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Selected Verse: Psalms 62:9 - Strong Concordance

Verse	Translation	Text
Ps 62:9	Strong Concordance	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].
	King James	Surely men of low degree are vanity, and men of high degree are a lie: to be laid in the balance, they are altogether lighter than vanity.

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]
No kind of men are reliable, compared with God (Isa 2:22; Jer 17:5). altogether--alike, one as the other (Psa 34:3).

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

No kind of men are reliable, compared with God (Isa 2:22; Jer 17:5).

altogether--alike, one as the other (Psa 34:3).

Notes on the Bible, by Albert Barnes, [1834]
Surely men of low degree are vanity - literally, "vanity are the sons of Adam," but the word Adam here is used evidently to represent men, or the race. The same word is also employed particularly to represent common men, or men of the humbler rank, in contradistinction to the word אישׁ 'ı̂ysh - which is the other word used here, and rendered "men of high degree." Compare, for this use of the word, Hos 6:7. The same antithesis between the two words is found in Isa 2:9; Isa 5:15. The idea here is, that in the great matters which pertain to us, we cannot depend on men, and that our hope - our trust - must be in God. Of men of the humbler or lower classes, it is said that they are "vanity;" that is, they are like a vain, empty, unsubstantial thing. They cannot help us. It is useless to rely on them when we most need aid. Men of high degree are a lie - Men of exalted rank, kings, princes, nobles. This does not refer to their personal character, as if they were always false, deceitful, treacherous; but the idea is, that any prospect of protection or aid from men of rank and station - front any power which they wield - is unworthy to be relied on. It is not that which we need; it is not that on which we can depend. To be laid in the balance - literally, "In the scales to go up;" that is, they are seen to go up, or to show how light they are. They have no real weight; no real value. On the scales or balance, see the notes at Dan 5:27. They are altogether lighter than vanity - They are all vain; single or combined, they have no power to save us. The meaning is not that if these two ranks of persons were weighed against each other they would both be found to be vanity; but that it is true of each and every rank of men - high and low - whether single or combined - that, as weighed against our interests and needs, they are nothing. All the kings of the earth with all their hosts of war, all princes and nobles with all that they can summon from the lower ranks of their people, cannot save one soul from death - cannot deliver us from the consequences of our transgressions. God, and God alone, can do this.

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

Surely men of low degree are vanity - literally, "vanity are the sons of Adam," but the word Adam here is used evidently to represent men, or the race. The same word is also employed particularly to represent common men, or men of the humbler rank, in contradistinction to the word אישׁ 'ı̂ysh - which is the other word used here, and rendered "men of high degree." Compare, for this use of the word, Hos 6:7. The same antithesis between the two words is found in Isa 2:9; Isa 5:15. The idea here is, that in the great matters which pertain to us, we cannot depend on men, and that our hope - our trust - must be in God. Of men of the humbler or lower classes, it is said that they are "vanity;" that is, they are like a vain, empty, unsubstantial thing. They cannot help us. It is useless to rely on them when we most need aid.

Men of high degree are a lie - Men of exalted rank, kings, princes, nobles. This does not refer to their personal character, as if they were always false, deceitful, treacherous; but the idea is, that any prospect of protection or aid from men of rank and station - front any power which they wield - is unworthy to be relied on. It is not that which we need; it is not that on which we can depend.

To be laid in the balance - literally, "In the scales to go up;" that is, they are seen to go up, or to show how light they are. They have no real weight; no real value. On the scales or balance, see the notes at Dan 5:27.

