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Bahasa Indonesia Sehari-hari
Mazmur 62:1
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Untuk pemimpin biduan. Menurut: Yedutun. Mazmur Daud. (62-2) Hanya dekat Allah saja aku tenang, dari pada-Nyalah keselamatanku.
Mazmur Daud bagi biduan besar, pada Yeduton.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Truly: or, Only, Psalms 62:2, Psalms 62:5, Psalms 62:6
my soul: Psalms 25:5, Psalms 27:14, Psalms 33:20, Psalms 40:1, Psalms 123:2, Psalms 130:5, Psalms 130:6, Isaiah 30:18, Isaiah 40:31, Lamentations 3:25, Lamentations 3:38, James 5:7
waiteth: Heb. is silent, Psalms 37:7, Psalms 65:1, *marg.
from: Psalms 37:39, Psalms 68:19, Psalms 68:20, Psalms 121:2, Isaiah 12:2, Jeremiah 3:23, Luke 2:30-32
Reciprocal: Genesis 49:18 - General 1 Samuel 23:12 - They will 1 Samuel 30:6 - David 2 Chronicles 5:12 - Asaph Psalms 25:3 - wait Psalms 52:9 - wait Psalms 60:11 - help Psalms 89:18 - the Lord is Psalms 131:2 - quieted Isaiah 25:9 - Lo Isaiah 33:2 - be gracious Isaiah 37:14 - and Hezekiah went Isaiah 64:4 - waiteth Daniel 3:17 - our God Micah 7:7 - wait Zephaniah 3:8 - wait Romans 8:25 - with patience Revelation 8:1 - silence
Gill's Notes on the Bible
Truly my soul waiteth upon God,.... In the use of means, for answers of prayer, for performance of promises, and for deliverance from enemies, and out of every trouble: or "is silent" e, as the Targum; not as to prayer, but as to murmuring; patiently and quietly waiting for salvation until the Lord's time come to give it; being "subject" to him, as the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions; resigned to his will, and patient under his afflicting hand: it denotes a quiet, patient, waiting on the Lord, and not merely bodily exercise in outward ordinances; but an inward frame of spirit, a soul waiting on the Lord, and that in truth and reality, in opposition to mere form and show; and with constancy "waiteth", and "only" f on him, as the same particle is rendered in Psalms 62:2; and so Aben Ezra here;
from him [cometh] my salvation; both temporal, spiritual, and eternal, and not from any creature; the consideration of which makes the mind quiet and easy under afflictive provide uses: the contrivance of everlasting salvation is from the Father, the impetration of it from the Son, and the application of it from the Spirit.
e דומיה "silet", Pagninus, Munster, Cocceius; "silens", Montanus, Tigurine version; so the Targum. f אך "tantum", Pagninus, Montanus, Musculus; "tantummodo", Junius & Tremellius, Schmidt.
Barnes' Notes on the Bible
Truly - Indeed; really. The state of mind indicated by this particle is that of one who had been seriously contemplating a subject; who had looked round on his own actual condition; who had taken an estimate of all his resources, and of all his means of reliance, and who had carefully examined his own state of mind to see what was his real trust, and what were his real feelings toward God. Having done all this, he, at last, breaks out with the expression - “My soul does sincerely confide in God; I have no other resource; I have no power to meet my foes, and I am sure - my inmost soul testifies - that my real trust is, where it ought to be, in God; I see nothing in myself on which to rely; I see so much crime, falsehood, treachery in people, that I cannot confide in them; I have had so much painful experience of their insincerity and baseness that I cannot rely on them; but I do see that in God which leads me to trust in him, and I am sure that my heart truly does rely on him.”
My soul waiteth upon God - Margin, is silent. Septuagint, “Is not my soul subject to God?” So the Latin Vulgate. Luther, “My soul is still (calm) in God.” The Hebrew word - דומיה dûmı̂yâh - means “silence, quiet, rest”; and then, a silent expectation or hope. The idea here is, “Truly toward God is the silent waiting of my soul”; that is, “In him alone do I trust; there is calmness of mind; I have no apprehension as to what can happen. My mind is at peace, for I feel that all is in the hands of God, and that lie is worthy of entire trust and confidence.” The feeling is that which exists when we have entrusted all to God; when, having entire confidence in his power, his goodness, his wisdom, his mercy, we commit the whole case to him as if it were no longer our own. Such is the calmness - the peace - the quiet - the silence of the soul - when all is left with God. See the notes at Isaiah 26:3, and Philippians 4:6-7.
From him cometh my salvation - That is, My safety is from him; my security is with him. It is true, also, that all that is ever implied in this word salvation, whether pertaining to this life or the life to come, is derived from God.
Clarke's Notes on the Bible
PSALM LXII
David, in imminent danger, flees to God for help and safety,
1, 2;
points out the designs of his adversaries, 3, 4;
encourages his soul to wait on God, 5-8;
shows the vanity of trusting in man, and of trusting in riches,
9, 10;
and concludes with asserting that power and mercy belong to
God, and that he will give to every man according to his works,
11, 12.
NOTES ON PSALM LXII
The title, "To the chief Musician, to Jeduthun," may mean that the Psalm was sent to him who was the chief or leader of the band of the family of Jeduthun. It appears that Asaph, Jeduthun, and Heman, were chief singers in the time of David; that they, with their families, presided over different departments of the vocal and instrumental worship in the tabernacle, 1 Chronicles 25:1, c. that they were holy men, full of the Divine Spirit, (a thing very rare among singers and performers in these latter days,) and that they prophesied with harps, with psalteries, and with cymbals; that Jeduthun had six sons thus employed; that himself prophesied with a harp to give thanks and praise to God, 1 Chronicles 25:3; and that the sons of Jeduthun were appointed by lot to the different courses. The eighth course fell to his son Jeshaiah, 1 Chronicles 25:15; the twelfth, to Hashabiah, 1 Chronicles 25:19; and the fourteenth, to Mattithiah, 1 Chronicles 25:21.
Will our modern performers on instruments of music in churches and chapels, pretend to the prophetic influence? If they do not, and cannot, how dare they quote such passages in vindication of their practice, which can be no better than a dulcet noise without its original meaning, and alien from its primary use? Do they indeed prophesy with harps, and psalteries, and cymbals? or with their play-house aggregate of fiddles and flutes, bass-viols and bassoons, clarionets and kettle-drums? Away with such trumpery and pollution from the worship and Church of Christ!
Though it is not very clear from the Psalm itself on what occasion it was composed, yet it is most likely it was during the rebellion of Absalom; and perhaps at the particular time when David was obliged to flee from Jerusalem.
Verse Psalms 62:1. Truly my soul waiteth upon God — I do not think that the original will warrant this translation, אך אל אלהים דומיה נפשי ak el Elohim dumiyah naphshi, "Surely to God only is my soul dumb." I am subject to God Almighty. He has a right to lay on me what he pleases; and what he lays on me is much less than I deserve: therefore am I dumb before God. The Vulgate, and almost all the Versions, have understood it in this sense: Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God? In other words, God alone has a right to dispose of my life as he pleases.
