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Selected Verse: Psalms 84:6 - King James

Verse	Translation	Text
Ps 84:6	King James	Who passing through the valley of Baca make it a well; the rain also filleth the pools.

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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]
valley of Baca--or, "weeping." Through such, by reason of their dry and barren condition, the worshippers often had to pass to Jerusalem. As they might become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by the exercises of His worship, refreshes and revives the hearts of His people, so that for sorrows they have "rivers of delight" (Psa 36:8; Psa 46:4).

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

valley of Baca--or, "weeping." Through such, by reason of their dry and barren condition, the worshippers often had to pass to Jerusalem. As they might become wells, or fountains, or pools, supplied by refreshing rain, so the grace of God, by the exercises of His worship, refreshes and revives the hearts of His people, so that for sorrows they have "rivers of delight" (Psa 36:8; Psa 46:4).

Notes on the Bible, by Albert Barnes, [1834]
Who passing through the valley of Baca - This is one of the most difficult verses in the Book of Psalms, and has been, of course, very variously interpreted. The Septuagint and the Latin Vulgate, Luther, and Professor Alexander, render it a valley of tears. The word "Baca" (בכא bâkâ') means properly weeping, lamentation; and then it is given to a certain tree - not probably a mulberry tree, but some species of balsam - from its weeping; that is, because it seemed to distil tears, or drops of balsam resembling tears in size and appearance. It is translated mulberry trees in Sa2 5:23-24; Ch1 14:14-15; and so in the margin here, "mulberry trees make him a well." There is no reason, however, to think that it has that meaning here. The true rendering is, "valley of lamentation," or weeping; and it may have reference to some lonely valley in Palestine - where there was no water - a gloomy way - through which those commonly passed who went up to the place of worship. It would be vain, however, to attempt now to determine the locality of the valley referred to, as the name, if ever given to it, seems long since to have passed away. It may, however, be used as emblematic of human life - "a vale of tears;" and the passage may be employed as an illustration of the effect of religion in diffusing happiness and comfort where there was trouble and sorrow - as if fountains should be made to flow in a sterile and desolate valley. Make it a well - Or, a fountain. That is, It becomes to the pilgrims as a sacred fountain. They "make" such a gloomy valley like a fountain, or like a road where fountains - full, free, refreshing - break forth everywhere to invigorate the traveler. Religious worship - the going up to the house of God - turns that in the journey of life which would otherwise be gloomy and sad into joy; makes a world of tears a world of comfort; has an effect like that of changing a gloomy path into one of pleasantness and beauty. The idea here is the same which occurs in Isa 35:7, "And the parched ground shall become a pool" (see the notes at that passage); and in Job 35:10, "Who giveth songs in the night" (see the notes at that passage); an idea which was so beautifully illustrated in the case of Paul and Silas in the jail at Philippi, when, at midnight they "sang praises to God" Act 16:25, and which is so often illustrated in the midst of affliction and trouble. By the power of religion, by the presence of the Saviour, by the influence of the Holy Spirit, the Comforter, such times become seasons of purest joy - times remembered ever afterward with most fervent gratitude, as among the happiest periods of life. For religion can diffuse smiles over faces darkened by care; can light up the eye sunk in despondency; can change tears of sorrow into tears of joy; can impart peace in scenes of deepest sorrow; and make the most gloomy vales of life like green pastures illuminated by the brightness of noonday. The rain also filleth the pools - Margin, "covereth." This is a still more difficult expression than the former. The Septuagint and the Vulgate render it, "The teacher - the lawgiver - ὁ νομοθετῶν ho nomothetōn - "legislator" - gives blessings." Luther, "The teachers shall be adorned with many blessings." Gesenius, "Yea, with blessings the autumnal rain doth cover it." DeWette, "And with blessing the harvest-rain covers it," which he explains as meaning," Where they come, though it would be sorrow and tears, yet they are attended with prosperity and blessing." Professor Alexander, "Also with blessings is the teacher clothed." The word rendered "rain" - מורה môreh - is from ירה yârâh, to throw, to cast, to place, to sprinkle, and may denote (1) an archer; (2) the early rain (3) teaching, Isa 9:15; Kg2 17:28; or a teacher, Isa 30:20; Job 36:22. It is rendered rain, in the place before us; and former rain twice in Joe 2:23 (margin, a teacher). The word rendered "filleth" means properly to cover, and would be fitly so translated here. Compare Lev 13:45; Eze 24:17, Eze 24:22. The word has not naturally the idea of filling. The word rendered "pools" - ברכות berâkôth - if pointed in one manner - ברכה berêkâh (in the singular) - denotes a pond, pool, or basin of water; if pointed in another manner - ברכה berâkâh - it means blessing, benediction, and is often so used in the Scriptures, Gen 27:12; Gen 28:4; Gen 33:11; Pro 11:11,...The rendering of Gesenius, as above, "Yea, with blessings the autumnal rain doth cover it," (that is, the valley so desolate in the heat of summer - the valley of weeping), would perhaps be the most natural, though it is not easy to see the connection according to this interpretation, or according to any other proposed. Least of all is it easy to see the connection according to the translation of the Septuagint, the Vulgate, Luther, and Prof. Alexander. Perhaps the connection in the mind of the author of the psalm may have been this. He sees the sterile and desolate valley through which the pilgrims are passing made joyous by the cheerfulness - the happiness - the songs - of those who are on their way to the house of God. This fact - this image - suggests to him the idea that this is similar to the effect which is produced in that valley when copious rains descend upon it, and when, though commonly desolate, it is covered with grass and flowers, or is "blessed" by the rain. This latter image is to his mind an illustration of the happy scene now before him in the cheerful and exulting movements of the pilgrims on their way to the house of God. The one suggests the other; and the psalmist has a combined image before his mind, the one illustrating the other, and both showing how a vale naturally desolate and sterile may be made cheerful and joyous.

