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Selected Verse: Psalms 145:14 - King James

Verse	Translation	Text
Ps 145:14	King James	The LORD upholdeth all that fall, and raiseth up all those that be bowed down.

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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]
(Compare Psa 37:17; Psa 54:4).

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

(Compare Psa 37:17; Psa 54:4).

Notes on the Bible, by Albert Barnes, [1834]
The Lord upholdeth all that fall - The word used here is a participle, literally, "The Lord sustaining;" that is, the Lord is a Sustainer or Upholder of all that fall. The allusion is to those who have no power to go of themselves; who would sink under the burdens of life if they were not supported. The idea is, that it is a characteristic of the Lord, that he does sustain such; that all such may confidently look to him to uphold them. And raiseth up all those that be bowed down - The word here also is a participle: "he is lifting up;" that is, he is a lifter up. The reference is to those who are bent and bowed under the duties, the cares, the trials of life; who go bowed down under those burdens. God is able to strengthen them so that they can bear those burdens without being crushed under them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The poet now celebrates in detail the deeds of the gracious King. The words with ל are pure datives, cf. the accusative expression in Psa 146:8. He in person is the support which holds fast the falling ones (נופלים, here not the fallen ones, see Psa 28:1) in the midst of falling (Nicephorus: τοὺς καταπεσεῖν μέλλοντας ἑδραιοῖ, ὥστε μὴ καταπεσεῖν), and the stay by which those who are bowed together raise themselves. He is the Provider for all beings, the Father of the house, to whom in the great house of the world the eyes (עיני with the second ê toneless, Ew. 100, b) of all beings, endowed with reason and irrational, are directed with calm confidence (Mat 6:26), and who gives them their food in its, i.e., in due season. The language of Psa 104:27 is very similar, and it proceeds here, too, as there in Psa 104:28 (cf. Sir. 40:14). He opens His hand, which is ever full, much as a man who feeds the doves in his court does, and gives רצון, pleasure, i.e., that which is good, which is the fulfilling of their desire, in sufficient fulness to all living things (and therefore those in need of support for the body and the life). Thus it is to be interpreted, according to Deu 33:23 (after which here in the lxx the reading varies between εὐδοκίας and εὐλογίας), cf. Act 14:17, ἐμπιπλών τροφῆς καὶ εὐφροσύνης τάς καρδίας ἡμῶν. השׂבּיע is construed with a dative and accusative of the object instead of with two accusatives of the object (Ges. 139. 1, 2). The usage of the language is unacquainted with רצון as an adverb in the sense of "willingly" (Hitzig), which would rather be ברצונך. In all the ways that Jahve takes in His historical rule He is "righteous," i.e., He keeps strictly to the rule (norm) of His holy love; and in all His works which He accomplishes in the course of history He is merciful (חסיד), i.e., He practises mercy (חסד, see Psa 12:2); for during the present time of mercy the primary essence of His active manifestation is free preventing mercy, condescending love. True, He remains at a distance from the hypocrites, just as their heart remains far from Him (Isa 29:13); but as for the rest, with impartial equality He is nigh (קרוב as in Psa 34:19) to all who call upon Him בּאמת, in firmness, certainty, truth, i.e., so that the prayer comes from their heart and is holy fervour (cf. Isa 10:20; Isa 48:1). What is meant is true and real prayer in opposition to the νεκρὸν ἔργον, as is also meant in the main in Joh 4:23. To such true praying ones Jahve is present, viz., in mercy (for in respect of His power He is everywhere); He makes the desire of those who fear Him a reality, their will being also His; and He grants them the salvation (σωτηρία) prayed for. Those who are called in Psa 145:19 those who fear Him, are called in Psa 145:20 those who love Him. Fear and love of God belong inseparably together; for fear without love is an unfree, servile disposition, and love without fear, bold-faced familiarity: the one dishonours the all-gracious One, and the other the all-exalted One. But all who love and fear Him He preserves, and on the other hand exterminates all wanton sinners. Having reached the Tav, the hymn of praise, which has traversed all the elements of the language, is at an end. The poet does not, however, close without saying that praising God shall be his everlasting employment (פּי ידבּר with Olewejored, the Mahpach or rather Jethib sign of which above represents the Makkeph), and without wishing that all flesh, i.e., all men, who αρε σὰρξ καὶ αἷμα, בּשׂר ודם, may bless God's holy Name to all eternity. The realization of this wish is the final goal of history. It will then have reached Deu 32:43 of the great song in Deut. 32 - Jahve one and His Name one (Zac 14:9), Israel praising God ὑπὲρ ἀληθείας, and the Gentiles ὑπὲρ ἐλέους (Rom 15:8.).