They are altogether lighter than vanity - They are all vain; single or combined, they have no power to save us. The meaning is not that if these two ranks of persons were weighed against each other they would both be found to be vanity; but that it is true of each and every rank of men - high and low - whether single or combined - that, as weighed against our interests and needs, they are nothing. All the kings of the earth with all their hosts of war, all princes and nobles with all that they can summon from the lower ranks of their people, cannot save one soul from death - cannot deliver us from the consequences of our transgressions. God, and God alone, can do this.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Just as all men with everything earthly upon which they rely are perishable, so also the purely earthly form which the new kingship has assumed carries within itself the germ of ruin; and God will decide as Judge, between the dethroned and the usurpers, in accordance with the relationship in which they stand to Him. This is the internal connection of the third group with the two preceding ones. By means of the strophe vv. 10-13, our Psalm is brought into the closest reciprocal relationship with Psa 39:1-13. Concerning בּני־אדם and בּני־אישׁ vid., on Psa 49:3; Psa 4:3. The accentuation divides Psa 62:10 quite correctly. The Athnach does not mark בּמאזנים לעלות as an independent clause: they are upon the balance לעלות, for a going up; they must rise, so light are they (Hengstenberg). Certainly this expression of the periphrastic future is possible (vid., on Psa 25:14; Psa 1:1-6 :17), still we feel the want here of the subject, which cannot be dispensed within the clause as an independent one. Since, however, the combining of the words with what follows is forbidden by the fact that the infinitive with ל in the sense of the ablat. gerund. always comes after the principal clause, not before it (Ew. 280, d), we interpret: upon the balances ad ascendendum = certo ascensuri, and in fact so that this is an attributive that is co-ordinate with כּזב. Is the clause following now meant to affirm that men, one and all, belong to nothingness or vanity (מן partitivum), or that they are less than nothing (מן comparat.)? Umbreit, Stier, and others explain Isa 40:17 also in the latter way; but parallels like Isa 41:24 do not favour this rendering, and such as Isa 44:11 are opposed to it. So also here the meaning is not that men stand under the category of that which is worthless or vain, but that they belong to the domain of the worthless or vain. The warning in Psa 62:11 does not refer to the Absalomites, but, pointing to these as furnishing a salutary example, to those who, at the sight of the prosperous condition and joyous life on that side, might perhaps be seized with envy and covetousness. Beside בּטח בּ the meaning of הבל בּ is nevertheless not: to set in vain hope upon anything (for the idea of hoping does not exist in this verb in itself, Job 27:12; Jer 2:5, nor in this construction of the verb), but: to be befooled, blinded by something vain (Hitzig). Just as they are not to suffer their heart to be befooled by their own unjust acquisition, so also are they not, when the property of others increases (נוּב, root נב, to raise one's self, to mount up; cf. Arabic nabata, to sprout up, grow; nabara, to raise; intransitive, to increase, and many other verbal stems), to turn their heart towards it, as though it were something great and fortunate, that merited special attention and commanded respect. Two great truths are divinely attested to the poet. It is not to be rendered: once hath God spoken, now twice (Job 40:5; Kg2 6:10) have I heard this; but after Psa 89:36 : One thing hath God spoken, two things (it is) that I have heard; or in accordance with the interpunction, which here, as in Psa 12:8 (cf. on Psa 9:16), is not to be called in question: these two things have I heard. Two divine utterances actually do follow. The two great truths are: (1) that God has the power over everything earthly, that consequently nothing takes place without Him, and that whatever is opposed to Him must sooner or later succumb; (2) that of this very God, the sovereign Lord (אדני), is mercy also, the energy of which is measured by His omnipotence, and which does not suffer him to succumb upon whom it is bestowed. With כּי the poet establishes these two revealed maxims which God has impressed upon his mind, from His righteous government as displayed in the history of men. He recompenses each one in accordance with his doing, κατὰ τὰ ἔργα αὐτοῦ, as Paul confesses (Rom 2:6) no less than David, and even (vid., lxx) in the words of David. It shall be recompensed unto every man according to his conduct, which is the issue of his relationship to God. He who rises in opposition to the will and order of God, shall feel God's power (עז) as a power for punishment that dashes in pieces; and he who, anxious for salvation, resigns his own will to the will of God, receives from God's mercy or loving-kindness (חסד), as from an overflowing fulness, the promised reward of faithfulness: his resignation becomes experience, and his hoping attainment.

