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Text: Zohrap 1805EAm-1994Western ArmenianRuLXXHebraica StuttgartensiaVulgateEnglish Revised 1895

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом можно считать писанным во время подготовлявшегося восстания Авессалома, которое замечал как Давид, так и близкие ему люди, советовавшие бежать из Иерусалима. Но Давид иначе оценивал серьезность своего положения и продолжал жить в Иерусалиме. Друзья Давида советовали ему спасаться в горах, так как заговор Авессалома они считали уже совершенно организованным, и положение Давида опасным (1-3). Давид же, сознавая себя чистым пред Авессаломом и народом, продолжает оставаться в Иерусалиме, веря в то, что Господь покарает нечестивцев (4-7). Matthew Henry: Concise Commentary on the Whole Bible - 1706 In this psalm we have David's struggle with and triumph over a strong temptation to distrust God and betake himself to indirect means for his own safety in a time of danger. It is supposed to have been penned when he began to feel the resentments of Saul's envy, and had had the javelin thrown at him once and again. He was then advised to run his country. "No," says he, "I trust in God, and therefore will keep my ground." Observe, I. How he represents the temptation, and perhaps parleys with it, ver. 1-3. II. How he answers it, and puts it to silence with the consideration of God's dominion and providence (ver. 4), his favour to the righteous, and the wrath which the wicked are reserved for, ver. 5-7. In times of public fear, when the insults of the church's enemies are daring and threatening, it will be profitable to meditate on this psalm. Adam Clarke: Commentary on the Bible - 1831 David's friends advise him to flee to the wilderness from Saul's fury, Psa 11:1-3. He answers that, having put his trust in God, knowing that he forsakes not those who confide in him, and that he will punish the ungodly, he is perfectly satisfied that he shall be in safety, Psa 11:4-7. The inscription is, To the chief Musician, A psalm of David. By the chief musician we may understand the master-singer; the leader of the band; the person who directed the choir: but we know that the word has been translated, To the Conqueror; and some deep and mystical senses have been attributed to it, with which I believe the text has nothing to do. Albert Barnes: Notes on the Bible - 1834 11:0: Section 1. "Author of the psalm." This psalm ascribed to David, both in the title and in the location which it has among the Psalms. There is nothing in the psalm to make this doubtful, and indeed its structure is so much in accordance with those usually ascribed to David, as to leave no doubt as to its authorship. Section 2. "Occasion on which it was composed." Of this there is no intimation in the title, or in the psalm itself. There is no special reference to any of the incidents of David's life, although some of the thoughts or images were suggested apparently by the recollection of what occurred in the persecutions of Saul or the rebellion of Absalom. Different occasions in the life of David have indeed been referred to as having led to the composition of the psalm. Venema supposes that it was composed when David was in the wilderness of Ziph, and when, betrayed by the inhabitants of the wilderness, and pursued by Saul, his friends began to advise him to seek a place of safety by flight, Sa1 23:14-23. This gave occasion, Venema supposes, for his expressing the sentiment - which is the leading sentiment in the psalm - that when our affairs seem to be hopeless, we are not to be in despair, but are to put our trust still in God. Others have supposed that the psalm was composed when he was in the cave of Adullam 1 Sam. 22, and in imminent danger of his life from the persecutions of Saul. A more plausible opinion is that of Amyraldus, who supposes that it was composed when David was in the court of Saul, and when he may have been advised to leave the court - a place of danger - and flee to a place of safety. But it cannot be determined with certainty on which of these occasions the psalm was composed, if it was on either of them. All that is apparent in the psalm itself is, that it was when the author was in danger, and when some of his friends advised him to seek safety by flight, Psa 11:1. Instead of doing this, David determined to remain where he was, and to put his trust in God, with the belief that he would interpose and deliver him. Section 3. "Contents of the psalm." This psalm may be properly regarded as divided into two parts: I. The counsel of some timid and fearful friends to the writer, in the circumstances of danger in which he was, to make his escape, and to seek safety by flight, Psa 11:1-3. They advise him to flee as a bird to the mountain; that is, to flee to a place of security while he could, for he seems to have been surrounded by enemies. The arguments by which they enforced this counsel seem to be referred to in Psa 11:2-3, and were these: (a) that the wicked had made preparations to destroy him, for their bows and arrows were ready, Psa 11:2; and (b) that the condition of affairs was as if the very foundations were destroyed; that there was nothing to rest on; and that all his hopes, in his present condition, must be swept away, Psa 11:3. In these circumstances, all his hopes of safety, in their apprehension, was in flight. II. The views which the author of the psalm entertained on the subject, in reply to this, Psa 11:4-7. He had unwavering confidence in God; he did not despair; he believed that God would protect him; he believed that the object of God in permitting this was to try the righteous, and that in due time he would come forth and rain snares, fire, and brimstone, upon the ungodly. The state of mind thus evinced, is that of firmness in trying circumstances; steady confidence in God when things seem to be most adverse; and an assured belief that God will in due time rescue those who put their trust in him. It is the manifestation of firmness against the counsels of the timid; the language of unshaken trust in God when the fearful and unbelieving despair. For the meaning of the title, see the note at Psa 5:1-12. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 11:1, David encourages himself in God against his enemies; Psa 11:4, The providence and justice of God. Carl Friedrich Keil and Franz Delitzsch Refusal to Flee When in a Perilous Situation. Ps 11:1-7, which likewise confidently sets the all-seeing eye of Jahve before the ungodly who carry out their murderous designs under cover of the darkness, is placed after Ps 10. The life of David (to whom even Hitzig and Ewald ascribe this Psalm) is threatened, the pillars of the state are shaken, they counsel the king to flee to the mountains. These are indications of the time when the rebellion of Absolom was secretly preparing, but still clearly discernible. Although hurrying on with a swift measure and clear in the principal thoughts, still this Psalm is not free from difficult points, just as it is with all the Psalms which contain similar dark passages from the internal condition of Israel. The gloomy condition of the nation seems to be reflected in the very language. The strophic plan is not easily discernible; nevertheless we cannot go far wrong in dividing the Psalm into two seven line strophes with a two line epiphonema. John Gill INTRODUCTION TO PSALM 11 To the chief Musician, A Psalm of David. This psalm has no name; it is neither called a psalm, nor hymn, nor song, nor prayer, only said to be David's; and is inscribed and directed as others to the chief musician, or master of the song, to be used in public service; and seems to be written much upon the same subject with the two preceding psalms. According to Theodoret it was written when David was persecuted by Saul, and was advised by some to flee for his safety.
10:110:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. Ժ։ 1 Այսուհետեւ՝ սաղմոս Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը Ի կատարած. Սաղմոս Դաւթի: 10:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. Ժ։ 1 Այսուհետեւ՝ սաղմոս Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը zohrab-1805▾ eastern-1994▾ western am▾	10:010:0 Начальнику хора. Псалом Давида. 10:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master πέποιθα πειθω persuade πᾶς πας all; every ἐρεῖτε ερεω.1 state; mentioned τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine μεταναστεύου μεταναστευω in; on τὰ ο the ὄρη ορος mountain; mount ὡς ως.1 as; how στρουθίον στρουθιον little sparrow 10:1 לָמָ֣ה lāmˈā לָמָה why יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תַּעֲמֹ֣ד taʕᵃmˈōḏ עמד stand בְּ bᵊ בְּ in רָחֹ֑וק rāḥˈôq רָחֹוק remote תַּ֝עְלִ֗ים ˈtaʕlˈîm עלם hide לְ lᵊ לְ to עִתֹּ֥ות ʕittˌôṯ עֵת time בַּ ba בְּ in † הַ the צָּרָֽה׃ ṣṣārˈā צָרָה distress 10:1. victori DavidUnto the end. A psalm to David. For the Chief Musician. of David. ^[57] KJV Chapter [11] To the chief Musician, [A Psalm] of David: 10:0 Начальнику хора. Псалом Давида. 10:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ἐπὶ επι in; on τῷ ο the κυρίῳ κυριος lord; master πέποιθα πειθω persuade πᾶς πας all; every ἐρεῖτε ερεω.1 state; mentioned τῇ ο the ψυχῇ ψυχη soul μου μου of me; mine μεταναστεύου μεταναστευω in; on τὰ ο the ὄρη ορος mountain; mount ὡς ως.1 as; how στρουθίον στρουθιον little sparrow 10:1 לָמָ֣ה lāmˈā לָמָה why יְ֭הוָה [ˈyhwāh] יְהוָה YHWH תַּעֲמֹ֣ד taʕᵃmˈōḏ עמד stand בְּ bᵊ בְּ in רָחֹ֑וק rāḥˈôq רָחֹוק remote תַּ֝עְלִ֗ים ˈtaʕlˈîm עלם hide לְ lᵊ לְ to עִתֹּ֥ות ʕittˌôṯ עֵת time בַּ ba בְּ in † הַ the צָּרָֽה׃ ṣṣārˈā צָרָה distress 10:1. victori David Unto the end. A psalm to David. For the Chief Musician. of David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "На Господа уповаю". Давид привык располагать и согласовать свою жизнь с указанием Господа, от чего не хочет отступиться и сейчас, вверял себя Его водительству, а не советам друзей, хотя и искренним, но может быть несогласным с решением о Давиде Бога. - "Улетай на гору", т. е. Иудейские горы, в многочисленных пещерах можно бы легко укрыться от врагов. - "Говорите душе моей" - гебраизм, - говорите мне. Adam Clarke: Commentary on the Bible - 1831 11:1: In the Lord put I my trust: how say ye - Some of David's friends seem to have given him this advice when they saw Saul bent on his destruction: "Flee as a bird to your mountain;" you have not a moment to lose; your ruin is determined; escape for your life; get off as swiftly as possible to the hill-country, to some of those inaccessible fortresses best known to yourself; and hide yourself there from the cruelty of Saul. To which advice he answers, "In the Lord put I my trust," shall I act as if I were conscious of evil, and that my wicked deeds were likely to be discovered? Or shall I act as one who believes he is forsaken of the protection of the Almighty? No: I put my trust in him, and I am sure I shall never be confounded. Albert Barnes: Notes on the Bible - 1834 11:1: In the Lord put I my trust - This, in general, expresses the state of mind of the author - a state of feeling which runs through the entire psalm. It is designed to be an answer to the counsel which others had been giving him to escape, and it implies that he was determined at that time, and always, to put his trust in God. They advised him to flee. In the existing circumstances he felt that that would have implied a want of confidence in God. He determined, therefore, to maintain his present position, and to rely upon the interposition of God in due time. How say ye to my soul - How say ye to "me" - the soul being put for the person himself. "Why" do you say this to me? how can you give me such counsel, as if I were to run away from danger, and to put no trust in God? He seems to have supposed that such an act of flight would have been construed by his enemies, and by the enemies of religion, as evidence that he had no faith or confidence in God. Such circumstances often occur in the world; and when that would be the "fair" and "natural" construction of one's conduct, the path of duty is plain. We are to remain where we are; we are boldly to face the danger, and commit the whole matter to God. Flee as a bird to your mountain - This implies that it was supposed there was no longer any safety where he then was. The use of the plural number here - "Flee ye," by a change not uncommon in the Hebrew writings - seems designed to refer to the whole class of persons in those circumstances. The mind turns from his own particular case to that of others in the same circumstances; and the language may be designed to imply that this was the usual counsel given to such persons; that, on the same principle on which they now advised flight in this particular case, they would also advise flight in all similar cases. That is, they would counsel persons to flee to a place of safety when they were in danger of their life from persecution. This is the common counsel of the world; this would be the ordinary teaching of human prudence. The mountains in Palestine were regarded as places of safety, and were the common refuge of those who were in danger. In their caves and fastnesses, and on their heights, those who were in danger found security, for they could there hide themselves, or could more easily defend themselves, than they could in the plains and in the vallies. Hence, they became the place of retreat for robbers and banditti, as well as for the persecuted. The allusion to the bird here does not imply that birds sought a refuge in the mountains, and that he was to resemble them in this respect; but the point of the comparison turns on the rapidity with which this refuge should be sought:" Fly to the mountains as swiftly as a bird flies from danger." Compare Mat 24:16; Jdg 6:2; Heb 11:38. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:1: am 2942, bc 1062 In the: Psa 7:1, Psa 9:10, Psa 16:1, Psa 25:2, Psa 31:14, Psa 56:11; Ch2 14:11, Ch2 16:8; Isa 26:3, Isa 26:4 how: Sa1 19:11, Sa1 20:38, Sa1 21:10-12, Sa1 22:3, Sa1 23:14, Sa1 27:1 Flee: Psa 55:6, Psa 55:7; Pro 6:5; Luk 13:31 Carl Friedrich Keil and Franz Delitzsch 11:1 David rejects the advice of his friends to save his life by flight. Hidden in Jahve (Ps 16:1; Ps 36:8) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Ps 3:3; Ps 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words "how can you say" he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethb, נוּדוּ, is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds (צפּור collective as in Ps 8:9; Ps 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds (comparatio decurtata as in Ps 22:14; Ps 58:9; Ps 24:5; Ps 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Is 18:6 with Ezek 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deut 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1Kings 26:20; 1Kings 23:14). But the Ker, which is followed by the ancient versions, exchanges נודו for גוּדי, cf שׁחי Is 51:23. Even reading it thus we should not take צפור, which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Ker appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי, by putting another in the place of this synallage numeri. (Note: According to the above rendering: "Flee ye to your mountain, a bird" it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII. 2). The interpunction as we have it, נודו הרכם צפור, harmonises with the interpretation of Varenius as of Lb Spira (Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum, Ps 30:8, cui innitimini) est avis errans.) In Ps 11:2 the faint-hearted ones give as the ground of their advice, the fearful peril which threatens from the side of crafty and malicious foes. As הנּה implies, this danger is imminent. The perfect overrides the future: they are not only already in the act of bending the bow, they have made ready their arrow, i.e., their deadly weapon, upon the string (יתר = מיתר, Ps 21:13, Arab. watar, from יתר, wata ra, to stretch tight, extend, so that the thing is continued in one straight line) and even taken aim, in order to discharge it (ירה with ל of the aim, as in Ps 54:5, with acc. of the object) in the dark (i.e., secretly, like an assassin) at the upright (those who by their character are opposed to them). In Ps 11:3 the faint-hearted still further support their advice from the present total subversion of justice. השּׁתות are either the highest ranks, who support the edifice of the state, according to Is 19:10, or, according to Ps 82:5, Ezek 30:4, the foundations of the state, upon whom the existence and well-being of the land depends. We prefer the latter, since the king and those who are loyal to him, who are associated in thought with צדּיק, are compared to the שׁתות. The construction of the clause beginning with כּי is like Job 38:41. The fut. has a present signification. The perf. in the principal clause, as it frequently does elsewhere (e.g., Ps 39:8; Ps 60:11; Gen 21:7; Num 23:10; Job 12:9; 4Kings 20:9) in interrogative sentences, corresponds to the Latin conjunctive (here quid fecerit), and is to be expressed in English by the auxiliary verbs: when the bases of the state are shattered, what can the righteous do? he can do nothing. And all counter-effort is so useless that it is well to be as far from danger as possible. Geneva 1599 11:1 "To the chief Musician, [A Psalm] of David." In the LORD put I my trust: how say ye to my soul, (a) Flee [as] a bird to your mountain? (a) This is the wicked counsel of his enemies to him and his companions to drive him from the hope of God's promise. John Gill 11:1 In the Lord put I my trust,.... Not in himself, in his own heart, nor in his own righteousness and strength; nor in men, the greatest of men, the princes of the earth; nor in his armies, or any outward force; but in the Lord, as the God of providence and of grace; and in the Messiah, in his person and righteousness; so the Chaldee paraphrase renders it, "in the Word of the Lord do I hope": and the phrase denotes a continued exercise of faith in the Lord; that he was always looking to him, staying himself on him, and committing himself and all his concerns to him; for he does not say, I "have", or I "will", but I "do", put my trust in the Lord; at all times, even in the worst of times, and in the present one; wherefore he is displeased with his friends for endeavouring to intimidate him, persuading him to flee and provide for his safety, when he had betaken himself to the Lord, and was safe enough; how say ye to my soul, flee as a bird to your mountain? they compare him to a little, fearful, trembling bird, wandering from its nest, moving through fear from place to place, whereas his heart was fixed, trusting in the Lord; and this gave him a disgust: they advise him to flee either "from" his mountain, so Kimchi and Ben Melech interpret it; that is, either from Judea, which was a mountainous country, especially some parts of it; or from Mount Zion, or rather from the mountain in the wilderness of Ziph, or the hill of Hachilah, where David sometimes was, 1Kings 23:14; or it may be rendered "to your mountain", as we, so the Targum; that is, to the said place or places where he had sometimes hid himself; and this they said to his "soul", which was very cutting and grieving to him; the word rendered "flee" in the "Cetib", or writing of the text, is in the plural, "flee ye"; but is pointed for, and in the "Keri", or marginal reading, is "flee thou"; the latter agrees with this being said to David's soul, the former with the phrase "your mountain", and both are to be taken into the sense of the words; not as if the one respected David's soul only, and the other both soul and body, as Kimchi and Ben Melech observe; but the one regards David's person, and the other his companions, or the people with him; and contains an advice, both to him and them, to flee for their safety; the reasons follow. John Wesley 11:1 Ye - Mine enemies. Robert Jamieson, A. R. Fausset and David Brown 11:1 On title, see Introduction. Alluding to some event in his history, as in 1Kings 23:13, the Psalmist avows his confidence in God, when admonished to flee from his raging persecutors, whose destruction of the usual foundations of safety rendered all his efforts useless. The grounds of his confidence are God's supreme dominion, His watchful care of His people, His hatred to the wicked and judgments on them, and His love for righteousness and the righteous. (Ps 11:1-7) my soul--me (Ps 3:2). Flee--literally, "flee ye"; that is, he and his companion. as a bird to your mountain--having as such no safety but in flight (compare 1Kings 26:20; Lam 3:52).
10:210:2: ՚Ի Տէր յուսացայ. ո՞րպէս ասիցէք ցանձն իմ. Փոփոխեա՛ց ՚ի լերինս որպէս ճնճղուկ[6628]։ [6628] Ոմանք.Որպէս ասացէք. կամ՝ ասիցէ ցանձն իմ. Փոփոխեսցի. կամ՝ փոփոխեցայ ՚ի լերինս։ 2 Յոյսս դրի Տիրոջ վրայ. ինչո՞ւ էք ասում ինձ, որ ճնճղուկի պէս լեռները թռչեմ: 11 Տէրոջը ապաւինեցայ. Ի՞նչպէս իմ անձիս կ’ըսէք թէ՝«Թռչունի պէս դէպի ձեր լեռը թռչէ. Ի Տէր յուսացայ. ո՞րպէս ասիցէք ցանձն իմ. Փոփոխեաց ի լերինս որպէս ճնճղուկ: 10:2: ՚Ի Տէր յուսացայ. ո՞րպէս ասիցէք ցանձն իմ. Փոփոխեա՛ց ՚ի լերինս որպէս ճնճղուկ[6628]։ [6628] Ոմանք.Որպէս ասացէք. կամ՝ ասիցէ ցանձն իմ. Փոփոխեսցի. կամ՝ փոփոխեցայ ՚ի լերինս։ 2 Յոյսս դրի Տիրոջ վրայ. ինչո՞ւ էք ասում ինձ, որ ճնճղուկի պէս լեռները թռչեմ: 11 Տէրոջը ապաւինեցայ. Ի՞նչպէս իմ անձիս կ’ըսէք թէ՝«Թռչունի պէս դէպի ձեր լեռը թռչէ. zohrab-1805▾ eastern-1994▾ western am▾	10:110:1 На Господа уповаю; как же вы говорите душе моей: >? 10:2 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἐνέτειναν εντεινω bow ἡτοίμασαν ετοιμαζω prepare βέλη βελος missile εἰς εις into; for φαρέτραν φαρετρα the κατατοξεῦσαι κατατοξευω shoot down with a bow ἐν εν in σκοτομήνῃ σκοτομηνη the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart 10:2 בְּ bᵊ בְּ in גַאֲוַ֣ת ḡaʔᵃwˈaṯ גַּאֲוָה uproar רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty יִדְלַ֣ק yiḏlˈaq דלק set ablaze עָנִ֑י ʕānˈî עָנִי humble יִתָּפְשׂ֓וּ׀ yittāfᵊśˈû תפשׂ seize בִּ bi בְּ in מְזִמֹּ֖ות mᵊzimmˌôṯ מְזִמָּה purpose ז֣וּ zˈû זוּ [relative] חָשָֽׁבוּ׃ ḥāšˈāvû חשׁב account 10:2. in Domino speravi quomodo dicitis animae meae transvola in montem ut avisIn the Lord I put my trust: how then do you say to my soul: Get thee away from hence to the mountain, like a sparrow. 1. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain? In the LORD put I my trust: how say ye to my soul, Flee [as] a bird to your mountain: 10:1 На Господа уповаю; как же вы говорите душе моей: <<улетай на гору вашу, {как} птица>>? 10:2 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἐνέτειναν εντεινω bow ἡτοίμασαν ετοιμαζω prepare βέλη βελος missile εἰς εις into; for φαρέτραν φαρετρα the κατατοξεῦσαι κατατοξευω shoot down with a bow ἐν εν in σκοτομήνῃ σκοτομηνη the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart 10:2 בְּ bᵊ בְּ in גַאֲוַ֣ת ḡaʔᵃwˈaṯ גַּאֲוָה uproar רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty יִדְלַ֣ק yiḏlˈaq דלק set ablaze עָנִ֑י ʕānˈî עָנִי humble יִתָּפְשׂ֓וּ׀ yittāfᵊśˈû תפשׂ seize בִּ bi בְּ in מְזִמֹּ֖ות mᵊzimmˌôṯ מְזִמָּה purpose ז֣וּ zˈû זוּ [relative] חָשָֽׁבוּ׃ ḥāšˈāvû חשׁב account 10:2. in Domino speravi quomodo dicitis animae meae transvola in montem ut avis In the Lord I put my trust: how then do you say to my soul: Get thee away from hence to the mountain, like a sparrow. 1. In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. Свой совет бежать друзья оправдывали взглядом на заговор, как совершенно организованный и готовый к действию. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Confidence in God. 1 In the LORD put I my trust: how say ye to my soul, Flee as a bird to your mountain? 2 For, lo, the wicked bend their bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart. 3 If the foundations be destroyed, what can the righteous do? Here is, I. David's fixed resolution to make God his confidence: In the Lord put I my trust, v. 1. Those that truly fear God and serve him are welcome to put their trust in him, and shall not be made ashamed of their doing so. And it is the character of the saints, who have taken God for their God, that they make him their hope. Even when they have other things to stay themselves upon, yet they do not, they dare not, stay upon them, but on God only. Gold is not their hope, nor are horses and chariots their confidence, but God only; and therefore, when second causes frown, yet their hopes do not fail them, because the first cause is still the same, is ever so. The psalmist, before he gives an account of the temptation he was in to distrust God, records his resolution to trust in him, as that which he was resolved to live and die by. II. His resentment of a temptation to the contrary: "How say you to my soul, which has thus returned to God as its rest and reposes in him, Flee as a bird to your mountain, to be safe there out of the reach of the fowler?" This may be taken either, 1. As the serious advice of his timorous friends; so many understand it, and with great probability. Some that were hearty well-wishers to David, when they saw how much Saul was exasperated against him and how maliciously he sought his life, pressed him by all means to flee for the same to some place of shelter, and not to depend too much upon the anointing he had received, which, they thought, was more likely to occasion the loss of his head than to save it. That which grieved him in this motion was not that to flee now would savour of cowardice, and ill become a soldier, but that it would savour of unbelief and would ill become a saint who had so often said, In the Lord put I my trust. Taking it thus, the two following verses contain the reason with which these faint-hearted friends of David backed this advice. They would have him flee, (1.) Because he could not be safe where he was, v. 2. "Observe," say they, "how the wicked bend their bow; Saul and his instruments aim at thy life, and the uprightness of thy heart will not be thy security." See what an enmity there is in the wicked against the upright, in the seed of the serpent against the seed of the woman; what pains they take, what preparations they make, to do them a mischief: They privily shoot at them, or, in darkness, that they may not see the evil designed, to avoid it, nor others, to prevent it, no, nor God himself, to punish it. (2.) Because he could be no longer useful where he was. "For," say they, "if the foundations be destroyed" (as they were by Saul's mal-administration), "if the civil state and government be unhinged and all out of course" (Ps. lxxv. 3, lxxxii. 