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

Who passing through the valley of Baca - This is one of the most difficult verses in the Book of Psalms, and has been, of course, very variously interpreted. The Septuagint and the Latin Vulgate, Luther, and Professor Alexander, render it a valley of tears. The word "Baca" (בכא bâkâ') means properly weeping, lamentation; and then it is given to a certain tree - not probably a mulberry tree, but some species of balsam - from its weeping; that is, because it seemed to distil tears, or drops of balsam resembling tears in size and appearance. It is translated mulberry trees in Sa2 5:23-24; Ch1 14:14-15; and so in the margin here, "mulberry trees make him a well." There is no reason, however, to think that it has that meaning here. The true rendering is, "valley of lamentation," or weeping; and it may have reference to some lonely valley in Palestine - where there was no water - a gloomy way - through which those commonly passed who went up to the place of worship. It would be vain, however, to attempt now to determine the locality of the valley referred to, as the name, if ever given to it, seems long since to have passed away. It may, however, be used as emblematic of human life - "a vale of tears;" and the passage may be employed as an illustration of the effect of religion in diffusing happiness and comfort where there was trouble and sorrow - as if fountains should be made to flow in a sterile and desolate valley.

Make it a well - Or, a fountain. That is, It becomes to the pilgrims as a sacred fountain. They "make" such a gloomy valley like a fountain, or like a road where fountains - full, free, refreshing - break forth everywhere to invigorate the traveler. Religious worship - the going up to the house of God - turns that in the journey of life which would otherwise be gloomy and sad into joy; makes a world of tears a world of comfort; has an effect like that of changing a gloomy path into one of pleasantness and beauty. The idea here is the same which occurs in Isa 35:7, "And the parched ground shall become a pool" (see the notes at that passage); and in Job 35:10, "Who giveth songs in the night" (see the notes at that passage); an idea which was so beautifully illustrated in the case of Paul and Silas in the jail at Philippi, when, at midnight they "sang praises to God" Act 16:25, and which is so often illustrated in the midst of affliction and trouble. By the power of religion, by the presence of the Saviour, by the influence of the Holy Spirit, the Comforter, such times become seasons of purest joy - times remembered ever afterward with most fervent gratitude, as among the happiest periods of life. For religion can diffuse smiles over faces darkened by care; can light up the eye sunk in despondency; can change tears of sorrow into tears of joy; can impart peace in scenes of deepest sorrow; and make the most gloomy vales of life like green pastures illuminated by the brightness of noonday.

The rain also filleth the pools - Margin, "covereth." This is a still more difficult expression than the former. The Septuagint and the Vulgate render it, "The teacher - the lawgiver - ὁ νομοθετῶν ho nomothetōn - "legislator" - gives blessings." Luther, "The teachers shall be adorned with many blessings." Gesenius, "Yea, with blessings the autumnal rain doth cover it." DeWette, "And with blessing the harvest-rain covers it," which he explains as meaning," Where they come, though it would be sorrow and tears, yet they are attended with prosperity and blessing." Professor Alexander, "Also with blessings is the teacher clothed." The word rendered "rain" - מורה môreh - is from ירה yârâh, to throw, to cast, to place, to sprinkle, and may denote

(1) an archer;

(2) the early rain

(3) teaching, Isa 9:15; Kg2 17:28; or a teacher, Isa 30:20; Job 36:22.

It is rendered rain, in the place before us; and former rain twice in Joe 2:23 (margin, a teacher). The word rendered "filleth" means properly to cover, and would be fitly so translated here. Compare Lev 13:45; Eze 24:17, Eze 24:22. The word has not naturally the idea of filling. The word rendered "pools" - ברכות berâkôth - if pointed in one manner - ברכה berêkâh (in the singular) - denotes a pond, pool, or basin of water; if pointed in another manner - ברכה berâkâh - it means blessing, benediction, and is often so used in the Scriptures, Gen 27:12; Gen 28:4; Gen 33:11; Pro 11:11,...The rendering of Gesenius, as above, "Yea, with blessings the autumnal rain doth cover it," (that is, the valley so desolate in the heat of summer - the valley of weeping), would perhaps be the most natural, though it is not easy to see the connection according to this interpretation, or according to any other proposed.

