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Selected Verse: Psalms 4:4 - King James

Verse	Translation	Text
Ps 4:4	King James	Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.

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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]
Stand in awe-- (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."

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

Stand in awe-- (Eph 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."

Notes on the Bible, by Albert Barnes, [1834]
Stand in awe - Still addressed to those who in Psa 4:2 are called "sons of men;" that is, to his enemies. This is rendered by Prof. Alexander, "Rage and sin not." The Aramaic Paraphrase renders it, "Tremble before him, and sin not." The Latin Vulgate, "Irascimini" - "be angry." The Septuagint ὀργίζεσθε καὶ μὴ ἁμαρτάνετε orgizesthe kai mē hamartanete, "Be ye angry, and sin not" - a rendering which Paul seems to have had in his eye in Eph 4:26, where the same language is found. It is not necessary, however, to suppose that, in this case, or by so quoting this language, Paul meant to give his sanction to the Septuagint translation of the passage. The truth doubtless is, that he found this language in that version, and that he quoted it, not as a correct translation, but as exactly expressing an idea which he wished to convey - in the same way as he would have quoted an expression from a Greek classic. It was made to convey an inspired sentiment by his use of it; whether it was a fair translation of the original Hebrew was another question. For the meaning of the sentiment, see the notes at Eph 4:26. The original word here - רגז râgaz - means to be moved, disturbed, disquieted, thrown into commotion; and as this may be by anger, fear, or grief, so the word comes to be used with reference to any one of these things. - Gesenius, Lexicon. The connection here would seem to require that it should be understood with reference to "fear" - since we cannot suppose that the writer would counsel them to be moved or agitated by wrath or anger, and since there was no ground for exhorting them to be moved by grief. The true idea is, doubtless, that which is conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, and by so doing to cease from their plans, and to sin no further. God had determined to protect him whom they were engaged in persecuting, and, in prosecuting their plans, they must come into conflict with His power, and be overcome. The counsel, therefore, is just such as may properly be given to all men who are engaged in executing plans of evil. And sin not - That is, by continuing to prosecute these plans. Your course is one of rebellion against Yahweh, since he has determined to protect him whom you are endeavoring to drive from his throne, and any further prosecution of your schemes must be regarded as additional guilt. They had indeed sinned by what they had already done; they would only sin the more unless they abandoned their undertaking. Commune with your own heart - Hebrew: "Speak with your own heart;" that is, consult your own "heart" on the subject, and be guided by the result of such a deliberation. The language is similar to what we often use when we say, "Consult your better judgment," or "Consult your feelings," or "Take counsel of your own good sense;" as if a man were divided against himself, and his passions, his ambition, or his avarice, were contrary to his own better judgment. The word "heart" here is used in the sense in which we now use it as denoting the seat of the affections, and especially of right affections; and the meaning is, "Do not take counsel of, or be influenced by, your head, your will, your passions, your evil advisers and counselors; but consult your own better feelings, your generous emotions, your sense of right, and act accordingly." People would frequently be much more likely to do right if they would consult their "hearts" as to what should be done than they are in following the counsels which actually influence them. The secret, silent teachings of the "heart" - the heart when unbiased and uninfluenced by bad counselors - is often our best and safest guide. Upon your bed - Admirable advice to those who are engaged in plans of wickedness. In the silence of night; in solitary musings on our bed; when withdrawn from the world, and from all the promptings of passion and ambition, and when, if at any time, we cannot but feel that the eye of God is upon us, the mind is most likely to be in a proper state to review its plans, and to inquire whether those plans can be expected to meet the divine approbation. And be still - When you are thus quiet, reflect on your doings. For a most beautiful description of the effect of night and silence in recalling wicked men from their schemes, see Job 33:14-17. Compare the notes at that passage. Selah - This, as explained in the notes at Psa 3:2, marks a musical pause. The pause here would well accord with the sense, and would most happily occur after the allusion to the quiet communion on the bed, and the exhortation to be still.