5), "what canst thou do with thy righteousness to redress the grievances? Alas! it is to no purpose to attempt the saving of a kingdom so wretchedly shattered; whatever the righteous can do signifies nothing." Abi in cellam, et dic, Miserere mei, Domine--Away to thy cell, and there cry, Pity me, O Lord! Many are hindered from doing the service they might do to the public, in difficult times, by a despair of success. Adam Clarke: Commentary on the Bible - 1831 11:2: For, lo, the wicked bend their bow - Perhaps these are more of the words of his advisers: Every thing is ready for thy destruction: the arrow that is to pierce thy heart is already set on the bow-string; and the person who hopes to despatch thee is concealed in ambush. Albert Barnes: Notes on the Bible - 1834 11:2: For, lo, the wicked bend their bow - These are to he regarded as the words of the persons referred to in the pRev_ious verse, who had advised the persecuted psalmist to flee to the mountains. In this verse reasons are suggested for that advice. The reasons are, that the enemy was preparing for an attack, and that at an unexpected moment the attack would be made unless he should effect his escape. Apprised of the danger, he might now make good his escape, and avoid the peril which was impending. The common weapon in war, as in hunting, was the bow and arrow. The process of preparing for the use of the bow consisted in bending it, and properly adjusting the arrow. The Hebrew word used here is "tread;" "the wicked tread upon the bow;" that is, with a view to bend it. The bow was made of steel, or strong wood, or pieces of ivory framed together, and it often required great strength - beyond the strength of the arm - to bend it so as to adjust the string. Hence, the "foot" was placed upon the center, and the two ends drawn near to each other. They make ready their arrow upon the string - Hebrew, "they fit or fix the arrow upon the string." That is, they place the end of the arrow in the proper place upon the string of the bow. That they may privily shoot at the upright in heart - Margin, as in the Hebrew, "in darkness." That is, that they may do it secretly or treacherously. They do not intend to do it in open day, or (as we should say) "in a fair fight;" but they mean to do it when their victim is not aware of their design. The phrase, "the upright in heart," may either denote their own conviction that those whom they designed so to attack were upright in heart - thus knowing that they were innocent; or it may be a statement of the advisers in the case, that those whom they counseled were thus upright - a statement on their part that the attack was made on the righteous. The latter is probably the true construction. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:2: lo: Psa 10:2, Psa 37:14, Psa 64:3, Psa 64:4; Jer 9:3 make: Psa 21:12 that: Psa 10:8, Psa 10:9, Psa 64:5, Psa 142:3; Sa1 18:21, Sa1 23:9; Mat 26:4; Act 23:12-15 privily: Heb. in darkness the upright: Psa 7:10, Psa 32:11, Psa 64:10, Psa 94:15, Psa 97:11, Psa 125:4 John Gill 11:2 For, lo, the wicked bend their bow,.... Are devising mischief, and making preparations to accomplish it; they make ready their arrow upon the string; of the bow, and are just about to execute their wicked designs; that they may privily shoot at the upright in heart; such as David, and those that were with him, were; they were men whose hearts were upright before God, and were of upright conversations before men, and so became the butt of the malice and resentment of wicked men; against these they formed evil purposes, delivered out bitter words, which were like sharp arrows of the mighty; threatened them with ruin and destruction, and took methods to bring about their designs and make good their words, in the most private and secret manner. Hence some of David's friends thought it most advisable for him to make his escape; adding, John Wesley 11:2 For lo - David having directed his speech to his enemies, now turns it to God, and pours out before him his complaints. Ready - They lay designs for my destruction and make all things ready to execute them. Robert Jamieson, A. R. Fausset and David Brown 11:2 privily--literally, "in darkness," treacherously.
10:310:3: Զի ահա մեղաւորք լարեցին զաղեղունս իւրեանց. պատրա՛ստ արարին զնետս ՚ի կապարճս, ձգե՛լ ընդ խաւար այնոցիկ ոյք ուղիղ են սրտիւք։ 3 Չէ՞ որ մեղաւորներն ահա լարել են աղեղներն իրենց, պատրաստել են նետերը կապարճներում, որ մութն ընկնելիս ձգեն ուղղամիտների վրայ: 2 Վասն զի ահա մեղաւորները աղեղ լարեցին, Իրենց նետերը լարին վրայ պատրաստեցին, Որպէս զի մութ ատեն սիրտը շիտակ եղողներուն նետեն։ Զի ահա մեղաւորք լարեցին զաղեղունս իւրեանց, պատրաստ արարին զնետս ^[54]ի կապարճս, ձգել ընդ խաւար այնոցիկ ոյք ուղիղ են սրտիւք: 10:3: Զի ահա մեղաւորք լարեցին զաղեղունս իւրեանց. պատրա՛ստ արարին զնետս ՚ի կապարճս, ձգե՛լ ընդ խաւար այնոցիկ ոյք ուղիղ են սրտիւք։ 3 Չէ՞ որ մեղաւորներն ահա լարել են աղեղներն իրենց, պատրաստել են նետերը կապարճներում, որ մութն ընկնելիս ձգեն ուղղամիտների վրայ: 2 Վասն զի ահա մեղաւորները աղեղ լարեցին, Իրենց նետերը լարին վրայ պատրաստեցին, Որպէս զի մութ ատեն սիրտը շիտակ եղողներուն նետեն։ zohrab-1805▾ eastern-1994▾ western am▾	10:210:2 Ибо вот, нечестивые натянули лук, стрелу свою приложили к тетиве, чтобы во тьме стрелять в правых сердцем. 10:3 ὅτι οτι since; that ἃ ος who; what κατηρτίσω καταρτιζω repair; outfit καθεῖλον καθαιρεω take down; demolish ὁ ο the δὲ δε though; while δίκαιος δικαιος right; just τί τις.1 who?; what? ἐποίησεν ποιεω do; make 10:3 כִּֽי־ kˈî- כִּי that הִלֵּ֣ל hillˈēl הלל praise רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty עַל־ ʕal- עַל upon תַּאֲוַ֣ת taʔᵃwˈaṯ תַּאֲוָה desire נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וּ û וְ and בֹצֵ֥עַ vōṣˌēₐʕ בצע cut off בֵּ֝רֵ֗ךְ ˈbērˈēḵ ברך bless נִ֘אֵ֥ץ׀ nˈiʔˌēṣ נאץ contemn יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 10:3. quia ecce impii tetenderunt arcum posuerunt sagittam suam super nervum ut sagittent in abscondito rectos cordeFor, lo, the wicked have bent their bow: they have prepared their arrows in the quiver, to shoot in the dark the upright of heart. 2. For, lo, the wicked bend the bow, they make ready their arrow upon the string, that they may shoot in darkness at the upright in heart. For, lo, the wicked bend [their] bow, they make ready their arrow upon the string, that they may privily shoot at the upright in heart: 10:2 Ибо вот, нечестивые натянули лук, стрелу свою приложили к тетиве, чтобы во тьме стрелять в правых сердцем. 10:3 ὅτι οτι since; that ἃ ος who; what κατηρτίσω καταρτιζω repair; outfit καθεῖλον καθαιρεω take down; demolish ὁ ο the δὲ δε though; while δίκαιος δικαιος right; just τί τις.1 who?; what? ἐποίησεν ποιεω do; make 10:3 כִּֽי־ kˈî- כִּי that הִלֵּ֣ל hillˈēl הלל praise רָ֭שָׁע ˈrāšāʕ רָשָׁע guilty עַל־ ʕal- עַל upon תַּאֲוַ֣ת taʔᵃwˈaṯ תַּאֲוָה desire נַפְשֹׁ֑ו nafšˈô נֶפֶשׁ soul וּ û וְ and בֹצֵ֥עַ vōṣˌēₐʕ בצע cut off בֵּ֝רֵ֗ךְ ˈbērˈēḵ ברך bless נִ֘אֵ֥ץ׀ nˈiʔˌēṣ נאץ contemn יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH 10:3. quia ecce impii tetenderunt arcum posuerunt sagittam suam super nervum ut sagittent in abscondito rectos corde For, lo, the wicked have bent their bow: they have prepared their arrows in the quiver, to shoot in the dark the upright of heart. 2. For, lo, the wicked bend the bow, they make ready their arrow upon the string, that they may shoot in darkness at the upright in heart. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "Разрушены основания" - потрясены основы политической и общественной жизни, так как заговорщики не признавали Давида царем, желали его низложения и стремились к установлению нового направления жизни. Что иное, как не бежать, может сделать праведник, т. е. Давид, у которого для борьбы с готовым обнаружиться вооруженным восстанием есть только сознание своей чистоты пред врагами, но никаких внешних средств обороны. Adam Clarke: Commentary on the Bible - 1831 11:3: If the foundations be destroyed - If Saul, who is the vicegerent of God, has cast aside his fear, and now regards neither truth nor justice, a righteous man has no security for his life. This is at present thy case; therefore flee! They have utterly destroyed the foundations; (of truth and equity); what can righteousness now effect? Kimchi supposes this refers to the priests who were murdered by Doeg, at the command of Saul. The priests are destroyed, the preservers of knowledge and truth; the Divine worship is overthrown; and what can the righteous man work? These I think to be also the words of David's advisers. To all of which he answers: - Albert Barnes: Notes on the Bible - 1834 11:3: If the foundations be destroyed - These are still to be regarded as the words of the psalmist's advisers; or as an argument why he should make his escape. The word "foundations," here, refers to those things on which society rests, or by which social order is sustained - the great principles of truth and righteousness that uphold society, as the foundations on which an edifice rests uphold the building. The reference is to a destruction of those things in a community, when truth is no longer respected; when justice is no longer practiced; when fraud and violence have taken the place of honesty and honor; when error pRev_ails; when a character for integrity and virtue affords no longer any security. This is supposed to be the case in the circumstances referred to in the psalm, when there was no respect paid to truth and justice, and when the righteous, therefore, could find no security. It is under these circumstances the advice is given Psa 11:1, that the righteous should seek safety in flight. What can the righteous do? - What source of safety or confidence has he? His trust for his own safety, and for the good of society, has always been in the pRev_alence of just principles, and he has no other resource. Whatever others may do; whatever reliance they may place on such things, he can have no confidence in fraud, dishonesty, and error - in secret machinations and plans of treachery and deceit. His reliance is, and must be, in the pRev_alence of just principles; in the observance of law; in the diffusion of truth; in plans and deeds which are honorable and pure. When these no longer pRev_ail, the argument is, there is nothing on which he can repose confidence in executing the plans on which his heart is fixed, and his proper course would be to flee Psa 11:1. Part of this is true; part not. It is true that all the hope of the righteous is in the pRev_alence of principles of truth and justice, and that for the success of the objects nearest to his heart, whether of a private or public nature, he has no other resource or hope; but it is not always true, even when injustice, fraud, and error pRev_ail, that he, should withdraw from society and seek his safety in flight, and leave the world to its own course. His presence may be the very thing to counteract this; his duty may be to remain and face the evil, and to endeavor to secure a better state of things. So the psalmist understood in his case. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:3: If the: Psa 75:3, Psa 82:5; Isa 58:12; Ti2 2:19 what: Kg2 19:13-18, Kg2 22:12-14; Ch2 32:13-15; Neh 6:10-12; Jer 26:11-15; Dan 3:15-18, Dan 6:10-28; Joh 11:8-10; Act 4:5-12, Act 4:24-33 Geneva 1599 11:3 If the (b) foundations be destroyed, what can the (c) righteous do? (b) All hope of help is taken away. (c) Yet am I innocent and my cause good. John Gill 11:3 If the foundations be destroyed,.... Or, "for the foundations are destroyed" (s); all things are out of order and course both in church and state; the laws, which are the foundations of government, are despised and disregarded; judgment is perverted, and justice stands afar off; the doctrines and principles of religion are derided and subverted; so that there is no standing, either in a political or religious sense. Jarchi interprets this of the priests of the Lord, the righteous, who are the foundations of the world, particularly the priests of Nob, slain by Doeg. Other Jewish writers, as Aben Ezra, Kimchi, and Ben Melech, understand it of the purposes and counsels, nets and snares, laid by the wicked for the righteous, which are broken and destroyed; not by them, for what can they do? but by the Lord, who is in his holy temple. So it what can the righteous do? or "what does the righteous one do" (t)? that is, the righteous Lord, he sits in the heavens, he beholds all the actions of the wicked, he distinguishes the righteous from them, and rains a violent storm of wrath upon them, as in the following verses; or "what has the righteous man done" (u)? what has David done, that the priests of Nob should be slain? nothing that was criminal; nor shall he bear the sin, but they, according to Jarchi's sense; or rather, what has he done that the wicked should bend their bow, prepare their arrow, and attempt to shoot privily at him, and to overturn the foundations of justice and equity? nothing that deserves such treatment: or if the fundamental doctrines of true religion and everlasting salvation be subverted, what can the righteous do? he can do nothing to obtain salvation, nor do any good works of himself; the Chaldee paraphrase is, "wherefore does he do good?" he can have no principle, motive, or end to do good, if fundamental truths are destroyed: or "what should he do" (w)? something the righteous ones may do, and should do, when men are attempting to undermine and sap the foundation articles of religion; they should go to the throne of grace, to God in his holy temple, who knows what is doing, and plead with him to put a stop to the designs and attempts of such subverters of foundations; and they should endeavour to build one another up on their most holy faith, and constantly affirm it while others deny it; and should contend earnestly for it, and stand fast in it. (s) "nam fundamenta destruuntur", Piscator, Michaelis; "quoniam", Pagninus, Montanus; so Ainsworth. (t) "justus quid operatus est?" Pagninus, Montanus, Vatablus, Gejerus; "quid facit?" Syr. Arab. (u) "Justus quid fecit?" V. L. Munster, Tigurine versiom, Piscator; so Ainsworth. (w) "Quid fuerit operatus justus?" Junius & Tremellius; "quid fecerit?" Schmidt. John Wesley 11:3 Foundations - Piety, justice, fidelity, and mercy, which are the pillars or foundations of a state or kingdom. What - The condition of all righteous men will be desperate. Robert Jamieson, A. R. Fausset and David Brown 11:3 Literally, "The foundations (that is, of good order and law) will be destroyed, what has the righteous done (to sustain them)?" All his efforts have failed.
