Psalm 32:8
WEB
I will instruct you and teach you in the way which you shall go. I will counsel you with my eye on you.
BSB
I will instruct you and teach you the way you should go; I will give you counsel and watch over you.
KJV
I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye.
Matthew Henry
Hebrew interlinear
H7919
v — be, make, act, circumspect, intelligent
Derivation: a primitive root;
to be (causatively, make or act) circumspect and hence, intelligent
KJV: consider, expert, instruct, prosper, (deal) prudent(-ly), (give) skill(-ful), have good success, teach, (have, make to) understand(-ing), wisdom, (be, behave self, consider, make) wise(-ly), guide wittingly.
vb — be prudent
שָׂכַל vb. be prudent
Qal be prudent, circumspect
Hiph.
1. look at
2. give attention to, consider, ponder
3. have insight, comprehension
4. cause to consider, give insight, teach
5. act circumspectly, prudently
6. prosper, have success
7. cause to prosper
H3384
v — flow, lay, throw, shoot, point, aiming, teach
Derivation: or (2 Chronicles 26:15) יָרָא; a primitive root;
properly, to flow as water (i.e. to rain); transitively, to lay or throw (especially an arrow, i.e. to shoot); figuratively, to point out (as if by aiming the finger), to teach
KJV: ( ) archer, cast, direct, inform, instruct, lay, shew, shoot, teach(-er,-ing), through.
vb — shoot
[יָרָא] vb. shoot, pour
Qal shoot with arrows
Hiph. and they shot at; Pt. pl. the shooters, archers
Hoph. he that watereth shall himself also be watered
vb — throw
יָרָה vb. throw, shoot
Qal
1. throw, cast
2. cast (= lay, set), corner-stone; pillar
3. shoot arrows
4. throw water, rain
Niph. shot through (with arrows)
Hiph.
1. throw, cast
2. shoot (arrows)
3. throw water, rain
4. point out, shew
5. direct, teach, instruct
H1870
n-m — road, trodden, course, mode
Derivation: from 1869;
a road (as trodden); figuratively, a course of life or mode of action, often adverb
KJV: along, away, because of, by, conversation, custom, (east-) ward, journey, manner, passenger, through, toward, (high-) (path-) way(-side), whither(-soever).
n.m — way
דֶּ֫רֶךְ 715 n.m. way, road, distance, journey, manner
1. way, road, path
2. journey
3. of direction, almost or quite = toward
4. way, manner
5. fig. of course of life, or action, undertakings
6.
a. of moral action and character
b. of duty
c. specif.: in good sense
d. oftener in bad sense
e. way of י׳
H2098
d — this, that
Derivation: for 2088;
this or that
KJV: that, this, × wherein, which, whom.
pron — this
זוּ pron. (poet.), indeclinable.
1. a demonstr. this
2. a relative which
H3212
v — walk, carry
Derivation: a primitive root (compare 1980);
to walk (literally or figuratively); causatively, to carry (in various senses)
KJV: × again, away, bear, bring, carry (away), come (away), depart, flow, follow(-ing), get (away, hence, him), (cause to, made) go (away, -ing, -ne, one's way, out), grow, lead (forth), let down, march, prosper, pursue, cause to run, spread, take away (-journey), vanish, (cause to) walk(-ing), wax, × be weak.
vb — go
הָלַךְ 1546 vb. go, come, walk
Qal Impf. usually (629 t.) as if from ילך
I. lit.
1. of persons
2. Also of animals, in similar meanings and combinations
3. in like manner of inanimate things
4. The inf. abs. is often used
a. as in other vbs., quite independently
b. to intensify meaning of finite form
c. most noteworthy is the joining of the Inf. abs.
(1). with a following Inf. abs. denoting a simutaneous action or process, and so emphasizing duration or continuance
(2). with a foll. vb. fin. c. ו consec. (rare)
(3). in cases where vb. fin. is foll. by Inf. abs. adj. denoting progress, advance
(4). twice, where vb. fin. is not הלך, but another vb. denoting motion
(5). quite by itself
(6). 13 t. the Inf. abs. = Imv. & is followed by Pf. consec.
d. akin to the use of Inf. abs. are some instances of Pt.
5. In combination with other verbal forms
II. Fig.; the most common uses follow; in most the origin in a literal meaning is evident:
1. pass away, die
2. live (‘walk’), in general
3. of moral and religious life
4. other fig. uses
Pi. (chiefly poet. and late)
1. walk in or with a throng
2. also of walking about = living
3. depart, go entirely away
4. fig. of mode of life, action, etc.