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

Just as all men with everything earthly upon which they rely are perishable, so also the purely earthly form which the new kingship has assumed carries within itself the germ of ruin; and God will decide as Judge, between the dethroned and the usurpers, in accordance with the relationship in which they stand to Him. This is the internal connection of the third group with the two preceding ones. By means of the strophe vv. 10-13, our Psalm is brought into the closest reciprocal relationship with Psa 39:1-13. Concerning בּני־אדם and בּני־אישׁ vid., on Psa 49:3; Psa 4:3. The accentuation divides Psa 62:10 quite correctly. The Athnach does not mark בּמאזנים לעלות as an independent clause: they are upon the balance לעלות, for a going up; they must rise, so light are they (Hengstenberg). Certainly this expression of the periphrastic future is possible (vid., on Psa 25:14; Psa 1:1-6 :17), still we feel the want here of the subject, which cannot be dispensed within the clause as an independent one. Since, however, the combining of the words with what follows is forbidden by the fact that the infinitive with ל in the sense of the ablat. gerund. always comes after the principal clause, not before it (Ew. 280, d), we interpret: upon the balances ad ascendendum = certo ascensuri, and in fact so that this is an attributive that is co-ordinate with כּזב. Is the clause following now meant to affirm that men, one and all, belong to nothingness or vanity (מן partitivum), or that they are less than nothing (מן comparat.)? Umbreit, Stier, and others explain Isa 40:17 also in the latter way; but parallels like Isa 41:24 do not favour this rendering, and such as Isa 44:11 are opposed to it. So also here the meaning is not that men stand under the category of that which is worthless or vain, but that they belong to the domain of the worthless or vain.

The warning in Psa 62:11 does not refer to the Absalomites, but, pointing to these as furnishing a salutary example, to those who, at the sight of the prosperous condition and joyous life on that side, might perhaps be seized with envy and covetousness. Beside בּטח בּ the meaning of הבל בּ is nevertheless not: to set in vain hope upon anything (for the idea of hoping does not exist in this verb in itself, Job 27:12; Jer 2:5, nor in this construction of the verb), but: to be befooled, blinded by something vain (Hitzig). Just as they are not to suffer their heart to be befooled by their own unjust acquisition, so also are they not, when the property of others increases (נוּב, root נב, to raise one's self, to mount up; cf. Arabic nabata, to sprout up, grow; nabara, to raise; intransitive, to increase, and many other verbal stems), to turn their heart towards it, as though it were something great and fortunate, that merited special attention and commanded respect. Two great truths are divinely attested to the poet. It is not to be rendered: once hath God spoken, now twice (Job 40:5; Kg2 6:10) have I heard this; but after Psa 89:36 : One thing hath God spoken, two things (it is) that I have heard; or in accordance with the interpunction, which here, as in Psa 12:8 (cf. on Psa 9:16), is not to be called in question: these two things have I heard. Two divine utterances actually do follow. The two great truths are: (1) that God has the power over everything earthly, that consequently nothing takes place without Him, and that whatever is opposed to Him must sooner or later succumb; (2) that of this very God, the sovereign Lord (אדני), is mercy also, the energy of which is measured by His omnipotence, and which does not suffer him to succumb upon whom it is bestowed. With כּי the poet establishes these two revealed maxims which God has impressed upon his mind, from His righteous government as displayed in the history of men. He recompenses each one in accordance with his doing, κατὰ τὰ ἔργα αὐτοῦ, as Paul confesses (Rom 2:6) no less than David, and even (vid., lxx) in the words of David. It shall be recompensed unto every man according to his conduct, which is the issue of his relationship to God. He who rises in opposition to the will and order of God, shall feel God's power (עז) as a power for punishment that dashes in pieces; and he who, anxious for salvation, resigns his own will to the will of God, receives from God's mercy or loving-kindness (חסד), as from an overflowing fulness, the promised reward of faithfulness: his resignation becomes experience, and his hoping attainment.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Vanity - Vain, and helpless creatures. A lie - They promise much, but generally deceive those who trust in them.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Men of low degree are vanity - בני אדם beney Adam, which we here translate men of low degree, literally, sons of Adam, are put in opposition to בני איש beney ish, men of high degree, literally, the sons of substance, or children of substantial men. Adam was the name of the first man when formed out of the earth; Ish was his name when united to his wife, and they became one flesh. Before, he was the incomplete man; after, he was the complete man; for it seems, in the sight of God, it requires the male and female to make one complete human being. אנוש enosh is another name given to man, but this concerns him in his low, fallen, wretched estate: it properly signifies weak, poor, addicted, wretched man. Common men can give no help. They are vanity, and it is folly to trust in them; for although they may be willing, yet they have no ability to help you: "Rich men are a lie." They promise much, but perform nothing; they cause you to hope, but mock your expectation. To be laid to the balance - במאזנים לעלות bemozenayim laaloth, In the balances they ascend: exactly answerable to our phrase, they kick the beam. They are altogether lighter than vanity - Literally, Both of them united are vanity, המה מהבל יחד hemmah mehebel yachad. Put both together in one scale, and truth in the opposite, and both will kick the beam. They weigh nothing, they avail nothing.