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

Stand in awe - Still addressed to those who in Psa 4:2 are called "sons of men;" that is, to his enemies. This is rendered by Prof. Alexander, "Rage and sin not." The Aramaic Paraphrase renders it, "Tremble before him, and sin not." The Latin Vulgate, "Irascimini" - "be angry." The Septuagint ὀργίζεσθε καὶ μὴ ἁμαρτάνετε orgizesthe kai mē hamartanete, "Be ye angry, and sin not" - a rendering which Paul seems to have had in his eye in Eph 4:26, where the same language is found. It is not necessary, however, to suppose that, in this case, or by so quoting this language, Paul meant to give his sanction to the Septuagint translation of the passage. The truth doubtless is, that he found this language in that version, and that he quoted it, not as a correct translation, but as exactly expressing an idea which he wished to convey - in the same way as he would have quoted an expression from a Greek classic.

It was made to convey an inspired sentiment by his use of it; whether it was a fair translation of the original Hebrew was another question. For the meaning of the sentiment, see the notes at Eph 4:26. The original word here - רגז râgaz - means to be moved, disturbed, disquieted, thrown into commotion; and as this may be by anger, fear, or grief, so the word comes to be used with reference to any one of these things. - Gesenius, Lexicon. The connection here would seem to require that it should be understood with reference to "fear" - since we cannot suppose that the writer would counsel them to be moved or agitated by wrath or anger, and since there was no ground for exhorting them to be moved by grief. The true idea is, doubtless, that which is conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, and by so doing to cease from their plans, and to sin no further. God had determined to protect him whom they were engaged in persecuting, and, in prosecuting their plans, they must come into conflict with His power, and be overcome. The counsel, therefore, is just such as may properly be given to all men who are engaged in executing plans of evil.

And sin not - That is, by continuing to prosecute these plans. Your course is one of rebellion against Yahweh, since he has determined to protect him whom you are endeavoring to drive from his throne, and any further prosecution of your schemes must be regarded as additional guilt. They had indeed sinned by what they had already done; they would only sin the more unless they abandoned their undertaking.

Commune with your own heart - Hebrew: "Speak with your own heart;" that is, consult your own "heart" on the subject, and be guided by the result of such a deliberation. The language is similar to what we often use when we say, "Consult your better judgment," or "Consult your feelings," or "Take counsel of your own good sense;" as if a man were divided against himself, and his passions, his ambition, or his avarice, were contrary to his own better judgment. The word "heart" here is used in the sense in which we now use it as denoting the seat of the affections, and especially of right affections; and the meaning is, "Do not take counsel of, or be influenced by, your head, your will, your passions, your evil advisers and counselors; but consult your own better feelings, your generous emotions, your sense of right, and act accordingly." People would frequently be much more likely to do right if they would consult their "hearts" as to what should be done than they are in following the counsels which actually influence them. The secret, silent teachings of the "heart" - the heart when unbiased and uninfluenced by bad counselors - is often our best and safest guide.

Upon your bed - Admirable advice to those who are engaged in plans of wickedness. In the silence of night; in solitary musings on our bed; when withdrawn from the world, and from all the promptings of passion and ambition, and when, if at any time, we cannot but feel that the eye of God is upon us, the mind is most likely to be in a proper state to review its plans, and to inquire whether those plans can be expected to meet the divine approbation.

And be still - When you are thus quiet, reflect on your doings. For a most beautiful description of the effect of night and silence in recalling wicked men from their schemes, see Job 33:14-17. Compare the notes at that passage.

Selah - This, as explained in the notes at Psa 3:2, marks a musical pause. The pause here would well accord with the sense, and would most happily occur after the allusion to the quiet communion on the bed, and the exhortation to be still.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Psa 28:1; Jos 6:18; Isa 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one's own heart, without the addition of the object, is equivalent to to think alone by one's self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Psa 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deu 33:19 also, "the sacrifices of righteousness" are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psa 31:7; Psa 56:4; Psa 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.

