the Second Week after Easter
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Bahasa Indonesia Sehari-hari
Mazmur 36:6
Bible Study Resources
Concordances:
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- EveryParallel Translations
(36-7) Keadilan-Mu adalah seperti gunung-gunung Allah, hukum-Mu bagaikan samudera raya yang hebat. Manusia dan hewan Kauselamatkan, ya TUHAN.
Ya Tuhan! bahwa kemurahan-Mu itu sampai kepada segala langit, dan kebenaran-Mu sampai kepada awan-awan yang di atas sekali.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
righteousness: Psalms 71:19, Psalms 97:2, Psalms 145:17, Genesis 18:25, Deuteronomy 32:4, Isaiah 45:19, Isaiah 45:21-24, Romans 3:25
great mountains: Heb. mountains of God, Exodus 9:28, 1 Samuel 14:15, *marg.
judgments: Psalms 77:19, Psalms 92:5, Job 11:7-9, Job 37:23, Isaiah 40:28, Jeremiah 12:1, Matthew 11:25, Matthew 11:26, Romans 11:33
thou: Psalms 104:14-35, Psalms 145:9, Psalms 147:9, Job 7:20, Jonah 4:11, Matthew 10:29, Matthew 10:30, 1 Timothy 4:10
Reciprocal: Genesis 6:19 - two Genesis 8:1 - the cattle Genesis 9:10 - General Numbers 22:32 - Wherefore 2 Chronicles 35:24 - died Nehemiah 9:6 - preservest Psalms 19:9 - judgments Psalms 33:4 - all his Psalms 73:16 - When Psalms 97:6 - The heavens Psalms 104:27 - General Psalms 119:142 - an everlasting Psalms 138:2 - and praise Proverbs 8:18 - durable Ecclesiastes 7:24 - General Ezekiel 1:16 - a wheel Ezekiel 10:10 - General Joel 2:22 - afraid Jonah 3:3 - So Zechariah 6:1 - and the Romans 2:2 - judgment
Cross-References
And Abram toke Sarai his wyfe, and Lot his brothers sonne, & all their substaunce that they had in possession, and the soules that they had begotten in Haran, and they departed, that they might come into the lande of Chanaan: and into the lande of Chanaan they came.
And the lande was not able to beare them, that they might dwell together: for theyr substaunce was great, so that they coulde not dwell together.
Then Lot chose all the playne of Iordane, and toke his iourney from the east, and so departed the one [brother] from the other.
And I wyll geue vnto thee and to thy seede after thee, the lande wherein thou art a strauger [euen] al the lande of Chanaan, for an euerlastyng possession, and wyll be their God.
And the Lorde sayde vnto her: there are two maner of people in thy wombe, and two nations shalbe deuided out of thy bowelles, and the one nation shalbe mightier then the other, and the elder shalbe seruaunt vnto the younger.
And geue the blessing of Abraham vnto thee, and to thy seede with thee, that thou mayest receaue to inherite ye lande wherein thou art a straunger, whiche God gaue vnto Abraham.
And Iacob sent messengers before him to Esau his brother, vnto the lande of Seir, the fielde of Edom:
Iauan, Tubal, and Mesech were thy marchauntes concerning the lyues of men, and they brought vessels of brasse for thy marchaundise.
And synamon, and odours, and oyntmentes, and frankensence, and wine, and oyle, and fine floure, and wheate, & beastes, and sheepe, and horses, & charrets, and bodies, and soules of men.
Gill's Notes on the Bible
Thy righteousness [is] like the great mountains,.... Or, "the mountains of God"; so called for their excellency, as the cedars of God, Psalms 80:10; or, as Gussetius e observes, the greatest and highest mountains, which are here meant, reaching above the clouds and the region of the air, are the pillars of the palace of God, and a part of it; and therefore called his mountains with great propriety, to which his righteousness is compared: that is, either the righteousness of God in the government of the world, which is sometimes like the high mountains, not to be reached and accounted for in the present state of things, though always is, and is immovable as they are; or the righteousness of God, by which he justifies sinners, which may be said to be as the mountains of God, because of the dignity of his person, who has wrought it out; and because of the clear manifestation of it, the Gospel, and so visible, as high mountains; and because of the immovableness and duration of it;
thy judgments [are] a great deep; both in a way of providence, many of them being at present not to be traced, though before long they will be made manifest; and in a way of grace, such as the choice of some, and the leaving of others, the rejection of the Jews, and the call of the Gentiles; see Romans 11:33;
O Lord, thou preservest man and beast; in a providential way, upholding each in their being, and supplying them with the necessaries of life: some understand this figuratively, of God's saving Jews and Gentiles, wise and unwise, and particularly those who, through humility and modesty, as Jarchi says, compare themselves to beasts, because of their ignorance and stupidity, Proverbs 30:2.
e Ebr. Comment. p. 66.