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³ O magnify [01431] the LORD [03068] with me, and let us exalt [07311] his name [08034] together [03162].

⁵ Thus saith [0559] the LORD [03068]; Cursed [0779] be the man [01397] that trusteth [0982] in man [0120], and maketh [07760] flesh [01320] his arm [02220], and whose heart [03820] departeth [05493] from the LORD [03068].

²² Cease [02308] ye from man [0120], whose breath [05397] is in his nostrils [0639]: for wherein is he to be accounted of [02803]?

²⁷ TEKEL [08625]; Thou art weighed [08625] in the balances [03977], and art found [07912] wanting [02627].

¹⁵ And the mean man [0120] shall be brought down [07817], and the mighty man [0376] shall be humbled [08213], and the eyes [05869] of the lofty [01364] shall be humbled [08213]:

⁹ And the mean man [0120] boweth down [07817], and the great man [0376] humbleth [08213] himself: therefore forgive [05375] them not.

⁷ But they like men [0120] have transgressed [05674] the covenant [01285]: there have they dealt treacherously [0898] against me.

⁶ Who [3739] will render [591] to every man [1538] according [2596] to his [846] deeds [2041]:

¹⁶ The LORD [03068] is known [03045] by the judgment [04941] which he executeth [06213]: the wicked [07563] is snared [05367] in the work [06467] of his own hands [03709]. Higgaion [01902]. Selah [05542].

⁸ The wicked [07563] walk [01980] on every side [05439], when the vilest [02149] men [01121] [0120] are exalted [07311].

³⁶ His seed [02233] shall endure for ever [05769], and his throne [03678] as the sun [08121] before me.

¹⁰ And the king [04428] of Israel [03478] sent [07971] to the place [04725] which the man [0376] of God [0430] told [0559] him and warned [02094] him of, and saved [08104] himself there, not once [0259] nor twice [08147].

⁵ Once [0259] have I spoken [01696]; but I will not answer [06030]: yea, twice [08147]; but I will proceed no further [03254].

⁵ Thus saith [0559] the LORD [03068], What iniquity [05766] have your fathers [01] found [04672] in me, that they are gone far [07368] from me, and have walked [03212] after [0310] vanity [01892], and are become vain [01891]?

¹² Behold, all ye yourselves have seen [02372] it; why then are ye thus altogether [01892] vain [01891]?

¹¹ God [0430] hath spoken [01696] once [0259]; twice [08147] have I heard [08085] this [02098]; that power [05797] belongeth unto God [0430].