Least of all is it easy to see the connection according to the translation of the Septuagint, the Vulgate, Luther, and Prof. Alexander. Perhaps the connection in the mind of the author of the psalm may have been this. He sees the sterile and desolate valley through which the pilgrims are passing made joyous by the cheerfulness - the happiness - the songs - of those who are on their way to the house of God. This fact - this image - suggests to him the idea that this is similar to the effect which is produced in that valley when copious rains descend upon it, and when, though commonly desolate, it is covered with grass and flowers, or is "blessed" by the rain. This latter image is to his mind an illustration of the happy scene now before him in the cheerful and exulting movements of the pilgrims on their way to the house of God. The one suggests the other; and the psalmist has a combined image before his mind, the one illustrating the other, and both showing how a vale naturally desolate and sterile may be made cheerful and joyous.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
Baca Or, weeping. Not a literal valley, but any place of tears. Compare (Psa 23:4).

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Baca - A dry valley in the way to Jerusalem, here put for all places of like nature. Make a well - They dig divers little pits or wells in it for their relief. The rain - God recompenses their diligence with his blessing, sending rain wherewith they may be filled.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Passing through the valley of Baca make it a well - Instead of בכא bacha, a mulberry-tree, seven MSS. have בכה becheh, mourning. I believe Baca to be the same here as Bochim, Jdg 2:1-6, called The Valley of Weeping. Though they pass through this barren and desert place, they would not fear evil, knowing that thou wouldst supply all their wants; and even in the sandy desert cause them to find pools of water, in consequence of which they shall advance with renewed strength, and shall meet with the God of Israel in Zion. The rain also filleth the pools - The Hebrew may be translated differently, and has been differently understood by all the Versions. גם ברכות יעטה מורה gam berachoth yaateh moreh; "Yea, the instructor is covered or clothed with blessings." While the followers of God are passing through the wilderness of this world, God opens for them fountains in the wilderness, and springs in the dry places. They drink of the well-spring of salvation; they are not destitute of their pastors. God takes care to give his followers teachers after his own heart, that shall feed them with knowledge; and while they are watering the people they are watered themselves; for God loads them with his benefits, and the people cover them with their blessings.

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⁴ There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.

⁸ They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.

¹¹ By the blessing of the upright the city is exalted: but it is overthrown by the mouth of the wicked.

¹¹ Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.

⁴ And give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham.

¹² My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing.

²² And ye shall do as I have done: ye shall not cover your lips, nor eat the bread of men.

¹⁷ Forbear to cry, make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men.

⁴⁵ And the leper in whom the plague is, his clothes shall be rent, and his head bare, and he shall put a covering upon his upper lip, and shall cry, Unclean, unclean.

²³ Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month.

²² Behold, God exalteth by his power: who teacheth like him?

²⁰ And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers:

²⁸ Then one of the priests whom they had carried away from Samaria came and dwelt in Bethel, and taught them how they should fear the LORD.

¹⁵ The ancient and honourable, he is the head; and the prophet that teacheth lies, he is the tail.

²⁵ And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them.

¹⁰ But none saith, Where is God my maker, who giveth songs in the night;

⁷ And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass with reeds and rushes.

¹⁴ Therefore David enquired again of God; and God said unto him, Go not up after them; turn away from them, and come upon them over against the mulberry trees.
¹⁵ And it shall be, when thou shalt hear a sound of going in the tops of the mulberry trees, that then thou shalt go out to battle: for God is gone forth before thee to smite the host of the Philistines.

²³ And when David enquired of the LORD, he said, Thou shalt not go up; but fetch a compass behind them, and come upon them over against the mulberry trees.
²⁴ And let it be, when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestir thyself: for then shall the LORD go out before thee, to smite the host of the Philistines.

⁴ Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me.

¹ And an angel of the LORD came up from Gilgal to Bochim, and said, I made you to go up out of Egypt, and have brought you unto the land which I sware unto your fathers; and I said, I will never break my covenant with you.
² And ye shall make no league with the inhabitants of this land; ye shall throw down their altars: but ye have not obeyed my voice: why have ye done this?
³ Wherefore I also said, I will not drive them out from before you; but they shall be as thorns in your sides, and their gods shall be a snare unto you.
⁴ And it came to pass, when the angel of the LORD spake these words unto all the children of Israel, that the people lifted up their voice, and wept.
⁵ And they called the name of that place Bochim: and they sacrificed there unto the LORD.
⁶ And when Joshua had let the people go, the children of Israel went every man unto his inheritance to possess the land.