Barnes' Notes on the Bible
Thy righteousness - Thy justice; that is, the justice of God considered as residing in his own nature; his justice in his laws; his justice in his providential dealings; his justice in his plan of delivering man from sin; his justice to the universe in administering the rewards and penalties of the law.
Is like the great mountains - Margin, as in Hebrew: “the mountains of God.” The name “God” is thus, in the Scriptures, often given to that which is great or exalted, as God is the greatest Being that the mind can form any conception of. So in Psalms 80:10 : “The boughs thereof were like the goodly cedars,” in the Hebrew, “cedars of God.” Connecting his name with “mountains” or “cedars,” we have the idea of “strength” or “greatness,” as being especially the work of the Almighty. The idea here is, that as the mountains are the most stable of all the objects with which we are acquainted, so it is with the justice of God. It is as fixed as the everlasting hills.
Thy judgments - The acts and records which are expressive of thy judgment in regard to what is right and best; that judgment as it is expressed in thy law, and in thy dealings with mankind. The “judgment” of God in any matter may be expressed either by a declaration or by his acts. The latter is the idea now most commonly attached to the word, and it has come to be used almost exclusively to denote “afflictive” dispensations of His Providence, or expressions of His displeasure against sin. The word is not used in that exclusive sense in the Scriptures. It refers to any divine adjudication as to what is right, whether expressed by declaration or by act, and would include his adjudications in favor of that which is right as well as those against that which is wrong.
Are a great deep - The word rendered “deep” here means properly wave, billow, surge; then, a mass of waters, a flood, a deep; and the phrase “great deep” would properly refer to the ocean, its “depth” being one of the most remarkable things in regard to it. The “idea” here is, that as we cannot fathom the ocean or penetrate to its bottom, so it is with the judgments of God. They are beyond our comprehension, and after all our efforts to understand them, we are constrained, as in measuring the depths of the ocean, to confess that we cannot reach to the bottom of them. This is true in regard to his law, in regard to the principles of his government as he has declared them, and in regard to his actual dealings with mankind. It could not be otherwise than that in the administration of an infinite God there must be much that man, in his present state, could not comprehend. Compare Job 11:7-9; Isaiah 55:8-9.
O Lord, “thou preservest man and beast - literally, thou wilt “save;” that is, thou savest them from destruction. The idea is, that he keeps them alive; or that life, where it is continued, is always continued by his agency. The psalmist evidently sees in the fact here stated an illustration of what he had just said about the “greatness” of God in His providential agency and his general government. He was struck with His greatness, and with the incomprehensible nature of His power and agency, in the fact that he kept alive continually so many myriads of creatures upon the earth - so many hundred millions of human beings - so many thousand millions of wild beasts, reptiles, fish, birds, and insects - all dependent upon Him; that He provided for their needs, and that He protected them in the dangers to which they were exposed. And who can comprehend the extent of His law, and the wonderfulness of His Providence, in thus watching over and providing for the multitudes of animated beings that swarm in the waters, in the air, and on the earth?
Clarke's Notes on the Bible
Verse Psalms 36:6. Thy righteousness is like the great mountains. — כהררי אל keharerey El, like the mountains of God; exceeding high mountains; what, in the present language of geology, would be called primitive mountains, those that were formed at the beginning; and are not the effects of earthquakes or inundations, as secondary and alluvial mountains are supposed to be.
Thy judgments are a great deep — תהום רבה tehom rabbah, the great abyss; as incomprehensible as the great chaos, or first matter of all things which God created in the beginning, and which is mentioned Genesis 1:2, and darkness was on the face, תהום tehom, of the deep, the vast profound, or what is below all conjecturable profundity. How astonishing are the thoughts in these two verses! What an idea do they give us of the mercy, truth, righteousness, and judgments of God!
The old Psalter, in paraphrasing mountains of God, says, Thi ryghtwisnes, that es, ryghtwis men, er gastly hilles of God; for that er hee in contemplacioun, and soner resayves the lyght of Crist. Here is a metaphor taken from the tops of mountains and high hills first catching the rays of the rising sun. "Righteous men are spiritual hills of God; for they are high in contemplation, and sooner receive the light of Christ." It is really a very fine thought; and much beyond the rudeness of the times in which this Psalter was written.
Man and beast. — Doth God take care of cattle? Yes, he appoints the lions their food, and hears the cry of the young ravens; and will he not provide for the poor, especially the poor of his people? He will. So infinitely and intensely good is the nature of God, that it is his delight to make all his creatures happy. He preserves the man, and he preserves the beast; and it is his providence which supplies the man, when his propensities and actions level him with the beasts that perish.