¹¹ Behold, all his fellows [02270] shall be ashamed [0954]: and the workmen [02796], they are of men [0120]: let them all be gathered together [06908], let them stand up [05975]; yet they shall fear [06342], and they shall be ashamed [0954] together [03162].

²⁴ Behold, ye are of nothing [0369], and your work [06467] of nought [0659]: an abomination [08441] is he that chooseth [0977] you.

¹⁷ All nations [01471] before him are as nothing; and they are counted [02803] to him less than nothing [0657], and vanity [08414].

¹ Blessed [0835] is the man [0376] that walketh [01980] not in the counsel [06098] of the ungodly [07563], nor standeth [05975] in the way [01870] of sinners [02400], nor sitteth [03427] in the seat [04186] of the scornful [03887].
² But his delight [02656] is in the law [08451] of the LORD [03068]; and in his law [08451] doth he meditate [01897] day [03119] and night [03915].
³ And he shall be like a tree [06086] planted [08362] by the rivers [06388] of water [04325], that bringeth forth [05414] his fruit [06529] in his season [06256]; his leaf [05929] also shall not wither [05034]; and whatsoever he doeth [06213] shall prosper [06743].
⁴ The ungodly [07563] are not so: but are like the chaff [04671] which the wind [07307] driveth away [05086].
⁵ Therefore the ungodly [07563] shall not stand [06965] in the judgment [04941], nor sinners [02400] in the congregation [05712] of the righteous [06662].
⁶ For the LORD [03068] knoweth [03045] the way [01870] of the righteous [06662]: but the way [01870] of the ungodly [07563] shall perish [06].

¹⁴ The secret [05475] of the LORD [03068] is with them that fear [03373] him; and he will shew [03045] them his covenant [01285].

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.

³ But know [03045] that the LORD [03068] hath set apart [06395] him that is godly [02623] for himself: the LORD [03068] will hear [08085] when I call [07121] unto him.

³ My mouth [06310] shall speak [01696] of wisdom [02454]; and the meditation [01900] of my heart [03820] shall be of understanding [08394].

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.
² I was dumb [0481] with silence [01747], I held my peace [02814], even from good [02896]; and my sorrow [03511] was stirred [05916].
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],
⁴ LORD [03068], make me to know [03045] mine end [07093], and the measure [04060] of my days [03117], what it is; that I may know [03045] how frail [02310] I am.
⁵ Behold, thou hast made [05414] my days [03117] as an handbreadth [02947]; and mine age [02465] is as nothing before thee: verily every [03605] man [0120] at his best state [05324] is altogether [03605] vanity [01892]. Selah [05542].
⁶ Surely every man [0376] walketh [01980] in a vain shew [06754]: surely they are disquieted [01993] in vain [01892]: he heapeth up [06651] riches, and knoweth [03045] not who shall gather [0622] them.
⁷ And now, Lord [0136], what wait [06960] I for? my hope [08431] is in thee.
⁸ Deliver [05337] me from all my transgressions [06588]: make [07760] me not the reproach [02781] of the foolish [05036].
⁹ I was dumb [0481], I opened [06605] not my mouth [06310]; because thou didst [06213] it.
¹⁰ Remove [05493] thy stroke [05061] away [05493] from me: I am consumed [03615] by the blow [08409] of thine hand [03027].
¹¹ When thou with rebukes [08433] dost correct [03256] man [0376] for iniquity [05771], thou makest his beauty [02530] to consume away [04529] like a moth [06211]: surely every man [0120] is vanity [01892]. Selah [05542].
¹² Hear [08085] my prayer [08605], O LORD [03068], and give ear [0238] unto my cry [07775]; hold not thy peace [02790] at my tears [01832]: for I am a stranger [01616] with thee, and a sojourner [08453], as all my fathers [01] were.
¹³ O spare [08159] me, that I may recover strength [01082], before I go hence [03212], and be no more.