10:410:4: Զի զոր դուն շինեցեր՝ աւերեցին. իսկ արդարն զի՞ արար[6629]։ [6629] Ոմանք.Դու շինեցեր՝ նոքա աւերե՛՛։ 4 Ինչ դու շինեցիր՝ աւերեցին նրանք, իսկ արդարն ի՞նչ արեց: 3 Եթէ հիմերը կործանին, Արդարը ի՞նչ պիտի ընէ»։ Զի ^[55]զոր դուն շինեցեր` նոքա աւերեցին``. իսկ արդարն զի՞ արար: 10:4: Զի զոր դուն շինեցեր՝ աւերեցին. իսկ արդարն զի՞ արար[6629]։ [6629] Ոմանք.Դու շինեցեր՝ նոքա աւերե՛՛։ 4 Ինչ դու շինեցիր՝ աւերեցին նրանք, իսկ արդարն ի՞նչ արեց: 3 Եթէ հիմերը կործանին, Արդարը ի՞նչ պիտի ընէ»։ zohrab-1805▾ eastern-1994▾ western am▾	10:310:3 Когда разрушены основания, что сделает праведник? 10:4 κύριος κυριος lord; master ἐν εν in ναῷ ναος sanctuary ἁγίῳ αγιος holy αὐτοῦ αυτος he; him κύριος κυριος lord; master ἐν εν in οὐρανῷ ουρανος sky; heaven ὁ ο the θρόνος θρονος throne αὐτοῦ αυτος he; him οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the πένητα πενης poor ἀποβλέπουσιν αποβλεπω look off / forward τὰ ο the βλέφαρα βλεφαρον he; him ἐξετάζει εξεταζω verify τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human 10:4 רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty כְּ kᵊ כְּ as גֹ֣בַהּ ḡˈōvah גֹּבַהּ height אַ֭פֹּו ˈʔappô אַף nose בַּל־ bal- בַּל not יִדְרֹ֑שׁ yiḏrˈōš דרשׁ inquire אֵ֥ין ʔˌên אַיִן [NEG] אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) כָּל־ kol- כֹּל whole מְזִמֹּותָֽיו׃ mᵊzimmôṯˈāʸw מְזִמָּה purpose 10:4. quia leges dissipatae sunt iustus quid operatus estFor they have destroyed the things which thou hast made: but what has the just man done? 3. If the foundations be destroyed, what can the righteous do? If the foundations be destroyed, what can the righteous do: 10:3 Когда разрушены основания, что сделает праведник? 10:4 κύριος κυριος lord; master ἐν εν in ναῷ ναος sanctuary ἁγίῳ αγιος holy αὐτοῦ αυτος he; him κύριος κυριος lord; master ἐν εν in οὐρανῷ ουρανος sky; heaven ὁ ο the θρόνος θρονος throne αὐτοῦ αυτος he; him οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the πένητα πενης poor ἀποβλέπουσιν αποβλεπω look off / forward τὰ ο the βλέφαρα βλεφαρον he; him ἐξετάζει εξεταζω verify τοὺς ο the υἱοὺς υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human 10:4 רָשָׁ֗ע rāšˈāʕ רָשָׁע guilty כְּ kᵊ כְּ as גֹ֣בַהּ ḡˈōvah גֹּבַהּ height אַ֭פֹּו ˈʔappô אַף nose בַּל־ bal- בַּל not יִדְרֹ֑שׁ yiḏrˈōš דרשׁ inquire אֵ֥ין ʔˌên אַיִן [NEG] אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) כָּל־ kol- כֹּל whole מְזִמֹּותָֽיו׃ mᵊzimmôṯˈāʸw מְזִמָּה purpose 10:4. quia leges dissipatae sunt iustus quid operatus est For they have destroyed the things which thou hast made: but what has the just man done? 3. If the foundations be destroyed, what can the righteous do? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4-5. Этому совету Давид противополагает свою веру в Бога, как защитника праведных. Господь с неба надзирает за людьми, посылает, как сейчас, праведнику испытания во временном успехе нечестивых, но последних Он ненавидит, как попирающих Его Закон. Adam Clarke: Commentary on the Bible - 1831 11:4: The Lord is in his holy temple - He is still to be sought and found in the place vhere he has registered his name. Though the priests be destroyed, the God in whose worship they were employed still lives, and is to be found in his temple by his upright worshippers. And he tries the heart and the reins of both sinners and saints. Nothing can pass without his notice. I may expect his presence in the temple; he has not promised to meet me in the mountain. Albert Barnes: Notes on the Bible - 1834 11:4: The Lord is in his holy temple - Hebrew, "Jehovah is in the temple of his holiness." That is, he is in heaven, regarded as his temple or dwelling-place. This is the answer of the psalmist to the suggestions of his advisers that he should flee from danger. The answer is, in substance, that he had nothing to fear; that he had a protector in heaven; and that he might appeal to Him for defense. The idea is, that God, the protector of the righteous, is always in the heavens; that his throne is always accessible; and that to it the persecuted may come, and may always be safe. The Lord's throne is in heaven - God is a king, ruling the universe. As such, the seat of his power or dominion is represented as in heaven, where he administers his government. That throne is fixed, and the affairs of his universe will be administered with justice. The righteous, therefore, may hope in his protection, and need not flee when the wicked assail them. The idea here is that of unwavering confidence in God as sitting upon the throne of the universe, and administering its affairs with justice and truth. Compare Isa 66:1, "heaven is my throne." See the notes on that verse. His eyes behold - He sees everything in all parts of his vast empire, and therefore he knows all the purposes of the wicked, and all the wants of the righteous. The thought here, as one imparting a sense of safety, is, that God sees us. He is not ignorant of what our enemies are doing, and he is not ignorant of what we need. If he were, the case would be different. We might their despair of safety, and feel that our enemies could overcome and destroy us. It is much, in the trials of life, to have this assurance - this constant feeling - that God sees us. He knows our condition, our wants, our dangers; he knows all that our enemies are doing - all their machinations against us. Knowing all this, we may be assured that he will interpose when it is best that he should interpose, and that he will suffer nothing to come upon us which it is not best that he should permit. When evil befalls us, therefore, it does not come because God does not know it, or because he could not pRev_ent it, but because, seeing it all, he judges that it is best that it should thus occur. Compare Gen 16:13. His eyelids try - That is, they prove, penetrate into, as if by seeing through them. The "eyelids" here are synonymous with the eyes. The form of the language is varied in accordance with a custom common in Hebrew, and there is attributed here to the eyelids what properly belongs to the eyes - the power of seeing. The children of men - All men, good and bad. He knows them all - all their purposes, their designs, their wishes, their dangers. He knows, therefore, what our enemies are doing; he knows what are our perils; and we may safely leave our cause with him. We should not, therefore, listen to the counsel which advises us to flee Psa 11:1, but should rather put our trust in him who dwells in the heavens. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:4: The Lord: Psa 9:11, Psa 18:6; Exo 40:34, Exo 40:35; Ch1 17:5; Hab 2:20; Zac 2:13; Th2 2:4 the Lord's: Psa 2:4, Psa 103:19; Isa 66:1; Mat 5:34, Mat 23:21; Act 7:49; Rev 4:2 his eyes: Psa 33:13, Psa 44:21, Psa 66:7; Ch2 16:9; Pro 15:3; Jer 17:10, Jer 23:24; Heb 4:13 Carl Friedrich Keil and Franz Delitzsch 11:4 The words of David's counsellors who fear for him are now ended. And David justifies his confidence in God with which he began his song. Jahve sits enthroned above all that takes place on earth that disheartens those of little faith. At an infinite distance above the earth, and also above Jerusalem, now in rebellion, is a קדשׁ היכל קד, Ps 18:7; Ps 29:9, and in this holy temple is Jahve, the Holy One. Above the earth are the heavens, and in heaven is the throne of Jahve, the King of kings. And this temple, this palace in the heavens, is the place whence issues the final decision of all earthly matters, Hab 2:20; Mic 1:2. For His throne above is also the super-terrestrial judgment-seat, Ps 9:8; Ps 103:19. Jahve who sits thereon is the all-seeing and omniscient One. חזה prop. to split, cf. cernere, is used here according to its radical meaning, of a sharp piercing glance. בּחן prop. to try metals by fire, of a fixed and penetrating look that sees into a thing to the foundation of its inmost nature. The mention of the eyelids is intentional. When we observe a thing closely or ponder over it, we draw the eyelids together, in order that our vision may be more concentrated and direct, and become, as it were, one ray piercing through the object. Thus are men open to the all-seeing eyes, the all-searching looks of Jahve: the just and the unjust alike. He tries the righteous, i.e., He knows that in the depth of his soul there is an upright nature that will abide all testing (Ps 17:3; Job 23:10), so that He lovingly protects him, just as the righteous lovingly depends upon Him. And His soul hates (i.e., He hates him with all the energy of His perfectly and essentially holy nature) the evil-doer and him that delights in the violence of the strong towards the weak. And the more intense this hatred, the more fearful will be the judgments in which it bursts forth. Geneva 1599 11:4 The LORD [is] in his holy temple, the LORD'S throne [is] in heaven: his eyes (d) behold, his eyelids try, the children of men. (d) Though all things in earth are out of order, yet God will execute judgment from heaven. John Gill 11:4 The Lord is in his holy temple,.... Not in the temple at Jerusalem, which as yet was not built; nor in the temple of Christ's human nature; but rather in the church, where he dwells, which is an holy temple to the Lord; and which is an argument for trust in him, and a reason against the fears of men in the worst of times; see Ps 46:1. Though it may be best to understand it of heaven, the habitation of God's holiness, and which is the true sanctuary; and which the holy places made with hands were only a figure of; since it follows, the Lord's throne is in heaven; yea, the heaven is his throne; here he sits on a throne of grace, and here he has prepared his throne for judgment; and both this and the preceding clause are expressive of his glory and majesty; and are said to command awe and reverence of the Divine Being, and to inject terror into the wicked; and to show that God is above the enemies of his people, and to encourage the saints' trust and confidence in him; and are mentioned as a reason why David put his trust in him; and are, with what follows in Ps 11:5, opposed to the advice and reasonings of some of his friends in the preceding ones; his eyes behold; all men, and all their actions; he sees what the wicked are doing in the dark, what preparations for mischief they are making, and beholds them when they shoot privily at the upright in heart; he can turn the arrow another way, and cause it to miss the mark: his eyes run to and fro throughout the earth, in favour of those whose hearts are perfect and sincere. God's omniscience, which is denied by wicked men, who are therefore hardened in sin, and promise themselves impunity, is used by the saints as an argument to encourage their faith and trust in God, with respect to their preservation and deliverance. The Septuagint and Vulgate Latin, Arabic, and Ethiopic versions, read, "his eyes look unto the poor"; but this is an addition to the text not suitable to the context; his eyelids try the children of men; he tries their reins, he searches into their very hearts, and into the inmost recesses of them, and takes cognizance of their thoughts, intentions, and designs; and confounds and disappoints them, so that they cannot perform their enterprises. John Wesley 11:4 Temple - In heaven; which is mentioned as an evidence of his glorious majesty, of his sovereign power and dominion over all men and things, and of his accurate inspection into all men and their actions. Throne - Where he sits to examine all causes, and to give righteous sentence according to every man's works. Try - He throughly discerns all men, their most inward and secret actions: and therefore he sees and will reward my innocency, notwithstanding all the calumnies of mine enemies; and withal he sees all their secret designs, and will discover and defeat them. Robert Jamieson, A. R. Fausset and David Brown 11:4 temple . . . heaven--The connection seems to denote God's heavenly residence; the term used is taken from the place of His visible earthly abode (Ps 2:6; Ps 3:4; Ps 5:7). Thence He inspects men with close scrutiny.
