Mazmur 49:4

Bahasa Indonesia Sehari-hari

(49-5) Aku akan menyendengkan telingaku kepada amsal, akan mengutarakan peribahasaku dengan bermain kecapi.

Parallel Translations

Alkitab Terjemahan Baru
(49-5) Aku akan menyendengkan telingaku kepada amsal, akan mengutarakan peribahasaku dengan bermain kecapi.

Alkitab Terjemahan Lama
Bahwa mulutku akan mengatakan hikmat belaka dan kepikiran hatiku semata-mata akal budi;

Contextual Overview

¹ Heare this all ye people: geue eare all ye that dwell in the worlde. ² As well lowe as high: riche and poore, one with another. ³ My mouth shall vtter wisdome: the cogitations of myne heart [wyll bryng foorth] knowledge. ⁴ I wyll encline myne eare to a parable: I wyll open my darke sentence vpon a harpe. ⁵ Wherfore shoulde I feare in euyll dayes? the wickednesse of my heeles [then] would compasse me round about.

Bible Verse Review
  from Treasury of Scripure Knowledge

incline: Psalms 78:2, Matthew 13:35

parable: Numbers 23:7, Ezekiel 20:49, Matthew 13:11-15

dark: Proverbs 1:6, Daniel 8:23, Luke 12:3, 2 Corinthians 3:12

Reciprocal: Numbers 12:8 - dark speeches Judges 14:12 - a riddle 1 Samuel 10:5 - a psaltery 1 Kings 10:1 - prove him 2 Chronicles 9:1 - questions Job 27:1 - Job Job 28:21 - hid Mark 3:23 - in parables Mark 4:2 - by parables John 16:25 - proverbs 1 Corinthians 14:2 - howbeit

Cross-References

Genesis 35:22
And as Israel dwelt in that land, Ruben went and lay with Bilha his fathers concubine: And it came to Israels eare. The sonnes of Iacob were twelue in number.

Genesis 46:8
These are the names of the chyldren of Israel which came into Egypt, [both] Iacob and his sonnes. Ruben Iacobs first borne.

Genesis 49:1
And Iacob called for his sonnes, and sayde: Come together, that I may tell you what shall come on you in the last dayes.

Genesis 49:6
O my soule, come not thou into their secretes, neither into their congregations let mine honour be vnited: for in their wrath they slewe a man, and in their selfe wyll, they dygge downe a wall.

Genesis 49:8
Iuda, thou art he whom thy brethren shall prayse: Thy hande shalbe in the necke of thine enemies, thy fathers children shall stowpe before thee.

Deuteronomy 5:21
Thou shalt not lust after thy neyghbours wyfe, thou shalt not couet thy neyghbours house, his fielde, his seruaunt, or his mayde, his oxe, his asse, or ought that thy neyghbour hath.

Deuteronomy 27:20
Cursed be he that lyeth with his fathers wyfe, and vnhealeth his fathers couering: and all the people shall say, Amen.

Deuteronomy 33:6
Let Ruben lyue, and not dye, and be fewe in number.

1 Chronicles 5:1
The sonnes of Ruben, the eldest sonne of Israel (forasmuch as he was the eldest, & had defiled his fathers bedde, his birthright was geuen vnto the sonnes of Ioseph the sonne of Israel: Howbeit the genealogie is not reckened after this birthright.

1 Corinthians 5:1
There goeth a common saying that there is fornication among you, & suche fornication as is not named among the gentiles: that one shoulde haue his fathers wyfe.

Gill's Notes on the Bible

I will incline mine ear to a parable,.... In which way of speaking the doctrines of the Gospel were delivered out by Christ,

Matthew 13:3. Wherefore the prophet, representing his apostles and disciples, signifies that he would listen thereunto, that he might attain to the knowledge thereof, and communicate it to others;

I will open my dark saying upon the harp; the enigmas, riddles, and mysteries of the Gospel, being understood by the ministers of it, are opened and explained in a very pleasant and delightful manner; they are made clear and evident, and are as a lovely song upon a harp; see

Ezekiel 33:32.