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

(Heb.: 4:5-6) The address is continued: they are to repent and cleave to Jahve instead of allowing themselves to be carried away by arrogance and discontent. The lxx has rendered it correctly: ὀργίζεσθε καὶ μὴ ἁμαρτάνετε (cf. Eph 4:26): if ye will be angry beware of sinning, viz., backbiting and rebellion (cf. the similar paratactic combinations Psa 28:1; Jos 6:18; Isa 12:1). In connection with the rendering contremiscite we feel to miss any expression of that before which they are to tremble (viz., the sure punishment which God decrees). He warns his adversaries against blind passion, and counsels them to quiet converse with their own hearts, and solitary meditation, in order that they may not imperil their own salvation. To commune with one's own heart, without the addition of the object, is equivalent to to think alone by one's self, and the bed or resting-place, without requiring to be understood literally, points to a condition of mind that is favourable to quiet contemplation. The heart is the seat of the conscience, and the Spirit of God (as Hamann, Werke i. 98, observes on this subject) disguises itself as our own voice that we may see His exhortation, His counsel, and His wisdom well up out of our own stony heart. The second imper. continues the first: and cease, prop. be still (דּמם from the sound of the closed mouth checking the discourse), i.e., come to your right mind by self-examination, cease your tumult-a warning coming with the semblance of command by reason of the consciousness of innocence on his part; and this impression has to be rendered here by the striking in of the music. The dehortation passes over into exhortation in Psa 4:6. Of course the sacrifices were continued in the sanctuary while David, with his faithful followers, was a fugitive from Jerusalem. Referring to this, David cries out to the Absolomites: offer זבחי־צדק. Here at least these are not offerings consisting of actions which are in accordance with the will of God, instead of slaughtered animals, but sacrifices offered with a right mind, conformed to the will of God, instead of the hypocritical mind with which they consecrate their evil doings and think to flatter God. In Ps 51:21, Deu 33:19 also, "the sacrifices of righteousness" are real sacrifices, not merely symbols of moral acts. Not less full of meaning is the exhortation וּבטחוּ אל־ה. The verb בּטח is construed with אל as in Psa 31:7; Psa 56:4; Psa 86:2, combining with the notion of trusting that of drawing near to, hanging on, attaching one's self to any one. The Arabic word bṭḥ, expandere, has preserved the primary notion of the word, a notion which, as in the synon. Arab. bsṭ, when referred to the effect which is produced on the heart, countenance and whole nature of the man by a joyous cheerful state of mind, passes over to the notion of this state of mind itself, so that בּטח (like the Arab. inbasaṭa to be cheerful, fearless, bold, lit., expanded [cf. רהב Isa 60:5] = unstraitened) consequently signifies to be courageous, confident. They are to renounce the self-trust which blinds them in their opposition to the king who is deprived of all human assistance. If they will trustingly submit themselves to God, then at the same time the murmuring and rancorous discontent, from which the rebellion has sprung, will be stilled. Thus far the address to the rebellious magnates goes.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
In awe - Be afraid, if not of me, yet of God, who hath engaged in my cause. Sin not - By prosecuting your rebellion against God's authority. On your bed - Calmly consider these things in the silent night, when you are at leisure from distracting business. Be still - Compose your tumultuous minds.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, Eph 4:26, translate this clause, Οργιζεσθε, και μη ἁμαρτανετε; Be ye angry, and sin not. The Vulgate, Syriac, Ethiopic, and Arabic, give the same reading; and thus the original רגזו rigzu might be translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection carry you to acts of rebellion against both God and your king. Consider the subject deeply before you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the business; converse with your oten heart upon your bed; consult your pillow. And be still - ודמו vedommu, "and be dumb." Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!

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²⁶ Be ye angry, and sin not: let not the sun go down upon your wrath:

² Many there be which say of my soul, There is no help for him in God. Selah.

¹⁴ For God speaketh once, yea twice, yet man perceiveth it not.
¹⁵ In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed;
¹⁶ Then he openeth the ears of men, and sealeth their instruction,
¹⁷ That he may withdraw man from his purpose, and hide pride from man.

²⁶ Be ye angry, and sin not: let not the sun go down upon your wrath:

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

⁵ Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee.

² Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee.

⁴ In God I will praise his word, in God I have put my trust; I will not fear what flesh can do unto me.

⁷ I will be glad and rejoice in thy mercy: for thou hast considered my trouble; thou hast known my soul in adversities;

¹⁹ They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

⁶ There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.

¹ And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.

¹⁸ And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.

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.

²⁶ Be ye angry, and sin not: let not the sun go down upon your wrath: