2 It is vain for you to rise up early, to sit up late, to eat the bread of sorrows: for so he giveth his beloved sleep.
2 It is vain H7723 for you to rise up H6965 early, H7925 to sit up H3427 late, H309 to eat H398 the bread H3899 of sorrows: H6089 for so he giveth H5414 his beloved H3039 sleep. H8142
2 It is vain for you to rise up early, To take rest late, To eat the bread of toil; `For' so he giveth unto his beloved sleep.
2 Vain for you who are rising early, Who delay sitting, eating the bread of griefs, So He giveth to His beloved one sleep.
2 It is vain for you to rise up early, to lie down late, to eat the bread of sorrows: so to his beloved one he giveth sleep.
2 It is vain for you to rise up early, To stay up late, Eating the bread of toil; For he gives sleep to his loved ones.
2 It is of no use for you to get up early, and to go late to your rest, with the bread of sorrow for your food; for the Lord gives to his loved ones in sleep.
I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
The sleep of a labouring man is sweet, whether he eat little or much: but the abundance of the rich will not suffer him to sleep.
Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man at his best state is altogether vanity. Selah. Surely every man walketh in a vain shew: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them.
And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return.
And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.
That thy beloved may be delivered; save with thy right hand, and hear me.
She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. She considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard. She girdeth her loins with strength, and strengtheneth her arms. She perceiveth that her merchandise is good: her candle goeth not out by night.
I said in mine heart, Go to now, I will prove thee with mirth, therefore enjoy pleasure: and, behold, this also is vanity. I said of laughter, It is mad: and of mirth, What doeth it? I sought in mine heart to give myself unto wine, yet acquainting mine heart with wisdom; and to lay hold on folly, till I might see what was that good for the sons of men, which they should do under the heaven all the days of their life. I made me great works; I builded me houses; I planted me vineyards: I made me gardens and orchards, and I planted trees in them of all kind of fruits: I made me pools of water, to water therewith the wood that bringeth forth trees: I got me servants and maidens, and had servants born in my house; also I had great possessions of great and small cattle above all that were in Jerusalem before me: I gathered me also silver and gold, and the peculiar treasure of kings and of the provinces: I gat me men singers and women singers, and the delights of the sons of men, as musical instruments, and that of all sorts. So I was great, and increased more than all that were before me in Jerusalem: also my wisdom remained with me. And whatsoever mine eyes desired I kept not from them, I withheld not my heart from any joy; for my heart rejoiced in all my labour: and this was my portion of all my labour. Then I looked on all the works that my hands had wrought, and on the labour that I had laboured to do: and, behold, all was vanity and vexation of spirit, and there was no profit under the sun.
Therefore I went about to cause my heart to despair of all the labour which I took under the sun. For there is a man whose labour is in wisdom, and in knowledge, and in equity; yet to a man that hath not laboured therein shall he leave it for his portion. This also is vanity and a great evil. For what hath man of all his labour, and of the vexation of his heart, wherein he hath laboured under the sun? For all his days are sorrows, and his travail grief; yea, his heart taketh not rest in the night. This is also vanity.
There is one alone, and there is not a second; yea, he hath neither child nor brother: yet is there no end of all his labour; neither is his eye satisfied with riches; neither saith he, For whom do I labour, and bereave my soul of good? This is also vanity, yea, it is a sore travail.
All the labour of man is for his mouth, and yet the appetite is not filled.
Upon this I awaked, and beheld; and my sleep was sweet unto me.
Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison.
Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on Psalms 127
Commentary on Psalms 127 Keil & Delitzsch Commentary
Everything Depends upon the Blessing of God
(Note: An Gottes Segen ist alles gelegen .)
The inscribed לשׁלמה is only added to this Song of degrees because there was found in Psalms 127:2 not only an allusion to the name Jedidiah , which Solomon received from Nathan (2 Samuel 12:25), but also to his being endowed with wisdom and riches in the dream at Gibeon (1 Kings 3:5.). And to these is still to be added the Proverbs-like form of the Psalm; for, like the proverb-song, the extended form of the Mashal , it consists of a double string of proverbs, the expression of which reminds one in many ways of the Book of Proverbs ( עצבים in Psalms 127:2, toilsome efforts, as in Proverbs 5:10; מאחרי , as in Proverbs 23:30; בּני הנּעוּרים in Psalms 127:4, sons begotten in one's youth; בּשּׁער in Psalms 127:5, as in Proverbs 22:22; Proverbs 24:7), and which together are like the unfolding of the proverb, Proverbs 10:22 : The blessing of Jahve, it maketh rich, and labour addeth nothing beside it . Even Theodoret observes, on the natural assumption that Psalms 127:1 points to the building of the Temple, how much better the Psalm suits the time of Zerubbabel and Joshua, when the building of the Temple was imperilled by the hostile neighbouring peoples; and in connection with the relatively small number of those who had returned home out of the Exile, a numerous family, and more especially many sons, must have seemed to be a doubly and threefoldly precious blessing from God.
