue [03956]: I will keep [08104] my mouth [06310] with a bridle [04269], while the wicked [07563] is before me.

⁶ Be careful [3309] for nothing [3367]; but [235] in [1722] every thing [3956] by prayer [4335] and [2532] supplication [1162] with [3326] thanksgiving [2169] let [1107] your [5216] requests [155] be made known [1107] unto [4314] God [2316].
⁷ And [2532] the peace [1515] of God [2316], which [3588] passeth [5242] all [3956] understanding [3563], shall keep [5432] your [5216] hearts [2588] and [2532] minds [5216] [3540] through [1722] Christ [5547] Jesus [2424].

³ Thou wilt keep [05341] him in perfect [07965] peace [07965], whose mind [03336] is stayed [05564] on thee: because he trusteth [0982] in thee.

⁵ Let the saints [02623] be joyful [05937] in glory [03519]: let them sing aloud [07442] upon their beds [04904].

²⁷ All the ends [0657] of the world [0776] shall remember [02142] and turn [07725] unto the LORD [03068]: and all the kindreds [04940] of the nations [01471] shall worship [07812] before [06440] thee.

¹² And this shall be the plague [04046] wherewith the LORD [03068] will smite [05062] all the people [05971] that have fought [06633] against Jerusalem [03389]; Their flesh [01320] shall consume away [04743] while they stand [05975] upon their feet [07272], and their eyes [05869] shall consume away [04743] in their holes [02356], and their tongue [03956] shall consume away [04743] in their mouth [06310].

²² Ye shall defile [02930] also the covering [06826] of thy graven images [06456] of silver [03701], and the ornament [0642] of thy molten images [04541] of gold [02091]: thou shalt cast them away [02219] as a menstruous cloth [01739]; thou shalt say [0559] unto it, Get thee hence [03318].

²³ Which justify [06663] the wicked [07563] for [06118] reward [07810], and take away [05493] the righteousness [06666] of the righteous [06662] from him!

²⁰ In that day [03117] a man [0120] shall cast [07993] his idols [0457] of silver [03701], and his idols [0457] of gold [02091], which they made each one for himself [06213] to worship [07812], to the moles [02661] [06512] and to the bats [05847];

²⁴ The LORD [03068] of hosts [06635] hath sworn [07650], saying [0559], Surely as I have thought [01819], so shall it come to pass; and as I have purposed [03289], so shall it stand [06965]:

³¹ And, lo, it was all grown over [05927] with thorns [07063], and nettles [02738] had covered [03680] the face [06440] thereof, and the stone [068] wall [01444] thereof was broken down [02040].

⁶ When I remember [02142] thee upon my bed [03326], and meditate [01897] on thee in the night watches [0821].

¹⁰ Let his children [01121] be continually [05128] vagabonds [05128], and beg [07592]: let them seek [01875] their bread also out of their desolate places [02723].

²⁰ Shall the throne [03678] of iniquity [01942] have fellowship [02266] with thee, which frameth [03335] mischief [05999] by a law [02706]?

³ And David [01732] distributed [02505] them, both Zadok [06659] of the sons [01121] of Eleazar [0499], and Ahimelech [0288] of the sons [01121] of Ithamar [0385], according to their offices [06486] in their service [05656].

⁶ And David [01732] divided [02505] them into courses [04256] among the sons [01121] of Levi [03878], namely, Gershon [01648], Kohath [06955], and Merari [04847].

⁵ Whoso privily [05643] slandereth [03960] [03960] his neighbour [07453], him will I cut off [06789]: him that hath an high [01362] look [05869] and a proud [07342] heart [03824] will not I suffer [03201].

¹¹ Why art thou cast down [07817], O my soul [05315]? and why art thou disquieted [01993] within me? hope [03176] thou in God [0430]: for I shall yet praise [03034] him, who is the health [03444] of my countenance [06440], and my God [0430].

