the Week of Proper 21 / Ordinary 26
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Bahasa Indonesia Sehari-hari
Mazmur 39:9
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
(39-10) Aku kelu, tidak kubuka mulutku, sebab Engkau sendirilah yang bertindak.
Lepaskan apalah aku dari pada segala salahku dan jangan jadikan aku akan suatu kecelaan bagi orang yang bebal.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Psalms 38:13, Leviticus 10:3, 1 Samuel 3:18, 2 Samuel 16:10, Job 1:21, Job 2:10, Job 40:4, Job 40:5, Daniel 4:35
Reciprocal: Genesis 34:5 - held Leviticus 26:41 - and they Ruth 1:13 - the hand 2 Samuel 12:20 - arose 2 Samuel 15:26 - let 2 Kings 4:26 - It is well 2 Kings 20:19 - Good Job 21:5 - lay your Isaiah 38:15 - What Isaiah 39:8 - Good Jeremiah 10:19 - Truly Jeremiah 31:18 - Thou hast Lamentations 3:28 - General Ezekiel 16:63 - and never Ezekiel 24:17 - Forbear to cry Amos 8:3 - with silence Jonah 4:8 - and wished Mark 14:61 - he held Luke 23:9 - but John 19:11 - Thou Acts 8:32 - opened
Cross-References
But God came to Abimelech by night in a dreame, and saide to hym: See, thou art but a dead man for the womans sake whiche thou hast taken away, for she is a mans wyfe.
And God sayde vnto him in a dreame: I wote well that thou dyddest it in the singlenesse of thy heart: I kept thee also that thou shuldest not sinne against me, and therefore suffred I thee not to touche her.
And Abraham saide vnto his eldest seruaut of his house, whiche had the rule ouer all that he had: put thy hande vnder my thigh:
But he refused, and sayde vnto his maisters wyfe: Beholde, my maister woteth not what he hath in the house with me, and hath committed all that he hath to my hande.
There is no man greater in the house then I, neither hath he kept any thyng from me but only thee, because thou art his wyfe: how then can I do euen this so great a wickednes, & sinne against God?
And after this maner spake she to Ioseph day by day: but he hearkened not vnto her to sleepe neare her, or to be in her company.
Then she caught him by the garment, saying: lye with me. And he left his garment in her hande, and fledde, and got hym out.
When his maister hearde the wordes of his wyfe whiche she tolde hym, saying, after this maner dyd thy seruaunt to me: he waxed wroth.
But the Lord was with Ioseph, and shewed hym mercie, and got hym fauour in the sight of the lord of the prison.
Thou therfore shalt be ouer my house, and accordyng to thy worde shall all my people be ruled: only in the [kynges] seate wyll I be aboue thee.
Gill's Notes on the Bible
I was dumb, I opened not my mouth,.... This refers either to his former silence, before he broke it, Psalms 39:1, or to what he after that came into again, when he had seen the folly of his impatience, the frailty of his life, the vanity of man, and all human affairs, and had been directed to place his hope and confidence in the Lord, Psalms 39:5; or to the present frame of his mind, and his future conduct, he had resolved upon; and may be rendered, "I am dumb"; or "will be dumb, and will not open my mouth" e; that is, not in a complaining and murmuring way against the Lord, but be still, and know or own that he is God;
because thou didst [it]; not "because thou hast made me", as Austin reads the, words, and as the Arabic version renders them, "because thou hast created me"; though the consideration of God being a Creator lays his creatures under obligation as to serve him, so to be silent under his afflicting hand upon them; but the sense is, that the psalmist was determined to be patient and quiet under his affliction, because God was the author of it; for though he is not the author of the evil of sin, yet of the evil of affliction; see Amos 3:6; and it is a quieting consideration to a child of God under it, that it comes from God, who is a sovereign Being, and does what he pleases; and does all things well and wisely, in truth and faithfulness, and in mercy and loving kindness: this some refer to the rebellion of Absalom, and the cursing of Shimei, 2 Samuel 12:11; or it may refer to the death of his child, 2 Samuel 12:22; or rather to some sore affliction upon himself; since it follows,
e לא אפתח "non aperiam", Pagninus, Montanus, Piscator, Gejerus; so Ainsworth.
Barnes' Notes on the Bible
I was dumb - See the notes at Psalms 39:2. Compare Isaiah 53:7. The meaning here is, that he did not open his mouth to complain; he did not speak of God as if he had dealt unkindly or unjustly with him.
I opened not my mouth - I kept entire silence. This would be better rendered, “I am dumb; I will not open my mouth.” The meaning is, not that he had been formerly silent and uncomplaining, but that he was now silenced, or that his mind was now calm, and that he acquiesced in the dealings of Divine Providence. The state of mind here, if should be further observed, is not that which is described in Psalms 39:2. There he represents himself as mute, or as restraining himself from uttering what was in his mind, because he felt that it would do harm, by encouraging the wicked in their views of God and of his government; here he says that he was now silenced - he acquiesced - he had no disposition to say anything against the government of God. He was mute, not by putting a restraint on himself, but because he had nothing to say.
Because thou didst it - thou hast done that which was so mysterious to me; that about which I was so much disposed to complain; that which has overwhelmed me with affliction and sorrow. It is now, to my mind, a sufficient reason for silencing all my complains, and producing entire acquiescence, that it has been done by thee. That fact is to me sufficient proof that it is right, and wise, and good; that fact makes my mind calm. “The best proof that anything is right and best is that it is done by God.” The most perfect calmness and peace in trouble is produced, not when we rely on our own reasonings, or when we attempt to comprehend and explain a mystery, but when we direct our thoughts simply to the fact that “God has done it.” This is the highest reason that can be presented to the human mind, that what is done is right; this raises the mind above the mysteriousness of what is done, and makes it plain that it should be done; this leaves the reasons why it is done, where they should be left, with God. This consideration will calm down the feelings when nothing else would do it, and dispose the mind, even under the deepest trials, to acquiescence and peace. I saw this verse engraved, with great appropriateness, on a beautiful marble monument that had been erected over a grave where lay three children that had been suddenly cut down by the scarlet fever. What could be more suitable in such a trial than such a text? What could more strikingly express the true feelings of Christian piety - the calm submission of redeemed souls - than the disposition of parents, thus bereaved, to record such a sentiment over the grave of their children?