Barnes' Notes on the Bible

I will incline mine ear to a parable - The phrase “I will incline mine ear” means that he would listen or attend to - as we incline our ear toward those whom we are anxious to hear, or in the direction from which a sound seems to come. Compare Psalms 5:1; Psalms 17:1; Psalms 39:12; Isaiah 1:2. On the word rendered “parable” here משׁל mâshâl - see the notes at Isaiah 14:4. Compare Job 13:12, note; Job 27:1, note. The word properly means similitude; then, a sentence, sententious saying, apophthegm; then, a proverb; then, a song or poem. There is usually found in the word some idea of “comparison,” and hence, usually something that is to be illustrated “by” a comparison or a story. The reference here would seem to be to some dark or obscure subject which needed to be illustrated; which it was not easy to understand; which had given the writer, as well as others, perplexity and difficulty. He proposed now, with a view to understand and explain it, to place his ear, as it were, “close to the matter,” that he might clearly comprehend it. The matter was difficult, but he felt assured he could explain it - as when one unfolds the meaning of an enigma. The “problem” - the “parable” - the difficult point - related to the right use, or the proper value, of wealth, or the estimate in which it should be held by those who possessed it, and by those who did not. It was very evident to the author of the psalm that the views of people were not right on the subject; he therefore proposed to examine the matter carefully, and to state the exact truth.

I will open - I will explain; I will communicate the result of my careful inquiries.

My dark saying - The word used here - חידה chı̂ydâh - is rendered “dark speeches” in Numbers 12:8; “riddle,” in Judges 14:12-19; Ezekiel 17:2; “hard questions” in 1 Kings 10:1; 2 Chronicles 9:1; “dark saying” (as here) in Psalms 78:2; Proverbs 1:6; “dark sentences,” in Daniel 8:23; and “proverb” in Habakkuk 2:6. It does not elsewhere occur. It means properly “something entangled, intricate;” then, a trick or stratagem; then art intricate speech, a riddle; then, a sententious saying, a maxim; then a parable, a poem, a song, a proverb. The idea here is, that the point was intricate or obscure; it was not well understood, and he purposed “to lay it open,” and to make it plain.

Upon the harp - On the meaning of the word used here, see the notes at Isaiah 5:12. The idea here is, that he would accompany the explanation with music, or would so express it that it might be accompanied with music; that is, he would give it a poetic form - a form such that the sentiment might be used in public worship, and might be impressed upon the mind by all the force and power which music would impart. Sentiments of purity and truth, and sentiments of pollution and falsehood also, are always most deeply imbedded in the minds of people, and are made most enduring and effective, when they are connected with music. Thus the sentiments of patriotism are perpetuated and impressed in song; and thus sentiments of sensuality and pollution owe much of their permanence and power to the fact that they are expressed in corrupt verse, and that they are perpetuated in exquisite poetry, and are accompanied with song. Scenes of revelry, as well as acts of devotion, are kept up by song. Religion proposes to take advantage of this principle in our nature by connecting the sentiments of piety with the sweetness of verse, and by impressing and perpetuating those sentiments through associating them with all that is tender, pure, and inspiriting in music. Hence, music, both vocal and that which is produced by instruments, has always been found to be an invaluable auxiliary in securing the proper impression of truth on the minds of people, as well as in giving utterance to the sentiments of piety in devotion.

Clarke's Notes on the Bible

Verse Psalms 49:4. I will incline mine ear to a parable — This was the general method of conveying instruction among the Asiatics. They used much figure and metaphor to induce the reader to study deeply in order to find out the meaning. This had its use; it obliged men to think and reflect deeply; and thus in some measure taught them the use, government, and management of their minds.

My dark saying upon the harp. — Music was sometimes used to soothe the animal spirits, and thus prepare the mind for the prophetic influx.