Hithp. walk, walk about, move to and fro
Hiph.
1. lead, bring
2. lead away
3. carry, bring
4. fig. of influence on character
5.
a. cause to walk, go
b. cause to flow, run
c. cause to depart, retire, go back
H3289
v — advise, deliberate, resolve
Derivation: a primitive root;
to advise; reflexively, to deliberate or resolve
KJV: advertise, take advise, advise (well), consult, (give, take) counsel(-lor), determine, devise, guide, purpose.
vb — advise
יָעַץ vb. advise, counsel
Qal advise, counsel
Niph. consult together, exchange counsel
Hithp. conspire against
H5921
prep — above, over, upon, against
Derivation: properly, the same as 5920 used as a preposition (in the singular or plural often with prefix, or as conjunction with a particle following);
above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications
KJV: above, according to(-ly), after, (as) against, among, and, × as, at, because of, beside (the rest of), between, beyond the time, × both and, by (reason of), × had the charge of, concerning for, in (that), (forth, out) of, (from) (off), (up-) on, over, than, through(-out), to, touching, × with.
forasmuch as
כִּי עַל כֵּן forasmuch as
subst — above
עַל, עָ֑ל
I. subst. height
II. As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against
1. Upon, of the substratum upon which an object in any way rests, or on which an action is performed
a. —
(a). of clothing, etc., which any one wears
(b). With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it
b. Of what rests heavily upon a person, or is a burden to him
c. Of a duty, payment, care, etc., imposed upon a person, or devolving on him
d. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him
e. חָיָה עַל to live upon (as upon a foundation or support)
f. Of the ground or basis, on which a thing is done
2. It expresses excess
3. It denotes elevation or pre-eminence
4. It expresses addition
5. It expresses the idea of being extended, or suspended over anything, without however being in contact with it, above, over
6. From the sense of inclining or impending over, על comes to denote contiguity or proximity, Engl. by (or sts. on)
7. In connection with verbs of motion (actual or fig.)
8. By writers of the silver age, על is sts. used with the force of a dative
9. With other particles:
III. As conj.
a. עַל אֲשֶׁר because that
b. עַל כִּי similar in meaning, but less frequent
c. עַל alone:
(a). because
(b). notwithstanding that, although
IV. Compounds:
1. with כְּ (rare and late)
a. as concerning, as upon
b. the like of their deeds is the like of (that which) he will repay
2. מֵעַל from upon, from over, from by
H5869
n-f — eye, fountain, eye
Derivation: probably a primitive word;
an eye (literally or figuratively); by analogy, a fountain (as the eye of the landscape)
KJV: affliction, outward appearance, before, think best, colour, conceit, be content, countenance, displease, eye((-brow), (-d), -sight), face, favour, fountain, furrow (from the margin), × him, humble, knowledge, look, ( well), × me, open(-ly), (not) please, presence, regard, resemblance, sight, × thee, × them, think, × us, well, × you(-rselves).
n.f — spring
n.f — eye
עַ֫יִן 859 n.f. eye
1. lit. as physical organ
2.
a. eyes as showing mental qualities
b. desire of the eyes, abominations of the eyes
3. Fig. of mental and physical faculties, acts and states
2. Transferred mngs.:
a. visible surface of earth
b. appearance
c. gleam, sparkle
5. Other phrases are: an eye for an eye; eye to eye; in the presence of, in full view of; of business transaction; on the forehead
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Verses 7–11
Psalms 32:7–11
David is here improving the experience he had had of the comfort of pardoning mercy.
I. He speaks to God, and professes his confidence in him and expectation from him, Psa 32:7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: "Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence," Psa 32:3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me."
II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren (Luk 22:32): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, Psa 32:8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Psa 51:12, Psa 51:13. When Solomon became a penitent he immediately became a preacher, Ecc 1:1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls (Psa 66:16) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: "I will counsel thee; my eye shall be upon thee" (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion.
1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, Psa 32:9. When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God (so foolish have I been and ignorant, Psa 73:22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam 3:3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (Psa 32:10): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows."
2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side (Psa 32:10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, Psa 32:11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for.
Cross-references: Ps 32:7 · Ps 32:3 · Luke 22:32 · Ps 32:8 · Ps 51:12 · Ps 51:13 · Eccl 1:1 · Ps 66:16 · Ps 32:9 · Ps 73:22 · Jas 3:3 · Ps 32:10 · Ps 32:11