10:510:5: Տէր ՚ի տաճար սո՛ւրբ իւրում. Տէր յերկինս յաթոռ իւրում։ Աչք նորա ՚ի տնանկս հային, արտեւանունք նորա քննեն զորդիս մարդկան[6630]։ [6630] Ոմանք.՚Ի տաճար սուրբ իւր, Տէր... եւ արտեւանունք նորա։ 5 Տէրն իր սուրբ տաճարում է, Տէրը երկնքում է՝ իր գահի վրայ: Նրա աչքերը նայում են տնանկներին, իսկ արտեւանունքները զննում են մարդկանց որդիներին: 4 Տէրը իր սուրբ տաճարին մէջ է. Տէրոջը աթոռը երկինքն է. Անոր աչքերը կը տեսնեն, Անոր թարթիչները կը քննեն մարդոց որդիները։ Տէր ի տաճար սուրբ իւրում, Տէր յերկինս յաթոռ իւրում. աչք նորա ի տնանկս հային, արտեւանունք նորա քննեն զորդիս մարդկան: 10:5: Տէր ՚ի տաճար սո՛ւրբ իւրում. Տէր յերկինս յաթոռ իւրում։ Աչք նորա ՚ի տնանկս հային, արտեւանունք նորա քննեն զորդիս մարդկան[6630]։ [6630] Ոմանք.՚Ի տաճար սուրբ իւր, Տէր... եւ արտեւանունք նորա։ 5 Տէրն իր սուրբ տաճարում է, Տէրը երկնքում է՝ իր գահի վրայ: Նրա աչքերը նայում են տնանկներին, իսկ արտեւանունքները զննում են մարդկանց որդիներին: 4 Տէրը իր սուրբ տաճարին մէջ է. Տէրոջը աթոռը երկինքն է. Անոր աչքերը կը տեսնեն, Անոր թարթիչները կը քննեն մարդոց որդիները։ zohrab-1805▾ eastern-1994▾ western am▾	10:410:4 Господь во святом храме Своем, Господь, престол Его на небесах, очи Его зрят [на нищего]; вежды Его испытывают сынов человеческих. 10:5 κύριος κυριος lord; master ἐξετάζει εξεταζω verify τὸν ο the δίκαιον δικαιος right; just καὶ και and; even τὸν ο the ἀσεβῆ ασεβης irreverent ὁ ο the δὲ δε though; while ἀγαπῶν αγαπαω love ἀδικίαν αδικια injury; injustice μισεῖ μισεω hate τὴν ο the ἑαυτοῦ εαυτου of himself; his own ψυχήν ψυχη soul 10:5 יָ֘חִ֤ילוּ yˈāḥˈîlû חיל endure דְרָכָ֨יודרכו ḏᵊrāḵˌāʸw דֶּרֶךְ way בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֗ת ʕˈēṯ עֵת time מָרֹ֣ום mārˈôm מָרֹום high place מִ֭שְׁפָּטֶיךָ ˈmišpāṭeʸḵā מִשְׁפָּט justice מִ mi מִן from נֶּגְדֹּ֑ו nneḡdˈô נֶגֶד counterpart כָּל־ kol- כֹּל whole צֹ֝ורְרָ֗יו ˈṣôrᵊrˈāʸw צרר be hostile יָפִ֥יחַ yāfˌîₐḥ פוח wheeze בָּהֶֽם׃ bāhˈem בְּ in 10:5. Dominus in templo sancto suo Dominus in caelo thronus eius oculi eius vident palpebrae eius probant filios hominumThe Lord is in his holy temple, the Lord's throne is in heaven. His eyes look on the poor man: his eyelids examine the sons of men. 4. The LORD is in his holy temple, the LORD, his throne is in heaven; his eyes behold, his eyelids try, the children of men. The LORD [is] in his holy temple, the LORD' S throne [is] in heaven: his eyes behold, his eyelids try, the children of men: 10:4 Господь во святом храме Своем, Господь, престол Его на небесах, очи Его зрят [на нищего]; вежды Его испытывают сынов человеческих. 10:5 κύριος κυριος lord; master ἐξετάζει εξεταζω verify τὸν ο the δίκαιον δικαιος right; just καὶ και and; even τὸν ο the ἀσεβῆ ασεβης irreverent ὁ ο the δὲ δε though; while ἀγαπῶν αγαπαω love ἀδικίαν αδικια injury; injustice μισεῖ μισεω hate τὴν ο the ἑαυτοῦ εαυτου of himself; his own ψυχήν ψυχη soul 10:5 יָ֘חִ֤ילוּ yˈāḥˈîlû חיל endure דְרָכָ֨יודרכו ḏᵊrāḵˌāʸw דֶּרֶךְ way בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole עֵ֗ת ʕˈēṯ עֵת time מָרֹ֣ום mārˈôm מָרֹום high place מִ֭שְׁפָּטֶיךָ ˈmišpāṭeʸḵā מִשְׁפָּט justice מִ mi מִן from נֶּגְדֹּ֑ו nneḡdˈô נֶגֶד counterpart כָּל־ kol- כֹּל whole צֹ֝ורְרָ֗יו ˈṣôrᵊrˈāʸw צרר be hostile יָפִ֥יחַ yāfˌîₐḥ פוח wheeze בָּהֶֽם׃ bāhˈem בְּ in 10:5. Dominus in templo sancto suo Dominus in caelo thronus eius oculi eius vident palpebrae eius probant filios hominum The Lord is in his holy temple, the Lord's throne is in heaven. His eyes look on the poor man: his eyelids examine the sons of men. 4. The LORD is in his holy temple, the LORD, his throne is in heaven; his eyes behold, his eyelids try, the children of men. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 4 The LORD is in his holy temple, the LORD's throne is in heaven: his eyes behold, his eyelids try, the children of men. 5 The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. 6 Upon the wicked he shall rain snares, fire and brimstone, and a horrible tempest: this shall be the portion of their cup. 7 For the righteous LORD loveth righteousness; his countenance doth behold the upright. The shaking of a tree (they say) makes it take the deeper and faster root. The attempt of David's enemies to discourage his confidence in God engages him to cleave so much the more closely to his first principles, and to review them, which he here does, abundantly to his own satisfaction and the silencing of all temptations to infidelity. That which was shocking to his faith, and has been so to the faith of many, was the prosperity of wicked people in their wicked ways, and the straits and distresses which the best men are sometimes reduced to: hence such an evil thought as this was apt to arise, Surely it is vain to serve God, and we may call the proud happy. But, in order to stifle and shame all such thoughts, we are here called to consider, I. That there is a God in heaven: The Lord is in his holy temple above, where, though he is out of our sight, we are not out of his. Let not the enemies of the saints insult over them, as if they were at a loss and at their wits' end: no, they have a God, and they know where to find him and how to direct their prayer unto him, as their Father in heaven. Or, He is in his holy temple, that is, in his church; he is a God in covenant and communion with his people, through a Mediator, of whom the temple was a type. We need not say, "Who shall go up to heaven, to fetch us thence a God to trust to?" No, the word is nigh us, and God in the word; his Spirit is in his saints, those living temples, and the Lord is that Spirit. II. That this God governs the world. The Lord has not only his residence, but his throne, in heaven, and he has set the dominion thereof in the earth (Job xxxviii. 33); for, having prepared his throne in the heavens, his kingdom ruleth over all, Ps. ciii. 19. Hence the heavens are said to rule, Dan. iv. 26. Let us by faith see God on this throne, on his throne of glory, infinitely transcending the splendour and majesty of earthly princes--on his throne of government, giving law, giving motion, and giving aim, to all the creatures--on his throne of judgment, rendering to every man according to his works--and on his throne of grace, to which his people may come boldly for mercy and grace; we shall then see no reason to be discouraged by the pride and power of oppressors, or any of the afflictions that attend the righteous. III. That this God perfectly knows every man's true character: His eyes behold, his eye-lids try, the children of men; he not only sees them, but he sees through them, not only knows all they say and do, but knows what they think, what they design, and how they really stand affected, whatever they pretend. We may know what men seem to be, but he knows what they are, as the refiner knows what the value of the gold is when he has tried it. God is said to try with his eyes, and his eye-lids, because he knows men, not as earthly princes know men, by report and representation, but by his own strict inspection, which cannot err nor be imposed upon. This may comfort us when we are deceived in men, even in men that we think we have tried, that God's judgment of men, we are sure, is according to truth. IV. That, if he afflict good people, it is for their trial and therefore for their good, v. 5. The Lord tries all the children of men that he may do them good in their latter end, Deut. viii. 16. Let not that therefore shake our foundations nor discourage our hope and trust in God. V. That, however persecutors and oppressors may prosper and prevail awhile, they now lie under, and will for ever perish under, the wrath of God. 1. He is a holy God, and therefore hates them, and cannot endure to look upon them: The wicked, and him that loveth violence, his soul hateth; for nothing is more contrary to the rectitude and goodness of his nature. Their prosperity is so far from being an evidence of God's love that their abuse of it does certainly make them the objects of his hatred. He that hates nothing that he has made, yet hates those who have thus ill-made themselves. Dr. Hammond offers another reading of this verse: The Lord trieth the righteous and the wicked (distinguishes infallibly between them, which is more than we can do), and he that loveth violence hateth his own soul, that is, persecutors bring certain ruin upon themselves (Prov. viii. 36), as follows here. 2. He is a righteous Judge, and therefore he will punish them, v. 6. Their punishment will be, (1.) Inevitable: Upon the wicked he shall rain snares. Here is a double metaphor, to denote the unavoidableness of the punishment of wicked men. It shall be rained upon them from heaven (Job xx. 23), against which there is no fence and from which there is no escape; see Josh. x. 11; 1 Sam. ii. 10. It shall surprise them as a sudden shower sometimes surprises the traveller in a summer's day. It shall be as snares upon them, to hold them fast, and keep them prisoners, till the day of reckoning comes. (2.) Very terrible. It is fire, and brimstone, and a horrible tempest, which plainly alludes to the destruction of Sodom and Gomorrah, and very fitly, for that destruction was intended for a figure of the vengeance of eternal fire, Jude 7. The fire of God's wrath, fastening upon the brimstone of their own guilt, will burn certainly and furiously, will burn to the lowest hell and the utmost line of eternity. What a horrible tempest are the wicked hurried away in at death! What a lake of fire and brimstone must they make their bed in for ever, in the congregation of the dead and damned! It is this that is here meant; it is this that shall be the portion of their cup, the heritage appointed them by the Almighty and allotted to them, Job xx. 29. This is the cup of trembling which shall be put into their hands, which they must drink the dregs of, Ps. lxxv. 8. Every man has the portion of his cup assigned him. Those who choose the Lord for the portion of their cup shall have what they choose, and be for ever happy in their choice (Ps. xvi. 5); but those who reject his grace shall be made to drink the cup of his fury, Jer. xxv. 15; Isa. li. 17; Hab. ii. 16. VI. That, though honest good people may be run down and trampled upon, yet God does and will own them, and favour them, and smile upon them, and that is the reason why God will severely reckon with persecutors and oppressors, because those whom they oppress and persecute are dear to him; so that whosoever toucheth them toucheth the apple of his eye, v. 7. 1. He loves them and the work of his own grace in them. He is himself a righteous God, and therefore loves righteousness wherever he finds it and pleads the cause of the righteous that are injured and oppressed; he delights to execute judgment for them, Ps. ciii. 6. We must herein be followers of God, must love righteousness as he does, that we may keep ourselves always in his love. He looks graciously upon them: His countenance doth behold the upright; he is not only at peace with them, and puts gladness into their hearts, by letting them know that he is so. He, like a tender father, looks upon them with pleasure, and they, like dutiful children, are pleased and abundantly satisfied with his smiles. They walk in the light of the Lord. In singing this psalm we must encourage and engage ourselves to trust in God at all times, must depend upon him to protect our innocence and make us happy, must dread his frowns as worse than death and desire his favour as better than life. Adam Clarke: Commentary on the Bible - 1831 11:5: The Lord trieth the righteous - He does not abandon them; he tries them to show their faithfulness, and he afflicts them for their good. His soul hateth - The wicked man must ever be abhorred of the Lord; and the violent man - the destroyer and murderer - his soul hateth; an expression of uncommon strength and energy: all the perfections of the Divine nature have such in abomination. Albert Barnes: Notes on the Bible - 1834 11:5: The Lord trieth the righteous - That is, he "proves" them, searches them, tests the reality of their piety. His dealings with them are such as to test the genuineness of their religion, and are designed to show their sincerity and the real power of their religious principles. It is not for the purpose of destroying them, or punishing them, that he deals with them as he does, but it is to show the reality of their attachment to him. This language seems here to be used to show the feeling of the persecuted and afflicted author of the psalm. He understood the reason why these calamities were suffered to come upon him - to wit, as a trial of his faith; and therefore it was his duty to remain and bear these troubles, and not to attempt to escape from them by flight. He says, therefore, that these troubles in the case of the righteous were in strong contrast with the purpose of the divine dealings toward the wicked, on whom God would "rain" snares, fire, and brimstone. In their case his judgments were for the purpose of punishing and destroying; in the case of the righteous it was to "try" them, or to test the reality of their religion. But the wicked - The wicked in general. All the wicked. And him that loveth violence - Referring particularly here to those who were engaged in persecuting him who was the author of this psalm. They were contemplating acts of violence toward him Psa 11:2; he says that all such persons were the objects of the divine displeasure, and would be appropriately punished. His soul hateth - that is, "he" hates. God is often spoken of in language appropriate to man; and he is here referred to as having a soul - as he is elsewhere as having eyes, hands, or feet. The meaning is, that all such persons were the objects of the divine abhorrence, and that the divine dealings with them were not, as with the righteous, to "try" them, but to "punish" and "destroy" them. Knowing this, the persecuted author of the psalm, instead of fleeing, calmly committed himself and his cause to God. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:5: trieth: Psa 7:9, Psa 17:3, Psa 26:2, Psa 139:1, Psa 139:23, Psa 139:24; Gen 22:1; Zac 13:9; Mal 3:3; Jam 1:12; Pe1 1:7, Pe1 4:12 wicked: Psa 5:4, Psa 5:5, Psa 10:3, Psa 21:8; Pro 6:16-19; Jer 12:8; Zac 11:8 John Gill 11:5 The Lord trieth the righteous,.... As gold is tried in the fire, by afflictive providences; hereby he tries their graces, their faith, and patience, their hope, and love, and fear; and, by so doing, expresses his love to them, since this is all for their good: and therefore, when he suffers the wicked to go great lengths in persecuting and distressing them, this should not weaken, their confidence in him; he still loves them, and loves when he rebukes and chastises them; but the wicked, and him that loveth violence, his soul hateth; that is, such who live in a course of sin and wickedness, and who not only do injury to the persons, characters, and properties of men, but love it, and delight therein, and also take pleasure in them that do the same: these God has a continued and inward aversion to; sin and wickedness being the abominable thing his righteous soul hates: and he shows his hatred to them, by not chastising them now, as he does his own people, but reserving everlasting punishment for them hereafter; see Prov 13:24. John Wesley 11:5 Trieth - He chastens even righteous persons, yet still he loves them, and therefore will in due time deliver them. But as for the wicked, God hates them, and will severely punish them. Robert Jamieson, A. R. Fausset and David Brown 11:5 The trial of the righteous results in their approval, as it is contrasted with God's hatred to the wicked.
10:610:6: Տէր քննէ զարդարն եւ զամպարիշտ, որ սիրէ զմեղս ատեա՛յ զանձն իւր։ 6 Տէրը քննում է արդարին եւ ամբարշտին. ով սիրում է մեղքը՝ ատում է անձն իր: 5 Տէրը կը քննէ արդարը. Բայց անոր անձը կ’ատէ ամբարիշտը ու բռնութիւն սիրողը։ Տէր քննէ զարդարն. եւ զամպարիշտն, ^[56]որ սիրէ զմեղս ատեայ զանձն իւր: 10:6: Տէր քննէ զարդարն եւ զամպարիշտ, որ սիրէ զմեղս ատեա՛յ զանձն իւր։ 6 Տէրը քննում է արդարին եւ ամբարշտին. ով սիրում է մեղքը՝ ատում է անձն իր: 5 Տէրը կը քննէ արդարը. Բայց անոր անձը կ’ատէ ամբարիշտը ու բռնութիւն սիրողը։ zohrab-1805▾ eastern-1994▾ western am▾	10:510:5 Господь испытывает праведного, а нечестивого и любящего насилие ненавидит душа Его. 10:6 ἐπιβρέξει επιβρεχω in; on ἁμαρτωλοὺς αμαρτωλος sinful παγίδας παγις trap πῦρ πυρ fire καὶ και and; even θεῖον θειος divine καὶ και and; even πνεῦμα πνευμα spirit; wind καταιγίδος καταιγις the μερὶς μερις portion τοῦ ο the ποτηρίου ποτηριον cup αὐτῶν αυτος he; him 10:6 אָמַ֣ר ʔāmˈar אמר say בְּ֭ ˈbᵊ בְּ in לִבֹּו libbˌô לֵב heart בַּל־ bal- בַּל not אֶמֹּ֑וט ʔemmˈôṭ מוט totter לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ֝ ˈwā וְ and דֹ֗ר ḏˈōr דֹּור generation אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not בְ vᵊ בְּ in רָֽע׃ rˈāʕ רַע evil 10:6. Dominus iustum probat impium autem et diligentem iniquitatem odit anima eiusThe Lord trieth the just and the wicked: but he that loveth iniquity, hateth his own soul. 5. The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth: 10:5 Господь испытывает праведного, а нечестивого и любящего насилие ненавидит душа Его. 10:6 ἐπιβρέξει επιβρεχω in; on ἁμαρτωλοὺς αμαρτωλος sinful παγίδας παγις trap πῦρ πυρ fire καὶ και and; even θεῖον θειος divine καὶ και and; even πνεῦμα πνευμα spirit; wind καταιγίδος καταιγις the μερὶς μερις portion τοῦ ο the ποτηρίου ποτηριον cup αὐτῶν αυτος he; him 10:6 אָמַ֣ר ʔāmˈar אמר say בְּ֭ ˈbᵊ בְּ in לִבֹּו libbˌô לֵב heart בַּל־ bal- בַּל not אֶמֹּ֑וט ʔemmˈôṭ מוט totter לְ lᵊ לְ to דֹ֥ר ḏˌōr דֹּור generation וָ֝ ˈwā וְ and דֹ֗ר ḏˈōr דֹּור generation אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לֹֽא־ lˈō- לֹא not בְ vᵊ בְּ in רָֽע׃ rˈāʕ רַע evil 10:6. Dominus iustum probat impium autem et diligentem iniquitatem odit anima eius The Lord trieth the just and the wicked: but he that loveth iniquity, hateth his own soul. 5. The LORD trieth the righteous: but the wicked and him that loveth violence his soul hateth. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6-7. Господь прольет на нечестивых "горящие угли, огонь и серу". Под горящими углями можно разуметь молнию, под огнем и серой - гибель через посредство особенных потрясений природы, вроде гибели Содома и других городов Пентаполя (см. Быт XIX:24). Палящий ветер, вероятно - самум, хорошо известный евреям по своим гибельным действиям. - "Их доля из чаши" - таков их удел, назначенный Богом, не допускающим торжества нечестия, так как Господь "любит правду, лице Его видит праведника", т. е. всегда промышляет над ним и оберегает его. Adam Clarke: Commentary on the Bible - 1831 11:6: Upon the wicked he shall rain - This is a manifest allusion to the destruction of Sodom and Gomorrah. Snares - Judgments shall fall upon them suddenly and unawares. Fire - Such as shall come immediately from God, and be inextinguishable. Brimstone - Melted by the fire, for their drink! This shall be the portion of their cup. A horrible tempest - רוח זלעפות roach zilaphoth, "the spirit of terrors." Suffering much, and being threatened with more, they shall be filled with confusion and dismay. My old MS. has "gost of stormis." See at the end, Psa 11:7 (note). Or, the blast of destructions. This may refer to the horribly suffocating Arabian wind, called Smum. Mohammed, in describing his hell, says, "The wicked shall drink nothing there but hot stinking water; breathe nothing but burning winds; and eat nothing but the fruit of the tree zakon, which shall be in their bellies like burning pitch." Hell enough! The portion of their cup - Cup is sometimes put for plenty, for abundance; but here it seems to be used to express the quantum of sorrow and misery which the wicked shall have on the earth. See Psa 75:8; Isa 51:17, Isa 51:21-23; Jer 25:15; Jer 49:12; Lam 4:21, Lam 4:22. It is also used in reference to the afflictions of the righteous, Mat 20:22; Mat 26:39, Mat 26:42; Joh 18:11. We find a similar metaphor among the heathens. The following, from Homer, Il. xxiv., ver. 525, is in point: - Ὡς γαρ επεκλωσαντο θεοι δειλοισι βροτοισι, Ζωειν αχνυμενους· αυτοι δε τ' ακηδεες εισι, Δοιοι γαρ τε πιθοι κατακειαται εν Διος ουδει Δωρων, οια διδωσι, κακων· ἑτερος δε εαων· Ὡ μεν καμμιξας δῳη Ζευς τερπικεραυνος, αλλοτε μεν τε κακῳ ὁγε κυρεται, Αλλοτε δ' εσθλῳ. Such is, alas! the god's severe decree, They, only they are bless'd, and only free. Two urns by Jove's high throne have ever stood, The source of evil one, and one of good. From thence the Cup of mortal man he fills: Blessings to these; to those distributes ills. To most he mingles both: the wretch decreed To taste the bad unmixed, is curs'd indeed. - Pope. Albert Barnes: Notes on the Bible - 1834 11:6: Upon the wicked - Upon all the wicked. He shall rain - He shall pour down as in a furious tempest. Snares - It seems rather incongruous to speak of raining down "snares, " - understanding by the word snares, as it is used with us, that which entangles, as the snares by which we catch a bird, or by which a wild animal is taken. Compare the notes at Job 18:8-10. The word used here, however, seems to refer to anything by which one is taken in his career or course, or is involved in difficulties; and the meaning is, that God would arrest or seize upon the wicked, as a wild beast is secured by the snares or the toils of the hunter. By their being sent down as in a "rain," is denoted that such means of their arrest and punishment would exist in abundance, so that they could not escape. Fire and brimstone - There is probably an allusion here to the destruction of Sodom and Gomorrah, Gen 19:24. As those cities were eminent for their wickedness, and were destroyed on account of their guilt, they furnished an illustration of the manner in which God would treat the wicked in all future times. As they were destroyed on account of their wickedness, so will all the wicked be destroyed. And an horrible tempest - As a furious blast of wind sweeps away houses and trees, spreading wide desolation, so will the wicked be swept away by the manifestation of the wrath of God. This shall be the portion of their cup - That is, this shall be what they shall drink. See the note at Isa 51:17. The idea is, that the Lord holds out to them a cup for them to drink - a cup containing a deadly mixture. The allusion is to the mode of administering punishment by a poisonous draught - not an unfrequent mode of punishment in ancient times. The idea in the whole verse is, that the wicked would be destroyed, and that, therefore, there was nothing ultimately to be apprehended from them. God would protect his own friends, and would destroy all those that sought their hurt. In these circumstances the righteous should confide in him as their protector, and not "flee." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:6: Upon: Psa 105:32; Gen 19:24; Exo 9:23, Exo 9:24; Job 18:15, Job 20:23; Isa 24:17, Isa 24:18; Eze 13:13, Eze 38:22; Luk 17:29 snares: or, quick burning coals an horrible: or, a burning portion: Psa 16:5; Gen 43:34; Sa1 1:4, Sa1 9:23; Job 27:13-23 their: Psa 75:8; Isa 51:17, Isa 51:22; Jer 25:15-17; Hab 2:16; Joh 18:11 Geneva 1599 11:6 Upon the wicked he shall rain snares, (e) fire and brimstone, and an horrible tempest: [this shall be] the (f) portion of their cup. (e) As in the destruction of Sodom and Gomorrah. (f) Which they will drink even to the dregs, (Ezek 23:34). John Gill 11:6 Upon the wicked,.... The wicked one, the man of sin, antichrist, and upon all that worship the beast and his image, on all persecutors, and upon all wicked men in general: he shall rain snares, fire, and brimstone, and an horrible tempest; this will be in hell, as Jarchi observes. The allusion is to the Lord's raining fire and brimstone from heaven upon Sodom and Gomorrah, which was an example and emblem of eternal fire; see Gen 19:24. For the beast and the false prophet, and all the antichristian party, and all wicked men, will have their part in the lake which burns with fire and brimstone. The phrases used express the dreadfulness and horribleness of their punishment; the suddenness, violence, and force, with which it will come; and the rise of it, it will be from heaven; God himself will rain this shower of wrath upon them, Job 20:23; nor will there be any escaping it, it will be inevitable: therefore "snares" are said to be "rained"; the wicked will be snared in the works of their own hands; they will be taken and held in the cords of their own sins; and full and deserved punishment will be inflicted on them, which will be very severe and terrible. All that is dreadful in a storm is here expressed, even in a storm of fire. The word rendered "snares" is by some thought to be the same with "burning coals"; and may signify burning stones, hot thunderbolts; see Ps 18:13; "fire" may signify lightning, with its dreadful flashes, and which burn and consume in an instant; and "brimstone" the nauseous scent and smell, which always attend lightning and thunder, as naturalists observe (x): and the words for "an horrible tempest" signify a burning wind: so that they all serve to convey horrible ideas of the punishment of the wicked in hell. The Targum calls them "showers of vengeance"; this shall be the portion of their cup; which will be measured out to them in proportion to their sins, and which God, in righteous judgment, has appointed for them; and which they shall all drink of, and wring out the very dregs of it. (x) Senecae Nat. Quaest. l. 2. c. 21, 53. Plin. Nat. Hist. l. 35. c. 15. John Wesley 11:6 Rain - Send them plentifully, swiftly, and suddenly, as rain commonly falls from heaven. Snares - Grievous plagues or judgments, which are called snares, because wicked men are often surprized with them when they least expect them. And because they cannot escape them, or get out of them; but are held fast and destroyed by them. Horrible tempests - Dreadful judgments so called, in allusion to the destruction of Sodom by these means. But this he seems to speak not so much of present calamities, as of eternal punishments. This - Is their portion, and as it were the meat and drink appointed them by God. Robert Jamieson, A. R. Fausset and David Brown 11:6 Their punishment is described by vivid figures denoting abundant, sudden, furious, and utter destruction (compare Gen 19:24; Job 18:15; Ps 7:15; Ps 9:15). cup--is a frequent figure for God's favor or wrath (Ps 16:5; Ps 23:5; Mt 20:22-23).
10:710:7: Տեղասցէ ՚ի վերայ մեղաւորաց որոգա՛յթ հո՛ւր եւ ծծումբ, այս մրրիկ բաժին բաժակի նոցա։ 7 Մեղաւորների վրայ որոգայթ, հուր եւ ծծումբ կը տեղայ, փոթորկի շունչն է նրանց բաժակի բաժինը: 6 Ամբարիշտներուն վրայ պիտի տեղան որոգայթներ,Հուր եւ ծծումբ ու խորշակ. Ա՛յս պիտի ըլլայ անոնց բաժակին բաժինը։ Տեղասցէ ի վերայ մեղաւորաց որոգայթ, հուր եւ ծծումբ. այս մրրիկ բաժին բաժակի նոցա: 10:7: Տեղասցէ ՚ի վերայ մեղաւորաց որոգա՛յթ հո՛ւր եւ ծծումբ, այս մրրիկ բաժին բաժակի նոցա։ 7 Մեղաւորների վրայ որոգայթ, հուր եւ ծծումբ կը տեղայ, փոթորկի շունչն է նրանց բաժակի բաժինը: 6 Ամբարիշտներուն վրայ պիտի տեղան որոգայթներ,Հուր եւ ծծումբ ու խորշակ. Ա՛յս պիտի ըլլայ անոնց բաժակին բաժինը։ zohrab-1805▾ eastern-1994▾ western am▾	10:610:6 Дождем прольет Он на нечестивых горящие угли, огонь и серу; и палящий ветер их доля из чаши; 10:7 ὅτι οτι since; that δίκαιος δικαιος right; just κύριος κυριος lord; master καὶ και and; even δικαιοσύνας δικαιοσυνη rightness; right standing ἠγάπησεν αγαπαω love εὐθύτητα ευθυτης straightness; direction εἶδεν οραω view; see τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him 10:7 אָלָ֤ה ʔālˈā אָלָה curse פִּ֣יהוּ pˈîhû פֶּה mouth מָ֭לֵא ˈmālē מלא be full וּ û וְ and מִרְמֹ֣ות mirmˈôṯ מִרְמָה deceit וָ wā וְ and תֹ֑ךְ ṯˈōḵ תֹּךְ oppression תַּ֥חַת tˌaḥaṯ תַּחַת under part לְ֝שֹׁונֹ֗ו ˈlšônˈô לָשֹׁון tongue עָמָ֥ל ʕāmˌāl עָמָל labour וָ wā וְ and אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 10:7. pluet super peccatores laqueos ignis et sulphur et spiritus tempestatum pars calicis eorumHe shall rain snares upon sinners: fire and brimstone, and storms of winds, shall be the portion of their cup. 6. Upon the wicked he shall rain snares; fire and brimstone and burning wind shall be the portion of their cup. Upon the wicked he shall rain snares, fire and brimstone, and an horrible tempest: [this shall be] the portion of their cup: 10:6 Дождем прольет Он на нечестивых горящие угли, огонь и серу; и палящий ветер их доля из чаши; 10:7 ὅτι οτι since; that δίκαιος δικαιος right; just κύριος κυριος lord; master καὶ και and; even δικαιοσύνας δικαιοσυνη rightness; right standing ἠγάπησεν αγαπαω love εὐθύτητα ευθυτης straightness; direction εἶδεν οραω view; see τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him 10:7 אָלָ֤ה ʔālˈā אָלָה curse פִּ֣יהוּ pˈîhû פֶּה mouth מָ֭לֵא ˈmālē מלא be full וּ û וְ and מִרְמֹ֣ות mirmˈôṯ מִרְמָה deceit וָ wā וְ and תֹ֑ךְ ṯˈōḵ תֹּךְ oppression תַּ֥חַת tˌaḥaṯ תַּחַת under part לְ֝שֹׁונֹ֗ו ˈlšônˈô לָשֹׁון tongue עָמָ֥ל ʕāmˌāl עָמָל labour וָ wā וְ and אָֽוֶן׃ ʔˈāwen אָוֶן wickedness 10:7. pluet super peccatores laqueos ignis et sulphur et spiritus tempestatum pars calicis eorum He shall rain snares upon sinners: fire and brimstone, and storms of winds, shall be the portion of their cup. 6. Upon the wicked he shall rain snares; fire and brimstone and burning wind shall be the portion of their cup. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 11:7: The righteous Lord loveth righteousness - He loves that which resembles himself. His countenance - his face - is ever open and unclouded to the upright. They always enjoy his salvation, and know that he is pleased with them. The preceding verse my old MS. translates and paraphrases thus: - He sal rayne on synful, snares, fyre, brimstane, and gost of stormis. Par - He Sal rayne on synful in this werld, snares, that es wiked Lare: fyre is covatyse: brunstane, that es stynk of il werkes: and post of stormis, that es a stormy though that es withoutyn rest in Ihesu Crist, and ay es traveld with the wynd of the devel. Or the past of stormys, es the last depertyng of synful fra ryghtwis men, and there fyre, brunston, storm, er part of the chalyie of thaim: that es, thai ar thair part in pyne. He cals thair pyne a "Cop", for ilk dampned man sal drynk of the sorow of Hel, eftir the mesure of hys Syn. Behald the pynes of wikid men: fyrst, God raynes upon thaim snares, that es qwen he suffers fals prophetes that comes in clathing of mekenes; and withinnen er wers than wolves, to desayf thaim thurgh errour. Sythen the fyre of lychery, and covatys wastes al the gude that thai haf done: eftirward for stynk of il werkes that er castyn fra Crist, and al his Halows, and then er in sentence of dome; as in a grete storme, dryven in til a pitte of Hel, to bryn in fyre withoutyn ende. This es the entent of this wers. For ryghtwis es Lord; and he lufes ryghtwisnes; evennes saw the face of hym - Yf ge ask qwy oure lorde yelded pyne to synful? lo here an answere; for he es rightwis. Als so if ge wil witt qwy he gifes ioy til gude men? Lo here an answere; for he lufed ryghtwisnes: that es, ryghtwis men, in the qwilk er many ryghtwisneses: thof ane be the ryghtwisnes of God, in the qwilk al ryghtwise men or parcenel. Evenes saw his face: that es, evenes es sene in his knawyng inence, both the partys of gud and il. This es ogayne wryches at sais, If God saf me noght, I dar say he es unryghtwis: bot thof thai say it now, qwen he suffris wryched men errour in thought, and worde and dede; thai sal noght be so hardy to speke a worde qwen he comes to dampne thaire errour. Bot who so lufes here and haldes that na unevenes may be in hym, qwam so he dampnes, or qwam so he saves, he sal have thaire myght to stand and to speke gude space. Now er swilk in a wonderful wodenes, that wenes for grete wordes to get ought of God. The former part of this Psalm, Flee as a bird, etc., this ancient author considers as the voice of heresy inviting the true Church to go away into error; and intimates that those who were separating from haly kyrk were very pure, and unblameable in all their conduct; and that mountain or hill, as he translates it, signifies eminent virtues, of which they had an apparently good stock. So it appears that those called heretics lived then a holier life than those called halows or saints. Albert Barnes: Notes on the Bible - 1834 11:7: For the righteous Lord loveth righteousness - This would be more correctly rendered, "For Jehovah is righteous; he loves righteousness." The idea is, that God is himself righteous, and, consequently, he loves those who are righteous. He may be confided in, therefore, by the righteous as their friend, and being under his protection they have nothing to fear. His countenance doth behold the upright - The word rendered "countenance" is, in the Hebrew, in the plural number; literally," his faces." It is not easy to account for this use of the plural, though it is common in the Scriptures. There may be an allusion to the fact that man seems to have two faces - one on the right side, and one on the left, two eyes, two cheeks, two nostrils, etc., as if made up of two persons. Applied to God, it has no other signification than it has when applied to man; nor should we seek to find anything mystical in the fact that the plural form is used. The term here, like the eyelids in Psa 11:6, is equivalent to eyes, since the most remarkable feature of the countenance is the eyes; and the idea is, that God looks upon the upright; that is, he sees their dangers amid their wants; he looks upon them with favor and affection. Being thus constantly under his eye, and being objects of his favorable regard, they can have nothing to fear; or, in other words, they are safe. This, then, is the argument of the righteous man, in reply to the suggestion Psa 11:1 that he should "flee" from danger. The argument is, that God would be his defender, and that he might safely rely on His protection. The wicked have everything to fear; the righteous, nothing. The one is never safe; the other, always. The one will be delivered out of all his troubles; the end of the other can be only ruin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 11:7: For: Psa 45:7, Psa 99:4, Psa 146:8; Isa 61:8 his: Psa 5:12, Psa 21:6, Psa 33:18, Psa 34:15, Psa 42:5; Job 36:7; Pe1 3:12 Carl Friedrich Keil and Franz Delitzsch 11:7 Ps 11:7, which assumes a declaration of something that is near at hand, is opposed to our rendering the voluntative form of the fut., ימטר, as expressive of a wish. The shorter form of the future is frequently indicative in the sense of the future, e.g., Ps 72:13, or of the present, e.g., Ps 58:5, or of the past, Ps 18:12. Thus it here affirms a fact of the future which follows as a necessity from Ps 11:4, Ps 11:5. Assuming that פּהים might be equivalent to פּחמים, even then the Hebrew פּחם, according to the general usage of the language, in distinction from גּחלת, does not denote burning, but black coals. It ought therefore to have been אשׁ פּחמי. Hitzig reads פּהים from פּיח ashes; but a rain of ashes is no medium of punishment. Bצttcher translates it "lumps" according to Ex 39:3; Num 17:3; but in these passages the word means thin plates. We adhere to the signification snares, Job 22:10, cf. Job 21:17, Prov 27:5; and following the accentuation, we understand it to be a means of punishment by itself. First of all descends a whole discharge of missiles which render all attempt at flight impossible, viz., lightnings; for the lightning striking out its course and travelling from one point in the distance, bending itself like a serpent, may really be compared to a snare, or noose, thrown down from above. In addition to fire and brimstone (Gen 19:24) we have also רוּח זלעפות. The lxx renders it πνεῦμα καταιγίδος, and the Targum זעפא עלעוּלא, procella turbinea. The root is not לעף, which cannot be sustained as a cognate form of להב, לאב to burn, but זעף, which (as 1Kings 5:10 shows) exactly corresponds to the Latin aestuare which combines in itself the characteristics of heat and violent motion, therefore perhaps: a wind of flames, i.e., the deadly simoom, which, according to the present division of the verse is represented in connection with אשׁ וגפרית, as the breath of the divine wrath pouring itself forth like a stream of brimstone, Is 30:33. It thus also becomes clear how this can be called the portion of their cup, i.e., what is adjudged to them as the contents of their cup which they must drain off. מנת (only found in the Davidic Psalms, with the exception of 2Chron 31:4) is both absolutivus and constructivus according to Olshausen (108, c, 165, i), and is derived from manajath, or manawath, which the original feminine termination ath, the final weak radical being blended with it. According to Hupfeld it is constr., springing from מנית, like קצת (in Dan. and Neh.) form קצות. But probably it is best to regard it as = מנות or מנית, like גּלות = גּלות. Thus then Jahve is in covenant with David. Even though he cannot defend himself against his enemies, still, when Jahve gives free course to His hatred in judgment, they will then have to do with the powers of wrath and death, which they will not be able to escape. When the closing distich bases this different relation of God towards the righteous and the unrighteous and this judgment of the latter on the righteousness of God, we at once perceive what a totally different and blessed end awaits the righteous. As Jahve Himself is righteous, so also on His part (1Kings 12:7; Mic 6:5, and frequently) and on the part of man (Is 33:15) He loves צדקות, the works of righteousness. The object of אהב (= אהב) stands at the head of the sentence, as in Ps 99:4, cf. Ps 10:14. In Ps 11:7 ישׂר designates the upright as a class, hence it is the more natural for the predicate to follow in the plur. (cf. Ps 9:7; Job 8:19) than to precede as elsewhere (Prov 28:1; Is 16:4). The rendering: "His countenance looks upon the upright man" (Hengst. and others) is not a probable one, just because one expects to find something respecting the end of the upright in contrast to that of the ungodly. This rendering is also contrary to the general usage of the language, according to which פנים is always used only as that which is to be seen, not as that which itself sees. It ought to have been עינימו, Ps 33:18; Ps 34:16; Job 36:7. It must therefore be translated according to Ps 17:15; Ps 140:13 : the upright (quisquis probus est) shall behold His countenance. The pathetic form פנימו instead of פּניו was specially admissible here, where God is spoken of (as in Deut 33:2, cf. Is 44:15). It ought not to be denied any longer that mo is sometimes (e.g., Job 20:23, cf. Job 22:2; Job 27:23) a dignified singular suffix. To behold the face of God is in itself impossible to mortals without dying. But when God reveals Himself in love, then He makes His countenance bearable to the creature. And to enjoy this vision of God softened by love is the highest honour God in His mercy can confer on a man; it is the blessedness itself that is reserved for the upright, 140:14. It is not possible to say that what is intended is a future vision of God; but it is just as little possible to say that it is exclusively a vision in this world. To the Old Testament conception the future עולם is certainly lost in the night of Shel. But faith broke through this night, and consoled itself with a future beholding of God, Job 19:26. The redemption of the New Testament has realised this aspiration of faith, since the Redeemer has broken through the night of the realm of the dead, has borne on high with Him the Old Testament saints, and translated them into the sphere of the divine love revealed in heaven. John Gill 11:7 For the righteous Lord loveth righteousness,.... The Lord is righteous in himself, and in all his ways and works; and therefore righteousness, as it lies both in punishing the wicked, and in maintaining the righteous cause of his people, must be loved by him, it being agreeable to his nature: he loves to exercise righteousness in the earth, to administer it to and among men; this he delights in. He is well pleased with the righteousness of his Son, it being satisfactory to his justice, and that by which his law is magnified and made honourable; and he is well pleased with his people, as they are clothed with it: and he approves of their righteous actions, as they are done in obedience to his righteous law, in faith, from a principle of love, and with a view to his glory; these are acceptable to him in Christ; his countenance doth behold the upright; whom wicked men privily shoot at, Ps 11:2; God looks with pleasure upon them, and takes delight in them, and takes care of them, protects and defends them, and at last saves them; and which, with all that goes before, was an encouragement to David to trust in the Lord; see Ps 7:10; and moreover, the Lord lifts up the light of his countenance on such, and indulges them with his gracious presence, than which nothing is more comfortable and desirable. Some choose to render the word, "their countenance" (y), meaning the trinity of Persons, Father, Son, and Spirit, who all have a gracious regard to such: others render the clause thus, "the upright shall see his face", the face of God; so the Chaldee paraphrase and the Arabic version; see Ps 17:15. (y) "facies eorum", Genebrardus, Vatablus, Gussetius; so R. Japhet in Aben Ezra, who compares it with Genesis xx. 13. Robert Jamieson, A. R. Fausset and David Brown 11:7 his countenance--literally, "their faces," a use of the plural applied to God, as in Gen 1:26; Gen 3:22; Gen 11:7; Is 6:8, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Ps 11:4), expressing here God's complacency towards the upright (compare Ps 34:15-16).
10:810:8: Արդար է Տէր՝ զարդարութիւն սիրէ, զուղղութիւն տեսանեն երեսք նորա։ Տունք. ը̃։ 8 Արդար է Տէրը, արդարութիւն է սիրում, ճշմարտութեանն է նայում երեսը նրա: 7 Քանզի արդար Տէրը արդարութիւնը կը սիրէ, Անոր երեսը ուղիղին կը նայի։ Արդար է Տէր, զարդարութիւն սիրէ, զուղղութիւն տեսանեն երեսք նորա: 10:8: Արդար է Տէր՝ զարդարութիւն սիրէ, զուղղութիւն տեսանեն երեսք նորա։ Տունք. ը̃։ 8 Արդար է Տէրը, արդարութիւն է սիրում, ճշմարտութեանն է նայում երեսը նրա: 7 Քանզի արդար Տէրը արդարութիւնը կը սիրէ, Անոր երեսը ուղիղին կը նայի։ zohrab-1805▾ eastern-1994▾ western am▾	10:710:7 ибо Господь праведен, любит правду; лице Его видит праведника. 10:8 יֵשֵׁ֤ב׀ yēšˈēv ישׁב sit בְּ bᵊ בְּ in מַאְרַ֬ב marˈav מַאְרָב ambush חֲצֵרִ֗ים ḥᵃṣērˈîm חָצֵר court בַּֽ֭ ˈbˈa בְּ in † הַ the מִּסְתָּרִים mmistārîm מִסְתָּר hiding-place יַהֲרֹ֣ג yahᵃrˈōḡ הרג kill נָקִ֑י nāqˈî נָקִי innocent עֵ֝ינָ֗יו ˈʕênˈāʸw עַיִן eye לְֽ lᵊˈ לְ to חֵלְכָ֥ה ḥēlᵊḵˌā חֵלְכָה [uncertain] יִצְפֹּֽנוּ׃ yiṣpˈōnû צפן hide 10:8. quoniam iustus Dominus iustitias dilexit rectum videbunt facies eorumFor the Lord is just, and hath loved justice: his countenance hath beheld righteousness. 7. For the LORD is righteous; he loveth righteousness: the upright shall behold his face. For the righteous LORD loveth righteousness; his countenance doth behold the upright: 10:7 ибо Господь праведен, любит правду; лице Его видит праведника. 10:8 יֵשֵׁ֤ב׀ yēšˈēv ישׁב sit בְּ bᵊ בְּ in מַאְרַ֬ב marˈav מַאְרָב ambush חֲצֵרִ֗ים ḥᵃṣērˈîm חָצֵר court בַּֽ֭ ˈbˈa בְּ in † הַ the מִּסְתָּרִים mmistārîm מִסְתָּר hiding-place יַהֲרֹ֣ג yahᵃrˈōḡ הרג kill נָקִ֑י nāqˈî נָקִי innocent עֵ֝ינָ֗יו ˈʕênˈāʸw עַיִן eye לְֽ lᵊˈ לְ to חֵלְכָ֥ה ḥēlᵊḵˌā חֵלְכָה [uncertain] יִצְפֹּֽנוּ׃ yiṣpˈōnû צפן hide 10:8. quoniam iustus Dominus iustitias dilexit rectum videbunt facies eorum For the Lord is just, and hath loved justice: his countenance hath beheld righteousness. 7. For the LORD is righteous; he loveth righteousness: the upright shall behold his face. ru▾ bhs-gloss▾ vulgate▾ erva_1895▾

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