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Selected Verse: Psalms 107:23 - King James

Verse	Translation	Text
Ps 107:23	King James	They that go down to the sea in ships, that do business in great waters;

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]
Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help. go . . . sea--alluding to the elevation of the land at the coast.

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

Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.

go . . . sea--alluding to the elevation of the land at the coast.

Notes on the Bible, by Albert Barnes, [1834]
They that go down to the sea in ships - The scene here changes again. From those that wander in the desert - from those who are in prison - from those who are sick - the eye of the psalmist turns to those who encounter the perils of the ocean, and he finds there occasion for praise to God. The phrase "go down" or "descend" is employed here because the sea is lower than the land, and because we "descend" when we embark on board of a vessel. That do business ... - Whose business or employment is on the ocean.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Others have returned to tell of the perils of the sea. Without any allegory (Hengstenberg) it speaks of those who by reason of their calling traverse (which is expressed by ירד because the surface of the sea lies below the dry land which slopes off towards the coast) the sea in ships (read boŏnijoth without the article), and that not as fishermen, but (as Luther has correctly understood the choice of the word) in commercial enterprises. These have seen the works and wonders of God in the eddying deep, i.e., they have seen with their own eyes what God can do when in His anger He calls up the powers of nature, and on the other hand when He compassionately orders them back into their bounds. God's mandate (ויּאמר as in Psa 105:31, Psa 105:34) brought it to pass that a stormy wind arose (cf. עמד, Psa 33:9), and it drove its (the sea's) waves on high, so that the seafarers at one time were tossed up to the sky and then hurled down again into deep abysses, and their soul melted בּרעה, in an evil, anxious mood, i.e., lost all its firmness. They turned about in a circle (יחוגּוּ( elc from חגג = חוּג) and reeled after the manner of a drunken man; all their wisdom swallowed itself up, i.e., consumed itself within itself, came of itself to nought, just as Ovid, Trist. i. 1, says in connection with a similar description of a storm at sea: ambiguis ars stupet ipsa malis. The poet here writes under the influence of Isa 19:3, Isa 19:14. But at their importunate supplication God led them forth out of their distresses (Psa 25:17). He turned the raging storm into a gentle blowing (= דּממה דּקּה, Kg1 19:12). הקים construed with ל here has the sense of transporting (carrying over) into another condition or state, as Apollinaris renders: αὐτίκα δ ̓ εἰς αὔρην προτέρην μετέθηκε θύελλαν. The suffix of גּלּיהם cannot refer to the מים רבּים in Psa 107:23, which is so far removed; "their waves" are those with which they had to battle. These to their joy became calm (חשׁה) and were still (שׁתק as in Jon 1:11), and God guided them ἐπὶ λιμένα θελήματος αὐτῶν (lxx). מחוז, a hapax-legomenon, from Arab. ḥâz (ḥwz), to shut in on all sides and to draw to one's self (root Arab. ḥw, gyravit, in gyrum egit), signifies a place enclosed round, therefore a haven, and first of all perhaps a creek, to use a northern word, a fiord. The verb שׁתק in relation to חשׁה is the stronger word, like יבשׁ in relation to חרם in the history of the Flood. Those who have been thus marvellously rescued are then called upon thankfully to praise God their Deliverer in the place where the national church assembles, and where the chiefs of the nation sit in council; therefore, as it seems, in the Temple and in the Forum. (Note: In exact editions like Norzi, Heidenheim, and Baer's, before Psa 107:23, Psa 107:24, Psa 107:25, Psa 107:26, Psa 107:27, Psa 107:28, and Psa 107:40 there stand reversed Nuns (נונין הפוכין, in the language of the Masora נונין מנזרות), as before Num 10:35 and between Num 10:36 and Num 11:1 (nine in all). Their signification is unknown.) Now follow two more groups without the two beautiful and impressive refrains with which the four preceding groups are interspersed. The structure is less artistic, and the transitions here and there abrupt and awkward. One might say that these two groups are inferior to the rest, much as the speeches of Elihu are inferior to the rest of the Book of Job. That they are, however, nevertheless from the hand of the very same poet is at once seen from the continued dependence upon the Book of Job and Isaiah. Hengstenberg sees in Psa 107:33-42 "the song with which they exalt the Lord in the assembly of the people and upon the seat of the elders." but the materia laudis is altogether different from that which is to be expected according to the preceding calls to praise. Nor is it any the more clear to us that Psa 107:33. refer to the overthrow of Babylon, and Psa 107:35. to the happy turn of affairs that took place simultaneously for Israel; Psa 107:35 does not suit Canaan, and the expressions in Psa 107:36. would be understood in too low a sense. No, the poet goes on further to illustrate the helpful government of God the just and gracious One, inasmuch as he has experiences in his mind in connection therewith, of which the dispersion of Israel in all places can sing and speak.