⁴ They only consult [03289] to cast him down [05080] from his excellency [07613]: they delight [07521] in lies [03577]: they bless [01288] with their mouth [06310], but they curse [07043] inwardly [07130]. Selah [05542].

¹⁹ Every man [0120] also to whom God [0430] hath given [05414] riches [06239] and wealth [05233], and hath given him power [07980] to eat [0398] thereof, and to take [05375] his portion [02506], and to rejoice [08055] in his labour [05999]; this [02090] is the gift [04991] of God [0430].

⁴ Our soul [05315] is exceedingly [07227] filled [07646] with the scorning [03933] of those that are at ease [07600], and with the contempt [0937] of the proud [03238] [01343] [01349].

²⁴ Though he fall [05307], he shall not be utterly cast down [02904]: for the LORD [03068] upholdeth [05564] him with his hand [03027].

⁴ For my love [0160] they are my adversaries [07853]: but I give myself unto prayer [08605].

¹⁹ Great [01419] in counsel [06098], and mighty [07227] in work [05950]: for thine eyes [05869] are open [06491] upon all the ways [01870] of the sons [01121] of men [0120]: to give [05414] every one [0376] according to his ways [01870], and according to the fruit [06529] of his doings [04611]:

¹⁷ The dead [04191] praise [01984] not the LORD [03050], neither any that go down [03381] into silence [01745].

¹⁷ Unless [03884] the LORD [03068] had been my help [05833], my soul [05315] had almost [04592] dwelt [07931] in silence [01745].

² O thou that hearest [08085] prayer [08605], unto thee shall all flesh [01320] come [0935].

³ My heart [03820] was hot [02552] within [07130] me, while I was musing [01901] the fire [0784] burned [01197]: then [0227] spake [01696] I with my tongue [03956],

³ But thou art holy [06918], O thou that inhabitest [03427] the praises [08416] of Israel [03478].

⁷ And Nathan [05416] said [0559] to David [01732], Thou art the man [0376]. Thus saith [0559] the LORD [03068] God [0430] of Israel [03478], I anointed [04886] thee king [04428] over Israel [03478], and I delivered [05337] thee out of the hand [03027] of Saul [07586];
⁸ And I gave [05414] thee thy master's [0113] house [01004], and thy master's [0113] wives [0802] into thy bosom [02436], and gave [05414] thee the house [01004] of Israel [03478] and of Judah [03063]; and if that had been too little [04592], I would moreover have given [03254] unto thee such [02007] and such things [02007].
⁹ Wherefore hast thou despised [0959] the commandment [01697] of the LORD [03068], to do [06213] evil [07451] in his sight [05869]? thou hast killed [05221] Uriah [0223] the Hittite [02850] with the sword [02719], and hast taken [03947] his wife [0802] to be thy wife [0802], and hast slain [02026] him with the sword [02719] of the children [01121] of Ammon [05983].
¹⁰ Now therefore the sword [02719] shall never [05704] [05769] depart [05493] from thine house [01004]; because [06118] thou hast despised [0959] me, and hast taken [03947] the wife [0802] of Uriah [0223] the Hittite [02850] to be thy wife [0802].
¹¹ Thus saith [0559] the LORD [03068], Behold, I will raise up [06965] evil [07451] against thee out of thine own house [01004], and I will take [03947] thy wives [0802] before thine eyes [05869], and give [05414] them unto thy neighbour [07453], and he shall lie [07901] with thy wives [0802] in the sight [05869] of this sun [08121].
¹² For thou didst [06213] it secretly [05643]: but I will do [06213] this thing [01697] before all Israel [03478], and before the sun [08121].
¹³ And David [01732] said [0559] unto Nathan [05416], I have sinned [02398] against the LORD [03068]. And Nathan [05416] said [0559] unto David [01732], The LORD [03068] also hath put away [05674] thy sin [02403]; thou shalt not die [04191].