The poet proves that everything depends upon the blessing of God from examples taken from the God-ordained life of the family and of the state. The rearing of the house which affords us protection, and the stability of the city in which we securely and peaceably dwell, the acquisition of possessions that maintain and adorn life, the begetting and rearing of sons that may contribute substantial support to the father as he grows old - all these are things which depend upon the blessing of God without natural preliminary conditions being able to guarantee them, well-devised arrangements to ensure them, unwearied labours to obtain them by force, or impatient care and murmuring to get them by defiance. Many a man builds himself a house, but he is not able to carry out the building of it, or he dies before he is able to take possession of it, or the building fails through unforeseen misfortunes, or, if it succeeds, becomes a prey to violent destruction: if God Himself do not build it, they labour thereon ( עמל בּ , Jonah 4:10; Ecclesiastes 2:21) in vain who build it. Many a city is well-ordered, and seems to be secured by wise precautions against every misfortune, against fire and sudden attack; but if God Himself do not guard it, it is in vain that those to whom its protection is entrusted give themselves no sleep and perform ( שׁקד , a word that has only come into frequent use since the literature of the Salomonic age) the duties of their office with the utmost devotion. The perfect in the apodosis affirms what has been done on the part of man to be ineffectual if the former is not done on God's part; cf. Numbers 32:23. Many rise up early in order to get to their work, and delay the sitting down as along as possible; i.e., not: the lying down (Hupfeld), for that is שׁכב , not ישׁב ; but to take a seat in order to rest a little, and, as what follows shows, to eat (Hitzig). קוּם and שׁבת stand opposed to one another: the latter cannot therefore mean to remain sitting at one's work, in favour of which Isaiah 5:11 (where בּבּקר and בּנּשׁף form an antithesis) cannot be properly compared. 1 Samuel 20:24 shows that prior to the incursion of the Grecian custom they did not take their meals lying or reclining ( ἀνα - or κατακείμενος ), but sitting. It is vain for you - the poet exclaims to them - it will not after all bring hat you think to be able to acquire; in so doing you eat only the bread of sorrow, i.e., bread that is procured with toil and trouble (cf. Genesis 3:17, בּעצּבון ): כּן , in like manner, i.e., the same as you are able to procure only by toilsome and anxious efforts, God gives to His beloved (Psalms 60:7; Deuteronomy 33:12) שׁנא (= שׁנה ), in sleep (an adverbial accusative like לילה בּּקר , ערב ), i.e., without restless self-activity, in a state of self-forgetful renunciation, and modest, calm surrender to Him: “God bestows His gifts during the night,” says a German proverb, and a Greek proverb even says: εὕδοντι κύρτος αἱρεῖ . Böttcher takes כּן in the sense of “so = without anything further;” and כן certainly has this meaning sometimes (vid., introduction to Psalms 110:1-7), but not in this passage, where, as referring back, it stands at the head of the clause, and where what this mimic כן would import lies in the word שׁנא .
With הנּה it goes on to refer to a specially striking example in support of the maxim that everything depends upon God's blessing. פּרי הבּטן (Genesis 30:2; Deuteronomy 7:13) beside בּנים also admits of the including of daughters. It is with בּנים (recalling Genesis 30:18) just as with נהלת . Just as the latter in this passage denotes an inheritance not according to hereditary right, but in accordance with the free-will of the giver, so the former denotes not a reward that is paid out as in duty bound, but a recompense that is bestowed according to one's free judgment, and in fact looked for in accordance with a promise given, but cannot by any means be demanded. Sons are a blessed gift from above. They are - especially when they are the offspring of a youthful marriage ( opp . בּן־זקנים , Genesis 37:3; Genesis 44:20), and accordingly themselves strong and hearty (Genesis 49:3), and at the time that the father is growing old are in the bloom of their years - like arrows in the hand of a warrior. This is a comparison which the circumstances of his time made natural to the poet, in which the sword was carried side by side with the trowel, and the work of national restoration had to be defended step by step against open enemies, envious neighbours, and false brethren. It was not sufficient then to have arrows in the quiver; one was obligated to have them not merely at hand, but in the hand ( בּיד ), in order to be able to discharge them and defend one's self. What a treasure, in such a time when it was needful to be constantly ready for fighting, defensive or offensive, was that which youthful sons afforded to the elderly father and weaker members of the family! Happy is the man - the poet exclaims - who has his quiver, i.e., his house, full of such arrows, in order to be able to deal out to the enemies as many arrows as may be needed. The father and such a host of sons surrounding him (this is the complex notion of the subject) form a phalanx not to be broken through. If they have to speak with enemies in the gate - i.e., candidly to upbraid them with their wrong, or to ward off their unjust accusation - they shall not be ashamed, i.e., not be overawed, disheartened, or disarmed. Gesenius in his Thesaurus , as Ibn-Jachja has already done, takes דּבּר here in the signification “to destroy;” but in Genesis 34:13 this Piel signifies to deal behind one's back (deceitfully), and in 2 Chronicles 22:10 to get rid of by assassination. This shade of the notion, which proceeds from Arab. dbr , pone esse (vid., Psalms 18:48; Psalms 28:2), does not suit the passage before us, and the expression לא־יבשׁוּ is favourable to the idea of the gate as being the forum, which arises from taking ידברו in its ordinary signification. Unjust judges, malicious accusers, and false witnesses retire shy and faint-hearted before a family so capable of defending itself. We read the opposite of this in Job 5:4 of sons upon whom the curse of their fathers rests.