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

Others have returned to tell of the perils of the sea. Without any allegory (Hengstenberg) it speaks of those who by reason of their calling traverse (which is expressed by ירד because the surface of the sea lies below the dry land which slopes off towards the coast) the sea in ships (read boŏnijoth without the article), and that not as fishermen, but (as Luther has correctly understood the choice of the word) in commercial enterprises. These have seen the works and wonders of God in the eddying deep, i.e., they have seen with their own eyes what God can do when in His anger He calls up the powers of nature, and on the other hand when He compassionately orders them back into their bounds. God's mandate (ויּאמר as in Psa 105:31, Psa 105:34) brought it to pass that a stormy wind arose (cf. עמד, Psa 33:9), and it drove its (the sea's) waves on high, so that the seafarers at one time were tossed up to the sky and then hurled down again into deep abysses, and their soul melted בּרעה, in an evil, anxious mood, i.e., lost all its firmness. They turned about in a circle (יחוגּוּ( elc from חגג = חוּג) and reeled after the manner of a drunken man; all their wisdom swallowed itself up, i.e., consumed itself within itself, came of itself to nought, just as Ovid, Trist. i. 1, says in connection with a similar description of a storm at sea: ambiguis ars stupet ipsa malis. The poet here writes under the influence of Isa 19:3, Isa 19:14. But at their importunate supplication God led them forth out of their distresses (Psa 25:17). He turned the raging storm into a gentle blowing (= דּממה דּקּה, Kg1 19:12). הקים construed with ל here has the sense of transporting (carrying over) into another condition or state, as Apollinaris renders: αὐτίκα δ ̓ εἰς αὔρην προτέρην μετέθηκε θύελλαν. The suffix of גּלּיהם cannot refer to the מים רבּים in Psa 107:23, which is so far removed; "their waves" are those with which they had to battle. These to their joy became calm (חשׁה) and were still (שׁתק as in Jon 1:11), and God guided them ἐπὶ λιμένα θελήματος αὐτῶν (lxx). מחוז, a hapax-legomenon, from Arab. ḥâz (ḥwz), to shut in on all sides and to draw to one's self (root Arab. ḥw, gyravit, in gyrum egit), signifies a place enclosed round, therefore a haven, and first of all perhaps a creek, to use a northern word, a fiord. The verb שׁתק in relation to חשׁה is the stronger word, like יבשׁ in relation to חרם in the history of the Flood. Those who have been thus marvellously rescued are then called upon thankfully to praise God their Deliverer in the place where the national church assembles, and where the chiefs of the nation sit in council; therefore, as it seems, in the Temple and in the Forum.

(Note: In exact editions like Norzi, Heidenheim, and Baer's, before Psa 107:23, Psa 107:24, Psa 107:25, Psa 107:26, Psa 107:27, Psa 107:28, and Psa 107:40 there stand reversed Nuns (נונין הפוכין, in the language of the Masora נונין מנזרות), as before Num 10:35 and between Num 10:36 and Num 11:1 (nine in all). Their signification is unknown.)

Now follow two more groups without the two beautiful and impressive refrains with which the four preceding groups are interspersed. The structure is less artistic, and the transitions here and there abrupt and awkward. One might say that these two groups are inferior to the rest, much as the speeches of Elihu are inferior to the rest of the Book of Job. That they are, however, nevertheless from the hand of the very same poet is at once seen from the continued dependence upon the Book of Job and Isaiah. Hengstenberg sees in Psa 107:33-42 "the song with which they exalt the Lord in the assembly of the people and upon the seat of the elders." but the materia laudis is altogether different from that which is to be expected according to the preceding calls to praise. Nor is it any the more clear to us that Psa 107:33. refer to the overthrow of Babylon, and Psa 107:35. to the happy turn of affairs that took place simultaneously for Israel; Psa 107:35 does not suit Canaan, and the expressions in Psa 107:36. would be understood in too low a sense. No, the poet goes on further to illustrate the helpful government of God the just and gracious One, inasmuch as he has experiences in his mind in connection therewith, of which the dispersion of Israel in all places can sing and speak.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
They that go down to the sea in ships - This is the Fourth comparison. Their captivity was as dangerous and alarming as a dreadful tempest at sea to a weather-beaten mariner.

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³⁶ And there he maketh the hungry to dwell, that they may prepare a city for habitation;

³⁵ He turneth the wilderness into a standing water, and dry ground into watersprings.

³³ He turneth rivers into a wilderness, and the watersprings into dry ground;

³³ He turneth rivers into a wilderness, and the watersprings into dry ground;
³⁴ A fruitful land into barrenness, for the wickedness of them that dwell therein.
³⁵ He turneth the wilderness into a standing water, and dry ground into watersprings.
³⁶ And there he maketh the hungry to dwell, that they may prepare a city for habitation;
³⁷ And sow the fields, and plant vineyards, which may yield fruits of increase.
³⁸ He blesseth them also, so that they are multiplied greatly; and suffereth not their cattle to decrease.
³⁹ Again, they are minished and brought low through oppression, affliction, and sorrow.
⁴⁰ He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.
⁴¹ Yet setteth he the poor on high from affliction, and maketh him families like a flock.
⁴² The righteous shall see it, and rejoice: and all iniquity shall stop her mouth.

¹ And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp.

³⁶ And when it rested, he said, Return, O LORD, unto the many thousands of Israel.

³⁵ And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee.

⁴⁰ He poureth contempt upon princes, and causeth them to wander in the wilderness, where there is no way.

²⁸ Then they cry unto the LORD in their trouble, and he bringeth them out of their distresses.

²⁷ They reel to and fro, and stagger like a drunken man, and are at their wits' end.

²⁶ They mount up to the heaven, they go down again to the depths: their soul is melted because of trouble.

²⁵ For he commandeth, and raiseth the stormy wind, which lifteth up the waves thereof.

²⁴ These see the works of the LORD, and his wonders in the deep.

²³ They that go down to the sea in ships, that do business in great waters;

¹¹ Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous.

²³ They that go down to the sea in ships, that do business in great waters;

¹² And after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice.

¹⁷ The troubles of my heart are enlarged: O bring thou me out of my distresses.

¹⁴ The LORD hath mingled a perverse spirit in the midst thereof: and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit.

³ And the spirit of Egypt shall fail in the midst thereof; and I will destroy the counsel thereof: and they shall seek to the idols, and to the charmers, and to them that have familiar spirits, and to the wizards.

⁹ For he spake, and it was done; he commanded, and it stood fast.

³⁴ He spake, and the locusts came, and caterpillers, and that without number,

³¹ He spake, and there came divers sorts of flies, and lice in all their coasts.