Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Psalms 71:19 - Strong Concordance

Verse	Translation	Text
Ps 71:19	Strong Concordance	Thy righteousness [06666] also, O God [0430], is very high [04791], who hast done [06213] great things [01419]: O God [0430], who is like unto thee!
	King James	Thy righteousness also, O God, is very high, who hast done great things: O God, who is like unto thee!

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
is very high--distinguished (Psa 36:5; Isa 55:9).

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

is very high--distinguished (Psa 36:5; Isa 55:9).

Notes on the Bible, by Albert Barnes, [1834]
Thy righteousness also, O God, is very high - See the notes at Psa 36:5. The purpose of the psalmist is to exalt that righteousness as much as possible, and he, therefore, compares it with that which is high - the heavens - the highest thing of all. The literal rendering would be, "even to the high," or the height; that is, to the highest place. The passage is designed to express his confidence in God, in the infirmities and troubles which he must expect to come upon him with advancing years. Who hast done great things - In his work of creation; in his providence; in his manifested mercy toward his people. He had done things so great as to show that he could protect those who put their trust in him. O God, who is like unto thee! - Who can be compared to thee! See the notes at Psa 35:10. Compare the notes at Isa 40:18. See also Psa 89:8; Exo 15:11; Sa2 7:22.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
The thought of this proclamation so thoroughly absorbs the poet that he even now enters upon the tone of it; and since to his faith the deliverance is already a thing of the past, the tender song with its uncomplaining prayer dies away into a loud song of praise, in which he pictures it all to himself. Without Psa 71:19-21 being subordinate to עד־אגיד in Psa 71:18, וצדקתך is coupled by close connection with בגורתך. Psa 71:19 is an independent clause; and עד־מרום takes the place of the predicate: the righteousness of God exceeds all bounds, is infinite (Psa 36:6., Psa 57:11). The cry כמוך מי, as in Psa 35:10; Psa 69:9, Jer 10:6, refers back to Exo 15:11. According to the Chethb, the range of the poet's vision widens in Psa 71:20 from the proofs of the strength and righteousness of God which he has experienced in his own case to those which he has experienced in common with others in the history of his own nation. The Ker (cf. on the other hand Psa 60:5; Psa 85:7; Deu 31:17) rests upon a failing to discern how the experiences of the writer are interwoven with those of the nation. תּשׁוּב in both instances supplies the corresponding adverbial notion to the principal verb, as in Psa 85:7 (cf. Psa 51:4). תּהום, prop. a rumbling, commonly used of a deep heaving of waters, here signifies an abyss. "The abysses of the earth" (lxx ἐκ τῶν ἀβύσσων τῆς γῆς, just as the old Syriac version renders the New Testament ἄβυσσος, e.g., in Luk 8:31, by Syr. tehūmā') are, like the gates of death (Psa 9:14), a figure of extreme perils and dangers, in the midst of which one is as it were half hidden in the abyss of Hades. The past and future are clearly distinguished in the sequence of the tenses. When God shall again raise His people out of the depth of the present catastrophe, then will He also magnify the גּדלּה of the poet, i.e., in the dignity of his office, by most brilliantly vindicating him in the face of his foes, and will once more (תּסּוב, fut. Niph. like תּשׁוּב ekil .h above) comfort him. He on his part will also (cf. Job 40:14) be grateful for this national restoration and this personal vindication: he will praise God, will praise His truth, i.e., His fidelity to His promises. בּכלי נבל instead of בּנבל sounds more circumstantial than in the old poetry. The divine name "The Holy One of Israel" occurs here for the third time in the Psalter; the other passages are Psa 78:41; Psa 89:19, which are older in time, and older also than Isaiah, who uses it thirty times, and Habakkuk, who uses it once. Jeremiah has it twice (Jer 50:29; Jer 51:5), and that after the example of Isaiah. In Psa 71:23, Psa 71:24 the poet means to say that lips and tongue, song and speech, shall act in concert in the praise of God. תּרנּנּה with Dagesh also in the second Nun, after the form תּקוננּה, תּשׁכּנּה, side by side with which we also find the reading תּרנּנּה, and the reading תּרנּנה, which is in itself admissible, after the form תּאמנה, תּעגנה, but is here unattested. (Note: Heidenheim reads תּרנּנּה with Segol, following the statement of Ibn-Bil'am in his טעמי המקרא and of Mose ha-Nakdan in his דרכי הנקוד, that Segol always precedes the ending נּה, with the exception only of הנּה and האזנּה. Baer, on the other hand, reads תונּנּה, following Aben-Ezra and Kimchi (Michlol 66b).) The cohortative after כּי (lxx ὅταν) is intended to convey this meaning: when I feel myself impelled to harp unto Thee. In the perfects in the closing line that which is hoped for stands before his soul as though it had already taken place. כי is repeated with triumphant emphasis.

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

The thought of this proclamation so thoroughly absorbs the poet that he even now enters upon the tone of it; and since to his faith the deliverance is already a thing of the past, the tender song with its uncomplaining prayer dies away into a loud song of praise, in which he pictures it all to himself. Without Psa 71:19-21 being subordinate to עד־אגיד in Psa 71:18, וצדקתך is coupled by close connection with בגורתך. Psa 71:19 is an independent clause; and עד־מרום takes the place of the predicate: the righteousness of God exceeds all bounds, is infinite (Psa 36:6., Psa 57:11). The cry כמוך מי, as in Psa 35:10; Psa 69:9, Jer 10:6, refers back to Exo 15:11. According to the Chethb, the range of the poet's vision widens in Psa 71:20 from the proofs of the strength and righteousness of God which he has experienced in his own case to those which he has experienced in common with others in the history of his own nation. The Ker (cf. on the other hand Psa 60:5; Psa 85:7; Deu 31:17) rests upon a failing to discern how the experiences of the writer are interwoven with those of the nation. תּשׁוּב in both instances supplies the corresponding adverbial notion to the principal verb, as in Psa 85:7 (cf. Psa 51:4). תּהום, prop. a rumbling, commonly used of a deep heaving of waters, here signifies an abyss. "The abysses of the earth" (lxx ἐκ τῶν ἀβύσσων τῆς γῆς, just as the old Syriac version renders the New Testament ἄβυσσος, e.g., in Luk 8:31, by Syr. tehūmā') are, like the gates of death (Psa 9:14), a figure of extreme perils and dangers, in the midst of which one is as it were half hidden in the abyss of Hades. The past and future are clearly distinguished in the sequence of the tenses. When God shall again raise His people out of the depth of the present catastrophe, then will He also magnify the גּדלּה of the poet, i.e., in the dignity of his office, by most brilliantly vindicating him in the face of his foes, and will once more (תּסּוב, fut. Niph. like תּשׁוּב ekil .h above) comfort him. He on his part will also (cf. Job 40:14) be grateful for this national restoration and this personal vindication: he will praise God, will praise His truth, i.e., His fidelity to His promises. בּכלי נבל instead of בּנבל sounds more circumstantial than in the old poetry. The divine name "The Holy One of Israel" occurs here for the third time in the Psalter; the other passages are Psa 78:41; Psa 89:19, which are older in time, and older also than Isaiah, who uses it thirty times, and Habakkuk, who uses it once. Jeremiah has it twice (Jer 50:29; Jer 51:5), and that after the example of Isaiah. In Psa 71:23, Psa 71:24 the poet means to say that lips and tongue, song and speech, shall act in concert in the praise of God. תּרנּנּה with Dagesh also in the second Nun, after the form תּקוננּה, תּשׁכּנּה, side by side with which we also find the reading תּרנּנּה, and the reading תּרנּנה, which is in itself admissible, after the form תּאמנה, תּעגנה, but is here unattested.

(Note: Heidenheim reads תּרנּנּה with Segol, following the statement of Ibn-Bil'am in his טעמי המקרא and of Mose ha-Nakdan in his דרכי הנקוד, that Segol always precedes the ending נּה, with the exception only of הנּה and האזנּה. Baer, on the other hand, reads תונּנּה, following Aben-Ezra and Kimchi (Michlol 66b).)

The cohortative after כּי (lxx ὅταν) is intended to convey this meaning: when I feel myself impelled to harp unto Thee. In the perfects in the closing line that which is hoped for stands before his soul as though it had already taken place. כי is repeated with triumphant emphasis.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Very high - Most eminent.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thy righteousness - is very high - עד מרום ad marom - is up to the exalted place, reaches up to heaven. The mercy of God fills all space and place. It crowns in the heavens what it governed upon earth. Who hast done great things - גדלות gedoloth. Thou hast worked miracles, and displayed the greatest acts of power. Who is like unto thee! - מי כמוך mi camocha. God is alone, - who can resemble him? He is eternal. He can have none before, and there can be none after; for in the infinite unity of his trinity he is that eternal, unlimited, impartible, incomprehensible, and uncompounded ineffable Being, whose essence is hidden from all created intelligences, and whose counsels cannot be fathomed by any creature that even his own hand can form. Who is Like Unto Thee! will excite the wonder, amazement, praise, and adoration of angels and men to all eternity.

Top

⁹ For as the heavens [08064] are higher [01361] than the earth [0776], so are my ways [01870] higher [01361] than your ways [01870], and my thoughts [04284] than your thoughts [04284].

⁵ Thy mercy [02617], O LORD [03068], is in the heavens [08064]; and thy faithfulness [0530] reacheth unto the clouds [07834].

²² Wherefore thou art great [01431], O LORD [03068] God [0430]: for there is none like thee, neither is there any God [0430] beside [02108] thee, according to all that we have heard [08085] with our ears [0241].

¹¹ Who is like unto thee, O LORD [03068], among the gods [0410]? who is like thee, glorious [0142] in holiness [06944], fearful [03372] in praises [08416], doing [06213] wonders [06382]?

⁸ O LORD [03068] God [0430] of hosts [06635], who is a strong [02626] LORD [03050] like unto thee? or to thy faithfulness [0530] round about [05439] thee?

¹⁸ To whom then will ye liken [01819] God [0410]? or what likeness [01823] will ye compare [06186] unto him?

¹⁰ All my bones [06106] shall say [0559], LORD [03068], who is like unto thee, which deliverest [05337] the poor [06041] from him that is too strong [02389] for him, yea, the poor [06041] and the needy [034] from him that spoileth [01497] him?

⁵ Thy mercy [02617], O LORD [03068], is in the heavens [08064]; and thy faithfulness [0530] reacheth unto the clouds [07834].

²⁴ My tongue [03956] also shall talk [01897] of thy righteousness [06666] all the day [03117] long: for they are confounded [0954], for they are brought unto shame [02659], that seek [01245] my hurt [07451].

²³ My lips [08193] shall greatly rejoice [07442] when I sing [02167] unto thee; and my soul [05315], which thou hast redeemed [06299].

⁵ For Israel [03478] hath not been forsaken [0488], nor Judah [03063] of his God [0430], of the LORD [03068] of hosts [06635]; though their land [0776] was filled [04390] with sin [0817] against the Holy One [06918] of Israel [03478].

²⁹ Call together [08085] the archers [07228] against Babylon [0894]: all ye that bend [01869] the bow [07198], camp [02583] against it round about [05439]; let none thereof escape [06413]: recompense [07999] her according to her work [06467]; according to all that she hath done [06213], do [06213] unto her: for she hath been proud [02102] against the LORD [03068], against the Holy One [06918] of Israel [03478].

¹⁹ Then thou spakest [01696] in vision [02377] to thy holy one [02623], and saidst [0559], I have laid [07737] help [05828] upon one that is mighty [01368]; I have exalted [07311] one chosen [0977] out of the people [05971].

⁴¹ Yea, they turned back [07725] and tempted [05254] God [0410], and limited [08428] the Holy One [06918] of Israel [03478].

¹⁴ Then will I also confess [03034] unto thee that thine own right hand [03225] can save [03467] thee.

¹⁴ That I may shew forth [05608] all thy praise [08416] in the gates [08179] of the daughter [01323] of Zion [06726]: I will rejoice [01523] in thy salvation [03444].

³¹ And [2532] they besought [3870] [3870] him [846] that [3363] he would [2004] not [3363] command [2004] them [846] to go out [565] into [1519] the deep [12].

⁴ Against thee, thee only, have I sinned [02398], and done [06213] this evil [07451] in thy sight [05869]: that thou mightest be justified [06663] when thou speakest [01696], and be clear [02135] when thou judgest [08199].

⁷ Shew [07200] us thy mercy [02617], O LORD [03068], and grant [05414] us thy salvation [03468].

¹⁷ Then my anger [0639] shall be kindled [02734] against them in that day [03117], and I will forsake [05800] them, and I will hide [05641] my face [06440] from them, and they shall be devoured [0398], and many [07227] evils [07451] and troubles [06869] shall befall [04672] them; so that they will say [0559] in that day [03117], Are not these evils [07451] come [04672] upon us, because our God [0430] is not among [07130] us?

⁷ Shew [07200] us thy mercy [02617], O LORD [03068], and grant [05414] us thy salvation [03468].

⁵ That thy beloved [03039] may be delivered [02502]; save [03467] with thy right hand [03225], and hear [06030] me.

²⁰ Thou, which hast shewed [07200] me great [07227] and sore [07451] troubles [06869], shalt quicken [02421] me again [07725], and shalt bring me up [05927] again [07725] from the depths [08415] of the earth [0776].

¹¹ Who is like unto thee, O LORD [03068], among the gods [0410]? who is like thee, glorious [0142] in holiness [06944], fearful [03372] in praises [08416], doing [06213] wonders [06382]?

⁶ Forasmuch as there is none like unto thee, O LORD [03068]; thou art great [01419], and thy name [08034] is great [01419] in might [01369].

⁹ For the zeal [07068] of thine house [01004] hath eaten me up [0398]; and the reproaches [02781] of them that reproached [02778] thee are fallen [05307] upon me.

¹¹ Be thou exalted [07311], O God [0430], above the heavens [08064]: let thy glory [03519] be above all the earth [0776].

⁶ Thy righteousness [06666] is like the great [0410] mountains [02042]; thy judgments [04941] are a great [07227] deep [08415]: O LORD [03068], thou preservest [03467] man [0120] and beast [0929].

¹⁹ Thy righteousness [06666] also, O God [0430], is very high [04791], who hast done [06213] great things [01419]: O God [0430], who is like unto thee!

¹⁸ Now also when [05704] I am old [02209] and grayheaded [07872], O God [0430], forsake [05800] me not; until I have shewed [05046] thy strength [02220] unto this generation [01755], and thy power [01369] to every one that is to come [0935].

¹⁹ Thy righteousness [06666] also, O God [0430], is very high [04791], who hast done [06213] great things [01419]: O God [0430], who is like unto thee!
²⁰ Thou, which hast shewed [07200] me great [07227] and sore [07451] troubles [06869], shalt quicken [02421] me again [07725], and shalt bring me up [05927] again [07725] from the depths [08415] of the earth [0776].
²¹ Thou shalt increase [07235] my greatness [01420], and comfort [05162] me on every side [05437].