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

The poet now celebrates in detail the deeds of the gracious King. The words with ל are pure datives, cf. the accusative expression in Psa 146:8. He in person is the support which holds fast the falling ones (נופלים, here not the fallen ones, see Psa 28:1) in the midst of falling (Nicephorus: τοὺς καταπεσεῖν μέλλοντας ἑδραιοῖ, ὥστε μὴ καταπεσεῖν), and the stay by which those who are bowed together raise themselves. He is the Provider for all beings, the Father of the house, to whom in the great house of the world the eyes (עיני with the second ê toneless, Ew. 100, b) of all beings, endowed with reason and irrational, are directed with calm confidence (Mat 6:26), and who gives them their food in its, i.e., in due season. The language of Psa 104:27 is very similar, and it proceeds here, too, as there in Psa 104:28 (cf. Sir. 40:14). He opens His hand, which is ever full, much as a man who feeds the doves in his court does, and gives רצון, pleasure, i.e., that which is good, which is the fulfilling of their desire, in sufficient fulness to all living things (and therefore those in need of support for the body and the life). Thus it is to be interpreted, according to Deu 33:23 (after which here in the lxx the reading varies between εὐδοκίας and εὐλογίας), cf. Act 14:17, ἐμπιπλών τροφῆς καὶ εὐφροσύνης τάς καρδίας ἡμῶν. השׂבּיע is construed with a dative and accusative of the object instead of with two accusatives of the object (Ges. 139. 1, 2). The usage of the language is unacquainted with רצון as an adverb in the sense of "willingly" (Hitzig), which would rather be ברצונך. In all the ways that Jahve takes in His historical rule He is "righteous," i.e., He keeps strictly to the rule (norm) of His holy love; and in all His works which He accomplishes in the course of history He is merciful (חסיד), i.e., He practises mercy (חסד, see Psa 12:2); for during the present time of mercy the primary essence of His active manifestation is free preventing mercy, condescending love. True, He remains at a distance from the hypocrites, just as their heart remains far from Him (Isa 29:13); but as for the rest, with impartial equality He is nigh (קרוב as in Psa 34:19) to all who call upon Him בּאמת, in firmness, certainty, truth, i.e., so that the prayer comes from their heart and is holy fervour (cf. Isa 10:20; Isa 48:1). What is meant is true and real prayer in opposition to the νεκρὸν ἔργον, as is also meant in the main in Joh 4:23. To such true praying ones Jahve is present, viz., in mercy (for in respect of His power He is everywhere); He makes the desire of those who fear Him a reality, their will being also His; and He grants them the salvation (σωτηρία) prayed for. Those who are called in Psa 145:19 those who fear Him, are called in Psa 145:20 those who love Him. Fear and love of God belong inseparably together; for fear without love is an unfree, servile disposition, and love without fear, bold-faced familiarity: the one dishonours the all-gracious One, and the other the all-exalted One. But all who love and fear Him He preserves, and on the other hand exterminates all wanton sinners. Having reached the Tav, the hymn of praise, which has traversed all the elements of the language, is at an end. The poet does not, however, close without saying that praising God shall be his everlasting employment (פּי ידבּר with Olewejored, the Mahpach or rather Jethib sign of which above represents the Makkeph), and without wishing that all flesh, i.e., all men, who αρε σὰρξ καὶ αἷμα, בּשׂר ודם, may bless God's holy Name to all eternity. The realization of this wish is the final goal of history. It will then have reached Deu 32:43 of the great song in Deut. 32 - Jahve one and His Name one (Zac 14:9), Israel praising God ὑπὲρ ἀληθείας, and the Gentiles ὑπὲρ ἐλέους (Rom 15:8.).

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The Lord upholdeth all that fall - נפלים nophelim, the falling, or those who are not able to keep their feet; the weak. He shores them up; he is their prop. No man falls through his own weakness merely; if he rely on God, the strongest foe cannot shake him.

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⁴ Behold, God is mine helper: the Lord is with them that uphold my soul.

¹⁷ For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.

⁸ Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers:

⁹ And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one.

⁴³ Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.

²⁰ The LORD preserveth all them that love him: but all the wicked will he destroy.

¹⁹ He will fulfil the desire of them that fear him: he also will hear their cry, and will save them.

²³ But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him.

¹ Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the LORD, and make mention of the God of Israel, but not in truth, nor in righteousness.

²⁰ And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them; but shall stay upon the LORD, the Holy One of Israel, in truth.

¹⁹ Many are the afflictions of the righteous: but the LORD delivereth him out of them all.

¹³ Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:

² They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak.

¹⁷ Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness.

²³ And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south.

²⁸ That thou givest them they gather: thou openest thine hand, they are filled with good.

²⁷ These wait all upon thee; that thou mayest give them their meat in due season.

²⁶ Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?

¹ A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.

⁸ The LORD openeth the eyes of the blind: the LORD raiseth them that are bowed down: the LORD loveth the righteous: