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jw▾ 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
В еврейский, греческой и латинской Библиях псалом приписывается Давиду и нет ни в содержании псалма, ни построении его и языке оснований, по которым бы могло оспариваться происхождение от указанного в надписании лица.

Давид в псалме указывает на несправедливость преследования со стороны врагов и на их жестокость (3-4); особенно же выделяет из среды их одного, который занимает видное положение надзирателя ("епископа" - 8: ст. в греческой Библии и Вульгате) и на которого он молит от Бога суда. Под указанным лицом можно разуметь Доика, идумеянина, надзирателя над стадами Саула, лицо, к нему близкое, прославившееся доносами на Давида и убившего священников в Номве, где скрывался Давид (см 1: Цар XXII), т. е. псалом написан во время гонения от Саула. Весь псалом представляет изображение Давидом тяжести своего положения, как несправедливо и жестоко преследуемого праведника, и молитву к Богу как о возмездии Доику, за его предательство и предумышленную жестокость отношений к невинным страдальцам, так и о своем спасении.

Боже! Услышь мою молитву о помощи, так как отовсюду меня окружают враги коварные, неблагодарные и беспричинно восставшие (1-5). Накажи и суди моего врага по его делам: пусть жизнь его сократится, дети останутся сиротами и нищенствуют (6-10). Пусть не будет сострадающего ему и потомство его погибнет, да взыщутся с него грехи его родителей, пусть он будет лишен милости, так как сам не оказывал ее, пусть проклятие, которое он посылал другим, придет на него. Таково воздаяние от Господа всем врагам моим (11-20). Меня же, Господи, бедного, оставленного, изнемогшего от преследований, спаси чтобы враги знали, что это Ты сделал. Пусть они будут постыжены, а праведник возрадуется и восхвалит Господа за оказанное ему спасение (21-31).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Whether David penned this psalm when he was persecuted by Saul, or when his son Absalom rebelled against him, or upon occasion of some other trouble that was given him, is uncertain; and whether the particular enemy he prays against was Saul, or Doeg, or Ahithophel, or some other not mentioned in the story, we cannot determine; but it is certain that in penning it he had an eye to Christ, his sufferings and his persecutors, for that imprecation (ver. 8) is applied to Judas, Acts i. 20. The rest of the prayers here against his enemies were the expressions, not of passion, but of the Spirit of prophecy. I. He lodges a complaint in the court of heaven of the malice and base ingratitude of his enemies and with it an appeal to the righteous God, ver. 1-5. II. He prays against his enemies, and devotes them to destruction, ver. 6-20. III. He prays for himself, that God would help and succour him in his low condition, ver. 21-29. IV. He concludes with a joyful expectation that God would appear for him, ver. 30, 31. In singing this psalm we must comfort ourselves with the believing foresight of the certain destruction of all the enemies of Christ and his church, and the certain salvation of all those that trust in God and keep close to him.
Adam Clarke: Commentary on the Bible - 1831
The psalmist speaks against his inveterate enemies, Psa 109:1-5. He prays against them, and denounces God's judgments, Psa 109:6-15. The reason on which this is grounded, Psa 109:16-20. He prays for his own safety and salvation, using many arguments to induce God to have mercy upon him, Psa 109:21-31.
The title of this Psalm, To the chief Musician, A Psalm of David, has already often occurred, and on it the Versions offer nothing new. The Syriac says it is "a Psalm of David, when the people, without his knowledge, made Absalom king; on which account he was slain: but to us (Christians) he details the passion of Christ." That it contains a prophecy against Judas and the enemies of our Lord, is evident from Act 1:20. Probably, in its primary meaning, (for such a meaning it certainly has), it may refer to Ahithophel. The execrations in it should be rendered in the future tense, as they are mere prophetic denunciations of God's displeasure against sinners. Taken in this light, it cannot be a stumbling-block to any person. God has a right to denounce those judgments which he will inflict on the workers of iniquity. But perhaps the whole may be the execrations of David's enemies against himself. See on Psa 109:20 (note). Ahithophel, who gave evil counsel against David, and being frustrated hanged himself, was no mean prototype of Judas the traitor; it was probably on this account that St. Peter, Act 1:20, applied it to the case of Judas, as a prophetic declaration concerning him, or at least a subject that might be accommodated to his case.
Albert Barnes: Notes on the Bible - 1834
109:0: This psalm is ascribed to David, and there is nothing in the psalm to make us doubt the correctness of the title. Kimchi supposes that it refers to the enemies of David in the time of Saul. Grotius and Knapp suppose that it refers to Ahithophel; Dathe, to Shimei; DeWette, that it refers to national foes at a later period than the time of David. It is impossible now to ascertain the occasion on which it was composed. It would seem to have been one of the most trying in the life of David, when his enemies were most bitter against him. It is one of the "imprecatory" psalms, and one which is as difficult to reconcile with a kind and forgiving spirit as any other in the book.
In the New Testament Act 1:20 a part of the psalm is applied to Judas the traitor, but without its being necessary to conclude that it had any original reference to him. The conduct of Judas was like the conduct of the enemy of David; the language used in the one case might be properly used in the other.
The psalm consists of three parts:
I. A description of the enemies of the psalmist Psa 109:1-5, as
(a) deceitful and lying;
(b) as using words of hatred;
(c) as fighting against him without cause;
(d) as returning evil for good, and hatred for love.
From this it would seem that the persons referred to were some who had been closely connected with the author; who had received important benefits from him; who had been the subjects of his prayer; and who pursued him from mere malice.
II. A prayer for the punishment of those who had thus wronged him - referring particularly to some one person who had been prominent, or who had instigated others, imploring the infliction of just punishment on him as if he were alone responsible, Psa 109:6-20. It is in this part of the psalm that the principal difficulty in the interpretation consists, as this is made up of severe and apparently harsh and Rev_engeful imprecations. All is in fact invoked on him that any man could ever desire to see inflicted on an enemy.
III. A prayer for the sufferer's own deliverance, with a promise of thanksgiving, Psa 109:21-31. The psalmist here describes his miserable and suffering condition, and prays that God would interpose - expressing a willingness to suffer anything at the hand of man if God would be his friend - a willingness that they should continue to "curse," if God would "bless." As the result of all, he says that he would find delight in praise - in the public acknowledgment of the goodness of God.
On the phrase in the title, "To the chief Musician," see the notes at the title to Psa 4:1-8,
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 109:1, David, complaining of his slanderous enemies, under the person of Judas devotes them; Psa 109:16, He shews their sin; Psa 109:21, Complaining of his own misery, he prays for help; Psa 109:29, He promises thankfulness.
Carl Friedrich Keil and Franz Delitzsch

Imprecation upon the Curser Who Prefers the Curse to the Blessing
The אודה, corresponding like an echo to the הודו of Ps 107, is also found here in Ps 109:30. But Psalms 109 is most closely related to Ps 69. Anger concerning the ungodly who requite love with ingratitude, who persecute innocence and desire the curse instead of the blessing, has here reached its utmost bound. The imprecations are not, however, directed against a multitude as in Ps 69, but their whole current is turned against one person. Is this Doeg the Edomite, or Cush the Benjamite? We do not know. The marks of Jeremiah's hand, which raised a doubt about the לדוד of Ps 69, are wanting here; and if the development of the thoughts appears too diffuse and overloaded to be suited to David, and also many expressions (as the inflected מעט in Ps 109:8, the נכאה, which is explained by the Syriac, in Ps 109:16, and the half-passive חלל in Ps 109:22) look as though they belong to the later period of the language, yet we feel on the other hand the absence of any certain echoes of older models. For in the parallels Ps 109:6, cf. Zech 3:1, and Ps 109:18, Ps 109:29, cf. Is 59:17, it is surely not the mutual relationship but the priority that is doubtful; Ps 109:22, however, in relation to Ps 55:5 (cf. Ps 109:4 with Ps 55:5) is a variation such as is also allowable in one and the same poet (e.g., in the refrains). The anathemas that are here poured forth more extensively than anywhere else speak in favour of David, or at least of his situation. They are explained by the depth of David's consciousness that he is the anointed of Jahve, and by his contemplation of himself in Christ. The persecution of David was a sin not only against David himself, but also against the Christ in him; and because Christ is in David, the outbursts of the Old Testament wrathful spirit take the prophetic form, so that this Psalm also, like Ps 22 and Ps 69, is a typically prophetic Psalm, inasmuch as the utterance of the type concerning himself is carried by the Spirit of prophecy beyond himself, and thus the ara' is raised to the προφητεία ἐν εἴδει ἀρᾶς (Chrysostom). These imprecations are not, however, appropriate in the mouth of the suffering Saviour. It is not the spirit of Zion but of Sinai which here speaks out of the mouth of David; the spirit of Elias, which, according to Lk 9:55, is not the spirit of the New Testament. This wrathful spirit is overpowered in the New Testament by the spirit of love. But these anathemas are still not on this account so many beatings of the air. There is in them a divine energy, as in the blessing and cursing of every man who is united to God, and more especially of a man whose temper of mind is such as David's. They possess the same power as the prophetical threatenings, and in this sense they are regarded in the New Testament as fulfilled in the son of perdition (Jn 17:12). To the generation of the time of Jesus they were a deterrent warning not to offend against the Holy One of God, and this Psalmus Ischarioticus (Acts 1:20) will ever be such a mirror of warning to the enemies and persecutors of Christ and His Church.
John Gill
INTRODUCTION TO PSALM 109
To the chief Musician, A Psalm of David. This psalm was written by David, under the inspiration of the Holy Spirit, concerning Judas the betrayer of Christ, as is certain from Acts 1:16 hence it is used to be called by the ancients the Iscariotic psalm. Whether the occasion of it was the rebellion of Absalom, as some, or the persecution of Saul, as Kimchi; and whoever David might have in view particularly, whether Ahithophel, or Doeg the Edomite, as is most likely; yet it is evident that the Holy Ghost foresaw the sin of Judas, and prophesies of that, and of the ruin and misery that should come upon him; for the imprecations in this psalm are no other than predictions of future events, and so are not to be drawn into an example by men; nor do they breathe out anything contrary to the spirit of Christianity, but are proofs of it, since what is here predicted has been exactly accomplished. The title in the Syriac version is,
"a psalm of David when they created Absalom king without his knowledge, and for this cause he was slain; but to us it expounds the sufferings of the Christ of God;''
and indeed he is the person that is all along speaking in this psalm.
John Wesley
God - The author and matter of all my praises.
108:1108:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ՃԸ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. Սաղմոս Դաւթի:

108:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ՃԸ։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
108:0108:0 Начальнику хора. Псалом Давида.
108:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ψαλμός ψαλμος psalm ὁ ο the θεός θεος God τὴν ο the αἴνεσίν αινεσις singing praise μου μου of me; mine μὴ μη not παρασιωπήσῃς παρασιωπαω keep silent
108:1 שִׁ֖יר šˌîr שִׁיר song מִזְמֹ֣ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David נָכֹ֣ון nāḵˈôn כון be firm לִבִּ֣י libbˈî לֵב heart אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) אָשִׁ֥ירָה ʔāšˌîrā שׁיר sing וַ֝ ˈwa וְ and אֲזַמְּרָ֗ה ʔᵃzammᵊrˈā זמר sing אַף־ ʔaf- אַף even כְּבֹודִֽי׃ kᵊvôḏˈî כָּבֹוד weight
108:1. pro victoria David canticumUnto the end, a psalm for David.
For the Chief Musician. A Psalm of David.
108:1. A Song [or] Psalm of David. O God, my heart is fixed; I will sing and give praise, even with my glory.
108:1. A Canticle Psalm, of David himself. My heart is prepared, O God, my heart is prepared. I will sing songs, and I will sing psalms in my glory.
[665] KJV Chapter [109] To the chief Musician, A Psalm of David:

108:0 Начальнику хора. Псалом Давида.
108:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ψαλμός ψαλμος psalm
ο the
θεός θεος God
τὴν ο the
αἴνεσίν αινεσις singing praise
μου μου of me; mine
μὴ μη not
παρασιωπήσῃς παρασιωπαω keep silent
108:1
שִׁ֖יר šˌîr שִׁיר song
מִזְמֹ֣ור mizmˈôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
נָכֹ֣ון nāḵˈôn כון be firm
לִבִּ֣י libbˈî לֵב heart
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
אָשִׁ֥ירָה ʔāšˌîrā שׁיר sing
וַ֝ ˈwa וְ and
אֲזַמְּרָ֗ה ʔᵃzammᵊrˈā זמר sing
אַף־ ʔaf- אַף even
כְּבֹודִֽי׃ kᵊvôḏˈî כָּבֹוד weight
108:1. pro victoria David canticum
Unto the end, a psalm for David.
For the Chief Musician. A Psalm of David.
108:1. A Song [or] Psalm of David. O God, my heart is fixed; I will sing and give praise, even with my glory.
108:1. A Canticle Psalm, of David himself. My heart is prepared, O God, my heart is prepared. I will sing songs, and I will sing psalms in my glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ 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. "Боже, хвалы моея не премолчи" (слав.) - Господи, предмет моего воспевания! Не откажи мне сейчас в помощи ввиду незаслуженных, многочисленных и злостных преследований.
Adam Clarke: Commentary on the Bible - 1831
109:1: Hold not thy peace - Be not silent; arise and defend my cause.
Albert Barnes: Notes on the Bible - 1834
109:1: Hold not thy peace - That is, Speak for my defense - as if God had looked with unconcern on the wrongs which were done to him. See the notes at Psa 83:1.
O God of my praise - The God whom I praise; whom I worship and adore. It implies that he was accustomed to praise him, and desired still to praise him. He sought that God would interpose now that he might have new occasion for praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:1: am 2942, bc 1062 (Title), It is generally supposed that this Psalm was composed by David, when persecuted by Saul, who was rendered more implacable by the base and malicious calumnies of Doeg and others; though some are of opinion, that it was written when David fled from Absalom, and that Ahithophel, rather than Doeg, is the typical person against whom it is principally directed.
Hold: Psa 28:1, Psa 35:22, Psa 35:23, Psa 83:1; Isa 42:14
O God: Psa 118:28; Exo 15:2; Deu 10:21; Jer 17:14
Carl Friedrich Keil and Franz Delitzsch
109:1
A sign for help and complaints of ungrateful persecutors form the beginning of the Psalm. "God of my praise" is equivalent to God, who art my praise, Jer 17:14, cf. Deut 10:21. The God whom the Psalmist has hitherto had reason to praise will also now show Himself to him as worthy to be praised. Upon this faith he bases the prayer: be not silent (Ps 28:1; Ps 35:22)! A mouth such as belongs to the "wicked," a mouth out of which comes "deceit," have they opened against him; they have spoken with him a tongue (accusative, vid., on Ps 64:6), i.e., a language, of falsehood. דּברי of things and utterances as in Ps 35:20. It would be capricious to take the suffix of אהבתי in Ps 109:4 as genit. object. (love which they owe me), and in Ps 109:5 as genit. subject.; from Ps 38:21 it may be seen that the love which he has shown to them is also meant in Ps 109:4. The assertion that he is "prayer" is intended to say that he, repudiating all revenges of himself, takes refuge in God in prayer and commits his cause into His hands. They have loaded him with evil for good, and hatred for the love he has shown to them. Twice he lays emphasis on the fact that it is love which they have requited to him with its opposite. Perfects alternate with aorists: it is no enmity of yesterday; the imprecations that follow presuppose an inflexible obduracy on the side of the enemies.
Geneva 1599
109:1 "To the chief Musician, A Psalm of David." Hold not thy peace, O God of my (a) praise;
(a) Though all the world condemn me, yet you will approve my innocence and that is sufficient praise to me.
John Gill
109:1 Hold not thy peace,.... Or be not as a deaf or dumb man, or like one that turns a deaf ear and will give no answer; so the Lord seems to his people when he does not give an immediate answer to their prayers, and does not arise to help them; he seems to have forsaken them, and to stand at a distance from them; nor does he avenge them of their enemies; it is the Messiah, as man, that puts up this petition, and it agrees with Ps 22:2.
O God of my praise; worthy of all praise, because of the perfections of his nature, and for the mercies he bestows; and is and ought to be the constant object of the praise of his people, and was the object of the praise of Christ; see Ps 22:22, who praised him for his wonderful formation as man, having such a holy human nature, so suitable to his divine Person, and so fit for the service of his people; for his preservation from his enemies, and the deliverance of him from death and the grave, by his resurrection; for hearing his petitions, and for the special grace bestowed on his people; see Ps 139:14. Or, "O God of my glorying (w)"; in whom he gloried, of whom he boasted; as he often with exultation spoke of him as his God and Father: or, "the God that praises me"; for his praise was not of men, but of God, who by a voice from heaven declared him his beloved Son, in whom he was well pleased, Mt 3:17.
(w) "gloriationis meae", Cocceius; "de quo glorior", so some in Vatablus.
Robert Jamieson, A. R. Fausset and David Brown
109:1 The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Ps 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority. (Psa. 109:1-31)
God of my praise--its object, thus recognizing God as a certain helper. Be not silent (compare Ps 17:13; Ps 28:1).
108:2108:2: Աստուած օրհնութեան իմոյ մի՛ լռեր, զի բերան մեղաւորի բերան նենգաւորի բացաւ ՚ի վերայ իմ։ Խօսեցան զինէն լեզուօք նենգաւորօք[7477], [7477] Ոմանք.Լեզուաւ նենգաւորաւ։
2 Ո՜վ իմ օրհնութեան Աստուած, մի՛ լռիր, քանզի մեղաւորի բերանը՝ բերանը նենգաւորի, բացուեց ինձ վրայ: Խօսեցին իմ մասին նենգամիտ լեզուով
[109:1] Ո՛վ իմ օրհնութեանս Աստուածը, լուռ մի՛ կենար.[2] Վասն զի ամբարշտին Ու նենգաւորին բերանը բացուեցաւ իմ վրաս, Ինծի դէմ սուտ լեզուով խօսեցան։
Աստուած օրհնութեան իմոյ, մի՛ լռեր, զի բերան մեղաւորի, բերան նենգաւորի բացաւ ի վերայ իմ. խօսեցան զինէն լեզուաւ նենգաւորաւ:

108:2: Աստուած օրհնութեան իմոյ մի՛ լռեր, զի բերան մեղաւորի բերան նենգաւորի բացաւ ՚ի վերայ իմ։ Խօսեցան զինէն լեզուօք նենգաւորօք[7477],
[7477] Ոմանք.Լեզուաւ նենգաւորաւ։
2 Ո՜վ իմ օրհնութեան Աստուած, մի՛ լռիր, քանզի մեղաւորի բերանը՝ բերանը նենգաւորի, բացուեց ինձ վրայ: Խօսեցին իմ մասին նենգամիտ լեզուով
[109:1] Ո՛վ իմ օրհնութեանս Աստուածը, լուռ մի՛ կենար.
[2] Վասն զի ամբարշտին Ու նենգաւորին բերանը բացուեցաւ իմ վրաս, Ինծի դէմ սուտ լեզուով խօսեցան։
zohrab-1805▾ eastern-1994▾ western am▾
108:1108:1 Боже хвалы моей! не премолчи,[108:2] ибо отверзлись на меня уста нечестивые и уста коварные; говорят со мною языком лживым;
108:2 ὅτι οτι since; that στόμα στομα mouth; edge ἁμαρτωλοῦ αμαρτωλος sinful καὶ και and; even στόμα στομα mouth; edge δολίου δολιος cunning; deceitful ἐπ᾿ επι in; on ἐμὲ εμε me ἠνοίχθη ανοιγω open up ἐλάλησαν λαλεω talk; speak κατ᾿ κατα down; by ἐμοῦ εμου my γλώσσῃ γλωσσα tongue δολίᾳ δολιος cunning; deceitful
108:2 ע֭וּרָֽה ˈʕûrˈā עור be awake הַ ha הַ the נֵּ֥בֶל nnˌēvel נֵבֶל harp וְ wᵊ וְ and כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither אָעִ֥ירָה ʔāʕˌîrā עור be awake שָּֽׁחַר׃ ššˈāḥar שַׁחַר dawn
108:2. Deus laudabilis mihi ne taceas quia os impii et os dolosi contra me apertum estO God, be not thou silent in my praise: For the mouth of the wicked and the mouth of the deceitful man is opened against me.
1. Hold not thy peace, O God of my praise;
108:2. Awake, psaltery and harp: I [myself] will awake early.
108:2. Rise up, my glory. Rise up, Psalter and harp. I will arise in early morning.
Hold not thy peace, O God of my praise; [2] For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue:

108:1 Боже хвалы моей! не премолчи,
[108:2] ибо отверзлись на меня уста нечестивые и уста коварные; говорят со мною языком лживым;
108:2
ὅτι οτι since; that
στόμα στομα mouth; edge
ἁμαρτωλοῦ αμαρτωλος sinful
καὶ και and; even
στόμα στομα mouth; edge
δολίου δολιος cunning; deceitful
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἠνοίχθη ανοιγω open up
ἐλάλησαν λαλεω talk; speak
κατ᾿ κατα down; by
ἐμοῦ εμου my
γλώσσῃ γλωσσα tongue
δολίᾳ δολιος cunning; deceitful
108:2
ע֭וּרָֽה ˈʕûrˈā עור be awake
הַ ha הַ the
נֵּ֥בֶל nnˌēvel נֵבֶל harp
וְ wᵊ וְ and
כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither
אָעִ֥ירָה ʔāʕˌîrā עור be awake
שָּֽׁחַר׃ ššˈāḥar שַׁחַר dawn
108:2. Deus laudabilis mihi ne taceas quia os impii et os dolosi contra me apertum est
O God, be not thou silent in my praise: For the mouth of the wicked and the mouth of the deceitful man is opened against me.
108:2. Awake, psaltery and harp: I [myself] will awake early.
108:2. Rise up, my glory. Rise up, Psalter and harp. I will arise in early morning.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Appeal to God Against Enemies.

1 Hold not thy peace, O God of my praise; 2 For the mouth of the wicked and the mouth of the deceitful are opened against me: they have spoken against me with a lying tongue. 3 They compassed me about also with words of hatred; and fought against me without a cause. 4 For my love they are my adversaries: but I give myself unto prayer. 5 And they have rewarded me evil for good, and hatred for my love.
It is the unspeakable comfort of all good people that, whoever is against them, God is for them, and to him they may apply as to one that is pleased to concern himself for them. Thus David here.
I. He refers himself to God's judgment (v. 1): "Hold not thy peace, but let my sentence come forth from thy presence, Ps. xvii. 2. Delay not to give judgment upon the appeal made to thee." God saw what his enemies did against him, but seemed to connive at it, and to keep silence: "Lord," says he, "do not always do so." The title he gives to God is observable: "O God of my praise! the God in whom I glory, and not in any wisdom or strength of my own, from whom I have every thing that is my praise, or the God whom I have praised, and will praise, and hope to be for ever praising." He had before called God the God of his mercy (Ps. lix. 10), here he calls him the God of his praise. Forasmuch as God is the God of our mercies we must make him the God of our praises; if all is of him and from him, all must be to him and for him.
II. He complains of his enemies, showing that they were such as it was fit for the righteous God to appear against. 1. They were very spiteful and malicious: They are wicked; they delight in doing mischief (v. 2); their words are words of hatred, v. 3. They had an implacable enmity to a good man because of his goodness. "They open their mouths against me to swallow me up, and fight against me to cut me off if they could." 2. They were notorious liars; and lying comprehends two of the seven things which the Lord hates. "They are deceitful in their protestations and professions of kindness, while at the same time they speak against me behind my back, with a lying tongue." They were equally false in their flatteries and in their calumnies. 3. They were both public and restless in their designs; "They compassed me about on all sides, so that, which way soever I looked, I could see nothing but what made against me." 4. They were unjust; their accusations of him, and sentence against him, were all groundless: "They have fought against me without a cause; I never gave them any provocation." Nay, which was worst of all, 5. They were very ungrateful, and rewarded him evil for good, v. 5. Many a kindness he had done them, and was upon all occasions ready to do them, and yet he could not work upon them to abate their malice against him, but, on the contrary, they were the more exasperated because they could not provoke him to give them some occasion against him (v. 4): For my love they are my adversaries. The more he endeavoured to gratify them the more they hated him. We may wonder that it is possible that any should be so wicked; and yet, since there have been so many instances of it, we should not wonder if any be so wicked against us.
III. He resolves to keep close to his duty and take the comfort of that: But I give myself unto prayer (v. 4), I prayer (so it is in the original); "I am for prayer, I am a man of prayer, I love prayer, and prize prayer, and practise prayer, and make a business of prayer, and am in my element when I am at prayer." A good man is made up of prayer, gives himself to prayer, as the apostles, Acts vi. 4. When David's enemies falsely accused him, and misrepresented him, he applied to God and by prayer committed his cause to him. Though they were his adversaries for his love, yet he continued to pray for them; if others are abusive and injurious to us, yet let not us fail to do our duty to them, nor sin against the Lord in ceasing to pray for them, 1 Sam. xii. 23. Though they hated and persecuted him for his religion, yet he kept close to it; they laughed at him for his devotion, but they could not laugh him out of it. "Let them say what they will, I give myself unto prayer." Now herein David was a type of Christ, who was compassed about with words of hatred and lying words, whose enemies not only persecuted him without cause, but for his love and his good works (John x. 32); and yet he gave himself to prayer, to pray for them. Father, forgive them.
Adam Clarke: Commentary on the Bible - 1831
109:2: The mouth of the wicked and - the deceitful are opened against me - Many persons are continually uttering calumnies against me. Thou knowest my heart and its innocence; vindicate my uprightness against these calumniators.
Albert Barnes: Notes on the Bible - 1834
109:2: For the mouth of the wicked and the mouth of the deceitful - literally, "The mouth of wickedness, and the mouth of deceit." This acquaints us with the nature of the wrong which had been done him. It was slander; undeserved reproach.
Are opened against me - Margin, "have opened;" that is, have opened themselves.
They have spoken against me with a lying tongue - They have accused me of things which are not true; they have made false charges against me. David, as has not been uncommon with good people, was called repeatedly to this trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:2: the mouth: Psa 31:13, Psa 31:18, Psa 64:3, Psa 64:4, Psa 140:3; Sa2 15:3-8, Sa2 17:1; Pro 15:28; Mat 26:59-62
of the deceitful: Heb. of deceit
are opened: Heb. have opened themselves
with: Psa 120:3; Pro 6:17, Pro 12:19; Jer 9:3, Jer 9:5; Act 6:13
John Gill
109:2 For the mouth of the wicked and the mouth of the deceitful are opened against me,.... Or "of deceit" (x) itself; most wicked and very deceitful men, who sometimes flattered and pretended friendship, as the Jews did to Christ, when they designed ill against him; though at other times their mouths were opened, and they poured out their calumnies and reproaches very freely and largely; traducing his person, and aspersing his character as a wicked man; blaspheming his miracles, as if done by the help of the devil; charging his doctrine with novelty, falsehood, and blasphemy; loading him with invidious names, as Samaritan, madman, &c; representing him as an enemy to the state, as a seditious person, and a disturber of the nation's peace; particularly their mouths were opened against him when they called for his crucifixion, and would have no denial; and especially when he was on the cross, where they gaped upon him with their mouths, and poured out their scoffs and jeers at him; see Ps 22:14.
They have spoken against me with a lying tongue, false witnesses rose up against him, and laid things to his charge he knew nothing of, and which they could not prove, Mt 26:59.
(x) "os doli", Vatablus, Cocceius; "os fraudis", Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
109:2 For the mouth . . . opened--or, "They have opened a wicked mouth"
against me--literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mt 26:59).
108:3108:3: եւ բանիւք ատելութեան պաշարեցին զիս։ Մարտեան ընդ իս ՚ի տարապարտուց[7478], [7478] Ոմանք.Եւ բանիւ ատելութեամբ։
3 եւ ատելութեան խօսքերով պաշարեցին ինձ՝ յանիրաւի մարտնչելով իմ դէմ:
3 Ատելութեան խօսքերով զիս պատեցին Եւ ինծի հետ անիրաւ տեղը կռուեցան։
եւ բանիւք ատելութեան պաշարեցին զիս. մարտեան ընդ իս ի տարապարտուց:

108:3: եւ բանիւք ատելութեան պաշարեցին զիս։ Մարտեան ընդ իս ՚ի տարապարտուց[7478],
[7478] Ոմանք.Եւ բանիւ ատելութեամբ։
3 եւ ատելութեան խօսքերով պաշարեցին ինձ՝ յանիրաւի մարտնչելով իմ դէմ:
3 Ատելութեան խօսքերով զիս պատեցին Եւ ինծի հետ անիրաւ տեղը կռուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
108:3108:3 отвсюду окружают меня словами ненависти, вооружаются против меня без причины;
108:3 καὶ και and; even λόγοις λογος word; log μίσους μισος encircle; surround με με me καὶ και and; even ἐπολέμησάν πολεμεω battle με με me δωρεάν δωρεαν gratuitously; freely
108:3 אֹודְךָ֖ ʔôḏᵊḵˌā ידה praise בָ vā בְּ in † הַ the עַמִּ֥ים׀ ʕammˌîm עַם people יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וַ֝ ˈwa וְ and אֲזַמֶּרְךָ֗ ʔᵃzammerᵊḵˈā זמר sing בַּל־ bal- בַּל not אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
108:3. locuti sunt de me lingua mendacii verbis odii circumdederunt me et expugnaverunt me frustraThey have spoken against me with deceitful tongues; and they have compassed me about with words of hatred; and have fought against me without cause.
2. For the mouth of the wicked and the mouth of deceit have they opened against me: they have spoken unto me with a lying tongue.
108:3. I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations.
108:3. I will confess to you, O Lord, among the peoples. And I will sing psalms to you among the nations.
They compassed me about also with words of hatred; and fought against me without a cause:

108:3 отвсюду окружают меня словами ненависти, вооружаются против меня без причины;
108:3
καὶ και and; even
λόγοις λογος word; log
μίσους μισος encircle; surround
με με me
καὶ και and; even
ἐπολέμησάν πολεμεω battle
με με me
δωρεάν δωρεαν gratuitously; freely
108:3
אֹודְךָ֖ ʔôḏᵊḵˌā ידה praise
בָ בְּ in
הַ the
עַמִּ֥ים׀ ʕammˌîm עַם people
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וַ֝ ˈwa וְ and
אֲזַמֶּרְךָ֗ ʔᵃzammerᵊḵˈā זמר sing
בַּל־ bal- בַּל not
אֻמִּֽים׃ ʔummˈîm אֻמָּה clan
108:3. locuti sunt de me lingua mendacii verbis odii circumdederunt me et expugnaverunt me frustra
They have spoken against me with deceitful tongues; and they have compassed me about with words of hatred; and have fought against me without cause.
108:3. I will praise thee, O LORD, among the people: and I will sing praises unto thee among the nations.
108:3. I will confess to you, O Lord, among the peoples. And I will sing psalms to you among the nations.
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Albert Barnes: Notes on the Bible - 1834
109:3: They compassed me about also with words of hatred - They attacked me on every side; they assailed me, not merely in one form and direction, but in every form, and in every direction. I could turn no way - I could go nowhere - where I did not encounter these slanderous reports.
And fought against me without a cause - Contended against me, or fought against me, with "words." They sought to do me all the harm they could. The phrase "without a cause "means that he had given them no occasion for this conduct; he had not wronged them; it was mere malignity. See Psa 35:7; Psa 69:4. Compare Joh 15:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:3: compassed: Psa 17:11, Psa 22:12, Psa 88:17; Sa2 16:7, Sa2 16:8; Hos 11:12
fought: Psa 35:7, Psa 35:20, Psa 59:3, Psa 59:4, Psa 69:4; Sa1 19:4, Sa1 19:5, Sa1 26:18; Sa2 15:12; Joh 15:24, Joh 15:25
John Gill
109:3 They compassed me about also with words of hatred,.... They surrounded him as he hung on the cross, and expressed their malice and hatred against him; then was he enclosed with these spiteful snarling dogs, and encompassed by them as with so many bees, who everyone left their sting in him, Ps 22:16.
And fought against me without a cause: they were of an hostile spirit, enemies and enmity itself against him; fought against him both with words and blows, with their tongues and with their fists; sought his life, and at length took it away; he was attacked by the body of the Jewish nation, and by the whole posse of devils; and all this without any cause or just reason: he gave them no occasion for this enmity and malice, and opposition to him; and it was in the issue without effect, it was in vain and to no purpose; for though they gained their point in putting him to death, yet he rose again a triumphant Conqueror over them all.
Robert Jamieson, A. R. Fausset and David Brown
109:3 (Compare Ps 35:7; Ps 69:4).
108:4108:4: փոխանակ սիրոյ իմոյ մատնէին զիս, այլ ես յաղօթս կայի։
4 Սիրուս փոխարէն մեղադրեցին ինձ, բայց ես աղօթքի կանգնեցի:
4 Իմ սիրոյս փոխարէն հակառակութիւն ըրին ինծի, Բայց ես աղօթք կ’ընէի։
Փոխանակ սիրոյ իմոյ մատնէին զիս, այլ ես յաղօթս կայի:

108:4: փոխանակ սիրոյ իմոյ մատնէին զիս, այլ ես յաղօթս կայի։
4 Սիրուս փոխարէն մեղադրեցին ինձ, բայց ես աղօթքի կանգնեցի:
4 Իմ սիրոյս փոխարէն հակառակութիւն ըրին ինծի, Բայց ես աղօթք կ’ընէի։
zohrab-1805▾ eastern-1994▾ western am▾
108:4108:4 за любовь мою они враждуют на меня, а я молюсь;
108:4 ἀντὶ αντι against; instead of τοῦ ο the ἀγαπᾶν αγαπαω love με με me ἐνδιέβαλλόν ενδιαβαλλω me ἐγὼ εγω I δὲ δε though; while προσευχόμην προσευχομαι pray
108:4 כִּֽי־ kˈî- כִּי that גָדֹ֣ול ḡāḏˈôl גָּדֹול great מֵֽ mˈē מִן from עַל־ ʕal- עַל upon שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty וְֽ wᵊˈ וְ and עַד־ ʕaḏ- עַד unto שְׁחָקִ֥ים šᵊḥāqˌîm שַׁחַק dust אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
108:4. pro eo quod eos diligebam adversabantur mihi ego autem orabamInstead of making me a return of love, they detracted me: but I gave myself to prayer.
3. They compassed me about also with words of hatred, and fought against me without a cause.
108:4. For thy mercy [is] great above the heavens: and thy truth [reacheth] unto the clouds.
108:4. For your mercy is great, beyond the heavens, and your truth, even to the clouds.
For my love they are my adversaries: but I [give myself unto] prayer:

108:4 за любовь мою они враждуют на меня, а я молюсь;
108:4
ἀντὶ αντι against; instead of
τοῦ ο the
ἀγαπᾶν αγαπαω love
με με me
ἐνδιέβαλλόν ενδιαβαλλω me
ἐγὼ εγω I
δὲ δε though; while
προσευχόμην προσευχομαι pray
108:4
כִּֽי־ kˈî- כִּי that
גָדֹ֣ול ḡāḏˈôl גָּדֹול great
מֵֽ mˈē מִן from
עַל־ ʕal- עַל upon
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
וְֽ wᵊˈ וְ and
עַד־ ʕaḏ- עַד unto
שְׁחָקִ֥ים šᵊḥāqˌîm שַׁחַק dust
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
108:4. pro eo quod eos diligebam adversabantur mihi ego autem orabam
Instead of making me a return of love, they detracted me: but I gave myself to prayer.
108:4. For thy mercy [is] great above the heavens: and thy truth [reacheth] unto the clouds.
108:4. For your mercy is great, beyond the heavens, and your truth, even to the clouds.
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Adam Clarke: Commentary on the Bible - 1831
109:4: For my love they are my adversaries - In their behalf I have performed many acts of kindness, and they are my adversaries notwithstanding; this shows principles the most vicious, and hearts the most corrupt. Many of the fathers and commentators have understood the principal part of the things spoken here as referring to our Lord, and the treatment he received from the Jews; and whatever the original intention was, they may safely be applied to this case, as the Psa 109:2, Psa 109:3, Psa 109:4, and Psa 109:5 are as highly illustrative of the conduct of the Jewish rulers towards our Lord as the following verses are of the conduct of Judas; but allowing these passages to be prophetic, it is the Jewish state rather than an individual, against which these awful denunciations are made, as it seems to be represented here under the person and character of an extremely hardened and wicked man; unless we consider the curses to be those of David's enemies. See the note on Psa 109:20 (note).
But I give myself unto prayer - ואני תפלה vaani thephillah; "And I prayer." The Chaldee: ואנא אצלי vaana atsalley, "but I pray." This gives a good sense, which is followed by the Vulgate, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The Syriac, "I will pray for them." This, not so correctly; as dreadful imprecations, not prayers, follow. But probably the whole ought to be interpreted according to the mode laid down, Psa 109:20. The translation and paraphrase in the old Psalter are very simple: -
Trans. For that thyng that thai sulde hafe lufed me, thai bakbited me; bot I prayed.
Par - That is, that sulde haf lufed me for I was godson, and thai bakbited me sayande, in Belzebub he castes oute fendes; bot I prayed for thaim.
Albert Barnes: Notes on the Bible - 1834
109:4: For my love ... - As a recompence for my love; or, this is the return which I get for all the expressions of my love to them. The enemies referred to were those whom he had treated kindly; to whom he had done good. This is not uncommon in the world. It was illustrated in an eminent degree in the life of the Saviour.
But I give myself unto prayer - literally, "I - prayer;" that is, I am all prayer; I continually pray. This may mean, either, that he bore these trials with a meek spirit, and did not allow these things to disturb his devotions; or, more probably, that he prayed constantly "for them;" he desired their good, and sought it from above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:4: For my: Psa 35:7, Psa 35:12, Psa 38:20; Sa2 13:39; Joh 10:32; Co2 12:15
but I: Psa 55:16, Psa 55:17, Psa 69:12, Psa 69:13; Sa2 15:31, Sa2 15:32; Dan 6:10; Luk 6:11, Luk 6:12, Luk 23:34
Geneva 1599
109:4 For my love they are my adversaries: (b) but I [give myself unto] prayer.
(b) To declare that I had no other refuge, but you, in whom my conscience was at rest.
John Gill
109:4 For my love they are my adversaries,.... For the love that Christ showed to the Jews; to their bodies, in going about and healing all manner of diseases among them; to their souls, in preaching, the Gospel to them in each of their cities; and for the love he showed to mankind in coming into the world to save them, which should have commanded love again; but instead of this they became his implacable adversaries: they acted the part of Satan; they were as so many Satans to him, as the word signifies.
But I give myself unto prayer; or "I am a man of prayer" (y); as Aben Ezra and Kimchi supply it; so he was in the days of his flesh, Heb 5:7, he was constant at it, and fervent in it; sometimes a whole night together at it: his usual method was, when at Jerusalem, to teach in the temple in the daytime, and at night to go to the mount of Olives, and there abide and pray, Lk 6:12. This was the armour he alone made use of against his enemies, when they fought against him, and acted the part of an adversary to him; he betook himself to nothing else but prayer; he did not return railing for railing, but committed himself in prayer to God, who judgeth righteously, 1Pet 2:23, yea, he prayed for those his adversaries: and so Aben Ezra and Kimchi interpret it, that he was a man of prayer for them, and prayed for them; as it is certain Christ did, when he was encompassed by his enemies, and they were venting all their spite and malice against him, Lk 23:34.
(y) "et ego vir orationis", Pagninus, Gejerus.
John Wesley
109:4 Adversaries - They requite my love with enmity, as it is explained Ps 109:5.
Robert Jamieson, A. R. Fausset and David Brown
109:4 They return evil for good (compare Ps 27:12; Prov 17:13).
I give myself unto prayer--or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.
108:5108:5: Հատուցին ինձ չա՛ր փոխանակ ընդ բարւոյ, ատելութիւն փոխանակ սիրոյ իմոյ։
5 Հատուցեցին ինձ չար՝ բարու փոխարէն, եւ իմ սիրոյ դիմաց՝ ատելութիւն:
5 Նաեւ իմ բարիքիս տեղ չարիք հատուցանեցին Ու իմ սիրոյս տեղ՝ ատելութիւն։
Հատուցին ինձ չար փոխանակ ընդ բարւոյ, ատելութիւն փոխանակ սիրոյ իմոյ:

108:5: Հատուցին ինձ չա՛ր փոխանակ ընդ բարւոյ, ատելութիւն փոխանակ սիրոյ իմոյ։
5 Հատուցեցին ինձ չար՝ բարու փոխարէն, եւ իմ սիրոյ դիմաց՝ ատելութիւն:
5 Նաեւ իմ բարիքիս տեղ չարիք հատուցանեցին Ու իմ սիրոյս տեղ՝ ատելութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
108:5108:5 воздают мне за добро злом, за любовь мою ненавистью.
108:5 καὶ και and; even ἔθεντο τιθημι put; make κατ᾿ κατα down; by ἐμοῦ εμου my κακὰ κακος bad; ugly ἀντὶ αντι against; instead of ἀγαθῶν αγαθος good καὶ και and; even μῖσος μισος against; instead of τῆς ο the ἀγαπήσεώς αγαπησις of me; mine
108:5 ר֣וּמָה rˈûmā רום be high עַל־ ʕal- עַל upon שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s) וְ wᵊ וְ and עַ֖ל ʕˌal עַל upon כָּל־ kol- כֹּל whole הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight
108:5. et posuerunt contra me malum pro bono et odium pro dilectione meaAnd they repaid me evil for good: and hatred for my love.
4. For my love they are my adversaries: but I prayer.
108:5. Be thou exalted, O God, above the heavens: and thy glory above all the earth;
108:5. Be exalted, O God, beyond the heavens, and your glory, beyond all the earth,
And they have rewarded me evil for good, and hatred for my love:

108:5 воздают мне за добро злом, за любовь мою ненавистью.
108:5
καὶ και and; even
ἔθεντο τιθημι put; make
κατ᾿ κατα down; by
ἐμοῦ εμου my
κακὰ κακος bad; ugly
ἀντὶ αντι against; instead of
ἀγαθῶν αγαθος good
καὶ και and; even
μῖσος μισος against; instead of
τῆς ο the
ἀγαπήσεώς αγαπησις of me; mine
108:5
ר֣וּמָה rˈûmā רום be high
עַל־ ʕal- עַל upon
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
אֱלֹהִ֑ים ʔᵉlōhˈîm אֱלֹהִים god(s)
וְ wᵊ וְ and
עַ֖ל ʕˌal עַל upon
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight
108:5. et posuerunt contra me malum pro bono et odium pro dilectione mea
And they repaid me evil for good: and hatred for my love.
108:5. Be thou exalted, O God, above the heavens: and thy glory above all the earth;
108:5. Be exalted, O God, beyond the heavens, and your glory, beyond all the earth,
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Albert Barnes: Notes on the Bible - 1834
109:5: And they have rewarded me evil for good - literally, "They have placed against me." They have put it in my way; it is what they had to set before me. See the notes at Psa 35:12, where the same expression occurs.
And hatred for my love - Instead of loving me in return for my love, they have met me with the expressions of hatred. This often occurred in the life of David; it was constant in the life of the Saviour; it is habitually manifested by people toward God; it is often experienced by good men now; it "may" occur in the life of any man - and if it "does" occur to us, we should not think that any strange thing has happened to us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:5: they: Psa 35:7-12; Gen 44:4; Pro 17:13
hatred: Psa 55:12-15; Sa2 15:12, Sa2 15:31; Mar 14:44, Mar 14:45; Luk 6:16, Luk 22:47, Luk 22:48; Joh 13:18
John Gill
109:5 And they have rewarded me evil for good,.... For the good words and sound doctrine he delivered to them; for the good works and miracles he wrought among them, to the healing of them; see Jn 10:32.
And hatred for my love; he came to seek and save that which was lost, and yet they hated him, and would not have him to rule over them, Lk 19:10.
108:6108:6: Կացո՛ ՚ի վերայ նորա մեղաւոր, Սատանա՛յ կացցէ ընդ աջմէ նորա[7479]։ [7479] Ոմանք.Կացո՛ ՚ի վերայ նոցա մեղաւ՛՛։
6 Նրա դէմ մի չարագործ հանի՛ր, եւ սատանան թող կանգնի նրա աջ կողմում:
6 Անոր վրայ ամբարիշտ մը վերակացու դիր Եւ Սատանան* թող կայնի անոր աջ կողմը.
Կացո ի վերայ նորա մեղաւոր, Սատանայ կացցէ ընդ աջմէ նորա:

108:6: Կացո՛ ՚ի վերայ նորա մեղաւոր, Սատանա՛յ կացցէ ընդ աջմէ նորա[7479]։
[7479] Ոմանք.Կացո՛ ՚ի վերայ նոցա մեղաւ՛՛։
6 Նրա դէմ մի չարագործ հանի՛ր, եւ սատանան թող կանգնի նրա աջ կողմում:
6 Անոր վրայ ամբարիշտ մը վերակացու դիր Եւ Սատանան* թող կայնի անոր աջ կողմը.
zohrab-1805▾ eastern-1994▾ western am▾
108:6108:6 Поставь над ним нечестивого, и диавол да станет одесную его.
108:6 κατάστησον καθιστημι establish; appoint ἐπ᾿ επι in; on αὐτὸν αυτος he; him ἁμαρτωλόν αμαρτωλος sinful καὶ και and; even διάβολος διαβολος devilish; devil στήτω ιστημι stand; establish ἐκ εκ from; out of δεξιῶν δεξιος right αὐτοῦ αυτος he; him
108:6 לְ֭מַעַן ˈlmaʕan לְמַעַן because of יֵחָלְצ֣וּן yēḥālᵊṣˈûn חלץ draw off יְדִידֶ֑יךָ yᵊḏîḏˈeʸḵā יָדִיד beloved הֹושִׁ֖יעָה hôšˌîʕā ישׁע help יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side וַ wa וְ and עֲנֵֽנִי׃ ʕᵃnˈēnî ענה answer
108:6. constitue super eum impium et Satan astet a dextris eiusSet thou the sinner over him: and may the devil stand at his right hand.
5. And they have rewarded me evil for good, and hatred for my love.
108:6. That thy beloved may be delivered: save [with] thy right hand, and answer me.
108:6. so that your beloved may be freed. Save with your right hand, and heed me.
Set thou a wicked man over him: and let Satan stand at his right hand:

108:6 Поставь над ним нечестивого, и диавол да станет одесную его.
108:6
κατάστησον καθιστημι establish; appoint
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ἁμαρτωλόν αμαρτωλος sinful
καὶ και and; even
διάβολος διαβολος devilish; devil
στήτω ιστημι stand; establish
ἐκ εκ from; out of
δεξιῶν δεξιος right
αὐτοῦ αυτος he; him
108:6
לְ֭מַעַן ˈlmaʕan לְמַעַן because of
יֵחָלְצ֣וּן yēḥālᵊṣˈûn חלץ draw off
יְדִידֶ֑יךָ yᵊḏîḏˈeʸḵā יָדִיד beloved
הֹושִׁ֖יעָה hôšˌîʕā ישׁע help
יְמִֽינְךָ֣ yᵊmˈînᵊḵˈā יָמִין right-hand side
וַ wa וְ and
עֲנֵֽנִי׃ ʕᵃnˈēnî ענה answer
108:6. constitue super eum impium et Satan astet a dextris eius
Set thou the sinner over him: and may the devil stand at his right hand.
108:6. That thy beloved may be delivered: save [with] thy right hand, and answer me.
108:6. so that your beloved may be freed. Save with your right hand, and heed me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Среди врагов особенной ненавистью к Давиду отличался один, о строгом суде над которым он и молит Бога. - "Поставь над ним нечестивого, и диавол да станет одесную" - пусть против него свидетельствуют грешник и диавол. Свидетельству грешника здесь придается особенное значение ввиду того, что он, в силу своей испорченности, может открыть в поступках человека, против которого свидетельствует, дурное там, где праведный, неиспорченный и не искусившийся в дурном, не мог бы за своей чистотой предположить худых побуждений или действий. Диавол же, как источник и родоначальник греха, знает все уклонения человека к дурному, а потому может представить на суд поведение человека за всю его жизнь. Требование Давидом такого свидетельства против Доика в основании своем имеет желание строгого суда над ним и полного. - "Молитва его да будет в грех". Давид уверен в осуждении Доика. Кара, предстоящая ему, может вызвать в нем молитву о помиловании. Пусть эта молитва, как подсказанная чувством страха, а потому неискренняя, лицемерная, как вынужденная, не только не будет принята Богом, но и зачтется ему в большую вину: он только здесь вспомнил о Боге, но не для того, чтобы исправить свое поведение пред Ним, а чтобы избежать заслуженной кары от Него. Такая молитва только усиливает его виновность.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Set thou a wicked man over him: and let Satan stand at his right hand. 7 When he shall be judged, let him be condemned: and let his prayer become sin. 8 Let his days be few; and let another take his office. 9 Let his children be fatherless, and his wife a widow. 10 Let his children be continually vagabonds, and beg: let them seek their bread also out of their desolate places. 11 Let the extortioner catch all that he hath; and let the strangers spoil his labour. 12 Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children. 13 Let his posterity be cut off; and in the generation following let their name be blotted out. 14 Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out. 15 Let them be before the LORD continually, that he may cut off the memory of them from the earth. 16 Because that he remembered not to show mercy, but persecuted the poor and needy man, that he might even slay the broken in heart. 17 As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him. 18 As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones. 19 Let it be unto him as the garment which covereth him, and for a girdle wherewith he is girded continually. 20 Let this be the reward of mine adversaries from the LORD, and of them that speak evil against my soul.
David here fastens upon some one particular person that was worse than the rest of his enemies, and the ringleader of them, and in a devout and pious manner, not from a principle of malice and revenge, but in a holy zeal for God and against sin and with an eye to the enemies of Christ, particularly Judas who betrayed him, whose sin was greater than Pilate's that condemned him (John xix. 11), he imprecates and predicts his destruction, foresees and pronounces him completely miserable, and such a one as our Saviour calls him, A son of perdition. Calvin speaks of it as a detestable piece of sacrilege, common in his time among Franciscan friars and other monks, that if any one had malice against a neighbour he might hire some of them to curse him every day, which he would do in the words of these verses; and particularly he tells of a lady in France who, being at variance with her own and only son, hired a parcel of friars to curse him in these words. Greater impiety can scarcely be imagined than to vent a devilish passion in the language of sacred writ, to kindle strife with coals snatched from God's altar, and to call for fire from heaven with a tongue set on fire of hell.
I. The imprecations here are very terrible--woe, and a thousand woes, to that man against whom God says Amen to them; and they are all in full force against the implacable enemies and persecutors of God's church and people, that will not repent, to give him glory. It is here foretold concerning this bad man,
1. That he should be cast and sentenced as a criminal, with all the dreadful pomp of a trial, conviction, and condemnation (v. 6, 7): Set thou a wicked man over him, to be as cruel and oppressive to him as he has been to others; for God often makes one wicked man a scourge to another, to spoil the spoilers and to deal treacherously with those that have dealt treacherously. Set the wicked one over him (so some), that is, Satan, as it follows; and then it was fulfilled in Judas, into whom Satan entered, to hurry him into sin first and then into despair. Set his own wicked heart over him, set his own conscience against him; let that fly in his face. Let Satan stand on his right hand, and be let loose against him to deceive him, as he did Ahab to his destruction, and then to accuse him and resist him, and then he is certainly cast, having no interest in that advocate who alone can say, The Lord rebuke thee, Satan (Zech. iii. 1, 2); when he shall be judged at men's bar let not his usual arts to evade justice do him any service, but let his sin find him out and let him be condemned; nor shall he escape before God's tribunal, but be condemned there when the day of inquisition and recompence shall come. Let his prayer become sin, as the clamours of a condemned malefactor not only find no acceptance, but are looked upon as an affront to the court. The prayers of the wicked now become sin, because soured with the leaven of hypocrisy and malice; and so they will in the great day, because then it will be too late to cry, Lord, Lord, open to us. Let every thing be turned against him and improved to his disadvantage, even his prayers.
2. That, being condemned, he should be executed as a most notorious malefactor. (1.) That he should lose his life, and the number of his months be cut off in the midst, by the sword of justice: Let his days be few, or shortened, as a condemned criminal has but a few days to live (v. 8); such bloody and deceitful men shall not live out half their days. (2.) That consequently all his places should be disposed of to others, and they should enjoy his preferments and employments: Let another take his office. This Peter applies to the filling up of Judas's place in the truly sacred college of the apostles, by the choice of Matthias, Acts i. 20. Those that mismanage their trusts will justly have their office taken from them and given to those that will approve themselves faithful. (3.) That his family should be beheaded and beggared, that his wife should be made a widow and his children fatherless, by his untimely death, v. 9. Wicked men, by their wicked courses, bring ruin upon their wives and children, whom they ought to take care of and provide for. Yet his children, if, when they lost their father, they had a competency to live upon, might still subsist in comfort; but they shall be vagabonds and shall beg; they shall not have a house of their own to live in, nor any certain dwelling-place, nor know where to have a meal's-meat, but shall creep out of their desolate places with fear and trembling, like beasts out of their dens, to seek their bread (v. 10), because they are conscious to themselves that all mankind have reason to hate them for their father's sake. (4.) That his estate should be ruined, as the estates of malefactors are confiscated (v. 11): Let the extortioner, the officer, seize all that he has and let the stranger, who was nothing akin to his estate, spoil his labour, either for his crimes or for his debts, Job v. 4, 5. (5.) That his posterity should be miserable. Fatherless children, though they have nothing of their own, yet sometimes are well provided for by the kindness of those whom God inclines to pity them; but this wicked man having never shown mercy there shall be none to extend mercy to him, by favouring his fatherless children when he is gone, v. 12. The children of wicked parents often fare the worse for their parents' wickedness in this way that the bowels of men's compassion are shut up from them, which yet ought not to be, for why should children suffer for that which was not their fault, but their infelicity? (6.) That his memory should be infamous, and buried in oblivion and disgrace (v. 13): Let his posterity be cut off; let his end be to destruction (so Dr. Hammond); and in the next generation let their name be blotted out, or remembered with contempt and indignation, and (v. 15) let an indelible mark of disgrace be left upon it. See here what hurries some to shameful deaths, and brings the families and estates of others to ruin, makes them and their despicable and odious, and entails poverty, and shame, and misery, upon their posterity; it is sin, that mischievous destructive thing. The learned Dr. Hammond applies this to the final dispersion and desolation of the Jewish nation for their crucifying Christ; their princes and people were cut off, their country was laid waste, and their posterity were made fugitives and vagabonds.
II. The ground of these imprecations bespeaks them very just, though they sound very severe. 1. To justify the imprecations of vengeance upon the sinner's posterity, the sin of his ancestors is here brought into the account (v. 14, 15), the iniquity of his fathers and the sin of his mother. These God often visits even upon the children's children, and is not unrighteous therein: when wickedness has long run in the blood justly does the curse run along with it. Thus all the innocent blood that had been shed upon the earth, from that of righteous Abel, was required from that persecuting generation, who, by putting Christ to death, filled up the measure of their fathers, and left as long a train of vengeance to follow them as the train of guilt was that went before them, which they themselves agreed to by saying, His blood be upon us and on our children. 2. To justify the imprecations of vengeance upon the sinner himself, his own sin is here charged upon him, which called aloud for it. (1.) He had loved cruelty, and therefore give him blood to drink (v. 16): He remembered not to show mercy, remembered not those considerations which should have induced him to show mercy, remembered not the objects of compassion that had been presented to him, but persecuted the poor, whom he should have protected and relieved, and slew the broken in heart, whom he should have comforted and healed. Here is a barbarous man indeed, not it to live. (2.) He had loved cursing, and therefore let the curse come upon his head, v. 17-19. Those that were out of the reach of his cruelty he let fly at with his curses, which were impotent and ridiculous; but they shall return upon him. He delighted not in blessing; he took no pleasure in wishing well to others, nor in seeing others do well; he would give nobody a good word or a good wish, much less would he do any body a good turn; and so let all good be far from him. He clothed himself with cursing; he was proud of it as an ornament that he could frighten all about him with the curses he was liberal of; he confided in it as armour, which would secure him from the insults of those he feared. And let him have enough of it. Was he fond of cursing? Let God's curse come into his bowels like water and swell him as with a dropsy, and let it soak like oil into his bones. The word of the curse is quick and powerful, and divides between the joints and the marrow; it works powerfully and effectually; it fastens on the soul; it is a piercing thing, and there is no antidote against it. Let is compass him on every side as a garment, v. 19. Let God's cursing him be his shame, as his cursing his neighbour was his pride; let it cleave to him as a girdle, and let him never be able to get clear of it. Let it be to him like the waters of jealousy, which caused the belly to swell and the thigh to rot. This points at the utter ruin of Judas, and the spiritual judgments which fell on the Jews for crucifying Christ. The psalmist concludes his imprecations with a terrible Amen, which signifies not only, "I wish it may be so," but "I know it shall be so." Let this be the reward of my adversaries from the Lord, v. 20. And this will be the reward of all the adversaries of the Lord Jesus; his enemies that will not have him to reign over them shall be brought forth and slain before him. And he will one day recompense tribulation to those that trouble his people.
Adam Clarke: Commentary on the Bible - 1831
109:6: Let Satan stand at his right hand - As the word שטן satan means an adversary simply, though sometimes it is used to express the evil spirit Satan, I think it best to preserve here its grammatical meaning: "Let an adversary stand at his right hand:" i.e., Let him be opposed and thwarted in all his purposes.
All the Versions have devil, or some equivocal word. The Arabic has eblees, the chief of the apostate spirits; but the name is probably corrupted from the Greek διαβολος diabolos; from which the Latin diabolus. the Italian diavolo, the Spanish diablo, the French diable, the Irish or Celtic diabal, the Dutch duivel, the German teufel, the Anglo-Saxon deofal, and the English devil, are all derived. The original, διαβολος, comes from δια βαλλειν to shoot or pierce through.
Albert Barnes: Notes on the Bible - 1834
109:6: Set thou a wicked man over him - This commences the imprecatory part of the psalm, extending to Psa 109:20. The first thing that the psalmist asks is, that his foe might be subjected to the evil of having a man placed over him like himself: a man regardless of justice, truth, and right; a man who would respect character and propriety no more than he had himself done. It is, in fact, a prayer that he might be punished "in the line of his offences." It cannot be wrong that a man should be treated as he treats others; and it cannot be in itself wrong to desire that a man should be treated according to his character and deserts, for this is the object of all law, and this is what all magistrates and legislators are endeavoring to secure.
And let Satan stand at his right hand - As his counselor and adviser. The language would be properly applicable to one who had been a counselor or adviser to a king in the administration of the government; and the prayer is, that he might know what it was to have such a one as his counselor and adviser. The language used would seem to make it not improbable that David here refers particularly to someone who had occupied this position in reference to himself, and who had betrayed his trust; who had given him crafty and malignant counsel; who had led him into bad measures; who had used his position to promote his own interests at the expense of his master's. David had such counselors, as anyone in authority may have. The prayer, then, would be, that such a man might be punished in his own line; that he might know what it was to have a bad and wicked adviser. The word rendered "Satan" - שׂטן ś â ṭ â n - is in the margin rendered "adversary." In the Septuagint it is διάβολος diabolos; in the Vulgate, "diabolus." See the notes at Job 1:6, for its meaning. The prayer here seems not to be that the devil or Satan might stand near him as his counselor; but that a man - a real adversary - an accuser - one with a malignant heart - one who would make use of his position to accomplish his own purposes, and to betray the interests of his master, might give him counsel, as seems to have been done in the case of David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:6: Set thou: Dr. Sykes, Michaelis, and others, contend that these imprecations are those of David's enemies against himself; and they would render, "Set, say they, a wicked," etc, but this is rendered highly improbable by the Psa 109:8 being applied by St. Peter to the traitor Judas, of whom David was certainly not a type. (See Psa 109:20.) Bp. Horsley and others, however, render the verbs in the future tense, the first verb alone being in the imperative; justly considering the Psalmist as merely uttering prophetic denunciations of God's displeasure against sinners. Mat 27:4
and let: Zac 3:1; Joh 13:2, Joh 13:27
Satan: or, an adversary, Mat 5:25
Carl Friedrich Keil and Franz Delitzsch
109:6
The writer now turns to one among the many, and in the angry zealous fervour of despised love calls down God's judgment upon him. To call down a higher power, more particularly for punishment, upon any one is expressed by על (הפקיד) פּקד, Jer 15:3; Lev 26:16. The tormentor of innocence shall find a superior executor who will bring him before the tribunal (which is expressed in Latin by legis actio per manus injectionem). The judgment scene in Ps 109:6, Ps 109:7 shows that this is what is intended in Ps 109:6: At the right hand is the place of the accuser, who in this instance will not rest before the damnatus es has been pronounced. He is called שׂטן, which is not to be understood here after 1Kings 29:4; 2Kings 19:22, but after Zech 3:1; 1Chron 21:1, if not directly of Satan, still of a superhuman (cf. Num 22:22) being which opposes him, by appearing before God as his κατήγωρ; for according to Ps 109:7 the שׂטן is to be thought of as accuser, and according to Ps 109:7 God as Judge. רשׁע has the sense of reus, and יצא refers to the publication of the sentence. Ps 109:7 wishes that his prayer, viz., that by which he would wish to avert the divine sentence of condemnation, may become לחטאה, not: a missing of the mark, i.e., ineffectual (Thenius), but, according to the usual signification of the word: a sin, viz., because it proceeds from despair, not from true penitence. In Ps 109:8 the incorrigible one is wished an untimely death (מעטּים as in one other instance, only, Eccles 5:1) and the loss of his office. The lxx renders: τὴν ἐπισκοπὴν αὐτοῦ λάβοι ἕτερος. פּקדּה really signifies the office of overseer, oversight, office, and the one individual must have held a prominent position among the enemies of the psalmist. Having died off from this position before his time, he shall leave behind him a family deeply reduced in circumstances, whose former dwelling - place-he was therefore wealthy - becomes "ruins." His children wander up and down far from these ruins (מן as e.g., in Judg 5:11; Job 28:4) and beg (דּרשׁ, like προσαιτεῖν ἐπαιτεῖν, Sir. 40:28 = לחם בּקּשׁ, Ps 37:25). Instead of ודרשׁוּ the reading ודרשׁוּ is also found. A Poel is now and then formed from the strong verbs also,
(Note: In connection with the strong verb it frequently represents the Piel which does not occur, as with דּרשׁ, לשׁן, שׁפט, or even represents the Piel which, as in the case of שׁרשׁ, is already made use of in another signification (Piel, to root out; Poel, to take root).)
in the inflexion of which the Cholem is sometimes shortened to Kametz chatuph; vid., the forms of לשׁן, to slander, in Ps 101:5, תּאר, to sketch, mark out in outline, Is 44:13, cf. also Job 20:26 (תּאכלהוּ) and Is 62:9 (according to the reading מאספיו). To read the Kametz in these instances as ā, and to regard these forms as resolved Piels, is, in connection with the absence of the Metheg, contrary to the meaning of the pointing; on purpose to guard against this way of reading it, correct codices have ודרשׁוּ (cf. Ps 69:19), which Baer has adopted.
Geneva 1599
109:6 (c) Set thou a wicked man over him: and let Satan stand at his right hand.
(c) Whether it was Doeg or Saul, or some familiar friend that had betrayed him, he prays not for private affection, but moved by God's Spirit, that God would take vengeance on him.
John Gill
109:6 Set thou a wicked man over him,.... Or "them", as the Syriac version; over everyone of his adversaries, and all of them: and which may be interpreted, as it is by Cocceius, of tyrannical princes and governors, set over the Jews, as Tiberius, Caius, Claudius, Nero, &c. and their deputies, Pilate, Felix, Festus, Florus; all wicked men, and which were a judgment on them for their usage of Christ. Though here some single person is designed, even Judas, notorious for his enmity and ingratitude to Christ; and by the wicked one set over him may be meant Satan, as in the next clause, as he is sometimes called, Mt 13:38, into whose hands and power Judas was put, under whose influence he was; who entered into him, took possession of him, and put it into his heart to betray his Master, Jn 13:2.
And let Satan stand at his right hand; to direct and influence him, to solicit and tempt him to do the evil he did, and to accuse him for it when done; see Zech 3:1.
John Wesley
109:6 A wicked man - Who will rule him with rigour and cruelty. Satan - To accuse him; for this was the place and posture of accusers in the Jewish courts.
Robert Jamieson, A. R. Fausset and David Brown
109:6 over him--one of his enemies prominent in malignity (Ps 55:12).
let Satan stand--as an accuser, whose place was the right hand of the accused (Zech 3:1-2).
108:7108:7: ՚Ի դատաստանէ իւրմէ ելցէ դատապարտեալ, եւ աղօթք նորա ՚ի մե՛ղս դարձցին։
7 Իր դատաստանից թող նա յանցապարտ դուրս գայ, եւ նրա աղօթքը մեղք թող համարուի:
7 Երբ դատուի՝ յանցաւոր թող ելլէ Ու անոր աղօթքը մեղք թող սեպուի։
Ի դատաստանէ իւրմէ ելցէ դատապարտեալ, եւ աղօթք նորա ի մեղս դարձցին:

108:7: ՚Ի դատաստանէ իւրմէ ելցէ դատապարտեալ, եւ աղօթք նորա ՚ի մե՛ղս դարձցին։
7 Իր դատաստանից թող նա յանցապարտ դուրս գայ, եւ նրա աղօթքը մեղք թող համարուի:
7 Երբ դատուի՝ յանցաւոր թող ելլէ Ու անոր աղօթքը մեղք թող սեպուի։
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108:7108:7 Когда будет судиться, да выйдет виновным, и молитва его да будет в грех;
108:7 ἐν εν in τῷ ο the κρίνεσθαι κρινω judge; decide αὐτὸν αυτος he; him ἐξέλθοι εξερχομαι come out; go out καταδεδικασμένος καταδικαζω censure; condemn καὶ και and; even ἡ ο the προσευχὴ προσευχη prayer αὐτοῦ αυτος he; him γενέσθω γινομαι happen; become εἰς εις into; for ἁμαρτίαν αμαρτια sin; fault
108:7 אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s) דִּבֶּ֥ר dibbˌer דבר speak בְּ bᵊ בְּ in קָדְשֹׁ֗ו qoḏšˈô קֹדֶשׁ holiness אֶעְלֹ֥זָה ʔeʕlˌōzā עלז rejoice אֲחַלְּקָ֥ה ʔᵃḥallᵊqˌā חלק divide שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem וְ wᵊ וְ and עֵ֖מֶק ʕˌēmeq עֵמֶק valley סֻכֹּ֣ות sukkˈôṯ סֻכֹּות Succoth אֲמַדֵּֽד׃ ʔᵃmaddˈēḏ מדד measure
108:7. cum fuerit iudicatus exeat condemnatus et oratio eius sit in peccatumWhen he is judged, may he go out condemned; and may his prayer be turned to sin.
6. Set thou a wicked man over him: and let an adversary stand at his right hand.
108:7. God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
108:7. God has spoken in his holiness. I will exult, and I will divide Shechem, and I will divide by measure the steep valley of tabernacles.
When he shall be judged, let him be condemned: and let his prayer become sin:

108:7 Когда будет судиться, да выйдет виновным, и молитва его да будет в грех;
108:7
ἐν εν in
τῷ ο the
κρίνεσθαι κρινω judge; decide
αὐτὸν αυτος he; him
ἐξέλθοι εξερχομαι come out; go out
καταδεδικασμένος καταδικαζω censure; condemn
καὶ και and; even
ο the
προσευχὴ προσευχη prayer
αὐτοῦ αυτος he; him
γενέσθω γινομαι happen; become
εἰς εις into; for
ἁμαρτίαν αμαρτια sin; fault
108:7
אֱלֹהִ֤ים׀ ʔᵉlōhˈîm אֱלֹהִים god(s)
דִּבֶּ֥ר dibbˌer דבר speak
בְּ bᵊ בְּ in
קָדְשֹׁ֗ו qoḏšˈô קֹדֶשׁ holiness
אֶעְלֹ֥זָה ʔeʕlˌōzā עלז rejoice
אֲחַלְּקָ֥ה ʔᵃḥallᵊqˌā חלק divide
שְׁכֶ֑ם šᵊḵˈem שְׁכֶם Shechem
וְ wᵊ וְ and
עֵ֖מֶק ʕˌēmeq עֵמֶק valley
סֻכֹּ֣ות sukkˈôṯ סֻכֹּות Succoth
אֲמַדֵּֽד׃ ʔᵃmaddˈēḏ מדד measure
108:7. cum fuerit iudicatus exeat condemnatus et oratio eius sit in peccatum
When he is judged, may he go out condemned; and may his prayer be turned to sin.
108:7. God hath spoken in his holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.
108:7. God has spoken in his holiness. I will exult, and I will divide Shechem, and I will divide by measure the steep valley of tabernacles.
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Adam Clarke: Commentary on the Bible - 1831
109:7: Let him be condemned - יצא רשע yetse rasha. "Let him come out a wicked man;" that is let his wickedness be made manifest.
Let his prayer become sin - Thus paraphrased by Calmet: "Let him be accused, convicted, and condemned, and let the defense which he brings for his justification only serve to deepen his guilt, and hasten his condemnation." I once more apprise the reader, that if these are not the words of David's enemies against himself, (see on Psa 109:20 (note)), they are prophetic denunciations against a rebellious and apostate person or people, hardened in crime, and refusing to return to God.
Albert Barnes: Notes on the Bible - 1834
109:7: When he shall be judged ... - When for his offences he shall be arraigned. The psalmist supposes that he "might" be put on trial; he seems to suppose that this "would be." Such wickedness could not always escape detection, and sooner or later he would be arrested and brought to trial. "When" this should occur, the psalmist prays that justice might be done; that he might be condemned, as he "ought" to be. Such a prayer could not in itself be wrong, for assuredly it cannot be proper for magistrates to pray that the wicked man may escape, or that they may themselves fail in the very object for which they are appointed. See the General Introduction, 6 (5) e. f.
And let his prayer become sin - Evidently his prayer in reference to his "trial" for crime; his prayer that he might be acquitted and discharged. Let it be seen in the result that such a prayer was wrong; that it was, in fact, a prayer for the discharge of a bad man - a man who ought to be punished. Let it be seen to be what a prayer would be if offered for a murderer, or violator of the law - a prayer that he might escape or not be punished. All must see that such a prayer would be wrong, or would be a "sin;" and so, in his own case, it would be equally true that a prayer "for his own escape" would be "sin." The psalmist asks that, by the result of the trial, such a prayer might be "seen" to be in fact a prayer "for the" protection and escape of a "bad man." A just sentence in the case would demonstrate this; and this is what the psalmist prays for.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:7: be condemned: Heb. go out guilty, or wicked, Rom 3:19; Gal 3:10
and let: Sa2 15:7, Sa2 15:8; Pro 15:8, Pro 21:27, Pro 28:9; Isa 1:15, Isa 66:3; Mat 23:14
Geneva 1599
109:7 When he shall be judged, let him be condemned: and let his (d) prayer become sin.
(d) As to the elect all things turn to their profit, so to the reprobate, even those things that are good, turn to their damnation.
John Gill
109:7 When he shall be judged, let him be condemned,.... When he shall be arraigned at the bar of his own conscience, and be charged with the sin of which he is guilty, let conscience, which is as a thousand witnesses, rise up against him, and condemn him; so it did Judas, Mt 26:1, or when he shall stand before the judgment seat of Christ at the last day,
let him go out a wicked, or a guilty or condemned man (z); let him hear the awful sentence, "go, thou cursed, into everlasting fire": and let him go out immediately from the presence of the Judge into eternal punishment, the condemnation of the devil: so Judas is said to go to his own place, Acts 1:25.
And let his prayer become sin, let it be fruitless and in vain; and so far from being heard, let it he treated as an abomination; let it be considered as an aggravation of his crime, as Haman's was, Esther 7:7, let his prayer being without faith in the blood of Christ, be reckoned sinful, as it was; let his cries, and tears, and repentance issue in desperation, and that in sin, as it did in destroying himself, Mt 27:5.
(z) "exeat impius", Pagninus, Montanus, Vatablus, De Dieu, Gejerus; "damnatus", Junius & Tremellius; "condemnatus", Cocceius.
John Wesley
109:7 Sin - Because it is not from his heart.
Robert Jamieson, A. R. Fausset and David Brown
109:7 The condemnation is aggravated when prayer for relief is treated as a sin.
108:8108:8: Եղիցին աւուրք նորա նուազ, եւ զայցելութիւն նորա զայն ա՛յլ տարցի։
8 Թող նուազեն օրերը նրա, եւ նրա պաշտօնը թող ուրիշն առնի:
8 Անոր օրերը թող պակսին Եւ անոր պաշտօնը ուրիշը թող առնէ։
Եղիցին աւուրք նորա նուազ, եւ զայցելութիւն նորա` զայն այլ տարցի:

108:8: Եղիցին աւուրք նորա նուազ, եւ զայցելութիւն նորա զայն ա՛յլ տարցի։
8 Թող նուազեն օրերը նրա, եւ նրա պաշտօնը թող ուրիշն առնի:
8 Անոր օրերը թող պակսին Եւ անոր պաշտօնը ուրիշը թող առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
108:8108:8 да будут дни его кратки, и достоинство его да возьмет другой;
108:8 γενηθήτωσαν γινομαι happen; become αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ὀλίγαι ολιγος few; sparse καὶ και and; even τὴν ο the ἐπισκοπὴν επισκοπη supervision; visitation αὐτοῦ αυτος he; him λάβοι λαμβανω take; get ἕτερος ετερος different; alternate
108:8 לִ֤י lˈî לְ to גִלְעָ֨ד׀ ḡilʕˌāḏ גִּלְעָד Gilead לִ֤י lˈî לְ to מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh וְ֭ ˈw וְ and אֶפְרַיִם ʔefrayˌim אֶפְרַיִם Ephraim מָעֹ֣וז māʕˈôz מָעֹוז fort רֹאשִׁ֑י rōšˈî רֹאשׁ head יְ֝הוּדָ֗ה ˈyhûḏˈā יְהוּדָה Judah מְחֹקְקִֽי׃ mᵊḥōqᵊqˈî חקק engrave
108:8. fiant dies eius parvi episcopatum eius accipiat alterMay his days be few: and his bishopric let another take.
7. When he is judged, let him come forth guilty; and let his prayer be turned into sin.
108:8. Gilead [is] mine; Manasseh [is] mine; Ephraim also [is] the strength of mine head; Judah [is] my lawgiver;
108:8. Gilead is mine, and Manasseh is mine, and Ephraim is the supporter of my head. Judah is my king.
Let his days be few; [and] let another take his office:

108:8 да будут дни его кратки, и достоинство его да возьмет другой;
108:8
γενηθήτωσαν γινομαι happen; become
αἱ ο the
ἡμέραι ημερα day
αὐτοῦ αυτος he; him
ὀλίγαι ολιγος few; sparse
καὶ και and; even
τὴν ο the
ἐπισκοπὴν επισκοπη supervision; visitation
αὐτοῦ αυτος he; him
λάβοι λαμβανω take; get
ἕτερος ετερος different; alternate
108:8
לִ֤י lˈî לְ to
גִלְעָ֨ד׀ ḡilʕˌāḏ גִּלְעָד Gilead
לִ֤י lˈî לְ to
מְנַשֶּׁ֗ה mᵊnaššˈeh מְנַשֶּׁה Manasseh
וְ֭ ˈw וְ and
אֶפְרַיִם ʔefrayˌim אֶפְרַיִם Ephraim
מָעֹ֣וז māʕˈôz מָעֹוז fort
רֹאשִׁ֑י rōšˈî רֹאשׁ head
יְ֝הוּדָ֗ה ˈyhûḏˈā יְהוּדָה Judah
מְחֹקְקִֽי׃ mᵊḥōqᵊqˈî חקק engrave
108:8. fiant dies eius parvi episcopatum eius accipiat alter
May his days be few: and his bishopric let another take.
108:8. Gilead [is] mine; Manasseh [is] mine; Ephraim also [is] the strength of mine head; Judah [is] my lawgiver;
108:8. Gilead is mine, and Manasseh is mine, and Ephraim is the supporter of my head. Judah is my king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ 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
8. "Да будут дни его кратки и достоинство его да возьмет другой". Пусть Господь сократит его жизнь, пошлет преждевременную смерть, а его почетное положение передаст более достойному. Заведование стадами Саула было видным положением, так как в руках такого человека сосредоточивалась вся материальная сторона содержания царя, он был близок к царю и мог влиять на последнего. В кн. Деяний 1: гл. это место приводится при избрании диакона Матфия вместо погибшего Иуды, как уже предуказание в Ветхом Завете этого события. Таким образом, здесь Доик является прообразом Иуды, тоже заведовавшего хозяйственной стороной в общине Иисуса и предавшего Его также, как и Доик предательски выдал Давида Саулу. Вероятно, Доик, как можно заключить из свидетельства кн. Деяний, был лишен своего звания, как и Иуда после предания Христа перестал быть Его апостолом и заменен позже новым лицом.
Adam Clarke: Commentary on the Bible - 1831
109:8: Let another take his office - The original is פקדתו pekuddatho, which the margin translates charge, and which literally means superintendence, oversight, inspection from actual visitations. The translation in our common Version is too technical. His bishopric, following the Septuagint, επισκοπην, and Vulgate, episcopatum and has given cause to some light people to be witty, who have said, "The first bishop we read of was bishop Judas." But it would be easy to convict this witticism of blasphemy, as the word is used in many parts of the sacred writings, from Genesis downward, to signify offices and officers, appointed either by God immediately, or in the course of his providence, for the accomplishment of the most important purposes. It is applied to the patriarch Joseph, Gen 39:4, ויפקדהו vaiyaphkidehu, he made him bishop, alias overseer; therefore it might be as wisely said, and much more correctly, "The first bishop we read of was bishop Joseph;" and many such bishops there were of God's making long before Judas was born. After all, Judas was no traitor when he was appointed to what is called his bishopric, office, or charge in the apostolate. Such witticisms as these amount to no argument, and serve no cause that is worthy of defense.
Our common Version, however, was not the first to use the word: it stands in the Anglo-Saxon "and his episcopacy let take other." The old Psalter is nearly the same; I shall give the whole verse: Fa be made his days, and his bysshopryk another take. "For Mathai was sett in stede of Judas; and his days was fa that hynged himself."
Albert Barnes: Notes on the Bible - 1834
109:8: Let his days be few - Let him be soon cut off; let his life be shortened. It cannot be wrong for an officer of justice to aim at this; to desire it; to pray for it. How strange it would be for a magistrate to pray "that a murderer or a traitor should be long lived!"
And let another take his office - So every man acts, and practically prays, who seeks to remove a bad and corrupt man from office. As such an office must be filled by someone, all the efforts which he puts forth to remove a wicked man tend to bring it about that "another should take his office;" and for this it is "right" to labor and pray. The act does not of itself imply malignity or bad feeling, but is consistent with the purest benevolence, the kindest feelings, the strictest integrity, the sternest patriotism, and the highest form of piety. The word rendered office here is in the margin "charge." It properly denotes a "mustering, an enumeration;" then, care, watch, oversight, charge, as in an army, or in a civil office. In Act 1:20, this passage is applied to Judas, and the word - the same word as in the Septuagint here - is rendered in the text "bishopric," in the margin, "office." See the notes at that passage. It had no original reference to Judas, but the language was exactly adapted to him, and to the circumstances of the case, as it is used by the apostle in that passage.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:8: his days: Psa 55:23; Mat 27:5
another: Act 1:16-26
office: or, charge
Geneva 1599
109:8 Let his days be few; [and] let another take his (e) office.
(e) This was chiefly accomplished in Judas, (Acts 1:20).
John Gill
109:8 Let his days be few,.... The days of men in common are but few at most: length of days, either beyond or according to the usual term of life, is reckoned a blessing; and to be cut off in the midst of a man's days a curse; when this is by the immediate hand of God, as a visible token of his displeasure; or by the hand of the civil magistrate, for some capital offence; or by a man's own hands, which was the case of Judas; whose days were but few, in comparison of the other apostles, who outlived him many years; especially the Apostle John, who lived sixty years after, at least. The Syriac version renders it, "let their days be few"; and so it reads the whole context in the plural number, both in the verses preceding and following; and the whole may be interpreted of the Jews, as it is by Theodoret, as well as of Judas; since they were concerned in the same sin, and are equally charged as the betrayers and murderers of Christ, Acts 7:52, and their days as a nation and church after the death of Christ were very few; within forty years, or thereabout, their city and temple were destroyed.
And let another take his office; or bishopric, as the Septuagint version and the Apostle Peter call it; who cites this passage, and applies it to Judas, in Acts 1:20. His office was the office of an apostle, an high and honourable one, the chief office in the church: it was a charge, as the word signifies; a charge of souls, an oversight of the flock; which is to be taken not by constraint, but willingly; not for filthy lucre's sake, but of a ready mind. Judas took it for filthy lucre's sake, and it was taken away from him, and given to another; to Matthias, on whom the lot fell, and who was numbered with the apostles in his room, Acts 1:21. This is true also of the priests, Scribes, and Pharisees, who were divested of their offices in a very little time; three shepherds were cut off in one month, Zech 11:8. There being a change of the priesthood, law, and ordinances, there was a change of offices and officers; new ordinances were appointed by Christ, and new officers created, on whom gifts were bestowed suitable to their work.
Robert Jamieson, A. R. Fausset and David Brown
109:8 The opposite blessing is long life (Ps 91:16; Prov 3:2). The last clause is quoted as to Judas by Peter (Acts 1:20).
office--literally, "charge," Septuagint, and Peter, "oversight" [1Pet 5:2].
108:9108:9: Եղիցին որդիք նորա որբ եւ կին նորա այրի՛.
9 Նրա որդիները թող որբ դառնան, իսկ նրա կինն՝ այրի:
9 Անոր որդիները որբ թող ըլլան Ու անոր կինը՝ որբեւայրի։
Եղիցին որդիք նորա որբ եւ կին նորա այրի:

108:9: Եղիցին որդիք նորա որբ եւ կին նորա այրի՛.
9 Նրա որդիները թող որբ դառնան, իսկ նրա կինն՝ այրի:
9 Անոր որդիները որբ թող ըլլան Ու անոր կինը՝ որբեւայրի։
zohrab-1805▾ eastern-1994▾ western am▾
108:9108:9 дети его да будут сиротами, и жена его вдовою;
108:9 γενηθήτωσαν γινομαι happen; become οἱ ο the υἱοὶ υιος son αὐτοῦ αυτος he; him ὀρφανοὶ ορφανος orphaned καὶ και and; even ἡ ο the γυνὴ γυνη woman; wife αὐτοῦ αυτος he; him χήρα χηρα widow
108:9 מֹואָ֤ב׀ môʔˈāv מֹואָב Moab סִ֬יר sˈîr סִיר pot רַחְצִ֗י raḥṣˈî רַחַץ washing עַל־ ʕal- עַל upon אֱ֭דֹום ˈʔᵉḏôm אֱדֹום Edom אַשְׁלִ֣יךְ ʔašlˈîḵ שׁלך throw נַעֲלִ֑י naʕᵃlˈî נַעַל sandal עֲלֵֽי־ ʕᵃlˈê- עַל upon פְ֝לֶ֗שֶׁת ˈflˈešeṯ פְּלֶשֶׁת Philistia אֶתְרֹועָֽע׃ ʔeṯrôʕˈāʕ רוע shout
108:9. sint filii eius pupilli et uxor eius viduaMay his children be fatherless, and his wife a widow.
8. Let his days be few; let another take his office.
108:9. Moab [is] my washpot; over Edom will I cast out my shoe; over Philistia will I triumph.
108:9. Moab is the cooking pot of my hope. I will extend my shoe in Idumea; the foreigners have become my friends.
Let his children be fatherless, and his wife a widow:

108:9 дети его да будут сиротами, и жена его вдовою;
108:9
γενηθήτωσαν γινομαι happen; become
οἱ ο the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
ὀρφανοὶ ορφανος orphaned
καὶ και and; even
ο the
γυνὴ γυνη woman; wife
αὐτοῦ αυτος he; him
χήρα χηρα widow
108:9
מֹואָ֤ב׀ môʔˈāv מֹואָב Moab
סִ֬יר sˈîr סִיר pot
רַחְצִ֗י raḥṣˈî רַחַץ washing
עַל־ ʕal- עַל upon
אֱ֭דֹום ˈʔᵉḏôm אֱדֹום Edom
אַשְׁלִ֣יךְ ʔašlˈîḵ שׁלך throw
נַעֲלִ֑י naʕᵃlˈî נַעַל sandal
עֲלֵֽי־ ʕᵃlˈê- עַל upon
פְ֝לֶ֗שֶׁת ˈflˈešeṯ פְּלֶשֶׁת Philistia
אֶתְרֹועָֽע׃ ʔeṯrôʕˈāʕ רוע shout
108:9. sint filii eius pupilli et uxor eius vidua
May his children be fatherless, and his wife a widow.
108:9. Moab [is] my washpot; over Edom will I cast out my shoe; over Philistia will I triumph.
108:9. Moab is the cooking pot of my hope. I will extend my shoe in Idumea; the foreigners have become my friends.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-14. Наказание Доика пусть отразится на членах его семьи и их внешнем благосостоянии: пусть его дети и жена, потерявши весь свой достаток, который перейдет в руки заимодавцев, будут переходить из дома в дом и жить или подаянием, или той случайной платой за работу, которую они будут выполнять для других в качестве слуг их. Пусть никто не окажет защиты не только Доику, но и его детям, которые да не оставят после себя потомства, чтобы память ("имя") о нем исчезла в одном поколении. Пусть Господь с него взыщет не только за его грехи, но и за грехи его родителей. Такая ответственность за грехи предков понятна: воспитание у древних отличалось родовым характером, т. е., отцы воспитывали своих детей не только в роде жизни и занятиях своих предков, но и передавали и прививали им свои, чисто личные воззрения, так что сын являлся копией своего отца (Сир XXX:4-6: "умре отец его, и аки не умре!"), а потому пороки отца переходили и к сыну, и были в нем не внешними и мимолетными порывами, а выражением его личности, почему они и отвечали за грехи предков, точнее - за свои, усвоенные от предков.
Adam Clarke: Commentary on the Bible - 1831
109:9: Let his children be fatherless, etc. - It is said that Judas was a married man, against whom this verse, as well as the preceding is supposed to be spoken; and that it was to support them that he stole from the bag in which the property of the apostles was put, and of which he was the treasurer.
Albert Barnes: Notes on the Bible - 1834
109:9: Let his children be fatherless - Hebrew, "his sons." This is what "always" occurs when a criminal who is a father is executed. It is one of the consequences of crime; and if the officer of justice does his duty, of course, the sons of such a man "must" be made fatherless. The prayer is, simply, that justice may be done, and all this is but an enumeration of what must follow from the proper execution of the laws.
And his wife a widow - This implies no malice against the wife, but may be consistent with the most tender compassion for her sufferings. It is simply one of the consequences which must follow from the punishment of a bad man. The enumeration of these things shows the enormity of the crime - just as the consequences which follow from the execution of a murderer are an illustration of the divine sense of the evil of the offence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:9: Exo 22:24; Jer 18:21; Lam 5:3
John Gill
109:9 Let his children be fatherless, and his wife a widow. This sometimes is the case of good men, who leave widows and fatherless children, whom the Lord shows mercy to; being the Father of the fatherless, and the Judge of the widow, Ps 68:5, but sometimes it is threatened and comes as a judgment, when the Lord shows no mercy and favour to them, Ex 22:24. And this is the case here, which very probably was literally fulfilled in Judas, who might have a wife and children; since it looks as if the other apostles had, and certain it is that one of them had a wife, even Peter, in the times of Christ; see 1Cor 9:5. And this was verified in the people of the Jews; whom the Lord divorced from himself, and wrote a "loammi" upon them, and left them as orphans and fatherless, Hos 1:9. This will never be the case of Christ's people, or the Christian church, Jn 14:18, though it will be of the antichristian one, Rev_ 18:7.
Robert Jamieson, A. R. Fausset and David Brown
109:9 Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.
108:10108:10: սահեսցին փոփոխեսցին, որդիք նորա մուրօղք եղիցին, եւ ելցեն ՚ի բնակութենէ իւրեանց։
10 Նրա որդիները թող թափառական շրջեն ու մուրացիկ լինեն, եւ թող նրանք հեռանան իրենց բնակավայրից:
10 Անոր որդիները թափառական թող ըլլան ու մուրան Եւ իրենց աւերակներէն ելլելով հաց փնտռեն։
սահեսցին փոփոխեսցին, որդիք նորա մուրօղք եղիցին, եւ ելցեն ի բնակութենէ իւրեանց:

108:10: սահեսցին փոփոխեսցին, որդիք նորա մուրօղք եղիցին, եւ ելցեն ՚ի բնակութենէ իւրեանց։
10 Նրա որդիները թող թափառական շրջեն ու մուրացիկ լինեն, եւ թող նրանք հեռանան իրենց բնակավայրից:
10 Անոր որդիները թափառական թող ըլլան ու մուրան Եւ իրենց աւերակներէն ելլելով հաց փնտռեն։
zohrab-1805▾ eastern-1994▾ western am▾
108:10108:10 да скитаются дети его и нищенствуют, и просят {хлеба} из развалин своих;
108:10 σαλευόμενοι σαλευω sway; rock μεταναστήτωσαν μετανιστημι the υἱοὶ υιος son αὐτοῦ αυτος he; him καὶ και and; even ἐπαιτησάτωσαν επαιτεω beg ἐκβληθήτωσαν εκβαλλω expel; cast out ἐκ εκ from; out of τῶν ο the οἰκοπέδων οικοπεδον he; him
108:10 מִ֣י mˈî מִי who יֹ֭בִלֵנִי ˈyōvilēnî יבל bring עִ֣יר ʕˈîr עִיר town מִבְצָ֑ר mivṣˈār מִבְצָר fortification מִ֖י mˌî מִי who נָחַ֣נִי nāḥˈanî נחה lead עַד־ ʕaḏ- עַד unto אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
108:10. instabiles vagentur liberi eius et mendicent et quaerantur in parietinis suisLet his children be carried about vagabonds, and beg; and let them be cast out of their dwellings.
9. Let his children be fatherless, and his wife a widow.
108:10. Who will bring me into the strong city? who will lead me into Edom?
108:10. Who will lead me into the fortified city? Who will lead me, even into Idumea?
Let his children be continually vagabonds, and beg: let them seek [their bread] also out of their desolate places:

108:10 да скитаются дети его и нищенствуют, и просят {хлеба} из развалин своих;
108:10
σαλευόμενοι σαλευω sway; rock
μεταναστήτωσαν μετανιστημι the
υἱοὶ υιος son
αὐτοῦ αυτος he; him
καὶ και and; even
ἐπαιτησάτωσαν επαιτεω beg
ἐκβληθήτωσαν εκβαλλω expel; cast out
ἐκ εκ from; out of
τῶν ο the
οἰκοπέδων οικοπεδον he; him
108:10
מִ֣י mˈî מִי who
יֹ֭בִלֵנִי ˈyōvilēnî יבל bring
עִ֣יר ʕˈîr עִיר town
מִבְצָ֑ר mivṣˈār מִבְצָר fortification
מִ֖י mˌî מִי who
נָחַ֣נִי nāḥˈanî נחה lead
עַד־ ʕaḏ- עַד unto
אֱדֹֽום׃ ʔᵉḏˈôm אֱדֹום Edom
108:10. instabiles vagentur liberi eius et mendicent et quaerantur in parietinis suis
Let his children be carried about vagabonds, and beg; and let them be cast out of their dwellings.
108:10. Who will bring me into the strong city? who will lead me into Edom?
108:10. Who will lead me into the fortified city? Who will lead me, even into Idumea?
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Adam Clarke: Commentary on the Bible - 1831
109:10: Set his children - beg - The father having lost his office, the children must necessarily be destitute; and this is the hardest lot to which any can become subject, after having been born to the expectation of an ample fortune.
Albert Barnes: Notes on the Bible - 1834
109:10: Let his children be continually vagabonds, and beg - Let them continually wander about with no home - no fixed habitation. Let them be compelled to ask their daily food at the hand of charity. Here we enter on a part of the psalm which is more difficult to be reconciled with a proper feeling than the portions which have been considered. It is, indeed, a frequent consequence of crime that the children of those who are punished "are" vagabonds and beggars, but this is not a necessary consequence; and there "seems" here, therefore, to be a mixture of personal feeling, or a feeling of Rev_enge. This runs through the remaining portion of the imprecatory part of the psalm. I confess that it is difficult to explain this without admitting that the expressions are a record only of what actually occurred in the mind of a man, truly pious, but not perfect - a man who thus, to illustrate the workings of the mind even when the general character was holy, was allowed to record his own feelings, though wrong, just as he would record the conduct of another, or his own conduct, though wrong, as a simple matter of fact - a record of what actually was felt. The "record" may be exactly correct; the sentiment recorded may have been wholly incapable of vindication. See the General Introduction, Section 6 (6).
Let them seek their bread also out of their desolate places - In places uninhabited by man; in barren regions; in deserts: let them be compelled to live on the scanty food which they may pick up there - the roots, or the wild fruits, which will simply keep them alive. See the notes at Job 30:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:10: Psa 37:25; Gen 4:12-14; Sa2 3:29; Kg2 5:27; Job 24:8-12, Job 30:3-9; Isa 16:2
John Gill
109:10 Let his children be continually vagabonds, and beg,.... Wander from place to place, begging their bread: this is denied of the children of good men in David's time, Ps 37:25 yet was threatened to the children of Eli, 1Kings 2:36 and was very likely literally true of the children of Judas; and was certainly the case of multitudes of the children of the Jews, the posterity of them that crucified Christ, at the time of their destruction by the Romans; when great numbers were dispersed, and wandered about in various countries, as vagabonds, begging their bread from door to door; which is reckoned (a) by them a great affliction, and very distressing.
Let them seek their bread also out of their desolate places; either describing, as Kimchi thinks, the miserable cottages, forlorn and desolate houses, in which they lived, and from whence they went out to everyone that passed by, to ask relief of them; or it may be rendered,
because of their desolate places (b); or, "after them"; so the Targum, "after their desolation was made"; when their grand house was left desolate, their temple, as our Lord said it should, and was, Mt 23:38, and all their other houses in Jerusalem and in Judea; then were they obliged to seek their bread of others elsewhere, and by begging. The Syriac version wants this verse.
(a) Mifchar Hapeninim apud Buxtorf. Florileg. Heb. p. 262, 263. (b) So De Dieu, Gejerus, and some in Michaelis.
John Wesley
109:10 Desolate places - Into which they are fled for fear and shame.
108:11108:11: Քննեսցէ փոխատու զամենայն ինչս նորա, յափշտակեսցեն օտա՛րք զվաստակս նորա[7480]։ [7480] Ոմանք.Փոխատուն զամենայն։
11 Պարտատէրը թող խուզարկի ողջ ունեցուածքը նրա, օտարները թող յափշտակեն վաստակը նրա:
11 Փոխ տուողը թող առնէ անոր բոլոր ունեցածը Ու օտարները յափշտակեն անոր վաստկածը։
[661]Քննեսցէ փոխատու զամենայն ինչս նորա, յափշտակեսցեն օտարք զվաստակս նորա:

108:11: Քննեսցէ փոխատու զամենայն ինչս նորա, յափշտակեսցեն օտա՛րք զվաստակս նորա[7480]։
[7480] Ոմանք.Փոխատուն զամենայն։
11 Պարտատէրը թող խուզարկի ողջ ունեցուածքը նրա, օտարները թող յափշտակեն վաստակը նրա:
11 Փոխ տուողը թող առնէ անոր բոլոր ունեցածը Ու օտարները յափշտակեն անոր վաստկածը։
zohrab-1805▾ eastern-1994▾ western am▾
108:11108:11 да захватит заимодавец все, что есть у него, и чужие да расхитят труд его;
108:11 ἐξερευνησάτω εξερευναω fully explore δανειστὴς δανειστης lender πάντα πας all; every ὅσα οσος as much as; as many as ὑπάρχει υπαρχω happen to be; belong αὐτῷ αυτος he; him διαρπασάτωσαν διαρπαζω ransack ἀλλότριοι αλλοτριος another's; stranger τοὺς ο the πόνους πονος pain αὐτοῦ αυτος he; him
108:11 הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s) זְנַחְתָּ֑נוּ zᵊnaḥtˈānû זנח reject וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not תֵצֵ֥א ṯēṣˌē יצא go out אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) בְּ bᵊ בְּ in צִבְאֹתֵֽינוּ׃ ṣivʔōṯˈênû צָבָא service
108:11. scrutetur exactor universa quae habet et diripiant alieni laborem eiusMay the usurer search all his substance: and let strangers plunder his labours.
10. Let his children be vagabonds, and beg; and let them seek out of their desolate places.
108:11. [Wilt] not [thou], O God, [who] hast cast us off? and wilt not thou, O God, go forth with our hosts?
108:11. Will not you, O God, who had rejected us? And will not you, O God, go out with our armies?
Let the extortioner catch all that he hath; and let the strangers spoil his labour:

108:11 да захватит заимодавец все, что есть у него, и чужие да расхитят труд его;
108:11
ἐξερευνησάτω εξερευναω fully explore
δανειστὴς δανειστης lender
πάντα πας all; every
ὅσα οσος as much as; as many as
ὑπάρχει υπαρχω happen to be; belong
αὐτῷ αυτος he; him
διαρπασάτωσαν διαρπαζω ransack
ἀλλότριοι αλλοτριος another's; stranger
τοὺς ο the
πόνους πονος pain
αὐτοῦ αυτος he; him
108:11
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
אֱלֹהִ֥ים ʔᵉlōhˌîm אֱלֹהִים god(s)
זְנַחְתָּ֑נוּ zᵊnaḥtˈānû זנח reject
וְֽ wᵊˈ וְ and
לֹא־ lō- לֹא not
תֵצֵ֥א ṯēṣˌē יצא go out
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
בְּ bᵊ בְּ in
צִבְאֹתֵֽינוּ׃ ṣivʔōṯˈênû צָבָא service
108:11. scrutetur exactor universa quae habet et diripiant alieni laborem eius
May the usurer search all his substance: and let strangers plunder his labours.
108:11. [Wilt] not [thou], O God, [who] hast cast us off? and wilt not thou, O God, go forth with our hosts?
108:11. Will not you, O God, who had rejected us? And will not you, O God, go out with our armies?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
109:11: Let the strangers spoil his labor - Many of these execrations were literally fulfilled in the case of the miserable Jews, after the death of our Lord. They were not only expelled from their own country, after the destruction of Jerusalem, but they were prohibited from returning; and so taxed by the Roman government, that they were reduced to the lowest degree of poverty. Domitian expelled them from Rome; and they were obliged to take up their habitation without the gate Capena, in a wood contiguous to the city, for which they were obliged to pay a rent, and where the whole of their property was only a basket and a little hay. See Juvenal, Sat. ver. 11: -
Substitit ad veteres arcus, madidamque Capenam:
Hic ubi nocturne Numa constituebat amicae,
Nunc sacri fontis nemus, et delubra locantur
Judaes: quorum cophinus, foenumque supellex:
Omnis enim populo mercedem pendere jussa est
Arbor, et ejectis mendicat silva Camoenis.
He stopped a little at the conduit gate,
Where Numa modelled once the Roman state;
In nightly councils with his nymph retired:
Though now the sacred shades and founts are hired
By banished Jews, who their whole wealth can lay
In a small basket, on a wisp of hay.
Yet such our avarice is, that every tree
Pays for his head; nor sleep itself is free;
Nor place nor persons now are sacred held,
From their own grove the Muses are expelled.
Dryden.
The same poet refers again to this wretched state of the Jews, Sat. vi., ver. 541; and shows to what vile extremities they were reduced in order to get a morsel of bread: -
Cum dedit ille locum, cophino foenoque relicto,
Arcanam Judaea tremens mendicat in aurem,
Interpres legum Solymarum, et magna sacerdos
Arboris, ac summi fida internuncia coeli.
Implet et illa manum, sed parcius, aere minuto.
Qualia cunque voles Judaei somnia vendunt.
Here a Jewess is represented as coming from the wood mentioned above, to gain a few oboli by fortune-telling; and, trembling lest she should be discovered, she leaves her basket and hay, and whispers lowly in the ear of some female, from whom she hopes employment in her line. She is here called by the poet the interpretess of the laws of Solymae, or Jerusalem, and the priestess of a tree, because obliged, with the rest of her nation, to lodge in a wood; so that she and her countrymen might be said to seek their bread out of desolate places, the stranger having spoiled their labor. Perhaps the whole of the Psalm relates to their infidelities, rebellions, and the miseries inflicted on them from the crucifixion of our Lord till the present time. I should prefer this sense, if what is said on Psa 109:20 be not considered a better mode of interpretation.
Albert Barnes: Notes on the Bible - 1834
109:11: Let the extortioner catch all that he hath - literally, "Let the extortioner cast a snare over all that he hath;" that is, let him seize all his property. The word rendered "catch" - נקשׁ nâ qash - is a word which means to lay a snare, as for birds and wild animals, and hence, it means to ensnare, to entrap, to catch. The word rendered "extortioner" means literally one who lends or borrows money; a money-loaner; in our times, a "broker." Here it refers to one who loaned money on interest; or who took advantage of the necessities of others to lend money at high rates - thus sooner or later seizing upon and securing the property of another. The prayer here is, that he might be in such circumstances as to make it necessary to fall into the hands of those who would thus come into possession of all his property.
And let the strangers spoil his labor - Let strangers "plunder" his labor; that is, the fruit of his labor. Let them seize and possess what he has earned and gained to enjoy it themselves. The remarks made on Psa 109:10, will apply to this verse and the following.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:11: extortioner: Job 5:5, Job 18:9-19, Job 20:18
strangers: Deu 28:29, Deu 28:33, Deu 28:34, Deu 28:50, Deu 28:51; Jdg 6:3-6
Carl Friedrich Keil and Franz Delitzsch
109:11
The Piel נקּשׁ properly signifies to catch in snares; here, like the Arabic Arab. nqš, II, IV, corresponding to the Latin obligare (as referring to the creditor's right of claim); nosheh is the name of the creditor as he who gives time for payment, gives credit (vid., Is 24:2). In Ps 109:12 משׁך חסד, to draw out mercy, is equivalent to causing it to continue and last, Ps 36:11, cf. Jer 31:3. אחריתו, Ps 109:13, does not signify his future, but as Ps 109:13 (cf. Ps 37:38) shows: his posterity. יהי להכרית is not merely exscindatur, but exscindenda sit (Ezek 30:16, cf. Josh 2:6), just as in other instances חיה ל corresponds to the active fut. periphrasticum, e.g., Gen 15:12; Is 37:26. With reference to ימּח instead of ימּח (contracted from ימּחה), vid., Ges. 75, rem. 8. A Jewish acrostic interpretation of the name ישׁוּ runs: ימּח שׁמו וזכרו. This curse shall overtake the family of the υἱὸς τῆς ἀπωλείας. All the sins of his parents and ancestors shall remain indelible above before God the Judge, and here below the race, equally guilty, shall be rooted out even to its memory, i.e., to the last trace of it.
Geneva 1599
109:11 Let (f) the extortioner catch all that he hath; and let the strangers spoil his labour.
(f) He declares that the curse of God lies on the extortioners, who thinking to enrich their children by their unlawfully gotten goods, are by God's just judgment deprived of all.
John Gill
109:11 Let the extortioner catch all that he hath,.... Or, "lay a snare for all" (c); as the Romans did, by bringing in their army, invading the land of Judea, and besieging the city of Jerusalem; who are "the extortioner or exacter that demanded tribute of them"; which they refused to pay, and therefore they seized on all they had for it. The Syriac and Arabic versions render it, "the creditor"; who sometimes for a debt would take wife and children, and all that a man had; see 4Kings 4:1. It might be literally true of Judas; who dying in debt, his wife and children, and all he had, might be laid hold on for payment.
And let the stranger spoil his labour; plunder his house of all his goods and substance he had been labouring for: which was true of the Romans, who were aliens from the commonwealth of Israel; who came into the land, and spoiled their houses, fields, and vineyards, they had been labouring in; they took away their place and nation, and all they had, Jn 11:48.
(c) "illaqueet", Pagninus, Montanus, Musculus, Piscator, Gejerus; "iretiat", Vatablus, Michaelis.
John Wesley
109:11 Catch - Heb. ensnare, take away not only by oppression but also by cunning artificers. Stranger - Who hath no right to his goods.
108:12108:12: Մի՛ գտցի ոք օգնական նմա, եւ մի՛ ոք ողորմեսցի ՚ի վերայ որբոց նորա[7481]։ [7481] Ոմանք.Մի՛ գտցի օգնա՛՛։
12 Թող ոչ ոք աջակից չլինի նրան, եւ նրա որբերին ոչ ոք չգթայ:
12 Բնաւ մէկը գթութիւն թող չընէ անոր Ու մէ՛կը թող չողորմի անոր որբերուն։
Մի՛ գտցի ոք օգնական նմա, եւ մի՛ ոք ողորմեսցի ի վերայ որբոց նորա:

108:12: Մի՛ գտցի ոք օգնական նմա, եւ մի՛ ոք ողորմեսցի ՚ի վերայ որբոց նորա[7481]։
[7481] Ոմանք.Մի՛ գտցի օգնա՛՛։
12 Թող ոչ ոք աջակից չլինի նրան, եւ նրա որբերին ոչ ոք չգթայ:
12 Բնաւ մէկը գթութիւն թող չընէ անոր Ու մէ՛կը թող չողորմի անոր որբերուն։
zohrab-1805▾ eastern-1994▾ western am▾
108:12108:12 да не будет сострадающего ему, да не будет милующего сирот его;
108:12 μὴ μη not ὑπαρξάτω υπαρχω happen to be; belong αὐτῷ αυτος he; him ἀντιλήμπτωρ αντιληπτωρ while not; nor γενηθήτω γινομαι happen; become οἰκτίρμων οικτιρμων compassionate τοῖς ο the ὀρφανοῖς ορφανος orphaned αὐτοῦ αυτος he; him
108:12 הָֽבָה־ hˈāvā- יהב give לָּ֣נוּ llˈānû לְ to עֶזְרָ֣ת ʕezrˈāṯ עֶזְרָה help מִ mi מִן from צָּ֑ר ṣṣˈār צַר adversary וְ֝ ˈw וְ and שָׁ֗וְא šˈāwᵊ שָׁוְא vanity תְּשׁוּעַ֥ת tᵊšûʕˌaṯ תְּשׁוּעָה salvation אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
108:12. non sit qui eius misereatur nec qui clemens sit in pupillos eiusMay there be none to help him: nor none to pity his fatherless offspring.
11. Let the extortioner catch all that he hath; and let strangers make spoil of his labour.
108:12. Give us help from trouble: for vain [is] the help of man.
108:12. Grant us help from tribulation, for vain is the help of man.
Let there be none to extend mercy unto him: neither let there be any to favour his fatherless children:

108:12 да не будет сострадающего ему, да не будет милующего сирот его;
108:12
μὴ μη not
ὑπαρξάτω υπαρχω happen to be; belong
αὐτῷ αυτος he; him
ἀντιλήμπτωρ αντιληπτωρ while not; nor
γενηθήτω γινομαι happen; become
οἰκτίρμων οικτιρμων compassionate
τοῖς ο the
ὀρφανοῖς ορφανος orphaned
αὐτοῦ αυτος he; him
108:12
הָֽבָה־ hˈāvā- יהב give
לָּ֣נוּ llˈānû לְ to
עֶזְרָ֣ת ʕezrˈāṯ עֶזְרָה help
מִ mi מִן from
צָּ֑ר ṣṣˈār צַר adversary
וְ֝ ˈw וְ and
שָׁ֗וְא šˈāwᵊ שָׁוְא vanity
תְּשׁוּעַ֥ת tᵊšûʕˌaṯ תְּשׁוּעָה salvation
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
108:12. non sit qui eius misereatur nec qui clemens sit in pupillos eius
May there be none to help him: nor none to pity his fatherless offspring.
108:12. Give us help from trouble: for vain [is] the help of man.
108:12. Grant us help from tribulation, for vain is the help of man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
109:12: Let there be none to extend mercy unto him - Let him find compassion and sympathy in no one. When he suffers, let him be left to bear it alone. Let there be none found to shed a tear of compassion over him, or to relieve him. Literally, "Let there be no one to draw out kindness to him."
Neither let there be any to favor his fatherless children - To show them mercy or kindness. See the notes at Psa 109:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:12: none: Isa 27:11; Luk 6:38; Jam 2:13
favour: Psa 137:8, Psa 137:9; Isa 13:18; Mat 27:25; Luk 11:50, Luk 11:51
John Gill
109:12 Let there be none to extend mercy unto him,.... No pity is ever expressed at hearing or reading the sad case of Judas; and though the Jews were pitied of those that carried them captive to Babylon, Ps 106:46, yet, in their last destruction by the Romans, no mercy was shown them; the wrath of God and man came upon them to the uttermost, Th1 2:16.
Neither let there be any to favour his fatherless children: to bestow any benefit upon them; to relieve their wants, nor to protect their persons; no more respect shown them than to their father, being shunned and hated for their father's sake.
108:13108:13: Եղիցին որդիք նորա ՚ի սատակումն, եւ յազգէ ջնջեսցի անուն նորա[7482]։ [7482] Օրինակ մի.Եւ յազգ մի ջնջեսցի անուն նորա։
13 Թող նրա որդիները կոտորուեն, եւ նրա անունը թող ջնջուի սերնդի միջից:
13 Անոր զաւակները կորուստի թող մատնուին, Անոնց անունը գալու ազգին մէջէն թող ջնջուի։
Եղիցին որդիք նորա ի սատակումն, եւ յազգէ ջնջեսցի անուն նորա:

108:13: Եղիցին որդիք նորա ՚ի սատակումն, եւ յազգէ ջնջեսցի անուն նորա[7482]։
[7482] Օրինակ մի.Եւ յազգ մի ջնջեսցի անուն նորա։
13 Թող նրա որդիները կոտորուեն, եւ նրա անունը թող ջնջուի սերնդի միջից:
13 Անոր զաւակները կորուստի թող մատնուին, Անոնց անունը գալու ազգին մէջէն թող ջնջուի։
zohrab-1805▾ eastern-1994▾ western am▾
108:13108:13 да будет потомство его на погибель, и да изгладится имя их в следующем роде;
108:13 γενηθήτω γινομαι happen; become τὰ ο the τέκνα τεκνον child αὐτοῦ αυτος he; him εἰς εις into; for ἐξολέθρευσιν εξολεθρευσις in γενεᾷ γενεα generation μιᾷ εις.1 one; unit ἐξαλειφθήτω εξαλειφω erase; wipe out τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him
108:13 בֵּֽ bˈē בְּ in אלֹהִ֥ים ʔlōhˌîm אֱלֹהִים god(s) נַעֲשֶׂה־ naʕᵃśeh- עשׂה make חָ֑יִל ḥˈāyil חַיִל power וְ֝ ˈw וְ and ה֗וּא hˈû הוּא he יָב֥וּס yāvˌûs בוס tread down צָרֵֽינוּ׃ ṣārˈênû צַר adversary
108:13. fiat novissimum eius interitus in generatione altera deleatur nomen eiusMay his posterity be cut off; in one generation may his name be blotted out.
12. Let there be none to extend mercy unto him; neither let there be any to have pity on his fatherless children.
108:13. Through God we shall do valiantly: for he [it is that] shall tread down our enemies.
108:13. In God, we will act virtuously, and he will bring our enemies to nothing.
Let his posterity be cut off; [and] in the generation following let their name be blotted out:

108:13 да будет потомство его на погибель, и да изгладится имя их в следующем роде;
108:13
γενηθήτω γινομαι happen; become
τὰ ο the
τέκνα τεκνον child
αὐτοῦ αυτος he; him
εἰς εις into; for
ἐξολέθρευσιν εξολεθρευσις in
γενεᾷ γενεα generation
μιᾷ εις.1 one; unit
ἐξαλειφθήτω εξαλειφω erase; wipe out
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
108:13
בֵּֽ bˈē בְּ in
אלֹהִ֥ים ʔlōhˌîm אֱלֹהִים god(s)
נַעֲשֶׂה־ naʕᵃśeh- עשׂה make
חָ֑יִל ḥˈāyil חַיִל power
וְ֝ ˈw וְ and
ה֗וּא hˈû הוּא he
יָב֥וּס yāvˌûs בוס tread down
צָרֵֽינוּ׃ ṣārˈênû צַר adversary
108:13. fiat novissimum eius interitus in generatione altera deleatur nomen eius
May his posterity be cut off; in one generation may his name be blotted out.
108:13. Through God we shall do valiantly: for he [it is that] shall tread down our enemies.
108:13. In God, we will act virtuously, and he will bring our enemies to nothing.
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Adam Clarke: Commentary on the Bible - 1831
109:13: Let his posterity be cut off - It is a fact that the distinction among the Jewish tribes in entirely lost. Not a Jew in the world knows from what tribe he is sprung; and as to the royal family, it remains nowhere but in the person of Jesus the Messiah. He alone is the Lion of the tribe of Judah. Except as it exists in him, the name is blotted out.
Albert Barnes: Notes on the Bible - 1834
109:13: Let his posterity be cut off - To have a numerous posterity, to have the name and family perpetuated, was regarded among the Hebrews as one of the greatest and most desirable blessings. Hence, to pray that all one's family might be cut off was one of the severest forms of malediction which could be employed.
And in the generation following - The very next generation. Let not his family be perpetuated at all.
Let their name be blotted out - As a name is erased from a catalogue or muster-roll when one dies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:13: Let his: Psa 37:28; Sa1 2:31-33, Sa1 3:13; Kg2 10:10, Kg2 10:11; Job 18:19; Isa 14:20-22; Jer 22:30
their name: Deu 9:14, Deu 25:19, Deu 29:20; Pro 10:7
John Gill
109:13 Let his posterity be cut off,.... As the seed of the wicked are said to be, Ps 37:28, or cut down, as a tree to the very root; as the Jewish nation was by the axe of God's judgment, which, John says, was laid to the root of the tree, and the blow just going to be given, as it was in a few years after, Mt 3:10 or, as the Targum,
"let his end be for destruction;''
and so the Syriac version, "let their end be for destruction"; their last end, which it is said shall be cut off, and issue in death, eternal death; when the end of a good man is peace and eternal life, see Ps 37:37.
And in the generation following let their name be blotted out: or, in another age (d); the next age, the third generation; meaning the name of the posterity of Judas, and the name of the people of the Jews, so as to be spoken of with honour and reputation; but, instead of that, they are for a taunt, a proverb, and a curse, in all places.
(d) "in generatione altera", Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
109:13 posterity--literally, "end," as in Ps 37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.
108:14108:14: Յիշեսցին մեղք հօր նորա առաջի Տեառն. եւ մեղք մօր նորա մի՛ ջնջեսցին[7483], [7483] Յօրինակին պակասէր.Մեղք հօր նորա առաջի Տեառն. եւ։
14 Թող Տիրոջ առջեւ յիշուեն նրա հօր մեղքերը, եւ նրա մօր մեղքերը չսրբուեն:
14 Անոր հայրերուն անօրէնութիւնը Տէրոջը առջեւ թող յիշուի Եւ անոր մօրը մեղքը՝ չջնջուի։
Յիշեսցին մեղք հօր նորա առաջի Տեառն, եւ մեղք մօր նորա մի՛ ջնջեսցին:

108:14: Յիշեսցին մեղք հօր նորա առաջի Տեառն. եւ մեղք մօր նորա մի՛ ջնջեսցին[7483],
[7483] Յօրինակին պակասէր.Մեղք հօր նորա առաջի Տեառն. եւ։
14 Թող Տիրոջ առջեւ յիշուեն նրա հօր մեղքերը, եւ նրա մօր մեղքերը չսրբուեն:
14 Անոր հայրերուն անօրէնութիւնը Տէրոջը առջեւ թող յիշուի Եւ անոր մօրը մեղքը՝ չջնջուի։
zohrab-1805▾ eastern-1994▾ western am▾
108:14108:14 да будет воспомянуто пред Господом беззаконие отцов его, и грех матери его да не изгладится;
108:14 ἀναμνησθείη αναμιμνησκω remind; recall ἡ ο the ἀνομία ανομια lawlessness τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἡ ο the ἁμαρτία αμαρτια sin; fault τῆς ο the μητρὸς μητηρ mother αὐτοῦ αυτος he; him μὴ μη not ἐξαλειφθείη εξαλειφω erase; wipe out
108:14. redeat in memoria iniquitas patrum eius apud Deum et iniquitas matris eius ne deleaturMay the iniquity of his fathers be remembered in the sight of the Lord: and let not the sin of his mother be blotted out.
13. Let his posterity be cut off; in the generation following let their name be blotted out.
Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out:

108:14 да будет воспомянуто пред Господом беззаконие отцов его, и грех матери его да не изгладится;
108:14
ἀναμνησθείη αναμιμνησκω remind; recall
ο the
ἀνομία ανομια lawlessness
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ο the
ἁμαρτία αμαρτια sin; fault
τῆς ο the
μητρὸς μητηρ mother
αὐτοῦ αυτος he; him
μὴ μη not
ἐξαλειφθείη εξαλειφω erase; wipe out
108:14. redeat in memoria iniquitas patrum eius apud Deum et iniquitas matris eius ne deleatur
May the iniquity of his fathers be remembered in the sight of the Lord: and let not the sin of his mother be blotted out.
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Albert Barnes: Notes on the Bible - 1834
109:14: Let the iniquity of his fathers - Of his ancestors.
Be remembered with the Lord - Or, by the Lord. The doctrine of the Bible is, that God "visits the iniquities of the fathers upon the children unto the third and fourth generation of them that hate" him Exo 20:5; the matter of fact is that children and children's children often suffer from the errors, the crimes, and the follies of their parents, as in the case of intemperance, murder, and treason (compare the notes at Rom 5:12 ff); and the prayer here is, that this regular effect of sin might follow in this instance; that these consequences might not be arrested by divine interposition.
And let not the sin of his mother be blotted out - This is probably added to complete the parallelism; the sin of his father and his mother. There may, however, if this is a composition of David, be a similar allusion to that which occurs in Psa 51:5, "Behold, I was shapen in iniquity, and in sin did my mother conceive me." The prayer is, that whatever effects might properly follow from the fact that his mother was a sinner - either in some special sense, or in the general sense that all are sinhers - might come upon him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:14: Let the: Exo 20:5; Lev 26:39; Sa2 3:29, Sa2 21:1, Sa2 21:8, Sa2 21:9; Mat 23:31-36
let not: Kg2 8:27, Kg2 9:27, Kg2 10:13, Kg2 10:14, Kg2 11:1; Ch2 22:3, Ch2 22:4
blotted: Neh 4:5; Isa 43:25; Jer 18:23
Geneva 1599
109:14 (g) Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
(g) Thus the Lord punishes to the third and fourth generation the wickedness of the parents in their wicked children.
John Gill
109:14 Let the iniquity of his fathers be remembered with the Lord,.... Not of Abraham, Isaac, and Jacob; who, though they had their failings, they were not remembered, and much less punished in their posterity, but were forgiven: rather of the Amorites and Hittites; the one being said to be the father, and the other the mother, of the Jews, Ezek 16:3, they succeeding them in their land, and imitating their example, and committing the same sins they did: or rather of their wicked ancestors, who killed the prophets; and the measure of whose sins Judas and the Jews filled up in crucifying Christ, see Mt 23:31. The iniquity of these may be said to be remembered, it not being forgiven, when it was brought to account, and punished in their posterity, doing the same wicked actions; compare with this Rev_ 16:19.
And let not the sin of his mother be blotted out: or forgiven; but stand as a debt to be accounted for: meaning not the sin of his mother Eve, nor of his immediate parent; but either of the Hittite as before, or of the synagogue of the Jews, or Jerusalem, which killed the prophets of the Lord.
Robert Jamieson, A. R. Fausset and David Brown
109:14 Let the iniquity of his fathers be remembered, &c.--Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (Ps 34:16).
108:15108:15: եւ եղիցին առաջի Տեառն յայմենայն ժամ։
15 Թող նրանք ամէն ժամ Տիրոջ առջեւ լինեն, եւ նրանց յիշատակը թող վերանայ երկրից,
15 Անոնք ամէն ժամանակ Տէրոջը առջեւ թող ըլլան, Որպէս զի անոնց յիշատակը երկրէն վերցուի։
եւ եղիցին առաջի Տեառն յամենայն ժամ. սատակեսցի յերկրէ յիշատակ նոցա:

108:15: եւ եղիցին առաջի Տեառն յայմենայն ժամ։
15 Թող նրանք ամէն ժամ Տիրոջ առջեւ լինեն, եւ նրանց յիշատակը թող վերանայ երկրից,
15 Անոնք ամէն ժամանակ Տէրոջը առջեւ թող ըլլան, Որպէս զի անոնց յիշատակը երկրէն վերցուի։
zohrab-1805▾ eastern-1994▾ western am▾
108:15108:15 да будут они всегда в очах Господа, и да истребит Он память их на земле,
108:15 γενηθήτωσαν γινομαι happen; become ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master διὰ δια through; because of παντός πας all; every καὶ και and; even ἐξολεθρευθείη εξολοθρευω utterly ruin ἐκ εκ from; out of γῆς γη earth; land τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῶν αυτος he; him
108:15. sit contra Dominum semper et intereat de terra memoria eorumMay they be before the Lord continually, and let the memory of them perish from the earth:
14. Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.
Let them be before the LORD continually, that he may cut off the memory of them from the earth:

108:15 да будут они всегда в очах Господа, и да истребит Он память их на земле,
108:15
γενηθήτωσαν γινομαι happen; become
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
διὰ δια through; because of
παντός πας all; every
καὶ και and; even
ἐξολεθρευθείη εξολοθρευω utterly ruin
ἐκ εκ from; out of
γῆς γη earth; land
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῶν αυτος he; him
108:15. sit contra Dominum semper et intereat de terra memoria eorum
May they be before the Lord continually, and let the memory of them perish from the earth:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-19. Такая жестокая кара Доика и его семьи есть применение к нему заповеди закона - "око за око, зуб за зуб", закона соответственного возмездия. Так как Доик любил проклинать других, то пусть и сам будет под клятвой, он не хотел другим делать добро ("благословения"), то да не получит его и сам. Он и не думал кому-либо оказывать милости, наоборот, он гнал слабых и убогих, преследовал безобидных и кротких ("сокрушенного сердцем", может быть разумеются здесь и номвийские священники). Пусть же Божественное Правосудие окружит его бедствиями со всех сторон, как обхватывает человека его одежда, и так плотно, как плотно опоясывает его пояс.
Albert Barnes: Notes on the Bible - 1834
109:15: Let them be before the Lord continually - Let their sins never pass from the mind of God. Let him never so forget them as not to inflict punishment for them.
That he may cut off the memory of them from the earth - That they may be wholly forgotten among people. Let their very name perish; and let the offender in this case be in the condition of those who have no ancestors to whom they can refer with pride and pleasure. The idea here is drawn from the honor which is felt in being able to refer to ancestors worthy of being remembered for their virtues.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:15: before: Psa 51:9, Psa 90:8; Deu 32:34; Jer 2:22; Hos 7:2; Amo 8:7
cut off: Psa 109:13, Psa 34:16; Job 18:17; Isa 65:15
John Gill
109:15 Let them be before the Lord continually,.... And not cast behind his back, or into the depths of the sea, never to be seen more, as sins are when forgiven; but be always in sight, as loathsome and abominable, and causing those that committed them to be abhorred for them; and be before him, as a Judge, to examine them, the nature and kind of them, and to condemn and punish for them; see Ex 20:5. The Targum is,
"let them be before the Word of the Lord always;''
see Heb 4:13.
That he may cut off the memory of them from the earth; so that they may not be remembered with any applause, or their name spoken of with any commendation; see Job 18:17.
108:16108:16: Սատակեսցի՛ յերկրէ յիշատակ նորա. փոխանակ զի ո՛չ յիշեաց առնել զողորմութիւն։
16 քանզի նա ողորմութիւն անելը չյիշեց, հալածեց աղքատ ու տնանկ մարդուն, որ կործանի նրան, ով խոնարհ է սրտով:
16 Վասն զի անիկա ողորմութիւն ընելը չյիշեց, Հապա խեղճը ու աղքատը հալածեց, Որպէս զի սիրտը կոտրածը սպաննէ։
փոխանակ զի ոչ յիշեաց առնել զողորմութիւն. հալածեաց զայր աղքատ եւ զտնանկ, սպանանել զայն որ խոնարհ է սրտիւ:

108:16: Սատակեսցի՛ յերկրէ յիշատակ նորա. փոխանակ զի ո՛չ յիշեաց առնել զողորմութիւն։
16 քանզի նա ողորմութիւն անելը չյիշեց, հալածեց աղքատ ու տնանկ մարդուն, որ կործանի նրան, ով խոնարհ է սրտով:
16 Վասն զի անիկա ողորմութիւն ընելը չյիշեց, Հապա խեղճը ու աղքատը հալածեց, Որպէս զի սիրտը կոտրածը սպաննէ։
zohrab-1805▾ eastern-1994▾ western am▾
108:16108:16 за то, что он не думал оказывать милость, но преследовал человека бедного и нищего и сокрушенного сердцем, чтобы умертвить его;
108:16 ἀνθ᾿ αντι against; instead of ὧν ος who; what οὐκ ου not ἐμνήσθη μναομαι remember; mindful τοῦ ο the ποιῆσαι ποιεω do; make ἔλεος ελεος mercy καὶ και and; even κατεδίωξεν καταδιωκω hunt down; drive hard ἄνθρωπον ανθρωπος person; human πένητα πενης poor καὶ και and; even πτωχὸν πτωχος bankrupt; beggarly καὶ και and; even κατανενυγμένον κατανυσσω pierce to τῇ ο the καρδίᾳ καρδια heart τοῦ ο the θανατῶσαι θανατοω put to death
108:16. eo quod non est recordatus facere misericordiamBecause he remembered not to shew mercy,
15. Let them be before the LORD continually, that he may cut off the memory of them from the earth.
Because that he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart:

108:16 за то, что он не думал оказывать милость, но преследовал человека бедного и нищего и сокрушенного сердцем, чтобы умертвить его;
108:16
ἀνθ᾿ αντι against; instead of
ὧν ος who; what
οὐκ ου not
ἐμνήσθη μναομαι remember; mindful
τοῦ ο the
ποιῆσαι ποιεω do; make
ἔλεος ελεος mercy
καὶ και and; even
κατεδίωξεν καταδιωκω hunt down; drive hard
ἄνθρωπον ανθρωπος person; human
πένητα πενης poor
καὶ και and; even
πτωχὸν πτωχος bankrupt; beggarly
καὶ και and; even
κατανενυγμένον κατανυσσω pierce to
τῇ ο the
καρδίᾳ καρδια heart
τοῦ ο the
θανατῶσαι θανατοω put to death
108:16. eo quod non est recordatus facere misericordiam
Because he remembered not to shew mercy,
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Adam Clarke: Commentary on the Bible - 1831
109:16: Persecuted the poor and needy man - In the case of Jesus Christ all the dictates of justice and mercy were destroyed, and they persecuted this poor man unto death. They acted from a diabolical malice. On common principles, their opposition to Christ cannot be accounted for.
Albert Barnes: Notes on the Bible - 1834
109:16: Because that he remembered not to show mercy - He had no compassion; he was severe, harsh, unjust, unfeeling.
But persecuted the poor and needy man - The man that was destitute of friends; that was a wanderer and a beggar. There were times in the life of David when this would be strictly and literally applicable to him.
That he might even slay the broken in heart - The man whose heart was crushed by sorrow - that he might put "the finishing stroke" to all, and send him to the grave. Whatever might have been the "feeling" which prompted to this prayer, or however difficult it may be to vindicate the psalmist's expression of feeling, there can be no doubt as to the propriety of inflicting punishment on such a man. The sufferings invoked are none too severe to be inflicted on a man who persecutes the poor and needy, and seeks so to multiply sorrows that the man already crushed and broken in heart shall sink to the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:16: he remembered: Sa2 17:1, Sa2 17:2; Mat 5:7, Mat 18:33-35; Jam 2:13
persecuted: Psa 10:2, Psa 10:14; Gen 42:21; Job 19:2, Job 19:3, Job 19:21, Job 19:22; Mat 27:35-46
slay: Psa 34:18, Psa 69:20-29; Sa2 16:11, Sa2 16:12; Mar 14:34-36
Carl Friedrich Keil and Franz Delitzsch
109:16
He whom he persecuted with a thirst for blood, was, apart from this, a great sufferer, bowed down and poor and נכאה לבב, of terrified, confounded heart. lxx κατανενυγμένον (Jerome, compunctum); but the stem-word is not נכא (נכה), root נך, but כּאה, Syriac bā'ā', cogn. כּהה, to cause to come near, to meet. The verb, and more especially in Niph., is proved to be Hebrew by Dan 11:30. Such an one who without anything else is of a terrified heart, inasmuch as he has been made to feel the wrath of God most keenly, this man has persecuted with a deadly hatred. He had experienced kindness (חסד) in a high degree, but he blotted out of his memory that which he had experienced, not for an instant imagining that he too on his part had to exercise חסד. The Poel מותת instead of המית points to the agonizing death (Is 53:9, cf. Ezek 28:10 מותי) to which he exposes God's anointed. The fate of the shedder of blood is not expressed after the manner of a wish in Ps 109:16-18, but in the historical form, as being the result that followed of inward necessity from the matter of fact of the course which he had himself determined upon. The verb בּוא seq. acc. signifies to surprise, suddenly attack any one, as in Is 41:25. The three figures in Ps 109:18 are climactic: he has clothed himself in cursing, he has drunk it in like water (Job 15:16; Job 34:7), it has penetrated even to the marrow of his bones, like the oily preparations which are rubbed in and penetrate to the bones.n In Ps 109:19 the emphasis rests upon יעטּה and upon תּמיד. The summarizing Ps 109:20 is the close of a strophe. פּעלּה, an earned reward, here punishment incurred, is especially frequent in Is 40:1, e.g., Ps 49:4; Ps 40:10; it also occurs once even in the Tra, Lev 19:13. Those who answer the loving acts of the righteous with such malevolence in word and in deed commit a satanic sin for which there is no forgiveness. The curse is the fruit of their own choice and deed. Arnobius: Nota ex arbitrio evenisse ut nollet, propter haeresim, quae dicit Deum alios praedestinasse ad benedictionem, alios ad maledictionem.
Geneva 1599
109:16 Because that (h) he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.
(h) He shows that God plagues them in a strange way who show themselves cruel toward others.
John Gill
109:16 Because that he remembered not to show mercy,.... As Judas did not; neither to the poor, whom he cared not for, Jn 12:6 nor to Christ, whom he betrayed with a kiss to his enemies: nor had these words of Christ any effect upon him, to move his pity and compassion, "Friend, wherefore art thou come?" Mt 26:49 nor did the Jews show mercy to him: they were a merciless and hardhearted people; though mercy was one of the weightier matters of the law, this they omitted, Mt 23:23, their want of compassion may be observed in the priest and Levite passing by the man wounded by thieves, Lk 10:30. Nor did they show any mercy to Christ, when they smote and buffeted him; nor did it move their pity when Pilate brought him forth with a crown of thorns on his head, and in a miserable condition, saying, "Behold the man"; but they cried out, "Crucify him, crucify him"; and gave him gall for his meat, and vinegar to drink; and mocked him when in all his miseries and agonies.
But persecuted the poor and needy man; Christ, who became poor for our sakes, and stood in need of the ministration of others to him, 2Cor 8:9 and was poor in spirit, a man of sorrows, and acquainted with griefs; him Judas and the Jews persecuted to death, as follows:
that he might even slay the broken in heart; Christ, whose heart was broken with the reproach and cruel usage of men, Ps 69:20, whose life the Jews sought to take away, and by means of Judas did.
Robert Jamieson, A. R. Fausset and David Brown
109:16 Let God remember guilt, because he (the wicked) did not remember mercy.
poor and needy . . . broken in heart--that is, pious sufferer (Ps 34:18; Ps 35:10; Ps 40:17).
108:17108:17: Հալածեաց զայր աղքատ եւ զտնանկ, սպանանե՛լ զայն որ խոնարհ է սրտիւ։
17 Նա, որ անէծք սիրեց, թող այն իրեն դիպչի, նա, որ չուզեց օրհնութիւն, թող այն հեռու լինի նրանից:
17 Նաեւ անէծքը սիրեց։ Անէծքը թող անոր վրայ գայ։Օրհնութիւնը չուզեց, ուստի օրհնութիւնը թող անկէ հեռանայ։
Սիրեաց զանէծս` եւ ելցէ նմա. ոչ կամեցաւ զօրհնութիւն, հեռի եղիցի ի նմանէ:

108:17: Հալածեաց զայր աղքատ եւ զտնանկ, սպանանե՛լ զայն որ խոնարհ է սրտիւ։
17 Նա, որ անէծք սիրեց, թող այն իրեն դիպչի, նա, որ չուզեց օրհնութիւն, թող այն հեռու լինի նրանից:
17 Նաեւ անէծքը սիրեց։ Անէծքը թող անոր վրայ գայ։Օրհնութիւնը չուզեց, ուստի օրհնութիւնը թող անկէ հեռանայ։
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108:17108:17 возлюбил проклятие, оно и придет на него; не восхотел благословения, оно и удалится от него;
108:17 καὶ και and; even ἠγάπησεν αγαπαω love κατάραν καταρα curse καὶ και and; even ἥξει ηκω here αὐτῷ αυτος he; him καὶ και and; even οὐκ ου not ἠθέλησεν θελω determine; will εὐλογίαν ευλογια commendation; acclamation καὶ και and; even μακρυνθήσεται μακρυνω from; away αὐτοῦ αυτος he; him
108:17. et persecutus est virum inopem et pauperem et conpunctum corde ut interficeretBut persecuted the poor man and the beggar; and the broken in heart, to put him to death.
16. Because that he remembered not to shew mercy, but persecuted the poor and needy man, and the broken in heart, to slay .
As he loved cursing, so let it come unto him: as he delighted not in blessing, so let it be far from him:

108:17 возлюбил проклятие, оно и придет на него; не восхотел благословения, оно и удалится от него;
108:17
καὶ και and; even
ἠγάπησεν αγαπαω love
κατάραν καταρα curse
καὶ και and; even
ἥξει ηκω here
αὐτῷ αυτος he; him
καὶ και and; even
οὐκ ου not
ἠθέλησεν θελω determine; will
εὐλογίαν ευλογια commendation; acclamation
καὶ και and; even
μακρυνθήσεται μακρυνω from; away
αὐτοῦ αυτος he; him
108:17. et persecutus est virum inopem et pauperem et conpunctum corde ut interficeret
But persecuted the poor man and the beggar; and the broken in heart, to put him to death.
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Adam Clarke: Commentary on the Bible - 1831
109:17: As he loved cursing, so let it come unto him - The Jews said, when crucifying our Lord, His blood be upon us and our children! Never was an imprecation more dreadfully fulfilled.
Albert Barnes: Notes on the Bible - 1834
109:17: As he loved cursing ... - As he loved to curse others; as he seemed to have a pleasure alike in the act of cursing and in the feeling which prompts to cursing, let him see what it is; let it come upon him in its fullness. He has chosen this as his portion; let it be his. This, in the original, is in the indicative mood, and not, as in our version, in the optative form: "He loved cursing, and it has come upon him; he did not delight in blessing, and it is far from him." Still, the connection would rather seem to require that we should understand this as a prayer, and not as an affirmation, for the object of the whole seems not to be to state what had come upon him, but what the psalmist wished might come upon him.
As he delighted not in blessing ... - As he had no pleasure in wishing that others might be happy, or in any measures which would tend to promote their happiness, so let everything that could be regarded as a blessing be put far from him; let him know nothing of it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:17: Psa 52:4, Psa 52:5, Psa 59:12, Psa 59:13; Pro 14:14; Eze 35:6; Mat 7:2; Th2 2:10, Th2 2:11; Rev 16:6
Geneva 1599
109:17 As he loved cursing, (i) so let it come unto him: as he delighted not in blessing, so let it be far from him.
(i) Thus the Lord gives to every man the thing in which he delights so that the reprobate cannot accuse God of wrong, when they are given up to their lusts and reprobate minds.
John Gill
109:17 As he loved cursing, so let it come unto him,.... Judas loved that which brought a curse upon him, sin; and so he may be said to love the curse; just as sinners are said to love death, Prov 8:36. He was desirous of and sought after it, to bring Christ to an accursed death; and which he accomplished and pleased himself with; and therefore it was a just retaliation upon him that the curse should light on him, and he himself come to a shameful and ignominious death. The Jews loved the cursing law, the flying roll, called the curse in Zech 5:2, which curses every transgressor of it: they boasted of it, rested in it, and sought for righteousness by it; and submitted not unto, but despised, the righteousness of Christ; and therefore it was but just they should come under the curse of the law: they imprecated the curse on them and their children, saying, "His blood be upon us and them", Mt 27:25 and which accordingly came upon them, and remains to this day.
As he delighted not in blessing, so let it be far from him; Judas delighted not in the good will and good wishes of any to Christ, as appears from his dislike of the ointment being poured on his head by the poor woman, in Jn 12:4, and so the Jews were displeased at the children, and at the disciples in the temple, blessing Christ, pronouncing him blessed, and wishing blessings to him, Mt 21:15, yea, they delighted not in their own blessedness, or in that which only could give it to them; they delighted not in Christ, who was sent to bless them, but despised and rejected him; nor in the Gospel, which is full of blessings; and particularly not in the doctrine of justification by Christ's righteousness, which commonly makes a man blessed: yea, in a sense, they judged themselves unworthy of everlasting life; and therefore it was but a righteous thing that blessing should be far from Judas and the Jews, as it was; even temporal, spiritual, and eternal blessings: yet there have been a sort of heretics (e), that have highly praised and commended Judas, as doing a brave and noble action in betraying Christ, whereby the work of salvation was hastened.
(e) Epiphan. contra Haeres. l. 1. Haer. 38.
John Wesley
109:17 Delighted not - In desiring and promoting the welfare of others.
Robert Jamieson, A. R. Fausset and David Brown
109:17 Let his loved sin, cursing, come upon him in punishment (Ps 35:8), thoroughly fill him as water and oil, permeating to every part of his system (compare Num 5:22-27), and become a garment and a girdle for a perpetual dress.
108:18108:18: Սիրեաց զանէծս եւ ելցէ՛ նմա. ո՛չ կամեցաւ զօրհնութիւն, հեռի՛ եղիցի ՚ի նմանէ։ Զգեցաւ զանէծս որպէս հանդերձ, մտցէ որպէս ջո՛ւր ՚ի փոր նորա, որպէս ձէթ ընդ ոսկերս նորա։
18 Անէծքը, որ նա հագաւ ինչպէս հանդերձ, թող ջրի պէս լցուի նրա փորը, եւ ձէթի պէս՝ նրա ոսկորների մէջ:
18 Անէծքը իր հանդերձին պէս հագաւ, Ուստի անէծքը ջուրի պէս անոր փորը թող մտնէ Ու ձէթի պէս՝ անոր ոսկորներուն մէջ։
Զգեցաւ զանէծս որպէս հանդերձ, մտցէ որպէս ջուր ի փոր նորա, որպէս ձէթ ընդ ոսկերս նորա:

108:18: Սիրեաց զանէծս եւ ելցէ՛ նմա. ո՛չ կամեցաւ զօրհնութիւն, հեռի՛ եղիցի ՚ի նմանէ։ Զգեցաւ զանէծս որպէս հանդերձ, մտցէ որպէս ջո՛ւր ՚ի փոր նորա, որպէս ձէթ ընդ ոսկերս նորա։
18 Անէծքը, որ նա հագաւ ինչպէս հանդերձ, թող ջրի պէս լցուի նրա փորը, եւ ձէթի պէս՝ նրա ոսկորների մէջ:
18 Անէծքը իր հանդերձին պէս հագաւ, Ուստի անէծքը ջուրի պէս անոր փորը թող մտնէ Ու ձէթի պէս՝ անոր ոսկորներուն մէջ։
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108:18108:18 да облечется проклятием, как ризою, и да войдет оно, как вода, во внутренность его и, как елей, в кости его;
108:18 καὶ και and; even ἐνεδύσατο ενδυω dress in; wear κατάραν καταρα curse ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in ὡς ως.1 as; how ὕδωρ υδωρ water εἰς εις into; for τὰ ο the ἔγκατα εγκατα he; him καὶ και and; even ὡσεὶ ωσει as if; about ἔλαιον ελαιον oil ἐν εν in τοῖς ο the ὀστέοις οστεον bone αὐτοῦ αυτος he; him
108:18. et dilexit maledictionem quae veniet ei et noluit benedictionem quae elongabitur ab eo et indutus est maledictione quasi vestimento suo et ingredietur quasi aqua in viscera eius et quasi oleum in ossa eiusAnd he loved cursing, and it shall come unto him: and he would not have blessing, and it shall be far from him. And he put on cursing, like a garment: and it went in like water into his entrails, and like oil in his bones.
17. Yea, he loved cursing, and it came unto him; and he delighted not in blessing, and it was far from him.
As he clothed himself with cursing like as with his garment, so let it come into his bowels like water, and like oil into his bones:

108:18 да облечется проклятием, как ризою, и да войдет оно, как вода, во внутренность его и, как елей, в кости его;
108:18
καὶ και and; even
ἐνεδύσατο ενδυω dress in; wear
κατάραν καταρα curse
ὡς ως.1 as; how
ἱμάτιον ιματιον clothing; clothes
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
ὡς ως.1 as; how
ὕδωρ υδωρ water
εἰς εις into; for
τὰ ο the
ἔγκατα εγκατα he; him
καὶ και and; even
ὡσεὶ ωσει as if; about
ἔλαιον ελαιον oil
ἐν εν in
τοῖς ο the
ὀστέοις οστεον bone
αὐτοῦ αυτος he; him
108:18. et dilexit maledictionem quae veniet ei et noluit benedictionem quae elongabitur ab eo et indutus est maledictione quasi vestimento suo et ingredietur quasi aqua in viscera eius et quasi oleum in ossa eius
And he loved cursing, and it shall come unto him: and he would not have blessing, and it shall be far from him. And he put on cursing, like a garment: and it went in like water into his entrails, and like oil in his bones.
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Adam Clarke: Commentary on the Bible - 1831
109:18: Let it come into his bowels like water - Houbigant thinks this is an allusion to the waters of jealousy; and he is probably right, - the bitter waters that produce the curse. See Num 5:18.
Albert Barnes: Notes on the Bible - 1834
109:18: As he clothed himself with cursing like as with a garment - Moral qualities are often compared with raiment - as that in which we "appear" to our fellow-men. See Pe1 5:5; Job 29:14.
So let it come into his bowels like water - Margin, "within him." Hebrew, "In his midst." Let it penetrate him through and through. Let no part of him be unaffected by it.
And like oil into his bones - As if oil flowed through all his bones, so let the effects of cursing pervade his whole frame. The prayer is, that his entire nature might feel the effects of cursing; that he might know to the full what he was endeavoring to bring on others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:18: As he: Psa 73:6; Job 29:14; Col 3:8, Col 3:12; Pe1 5:5
so let: Num 5:22, Num 5:27; Job 20:12-16, Job 20:20-23; Mat 26:24, Mat 27:3-5; Act 1:18, Act 1:25
into his bowels: Heb. within him
John Gill
109:18 As he clothed himself with cursing like as with his garment,.... He was full of it; his mouth was full of cursing and bitterness; it was visible in him, easy to be discerned; he took pride as well as pleasure in it, it was in his esteem an ornament to him, as his clothes were. The Syriac version renders it, "as armour"; as if it was a protection to him, or he thought it to be so.
So let it come into his bowels like water; the meaning is, let the wrath of God and the curse of the law come into his conscience, and make sad work there, and fill him with dread and terror, and that in great abundance, and with great force; like a flood of waters that carry all before it; or like the waters of jealousy which made the belly to swell and the thigh to rot; or the flying roll of the curse, which entering into the house of the sinner destroyed it, and all in it, Num 5:22.
And like oil into his bones; which is more piercing and penetrating than water; and signifies the inward and quick sense he should have of his sins, and of the wrath of God for them; see Job 20:11.
John Wesley
109:18 Garment - Which a man wears constantly. Like water - Water in the cavity of the belly, between the bowels, is almost certain death. And oil soaking into any of the bones, will soon utterly destroy it.
108:19108:19: Եղիցի նմա որպէս հանդերձ զի ագանի, որպէս գօտի որ ածի՛ հանապազ ընդ մէջ[7484]։ [7484] Ոմանք.Որ ածէ հանապազ ընդ մէջ իւր։
19 Թող նրա համար հագնելու զգեստ լինի այն, եւ մէջքին կապելու մշտական գօտի:
19 Հագնելու հանդերձի պէս Ու միշտ մէջքը կապելու գօտիի պէս թող ըլլայ անոր։
Եղիցի նմա որպէս հանդերձ զի ագանի, որպէս գօտի որ ածի հանապազ ընդ մէջ:

108:19: Եղիցի նմա որպէս հանդերձ զի ագանի, որպէս գօտի որ ածի՛ հանապազ ընդ մէջ[7484]։
[7484] Ոմանք.Որ ածէ հանապազ ընդ մէջ իւր։
19 Թող նրա համար հագնելու զգեստ լինի այն, եւ մէջքին կապելու մշտական գօտի:
19 Հագնելու հանդերձի պէս Ու միշտ մէջքը կապելու գօտիի պէս թող ըլլայ անոր։
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108:19108:19 да будет оно ему, как одежда, в которую он одевается, и как пояс, которым всегда опоясывается.
108:19 γενηθήτω γινομαι happen; become αὐτῷ αυτος he; him ὡς ως.1 as; how ἱμάτιον ιματιον clothing; clothes ὃ ος who; what περιβάλλεται περιβαλλω drape; clothe καὶ και and; even ὡσεὶ ωσει as if; about ζώνη ζωνη belt; sash ἣν ος who; what διὰ δια through; because of παντὸς πας all; every περιζώννυται περιζωννυμι wrap; gird up
108:19. sit ei quasi pallium quo circumdatur et quasi cingulum quo semper accingiturMay it be unto him like a garment which covereth him; and like a girdle with which he is girded continually.
18. He clothed himself also with cursing as with his garment, and it came into his inward parts like water, and like oil into his bones. Let it be unto him as the raiment
Let it be unto him as the garment [which] covereth him, and for a girdle wherewith he is girded continually:

108:19 да будет оно ему, как одежда, в которую он одевается, и как пояс, которым всегда опоясывается.
108:19
γενηθήτω γινομαι happen; become
αὐτῷ αυτος he; him
ὡς ως.1 as; how
ἱμάτιον ιματιον clothing; clothes
ος who; what
περιβάλλεται περιβαλλω drape; clothe
καὶ και and; even
ὡσεὶ ωσει as if; about
ζώνη ζωνη belt; sash
ἣν ος who; what
διὰ δια through; because of
παντὸς πας all; every
περιζώννυται περιζωννυμι wrap; gird up
108:19. sit ei quasi pallium quo circumdatur et quasi cingulum quo semper accingitur
May it be unto him like a garment which covereth him; and like a girdle with which he is girded continually.
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Adam Clarke: Commentary on the Bible - 1831
109:19: And for a girdle - Let the curse cleave to him throughout life: as the girdle binds all the clothes to the body, let the curse of God bind all mischiefs and maladies to his body and soul.
The Hindoos, Budhists, and others often wear a gold or silver chain about their waist. One of those chains, once the ornament of a Moudeliar in the island of Ceylon, lies now before me: it is silver, and curiously wrought.
Albert Barnes: Notes on the Bible - 1834
109:19: Let it be unto him as the garment which covereth him - He has chosen to put it on, to wear it, to appear in it; so let him constantly feel its consequences. As he is always obliged to wear clothing, so let this be as constantly with him and upon him as his mantle and his sash.
And for a girdle wherewith he is girded continually - The belt or girdle which he constantly wears. See the notes at Mat 5:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:19: as the garment: Psa 109:18, Psa 109:29, Psa 35:26, Psa 132:18
John Gill
109:19 Let it be unto him as the garment which covereth him,.... Let him be surrounded on all sides with the wrath of God; and let it be visible to all, as a man's garment on him is: see Is 66:24.
And for a girdle wherewith he is girded continually; let him be in the utmost straits and distress, being encompassed about with the curse and wrath of God; and let that stick close unto him as a man's belt does; and let him not be able to get clear of it, or extricate himself out of it, as no man can on whom it is.
108:20108:20: Այս գործի այնոցիկ որ չարախօս կային զինէն առ Տէր, եւ ոյք խօսէին չա՛ր զանձնէ իմմէ[7485]։ [7485] Այլք.Այս գործ է այնոցիկ որ չարա՛՛։
20 Այս է վարձը նրանց, ովքեր բամբասում էին ինձ Տիրոջ առջեւ, եւ ովքեր չարախօսում էին իմ մասին:
20 Ինծի հակառակ կեցողներուն Ու իմ անձիս համար չար խօսողներուն վարձքը այս թող ըլլայ Տէրոջմէն։
Այս գործ է այնոցիկ որ չարախօս կային զինէն առ Տէր, եւ ոյք խօսէին չար զանձնէ իմմէ:

108:20: Այս գործի այնոցիկ որ չարախօս կային զինէն առ Տէր, եւ ոյք խօսէին չա՛ր զանձնէ իմմէ[7485]։
[7485] Այլք.Այս գործ է այնոցիկ որ չարա՛՛։
20 Այս է վարձը նրանց, ովքեր բամբասում էին ինձ Տիրոջ առջեւ, եւ ովքեր չարախօսում էին իմ մասին:
20 Ինծի հակառակ կեցողներուն Ու իմ անձիս համար չար խօսողներուն վարձքը այս թող ըլլայ Տէրոջմէն։
zohrab-1805▾ eastern-1994▾ western am▾
108:20108:20 Таково воздаяние от Господа врагам моим и говорящим злое на душу мою!
108:20 τοῦτο ουτος this; he τὸ ο the ἔργον εργον work τῶν ο the ἐνδιαβαλλόντων ενδιαβαλλω me παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even τῶν ο the λαλούντων λαλεω talk; speak πονηρὰ πονηρος harmful; malignant κατὰ κατα down; by τῆς ο the ψυχῆς ψυχη soul μου μου of me; mine
108:20. haec est retributio his qui adversantur mihi a Domino et qui loquuntur malum contra animam meamThis is the work of them who detract me before the Lord; and who speak evils against my soul.
19. wherewith he covereth himself, and for the girdle wherewith he is girded continually.
Let this [be] the reward of mine adversaries from the LORD, and of them that speak evil against my soul:

108:20 Таково воздаяние от Господа врагам моим и говорящим злое на душу мою!
108:20
τοῦτο ουτος this; he
τὸ ο the
ἔργον εργον work
τῶν ο the
ἐνδιαβαλλόντων ενδιαβαλλω me
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
τῶν ο the
λαλούντων λαλεω talk; speak
πονηρὰ πονηρος harmful; malignant
κατὰ κατα down; by
τῆς ο the
ψυχῆς ψυχη soul
μου μου of me; mine
108:20. haec est retributio his qui adversantur mihi a Domino et qui loquuntur malum contra animam meam
This is the work of them who detract me before the Lord; and who speak evils against my soul.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. Такова судьба всех клевещущих и злоумышляющих на меня, говорит Давид, пред Господом!
Adam Clarke: Commentary on the Bible - 1831
109:20: Let this be the reward of mine adversaries from the Lord, and of them that speak evil apainst my soul - Following the mode of interpretation already adopted, this may mean: All these maledictions shall be fulfilled on my enemies; they shall have them for their reward. So all the opposition made by the Jews against our Lord, and the obloquies and execrations wherewith they have loaded him and his religion, have fallen upon themselves; and they are awful examples of the wrath of God abiding on them that believe not.
But is not this verse a key to all that preceded it? The original, fairly interpreted, will lead us to a somewhat different meaning: זאת פעלת שטני מאת יהוה והדברים רע על נפשי zoth peullath soteney meeth Yehovah, vehaddoberim ra al naphshi. "This is the work of my adversaries before the Lord, and of those who speak evil against my soul," or life. That is, all that is said from the sixth to the twentieth verse consists of the evil words and imprecations of my enemies against my soul, laboring to set the Lord, by imprecations, against me, that their curses may take effect. This, which is a reasonable interpretation, frees the whole Psalm from every difficulty. Surely, the curses contained in it are more like those which proceed from the mouth of the wicked, than from one inspired by tne Spirit of the living God. Taking the words in this sense, which I am persuaded is the best, and which the original will well bear and several of the Versions countenance, then our translation may stand just as it is, only let the reader remember that at the sixth verse David begins to tell how his enemies cursed Him, while he prayed for Them.
Albert Barnes: Notes on the Bible - 1834
109:20: Let this be the reward of mine adversaries from the Lord,... - The word rendered "reward" means usually work, labor, occupation, business; then, what one earns by his work - reward, recompence, Lev 19:13. The meaning here is, Let them constantly receive these things which I have prayed for Psa 109:6-19; let them be constantly treated in this manner. This is a summing up of his entire wish - his whole desire. It cannot be proved that they did "not deserve" all this; it cannot be shown that if all this came upon them at the hand of God, it would be unjust; it cannot be denied that such things as these, either singly, in groups, or in succession, do actually come upon wicked people; and the prayer in the case "may" have been merely that justice might be done. Still, as before remarked, it is not easy wholly to vindicate the expressed feelings of the psalmist. See the notes at Psa 109:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:20: Let this: Psa 2:5, Psa 2:6, Psa 2:12, Psa 21:8-12, Psa 40:14, Psa 40:15, Psa 110:1, Psa 110:5, Psa 110:6; Sa2 17:23, Sa2 18:32; Kg1 2:44; Luk 19:27; Th1 2:15, Th1 2:16
them: Mat 11:19, Mat 12:24, Mat 26:66, Mat 26:67; Mar 9:39; Co1 12:3
Geneva 1599
109:20 [Let] this [be] the reward of mine adversaries (k) from the LORD, and of them that speak evil against my soul.
(k) For being destitute of man's help, he fully trusted in the Lord, that he would deliver him.
John Gill
109:20 Let this be the reward of mine adversaries from the Lord,.... Who were so many Satans, as the word used signifies; and Judas particularly is called a devil; and of the same malevolent and diabolical disposition were the Jews in general, Jn 6:70 and what is before imprecated upon them is the just recompence of reward for their hatred to Christ and ill usage of him.
And of them that speak evil against my soul; or "life" (f); in order to take it away, as did the false witnesses that rose up against him, and the Jews who charged him with sedition and blasphemy.
(f) "contra vitam meam", Gejerus.
John Wesley
109:20 That speak evil against my soul - With design to take away my life.
Robert Jamieson, A. R. Fausset and David Brown
109:20 Let this . . . reward--or, "wages," pay for labor, the fruit of the enemy's wickedness.
from the Lord--as His judicial act.
108:21108:21: Այլ դու Տէր Տէր՝ արա՛ ընդ իս ըստ անուա՛ն քում, զի քաղցր է ողորմութիւն քո, փրկեա՛ զիս[7486][7486] Ոմանք.Եւ փրկեա՛ զիս։
21 Բայց դու, Տէ՛ր, Տէ՛ր, ինձ հետ վարուի՛ր ինչպէս վայել է անուանդ, քանզի քաղցր է ողորմութիւնը քո:
21 Բայց դո՛ւն, ո՛վ Տէր Եհովա, օգնէ՛ ինծի* քու անուանդ համար. Փրկէ՛ զիս քու բարի ողորմութեամբդ։
Այլ դու, Տէր, Տէր, արա ընդ իս ըստ անուան քում, զի քաղցր է ողորմութիւն քո, եւ փրկեա զիս:

108:21: Այլ դու Տէր Տէր՝ արա՛ ընդ իս ըստ անուա՛ն քում, զի քաղցր է ողորմութիւն քո, փրկեա՛ զիս[7486]
[7486] Ոմանք.Եւ փրկեա՛ զիս։
21 Բայց դու, Տէ՛ր, Տէ՛ր, ինձ հետ վարուի՛ր ինչպէս վայել է անուանդ, քանզի քաղցր է ողորմութիւնը քո:
21 Բայց դո՛ւն, ո՛վ Տէր Եհովա, օգնէ՛ ինծի* քու անուանդ համար. Փրկէ՛ զիս քու բարի ողորմութեամբդ։
zohrab-1805▾ eastern-1994▾ western am▾
108:21108:21 Со мною же, Господи, Господи, твори ради имени Твоего, ибо блага милость Твоя; спаси меня,
108:21 καὶ και and; even σύ συ you κύριε κυριος lord; master κύριε κυριος lord; master ποίησον ποιεω do; make μετ᾿ μετα with; amid ἐμοῦ εμου my ἔλεος ελεος mercy ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your ὅτι οτι since; that χρηστὸν χρηστος suitable; kind τὸ ο the ἔλεός ελεος mercy σου σου of you; your
108:21. tu autem Deus Domine fac mecum propter nomen tuum quoniam bona est misericordia tua libera meBut thou, O Lord, do with me for thy name's sake: because thy mercy is sweet. Do thou deliver me,
20. This is the reward of mine adversaries from the LORD, and of them that speak evil against my soul.
But do thou for me, O GOD the Lord, for thy name' s sake: because thy mercy [is] good, deliver thou me:

108:21 Со мною же, Господи, Господи, твори ради имени Твоего, ибо блага милость Твоя; спаси меня,
108:21
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
κύριε κυριος lord; master
ποίησον ποιεω do; make
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ἔλεος ελεος mercy
ἕνεκεν ενεκα for the sake of; on account of
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
ὅτι οτι since; that
χρηστὸν χρηστος suitable; kind
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
108:21. tu autem Deus Domine fac mecum propter nomen tuum quoniam bona est misericordia tua libera me
But thou, O Lord, do with me for thy name's sake: because thy mercy is sweet. Do thou deliver me,
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 But do thou for me, O GOD the Lord, for thy name's sake: because thy mercy is good, deliver thou me. 22 For I am poor and needy, and my heart is wounded within me. 23 I am gone like the shadow when it declineth: I am tossed up and down as the locust. 24 My knees are weak through fasting; and my flesh faileth of fatness. 25 I became also a reproach unto them: when they looked upon me they shaked their heads. 26 Help me, O LORD my God: O save me according to thy mercy: 27 That they may know that this is thy hand; that thou, LORD, hast done it. 28 Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice. 29 Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle. 30 I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude. 31 For he shall stand at the right hand of the poor, to save him from those that condemn his soul.
David, having denounced God's wrath against his enemies, here takes God's comforts to himself, but in a very humble manner, and without boasting.
I. He pours out his complaint before God concerning the low condition he was in, which, probably, gave advantage to his enemies to insult over him: "I am poor and needy, and therefore a proper object of pity, and one that needs and craves thy help." 1. He was troubled in mind (v. 22): My heart is wounded within me, not only broken with outward troubles, which sometimes prostrate and sink the spirits, but wounded with a sense of guilt; and a wounded spirit who can bear? who can heal? 2. He apprehended himself drawing near to his end: I am gone like the shadow when it declines, as good as gone already. Man's life, at best, is like a shadow; sometimes it is like the evening shadow, the presage of night approaching, like the shadow when it declines. 3. He was unsettled, tossed up and down like the locust, his mind fluctuating and unsteady, still putting him upon new counsels, his outward condition far from any fixation, but still upon the remove, hunted like a partridge on the mountains. 4. His body was wasted, and almost worn away (v. 24): My knees are weak through fasting, either forced fasting (for want of food when he was persecuted, or for want of appetite when he was sick) or voluntary fasting, when he chastened his soul either for sin or affliction, his own or other's, Ps. xxxv. 13; lxix. 10. "My flesh fails of fatness; that is, it has lost the fatness it had, so that I have become a skeleton, nothing but skin and bones." But it is better to have this leanness in the body, while the soul prospers and is in health, than, like Israel, to have leanness sent into the soul, while the body is feasted. 5. He was ridiculed and reproached by his enemies (v. 25); his devotions and his afflictions they made the matter of their laughter, and, upon both those accounts, God's people have been exceedingly filled with the scorning of those that were at ease. In all this David was a type of Christ, who in his humiliation was thus wounded, thus weakened, thus reproached; he was also a type of the church, which is often afflicted, tossed with tempests, and not comforted.
II. He prays for mercy for himself. In general (v. 21): "Do thou for me, O God the Lord! appear for me, act for me." If God be for us, he will do for us, will do more abundantly for us than we are able either to ask or think. He does not prescribe to God what he should do for him, but refers himself to his wisdom: "Lord, do for me what seems good in thy eyes. Do that which thou knowest will be for me, really for me, in the issue for me, though for the present it may seem to make against me." More particularly, he prays (v. 26): "Help me, O Lord my God! O save me! Help me under my trouble, save me out of my trouble; save me from sin, help me to do my duty." He prays (v. 28), Though they curse, bless thou. Here (1.) He despises the causeless curses of his enemies: Let them curse. He said of Shimei, So let him curse. They can but show their malice; they can do him no more mischief than the bird by wandering or the swallow by flying, Prov. xxvi. 2. He values the blessing of God as sufficient to counterbalance their curses: Bless thou, and then it is no matter though they curse. If God bless us, we need not care who curses us; for how can they curse those whom God has not cursed, nay, whom he has blessed? Num. xxiii. 8. Men's curses are impotent; God's blessings are omnipotent; and those whom we unjustly curse may in faith expect and pray for God's blessing, his special blessing. When the Pharisees cast out the poor man for his confessing Christ, Christ found him, John ix. 35. When men without cause say all the ill they can of us, and wish all the ills they can to us, we may with comfort lift up our heart to God in this petition: Let them curse, but bless thou. He prays (v. 28), Let thy servant rejoice. Those that know how to value God's blessing, let them but be sure of it, and they will be glad of it.
III. He prays that his enemies might be ashamed (v. 28), clothed with shame (v. 29), that they might cover themselves with their own confusion, that they might be left to themselves, to do that which would expose them and manifest their folly before all men, or rather that they might be disappointed in their designs and enterprises against David, and thereby might be filled with shame, as the adversaries of the Jews were, Neh. vi. 16. Nay, in this he prays that they might be brought to repentance, which is the chief thing we should beg of God for our enemies. Sinners indeed bring shame upon themselves, but they are true penitents that take shame to themselves and cover themselves with their own confusion.
IV. He pleads God's glory, the honour of his name:--Do for me, for thy name's sake (v. 21), especially the honour of his goodness, by which he has proclaimed his name: "Deliver me, because thy mercy is good; it is what thou thyself dost delight in, and it is what I do depend upon. Save me, not according to my merit, for I have none to pretend to, but according to thy mercy; let that be the fountain, the reason, the measure, of my salvation."
Lastly, He concludes the psalm with joy, the joy of faith, joy in assurance that his present conflicts would end in triumphs. 1. He promises God that he will praise him (v. 30): "I will greatly praise the Lord, not only with my heart, but with my mouth; I will praise him, not in secret only, but among the multitude." 2. He promises himself that he shall have cause to praise God (v. 31): He shall stand at the right hand of the poor, night to him, a present help; he shall stand at his right hand as his patron and advocate to plead his cause against his accusers and to bring him off, to save him from those that condemn his soul and would execute their sentence if they could. God was David's protector in his sufferings, and was present also with the Lord Jesus in his, stood at his right hand, so that he was not moved (Ps. xvi. 8), saved his soul from those that pretended to be the judges of it, and received it into his own hands. Let all those that suffer according to the will of God commit the keeping of their souls to him.
Adam Clarke: Commentary on the Bible - 1831
109:21: But do thou for me - While they use horrible imprecations against me, and load me with their curses, act thou for me, and deliver me from their maledictions. While they curse, do thou bless. This verse is a farther proof of the correctness of the interpretation given above.
Albert Barnes: Notes on the Bible - 1834
109:21: But do thou for me, O God the Lord, for thy name's sake - That is, Interpose for me; exert thy power in my behalf. The phrase "for thy name's sake" implies that the motive which prompted him was a desire that God might be honored. It was not primarily or mainly for his own happiness; it was that God might be glorified, that his character might be illustrated, that his plans might be accomplished. Compare the notes at Dan 9:18-19.
Because thy mercy is good - That is, It is the characteristic of mercy to do good; to show kindness.
Deliver thou me - He prays that God would "manifest" himself as he really was, as a God of mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:21: But do: Psa 25:11, Psa 31:3, Psa 69:29, Psa 79:9, Psa 79:10, Psa 143:11, Psa 143:12; Joh 17:1; Phi 2:8-11
thy mercy: Psa 36:7-9, Psa 63:3, Psa 86:5, Psa 86:15
Carl Friedrich Keil and Franz Delitzsch
109:21
The thunder and lightning are now as it were followed by a shower of tears of deep sorrowful complaint. Ps 109 here just as strikingly accords with Ps 69, as Ps 69 does with Ps 22 in the last strophe but one. The twofold name Jahve Adonaj (vid., Symbolae, p. 16) corresponds to the deep-breathed complaint. עשׂה אתּי, deal with me, i.e., succouring me, does not greatly differ from לי in 1Kings 14:6. The confirmation, Ps 109:21, runs like Ps 69:17 : Thy loving-kindness is טּוב, absolutely good, the ground of everything that is good and the end of all evil. Hitzig conjectures, as in Ps 69:17, חסדך כּטוב, "according to the goodness of Thy loving-kindness;" but this formula is without example: "for Thy loving-kindness is good" is a statement of the motive placed first and corresponding to the "for thy Name's sake." In Ps 109:22 (a variation of Ps 55:5) חלל, not חלל, is traditional; this חלל, as being verb. denom. from חלל, signifies to be pierced, and is therefore equivalent to חולל (cf. Lk 2:35). The metaphor of the shadow in Ps 109:23 is as in Ps 102:12. When the day declines, the shadow lengthens, it becomes longer and longer (Virgil, majoresque cadunt altis de montibus umbrae), till it vanishes in the universal darkness. Thus does the life of the sufferer pass away. The poet intentionally uses the Niph. נהלכתּי (another reading is נהלכתּי); it is a power rushing upon him from without that drives him away thus after the manner of a shadow into the night. The locust or grasshopper (apart from the plague of the locusts) is proverbial as being a defenceless, inoffensive little creature that is soon driven away, Job 39:20. ננער, to be shaken out or off (cf. Arabic na‛ûra, a water-wheel that fills its clay-vessels in the river and empties them out above, and הנּער, Zech 11:16, where Hitzig wishes to read הנּער, dispulsio = dispulsi). The fasting in Ps 109:24 is the result of the loathing of all food which sets in with deep grief. כּחשׁ משּׁמן signifies to waste away so that there is no more fat left.
(Note: The verbal group כחשׁ, כחד, Arab. ḥajda, kaḥuṭa, etc. has the primary signification of withdrawal and taking away or decrease; to deny is the same as to withdraw from agreement, and he becomes thin from whom the fat withdraws, goes away. Saadia compares on this passage (פרה) בהמה כחושׁה, a lean cow, Berachoth 32a. In like manner Targum II renders Gen 41:27 תּורתא כהישׁתא, the lean kine.)
In Ps 109:25 אני is designedly rendered prominent: in this the form of his affliction he is the butt of their reproaching, and they shake their heads doubtfully, looking upon him as one who is punished of God beyond all hope, and giving him up for lost. It is to be interpreted thus after Ps 69:11.
Geneva 1599
109:21 But do thou for me, O GOD the Lord, for thy (l) name's sake: because thy mercy [is] good, deliver thou me.
(l) As you are named merciful, gracious and long suffering, so show yourself in effect.
John Gill
109:21 But do thou for me, O God the Lord, for thy name's sake,.... The sense of the petition is, and which is a prayer of Christ as man, that the Lord God would take his part, be on his side, be present with him, work with him, help and assist him, and that for his own honour and glory, for his truth and faithfulness sake, who had promised him help and assistance, Ps 89:21.
Because thy mercy is good, deliver thou me; or "thy kindness" (g); meaning the lovingkindness of God to Christ, which he always bore to him, and was eminently and superlatively good; which he makes use of as an argument for his deliverance out of all his troubles, and from death itself; see Ps 69:14.
(g) "benignitas tua", Musculus, Junius & Tremellius, Piscator.
John Wesley
109:21 Is good - Above the mercy of all the creatures.
Robert Jamieson, A. R. Fausset and David Brown
109:21 do . . . for me--that is, kindness.
wounded--literally, "pierced" (Ps 69:16, Ps 69:29).
108:22108:22: զի աղքատ եւ տնանկ եմ ես։ Սիրտ իմ խռովեցաւ ՚ի փորի իմում,
22 Եւ փրկի՛ր ինձ, քանզի աղքատ ու տնանկ եմ ես, եւ սիրտս խռովուած է իմ ներսում:
22 Վասն զի ես խեղճ ու աղքատ եմ Ու իմ սիրտս ներսիդիս խոցուած է։
Զի աղքատ եւ տնանկ եմ ես. սիրտ իմ խռովեցաւ ի փորի իմում:

108:22: զի աղքատ եւ տնանկ եմ ես։ Սիրտ իմ խռովեցաւ ՚ի փորի իմում,
22 Եւ փրկի՛ր ինձ, քանզի աղքատ ու տնանկ եմ ես, եւ սիրտս խռովուած է իմ ներսում:
22 Վասն զի ես խեղճ ու աղքատ եմ Ու իմ սիրտս ներսիդիս խոցուած է։
zohrab-1805▾ eastern-1994▾ western am▾
108:22108:22 ибо я беден и нищ, и сердце мое уязвлено во мне.
108:22 ῥῦσαί ρυομαι rescue με με me ὅτι οτι since; that πτωχὸς πτωχος bankrupt; beggarly καὶ και and; even πένης πενης poor ἐγώ εγω I εἰμι ειμι be καὶ και and; even ἡ ο the καρδία καρδια heart μου μου of me; mine τετάρακται ταρασσω stir up; trouble ἐντός εντος inside μου μου of me; mine
108:22. quoniam egenus et pauper sum et cor meum vulneratum est intrinsecusFor I am poor and needy, and my heart is troubled within me.
21. But deal thou with me, O GOD the Lord, for thy name’s sake: because thy mercy is good, deliver thou me,
For I [am] poor and needy, and my heart is wounded within me:

108:22 ибо я беден и нищ, и сердце мое уязвлено во мне.
108:22
ῥῦσαί ρυομαι rescue
με με me
ὅτι οτι since; that
πτωχὸς πτωχος bankrupt; beggarly
καὶ και and; even
πένης πενης poor
ἐγώ εγω I
εἰμι ειμι be
καὶ και and; even
ο the
καρδία καρδια heart
μου μου of me; mine
τετάρακται ταρασσω stir up; trouble
ἐντός εντος inside
μου μου of me; mine
108:22. quoniam egenus et pauper sum et cor meum vulneratum est intrinsecus
For I am poor and needy, and my heart is troubled within me.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. "Сердце мое уязвлено во мне" - я потерял мужество и болею сердцем от незаслуженности преследований и злодейских поступков нечестивых.
Adam Clarke: Commentary on the Bible - 1831
109:22: I am poor and needy - I am allicted and impoverished; and my heart is wounded - my very life is sinking through distress.
Albert Barnes: Notes on the Bible - 1834
109:22: For I am poor and needy - I am helpless and dependent. I am in a condition where I need thy gracious interposition.
And my heart is wounded within me - I am as one that is prostrated by a weapon - as if my heart had been pierced. I have no courage, no strength. I am like one who lies wounded on a battlefield.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:22: For I: Psa 22:6, Psa 40:17, Psa 86:1, Psa 102:17-20; Mat 8:20; Co2 8:9
and my: Psa 109:16, Psa 88:15, Psa 88:16, Psa 102:4; Kg2 4:27; Job 6:4; Isa 53:3; Luk 22:44; Joh 12:27
John Gill
109:22 For I am poor and needy,.... As he was in human nature, being born of poor parents, brought up in a mean manner, had not where to lay his head, and was ministered to by others; though he was Lord of all, and immensely rich in the perfections of his nature, and in his vast empire and dominion, and the revenues arising from thence; see 2Cor 8:9. It may here chiefly respect his helpless and forlorn estate as man, at the time of his sufferings and death; see Ps 40:17.
And my heart is wounded within me; with the sins of his people on him, with a sense of divine wrath, and when under divine desertions, especially when his soul was exceeding sorrowful, even unto death, Mt 26:38.
108:23108:23: եւ ես որպէս ստուե՛ր ՚ի խուսափել իմում պակասեցայ, եւ թօթափեցայ որպէս մարախ։
23 Ստուերի պէս երկարելով սպառուեցի, եւ թափ տրուեցի ինչպէս մարախ:
23 Ես երկնցող ստուերի պէս անցայ, Մարախի պէս թօթուուեցայ։
եւ ես որպէս ստուեր ի խուսափել [662]իմում պակասեցայ, եւ թօթափեցայ որպէս մարախ:

108:23: եւ ես որպէս ստուե՛ր ՚ի խուսափել իմում պակասեցայ, եւ թօթափեցայ որպէս մարախ։
23 Ստուերի պէս երկարելով սպառուեցի, եւ թափ տրուեցի ինչպէս մարախ:
23 Ես երկնցող ստուերի պէս անցայ, Մարախի պէս թօթուուեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
108:23108:23 Я исчезаю, как уклоняющаяся тень; гонят меня, как саранчу.
108:23 ὡσεὶ ωσει as if; about σκιὰ σκια shadow; shade ἐν εν in τῷ ο the ἐκκλῖναι εκκλινω deviate; avoid αὐτὴν αυτος he; him ἀντανῃρέθην ανταναιρεω shake off ὡσεὶ ωσει as if; about ἀκρίδες ακρις locust; grasshopper
108:23. quasi umbra cum inclinatur abductus sum et excussus quasi lucustaI am taken away like the shadow when it declineth: and I am shaken off as locusts.
22. For I am poor and needy, and my heart is wounded within me.
I am gone like the shadow when it declineth: I am tossed up and down as the locust:

108:23 Я исчезаю, как уклоняющаяся тень; гонят меня, как саранчу.
108:23
ὡσεὶ ωσει as if; about
σκιὰ σκια shadow; shade
ἐν εν in
τῷ ο the
ἐκκλῖναι εκκλινω deviate; avoid
αὐτὴν αυτος he; him
ἀντανῃρέθην ανταναιρεω shake off
ὡσεὶ ωσει as if; about
ἀκρίδες ακρις locust; grasshopper
108:23. quasi umbra cum inclinatur abductus sum et excussus quasi lucusta
I am taken away like the shadow when it declineth: and I am shaken off as locusts.
ru▾ LXX-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
23-24. "Гонят меня, как саранчу". В постоянных преследованиях, каким подвергался Давид, он был так беспомощен, как кузнечик, которого легко раздавить. Означенное выражение может означать и ту степень усиленных преследований и озлобления, какие выпали на долю Давида. Его гнали так же беспощадно и стремились совсем его уничтожить, как будто он был зловреден для людей, как гибельна саранча, уничтожение которой является великим общественным благодеянием. От частого голодания он настолько ослабел, что ноги его не двигались; самый вид его изменился за отсутствием елея, которым умащали на Востоке свое тело, чем делали кожу эластичнее, менее сухой и труднее поддающейся тресканью от солнечного жара. В противном же случае на теле от жара образовывались трещины, куда попадала пыль, причинявшая сильную боль и изменявшая внешний вид человека, что и случилось в данном случае с Давидом.

Давид заканчивает псалом молитвой о помощи с обетом воспеть Бога среди народа в своих песнях за оказанное ему спасение.
Adam Clarke: Commentary on the Bible - 1831
109:23: I am gone like the shadow - "I have walked like the declining shadow," - I have passed my meridian of health and life; and as the sun is going below the horizon, so am I about to go under the earth.
I am tossed up and down as the locust - When swarms of locusts take wing, and infest the countries in the east, if the wind happen to blow briskly, the swarms are agitated and driven upon each other, so as to appear to be heaved to and fro, or tossed up and down. Dr. Shaw, who has seen this, says it gives a lively idea of the comparisons of the psalmist.
Albert Barnes: Notes on the Bible - 1834
109:23: I am gone like the shadow when it declineth - See the notes at Psa 102:11.
I am tossed up and down as the locust - Agitated, moved, driven about, as a cloud of locusts is by the wind. The meaning of the whole is, that he was frail and weak, and needed strength from on high.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:23: gone: Psa 102:11, Psa 144:4; Ch1 29:15; Job 14:2; Ecc 6:12, Ecc 8:13; Jam 4:14
I am tossed: Psa 102:10; Exo 10:13, Exo 10:19
Geneva 1599
109:23 I am gone like the shadow when it declineth: I am tossed up and down as the (m) locust.
(m) Meaning that he has no stay or assurance in this world.
John Gill
109:23 I am gone like the shadow when it declineth,.... When the sun is setting, and the shadow is going off; man's life is often compared to a shadow, because fleeting, momentary, and soon gone, 1Chron 29:15 and death is expressed by going the way of all flesh; and by going to the grave, the house for all living, a man's long home, Josh 23:14 and so is the death of Christ, Lk 22:22, it may be rendered, "I am made to go" (h), denoting the violent death of Christ, who was cut off out of the land of the living, and whose life was taken away from the earth, Is 53:8.
I am tossed up and down as the locust; or "shaken out" (i) by the wind, as the locust is by the east wind, and carried from place to place, Ex 10:13, or when a swarm of them by a strong wind are crowded together and thrown upon one another; or like the grasshopper, which leaps from hedge to hedge, and has no certain abode: and such was the case of Christ here on earth; and especially it may have respect not only to his being sometimes in Judea and sometimes in Galilee, sometimes in the temple and sometimes in the mount of Olives; but to his being tossed about after his apprehension, when he was led to Annas, and then to Caiaphas, then to Pilate, then to Herod, then delivered to the soldiers, and by them led to Calvary, and crucified.
(h) "cogor abire", Junius & Tremellius, Piscator, Cocceius; "abire factus sum", Gejerus, Michaelis. (i) "excussus sum", Montanus, Vatablus Gejerus, Michaelis; "excutior", Tigurine version, Musculus, Cocceius.
John Wesley
109:23 When - Towards the evening, when the sun is setting. The locust - Which is easily driven away with every wind.
Robert Jamieson, A. R. Fausset and David Brown
109:23 like the shadow--(Compare Ps 102:11).
tossed up and down--or, "driven" (Ex 10:19).
108:24108:24: Ծունկք իմ տկարացա՛ն ՚ի պահոց, եւ մարմին իմ այլագունեա՛ց յիւղոյ։
24 Ծնկներս թուլացան ծոմապահութիւնից, եւ գունաթափուեց մարմինս իւղի պակասից:
24 Ծունկերս ծոմապահութենէն տկարացան Ու մարմինս իր պարարտութենէն մաշեցաւ։
Ծունկք իմ տկարացան ի պահոց, եւ մարմին իմ [663]այլագունեաց յիւղոյ:

108:24: Ծունկք իմ տկարացա՛ն ՚ի պահոց, եւ մարմին իմ այլագունեա՛ց յիւղոյ։
24 Ծնկներս թուլացան ծոմապահութիւնից, եւ գունաթափուեց մարմինս իւղի պակասից:
24 Ծունկերս ծոմապահութենէն տկարացան Ու մարմինս իր պարարտութենէն մաշեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
108:24108:24 Колени мои изнемогли от поста, и тело мое лишилось тука.
108:24 τὰ ο the γόνατά γονυ knee μου μου of me; mine ἠσθένησαν ασθενεω infirm; ail ἀπὸ απο from; away νηστείας νηστεια fast καὶ και and; even ἡ ο the σάρξ σαρξ flesh μου μου of me; mine ἠλλοιώθη αλλοιοω through; because of ἔλαιον ελαιον oil
108:24. genua mea vacillaverunt a ieiunio et caro mea mutata est absque oleoMy knees are weakened through fasting: and my flesh is changed for oil.
23. I am gone like the shadow when it declineth: I am tossed up and down as the locust.
My knees are weak through fasting; and my flesh faileth of fatness:

108:24 Колени мои изнемогли от поста, и тело мое лишилось тука.
108:24
τὰ ο the
γόνατά γονυ knee
μου μου of me; mine
ἠσθένησαν ασθενεω infirm; ail
ἀπὸ απο from; away
νηστείας νηστεια fast
καὶ και and; even
ο the
σάρξ σαρξ flesh
μου μου of me; mine
ἠλλοιώθη αλλοιοω through; because of
ἔλαιον ελαιον oil
108:24. genua mea vacillaverunt a ieiunio et caro mea mutata est absque oleo
My knees are weakened through fasting: and my flesh is changed for oil.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
109:24: My knees are weak through fasting - That hunger is as soon felt in weakening the knees, as in producing an uneasy sensation in the stomach, is known by all who have ever felt it. Writers in all countries have referred to this effect of hunger. Thus Tryphioderus Il. Excid. ver 155:
Τειρομενου βαρυθειεν ατερπεΐ γουνατα λιμῳ.
"Their knees might fail, by hunger's force subdued;
And sink, unable to sustain their load."
Merrick.
So Plautus, Curcul, act. ii., scen. 3: -
Tenebrae oboriuntur, genua inedia succidunt.
"My eyes grow dim; my knees are weak with hunger."
And Lucretius, lib. 4: ver. 950: -
Brachia, palpebraeque cadunt, poplitesque procumbunt.
"The arms, the eyelids fall; the knees give way."
Both the knees and the sight are particularly affected by hunger.
Albert Barnes: Notes on the Bible - 1834
109:24: My knees are weak through fasting - Hunger; want of food. Strength to stand is connected with firmness in the knee-joints, and hence, weakness and feebleness are denoted by the giving way of the knees. Compare Heb 12:12.
And my flesh faileth of fatness - I am lean and weak. There is not the proper supply for my strength. The idea seems to have been that fatness (Hebrew, oil) was necessary to strength.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:24: knees: Psa 22:14, Psa 35:13, Psa 35:14, Psa 69:10; Mat 4:2; Co2 11:27; Heb 12:12
my flesh: Psa 32:3, Psa 32:4, Psa 38:5-8, Psa 102:4, Psa 102:5; Job 19:20
Geneva 1599
109:24 My knees are weak through fasting; and my flesh (n) faileth of fatness.
(n) For hunger that came from sorrow, he was lean and his natural moisture failed him.
John Gill
109:24 My knees are weak through fasting,..... Either voluntary or forced, through want of food or refreshment; this was verified in Christ, when he kneeled and prayed, and his sweat was as it were great drops of blood falling to the ground; see Ps 69:10.
And my flesh faileth of fatness; or "for want of oil" (k); the radical moisture of his flesh being dried up like a potsherd, Ps 22:15.
(k) , Sept. "propter oleum", V. L. "propter defectum olei", Eth. Arab.
Robert Jamieson, A. R. Fausset and David Brown
109:24 Taunts and reproaches aggravate his afflicted and feeble state (Ps 22:6-7).
108:25108:25: Եղէ ես նախատ նոցա, տեսին զիս եւ շարժեցին զգլուխս իւրեանց։
25 Ես նրանց նախատինքը դարձայ, տեսան ինձ ու շարժեցին գլուխներն իրենց:
25 Ես անոնց նախատինք եղայ, Երբ զիս տեսնեն՝ գլուխնին կը շարժեն։
Եղէ ես նախատ նոցա, տեսին զիս եւ շարժեցին զգլուխս իւրեանց:

108:25: Եղէ ես նախատ նոցա, տեսին զիս եւ շարժեցին զգլուխս իւրեանց։
25 Ես նրանց նախատինքը դարձայ, տեսան ինձ ու շարժեցին գլուխներն իրենց:
25 Ես անոնց նախատինք եղայ, Երբ զիս տեսնեն՝ գլուխնին կը շարժեն։
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108:25108:25 Я стал для них посмешищем: увидев меня, кивают головами [своими].
108:25 καὶ και and; even ἐγὼ εγω I ἐγενήθην γινομαι happen; become ὄνειδος ονειδος disgrace αὐτοῖς αυτος he; him εἴδοσάν οραω view; see με με me ἐσάλευσαν σαλευω sway; rock κεφαλὰς κεφαλη head; top αὐτῶν αυτος he; him
108:25. et ego factus sum obprobrium eis videntes me moverunt caput suumAnd I am become a reproach to them: they saw me and they shaked their heads.
24. My knees are weak through fasting; and my flesh faileth of fatness.
I became also a reproach unto them: [when] they looked upon me they shaked their heads:

108:25 Я стал для них посмешищем: увидев меня, кивают головами [своими].
108:25
καὶ και and; even
ἐγὼ εγω I
ἐγενήθην γινομαι happen; become
ὄνειδος ονειδος disgrace
αὐτοῖς αυτος he; him
εἴδοσάν οραω view; see
με με me
ἐσάλευσαν σαλευω sway; rock
κεφαλὰς κεφαλη head; top
αὐτῶν αυτος he; him
108:25. et ego factus sum obprobrium eis videntes me moverunt caput suum
And I am become a reproach to them: they saw me and they shaked their heads.
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Adam Clarke: Commentary on the Bible - 1831
109:25: When they looked upon me they soaked their heads - Thus was David treated by Shimei, Sa2 16:5, Sa2 16:6, and our blessed Lord by the Jews, Mat 27:39.
Albert Barnes: Notes on the Bible - 1834
109:25: I became also a reproach unto them - They reproached or Rev_iled me as a bad man. Compare the notes at Psa 22:6. The plural here - "unto them" - shows that there were more than one to whom the psalm had reference, though one of them was so prominent that a considerable part of the psalm might properly be spoken of him alone.
When they looked upon me, they shaked their heads - In contempt. See Psa 22:7. Compare Mat 27:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:25: a reproach: Psa 31:11-13, Psa 35:15, Psa 35:16, Psa 69:9-12, Psa 69:19, Psa 69:20; Rom 15:3; Heb 12:2, Heb 13:13
when they: Psa 22:6, Psa 22:7; Job 16:4; Isa 37:22; Mat 27:39, Mat 27:40
John Gill
109:25 I became also a reproach unto them,.... Or they reproached him; not only in life, traducing his conversation, blaspheming his miracles, calling him a Samaritan, saying he had a devil, and charging him with sedition; but at the time of his death they reviled him, and treated him in the most opprobrious manner.
When they looked upon me, they shaked their heads; which was verified in the Jews as they passed by the cross of Christ, whither they came to stare upon him and scoff at him, Mt 27:39.
108:26108:26: Օգնեա՛ ինձ Տէր Աստուած իմ, եւ փրկեա՛ զիս ըստ ողորմութեան քում։
26 Օգնի՛ր ինձ, Տէ՛ր Աստուած իմ, եւ փրկի՛ր ինձ քո ողորմութեամբ:
26 Օգնէ՛ ինծի, ո՛վ Տէր, իմ Աստուածս. Փրկէ՛ զիս քու ողորմութեանդ համեմատ։
Օգնեա ինձ, Տէր Աստուած իմ, եւ փրկեա զիս ըստ ողորմութեան քում:

108:26: Օգնեա՛ ինձ Տէր Աստուած իմ, եւ փրկեա՛ զիս ըստ ողորմութեան քում։
26 Օգնի՛ր ինձ, Տէ՛ր Աստուած իմ, եւ փրկի՛ր ինձ քո ողորմութեամբ:
26 Օգնէ՛ ինծի, ո՛վ Տէր, իմ Աստուածս. Փրկէ՛ զիս քու ողորմութեանդ համեմատ։
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108:26108:26 Помоги мне, Господи, Боже мой, спаси меня по милости Твоей,
108:26 βοήθησόν βοηθεω help μοι μοι me κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine σῶσόν σωζω save με με me κατὰ κατα down; by τὸ ο the ἔλεός ελεος mercy σου σου of you; your
108:26. adiuva me Domine Deus meus salva me secundum misericordiam tuamHelp me, O Lord my God; save me; according to thy mercy.
25. I am become also a reproach unto them: when they see me, they shake their head.
Help me, O LORD my God: O save me according to thy mercy:

108:26 Помоги мне, Господи, Боже мой, спаси меня по милости Твоей,
108:26
βοήθησόν βοηθεω help
μοι μοι me
κύριε κυριος lord; master
ο the
θεός θεος God
μου μου of me; mine
σῶσόν σωζω save
με με me
κατὰ κατα down; by
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
108:26. adiuva me Domine Deus meus salva me secundum misericordiam tuam
Help me, O Lord my God; save me; according to thy mercy.
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Albert Barnes: Notes on the Bible - 1834
109:26: Help me, O Lord my God ... - Stand by me; interpose.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:26: Help: Psa 40:12, Psa 119:86; Heb 5:7
save me: Psa 57:1, Psa 69:13, Psa 69:16
Carl Friedrich Keil and Franz Delitzsch
109:26
The cry for help is renewed in the closing strophe, and the Psalm draws to a close very similarly to Ps 69 and Ps 22, with a joyful prospect of the end of the affliction. In Ps 109:27 the hand of God stands in contrast to accident, the work of men, and his own efforts. All and each one will undeniably perceive, when God at length interposes, that it is His hand which here does that which was impossible in the eyes of men, and that it is His work which has been accomplished in this affliction and in the issue of it. He blesses him whom men curse: they arise without attaining their object, whereas His servant can rejoice in the end of his affliction. The futures in Ps 109:29 are not now again imprecations, but an expression of believingly confident hope. In correct texts כּמעיל has Mem raphatum. The "many" are the "congregation" (vid., Ps 22:23). In the case of the marvellous deliverance of this sufferer the congregation or church has the pledge of its own deliverance, and a bright mirror of the loving-kindness of its God. The sum of the praise and thanksgiving follows in Ps 109:31, where כּי signifies quod, and is therefore allied to the ὅτι recitativum (cf. Ps 22:25). The three Good Friday Psalms all sum up the comfort that springs from David's affliction for all suffering ones in just such a pithy sentence (Ps 22:25; Ps 69:34). Jahve comes forward at the right hand of the poor, contending for him (cf. Ps 110:5), to save (him) from those who judge (Ps 37:33), i.e., condemn, his soul. The contrast between this closing thought and Ps 109:6. is unmistakeable. At the right hand of the tormentor stands Satan as an accuser, at the right hand of the tormented one stands God as his vindicator; he who delivered him over to human judges is condemned, and he who was delivered up is "taken away out of distress and from judgment" (Is 53:8) by the Judge of the judges, in order that, as we now hear in the following Psalm, he may sit at the right hand of the heavenly King. Ἐδικαιώθη ἐν πνεύματι...ἀνελήμφθη ἐν δόξῃ! (Ti1 3:16).
Geneva 1599
109:26 Help me, O LORD my God: O (o) save me according to thy mercy:
(o) The more grievously Satan assailed him, the more earnest and instant was he in prayer.
John Gill
109:26 Help me, O Lord my God,.... Jehovah the Father is here addressed, who is the God of Christ, as Christ is man; who formed him, supported him, and glorified him; and whom Christ loved, believed in, obeyed and prayed unto; nor did he pray to a God that could not hear, but to one that was able to save him from death: as a divine Person he needed no help, being the mighty God, the most Mighty, the Almighty: but as man he did, being encompassed about with infirmities; and as Mediator help was promised him, he expected it, and he had it, Ps 89:21.
O save me according to thy mercy; or "kindness"; as before in Ps 109:21 from sufferings, and out of them; from death and the grave, as he was; or his people by him, who are saved not by works of righteousness, but according to the mercy of God, Tit 3:5.
Robert Jamieson, A. R. Fausset and David Brown
109:26 Let my deliverance glorify Thee (compare Ps 59:13).
108:27108:27: Ծանիցեն զի ձեռն քո ա՛յս է, եւ դու Տէր արարեր զայս։
27 Թող իմանան, որ քո ձեռքն այս է, եւ որ, Տէ՛ր, դո՛ւ արեցիր այս:
27 Թող գիտնան թէ ա՛յս է քու ձեռքդ Եւ դուն ըրիր ասիկա, ո՛վ Տէր։
Ծանիցեն զի ձեռն քո այս է, եւ դու, Տէր, արարեր զայս:

108:27: Ծանիցեն զի ձեռն քո ա՛յս է, եւ դու Տէր արարեր զայս։
27 Թող իմանան, որ քո ձեռքն այս է, եւ որ, Տէ՛ր, դո՛ւ արեցիր այս:
27 Թող գիտնան թէ ա՛յս է քու ձեռքդ Եւ դուն ըրիր ասիկա, ո՛վ Տէր։
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108:27108:27 да познают, что это Твоя рука, и что Ты, Господи, соделал это.
108:27 καὶ και and; even γνώτωσαν γινωσκω know ὅτι οτι since; that ἡ ο the χείρ χειρ hand σου σου of you; your αὕτη ουτος this; he καὶ και and; even σύ συ you κύριε κυριος lord; master ἐποίησας ποιεω do; make αὐτήν αυτος he; him
108:27. et sciant quoniam manus tua haec tu Domine fecisti eamAnd let them know that this is thy hand: and that thou, O Lord, hast done it.
26. Help me, O LORD my God; O save me according to thy mercy:
That they may know that this [is] thy hand; [that] thou, LORD, hast done it:

108:27 да познают, что это Твоя рука, и что Ты, Господи, соделал это.
108:27
καὶ και and; even
γνώτωσαν γινωσκω know
ὅτι οτι since; that
ο the
χείρ χειρ hand
σου σου of you; your
αὕτη ουτος this; he
καὶ και and; even
σύ συ you
κύριε κυριος lord; master
ἐποίησας ποιεω do; make
αὐτήν αυτος he; him
108:27. et sciant quoniam manus tua haec tu Domine fecisti eam
And let them know that this is thy hand: and that thou, O Lord, hast done it.
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Adam Clarke: Commentary on the Bible - 1831
109:27: That they may know that this is thy hand - Let thy help be so manifest in my behalf, that they may see it is thy hand, and that thou hast undertaken for me. Or, if the words refer to the passion of our Lord, Let them see that I suffer not on my own account; "for the transgression of my people am I smitten."
Albert Barnes: Notes on the Bible - 1834
109:27: That they may know that this is thy hand - That this has been done by thee; that it has all occurred under thy direction, or has been ordered by thee. The reference seems to be particularly to God's interposition: "Let it be manifest to all that thou hast interposed in my behalf; that thou hast undertaken for me; that thou art my Friend." He desired an interposition from God that he might be vindicated before all his enemies.
That thou, Lord, hast done it - Let it be such an interposition that it will be manifest to all that no other one but God could have done this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:27: Psa 17:13, Psa 17:14, Psa 64:8, Psa 64:9, Psa 126:2; Exo 8:19; Num 16:28-30; Sa1 17:46, Sa1 17:47; Kg1 18:36, Kg1 18:37; Job 37:7; Act 2:32-36, Act 4:16
John Gill
109:27 That they may know that this is thy hand,.... Which inflicted vengeance, and executed judgments on Judas and the Jews, as before imprecated: so the Targum,
"that they may know that this is thy stroke;''
or which was concerned in all the sorrows and sufferings of the Messiah, which could never have come upon him had it not been the will of God; it was his hand and council that determined it, or men could never have effected it; see Acts 4:28, or which wrought deliverance and salvation as before prayed for; see Ps 118:21.
That thou, Lord, hast done it: one or other, or all the above things; the finger of God was to be seen in them; particularly in the sufferings of Christ, and in his exaltation; see Acts 2:23.
108:28108:28: Նոքա անիծանեն եւ դու օրհնեսցես. ոյք յարուցեալ են ՚ի վերայ իմ ամօ՛թ կրեսցեն. այլ ծառայ քո ուրա՛խ եղիցի ՚ի քեզ[7487]։ [7487] Ոմանք.Նոքա անիծանեսցեն. կամ՝ անիծանիցեն։
28 Թող նրանք անիծեն, բայց դու օրհնի՛ր. ինձ վրայ յարձակուողները թող ամօթահար լինեն, բայց քո ծառան թող ուրախանայ քեզնով:
28 Թող անոնք անիծեն, բայց դուն օրհնէ՛,Երբ ինծի դէմ ելլեն, թող ամչնան, Բայց քու ծառադ թող ուրախ ըլլայ։
Նոքա անիծանեն եւ դու օրհնեսցես. ոյք յարուցեալ են ի վերայ իմ` ամօթ կրեսցեն, այլ ծառայ քո ուրախ եղիցի [664]ի քեզ:

108:28: Նոքա անիծանեն եւ դու օրհնեսցես. ոյք յարուցեալ են ՚ի վերայ իմ ամօ՛թ կրեսցեն. այլ ծառայ քո ուրա՛խ եղիցի ՚ի քեզ[7487]։
[7487] Ոմանք.Նոքա անիծանեսցեն. կամ՝ անիծանիցեն։
28 Թող նրանք անիծեն, բայց դու օրհնի՛ր. ինձ վրայ յարձակուողները թող ամօթահար լինեն, բայց քո ծառան թող ուրախանայ քեզնով:
28 Թող անոնք անիծեն, բայց դուն օրհնէ՛,Երբ ինծի դէմ ելլեն, թող ամչնան, Բայց քու ծառադ թող ուրախ ըլլայ։
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108:28108:28 Они проклинают, а Ты благослови; они восстают, но да будут постыжены; раб же Твой да возрадуется.
108:28 καταράσονται καταραομαι curse αὐτοί αυτος he; him καὶ και and; even σὺ συ you εὐλογήσεις ευλογεω commend; acclaim οἱ ο the ἐπανιστανόμενοί επανιστημι challenge μοι μοι me αἰσχυνθήτωσαν αισχυνω shame; ashamed ὁ ο the δὲ δε though; while δοῦλός δουλος subject σου σου of you; your εὐφρανθήσεται ευφραινω celebrate; cheer
108:28. maledicent illi et tu benedices restiterunt et confundentur servus autem tuus laetabiturThey will curse and thou wilt bless: let them that rise up against me be confounded: but thy servant shall rejoice.
27. That they may know that this is thy hand; thou, LORD, hast done it.
Let them curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice:

108:28 Они проклинают, а Ты благослови; они восстают, но да будут постыжены; раб же Твой да возрадуется.
108:28
καταράσονται καταραομαι curse
αὐτοί αυτος he; him
καὶ και and; even
σὺ συ you
εὐλογήσεις ευλογεω commend; acclaim
οἱ ο the
ἐπανιστανόμενοί επανιστημι challenge
μοι μοι me
αἰσχυνθήτωσαν αισχυνω shame; ashamed
ο the
δὲ δε though; while
δοῦλός δουλος subject
σου σου of you; your
εὐφρανθήσεται ευφραινω celebrate; cheer
108:28. maledicent illi et tu benedices restiterunt et confundentur servus autem tuus laetabitur
They will curse and thou wilt bless: let them that rise up against me be confounded: but thy servant shall rejoice.
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Adam Clarke: Commentary on the Bible - 1831
109:28: Let them curse, but bless thou - See on Psa 109:20 (note): Of the mode of interpretation recommended there, this verse gives additional proof.
Albert Barnes: Notes on the Bible - 1834
109:28: Let them curse, but bless thou - See Psa 109:17. Let them continue to curse me, provided thou wilt bless me. I am willing to bear all these reproaches, if I may have thy favor. That favor I value infinitely more than I do theirs; and it is a small matter that I am Rev_iled and cursed by people, if I may secure the favor and friendship of God.
When they arise - When they rise up against me; when they attempt to persecute me.
Let them be ashamed ... - Let them be disappointed; let them not be successful in their designs against me. On the word "ashamed," see Job 6:20, note; Psa 25:2-3, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:28: Let them: Psa 109:17; Num 22:12, Num 23:20, Num 23:23; Sa2 16:10-13
but let: Isa 65:13-16; Joh 16:22; Heb 12:2
Geneva 1599
109:28 Let them (p) curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.
(p) They will gain nothing by cursing me.
John Gill
109:28 Let them curse, but bless thou,.... Let them curse me, as Shimei did David, the type of Christ; let them curse themselves, as they did; or my people: or "let them be cursed", as the Syriac version; cursed in life and at death, and to all eternity: but "bless thou me", the Messiah; as he did, when he raised him front the dead, set him at his right hand, and gave him a name above everyone, and made him most blessed for evermore; and bless my people with all spiritual blessings of grace, and with eternal glory and happiness. Or "be thou blessed"; let honour, blessing, and praise, be continually ascribed to thee; if God does but bless, it is no matter if wicked men curse, so Aben Ezra and Kimchi interpret it; see 2Kings 16:11.
When they arise, let them be ashamed; be suffered to do those things which may bring shame and disgrace upon them; or let them be disappointed and so confounded, as the Jews were; who though they so far gained their point as to bring Christ to the dust of death and the grave, yet to their great confusion he arose again from the dead; or let them be ashamed at the last day, as they will be when Christ shall come in the clouds of heaven and be their Judge, who will then be glad to shelter themselves in rocks and caves. This is imprecated to be done
when they shall arise: rise up against Christ to take away his life; rise up against his disciples to persecute them, against his Gospel to contradict and blaspheme it, and against his cause and interest to crush it; or against the Romans, to shake off their yoke, when they were brought to great shame and confusion; or when they shall arise at the resurrection of the dead, which will be to shame and everlasting contempt, Dan 12:2.
But let thy servant rejoice; the Messiah, who appeared in the form of a servant; came not as a temporal lord and prince, to be ministered unto, but as a servant, to minister to others; and who is a servant of God's choosing, calling, and sending, and whom he faithfully served; and who, as prayed for, did rejoice in the strength of the Lord, given him as man; and in the salvation wrought for and by him, Ps 21:1, in the work of the Lord prospering in his hand; in his victory over sin, Satan, the world, and death; in the presence of God he was made glad with, and in the glory promised him, which he had with his Father before the world was, Ps 16:11.
Robert Jamieson, A. R. Fausset and David Brown
109:28 In confidence that God's blessing would come on him, and confusion and shame on his enemies (Ps 73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Ps 16:8; Ps 34:6) the poor from all unrighteous judges who may condemn him.
108:29108:29: Զգեցցին զամօթ որ չարախօս կային զանձնէ իմմէ, եւ արկցեն որպէս կրկնո՛ց զամօթ իւրեանց զիւրեամբք[7488]։ [7488] Ոմանք.Ոյք չարախօս կային զինէն. արկցեն որպէս։
29 Իմ մասին չարախօսողները թող ամօթ հագնեն եւ իրենց ամօթը թիկնոցի պէս կրեն իրենց վրայ:
29 Իմ թշնամիներս թող նախատինք հագնին Ու իրենց ամօթը պատմուճանի պէս իրենց վրայ առնեն։
Զգեցցին զամօթ որ չարախօս կային զանձնէ իմմէ, եւ արկցեն որպէս կրկնոց զամօթ իւրեանց զիւրեամբք:

108:29: Զգեցցին զամօթ որ չարախօս կային զանձնէ իմմէ, եւ արկցեն որպէս կրկնո՛ց զամօթ իւրեանց զիւրեամբք[7488]։
[7488] Ոմանք.Ոյք չարախօս կային զինէն. արկցեն որպէս։
29 Իմ մասին չարախօսողները թող ամօթ հագնեն եւ իրենց ամօթը թիկնոցի պէս կրեն իրենց վրայ:
29 Իմ թշնամիներս թող նախատինք հագնին Ու իրենց ամօթը պատմուճանի պէս իրենց վրայ առնեն։
zohrab-1805▾ eastern-1994▾ western am▾
108:29108:29 Да облекутся противники мои бесчестьем и, как одеждою, покроются стыдом своим.
108:29 ἐνδυσάσθωσαν ενδυω dress in; wear οἱ ο the ἐνδιαβάλλοντές ενδιαβαλλω me ἐντροπὴν εντροπη reproach καὶ και and; even περιβαλέσθωσαν περιβαλλω drape; clothe ὡσεὶ ωσει as if; about διπλοΐδα διπλοις shame αὐτῶν αυτος he; him
108:29. induantur adversarii mei confusione et operiantur quasi indumento confusione suaLet them that detract me be clothed with shame: and let them be covered with their confusion as with a double cloak.
28. Let them curse, but bless thou: when they arise, they shall be ashamed, but thy servant shall rejoice.
Let mine adversaries be clothed with shame, and let them cover themselves with their own confusion, as with a mantle:

108:29 Да облекутся противники мои бесчестьем и, как одеждою, покроются стыдом своим.
108:29
ἐνδυσάσθωσαν ενδυω dress in; wear
οἱ ο the
ἐνδιαβάλλοντές ενδιαβαλλω me
ἐντροπὴν εντροπη reproach
καὶ και and; even
περιβαλέσθωσαν περιβαλλω drape; clothe
ὡσεὶ ωσει as if; about
διπλοΐδα διπλοις shame
αὐτῶν αυτος he; him
108:29. induantur adversarii mei confusione et operiantur quasi indumento confusione sua
Let them that detract me be clothed with shame: and let them be covered with their confusion as with a double cloak.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
109:29: Let them cover themselves - He here retorts their own curse, Psa 109:18.
Albert Barnes: Notes on the Bible - 1834
109:29: Let mine adversaries be clothed with shame - Let confusion and disappointment seem to cover them, so as to constitute a garment. See the notes at Psa 109:18-19. They had "clothed themselves with cursing" Psa 109:18, and the prayer now is, that the covering of shame might be as complete and entire.
And let them cover themselves with their own confusion as with a mantle - As with an outer garment - the mantle or robe - which they might wrap all round them. Let it be so abundant that they may entirely wrap their person in it. Let their confusion correspond with their sin in the fullest manner.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:29: be clothed: Psa 109:17-19, Psa 6:10, Psa 35:26, Psa 132:18, Psa 140:9; Jer 20:11; Dan 12:2; Mic 7:10
John Gill
109:29 Let mine adversaries be clothed with shame,.... This is only explanative of what is said before,
And let them cover themselves with their own confusion as with a mantle: the Arabic version is, "as with a breastplate." Some understand it as a petition of Christ, that they might be brought to repentance for their sins, and so to shame for them; which is an instance of his wondrous grace and goodness; and it is certain he prayed for the forgiveness of his enemies when on the cross, Lk 23:34.
108:30108:30: Այլ ես խոստովա՛ն եղէց առ Տէր յոյժ բերանով իմով, ՚ի մէջ բազմաց օրհնեցից զքեզ։
30 Իսկ ես մեծ գոհութիւն պիտի մատուցեմ Տիրոջն իմ բերանով, բազմութիւնների մէջ պիտի օրհնեմ քեզ,
30 Շատ պիտի գոհանամ Տէրոջմէն իմ բերնովս Ու շատերուն մէջ պիտի օրհնեմ զանիկա։
Այլ ես խոստովան եղէց առ Տէր յոյժ բերանով իմով, ի մէջ բազմաց օրհնեցից զքեզ:

108:30: Այլ ես խոստովա՛ն եղէց առ Տէր յոյժ բերանով իմով, ՚ի մէջ բազմաց օրհնեցից զքեզ։
30 Իսկ ես մեծ գոհութիւն պիտի մատուցեմ Տիրոջն իմ բերանով, բազմութիւնների մէջ պիտի օրհնեմ քեզ,
30 Շատ պիտի գոհանամ Տէրոջմէն իմ բերնովս Ու շատերուն մէջ պիտի օրհնեմ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
108:30108:30 И я громко буду устами моими славить Господа и среди множества прославлять Его,
108:30 ἐξομολογήσομαι εξομολογεω concede; confess τῷ ο the κυρίῳ κυριος lord; master σφόδρα σφοδρα vehemently; tremendously ἐν εν in τῷ ο the στόματί στομα mouth; edge μου μου of me; mine καὶ και and; even ἐν εν in μέσῳ μεσος in the midst; in the middle πολλῶν πολυς much; many αἰνέσω αινεω sing praise αὐτόν αυτος he; him
108:30. confitebor Domino vehementer in ore meo et in medio populorum laudabo eumI will give great thanks to the Lord with my mouth: and in the midst of many I will praise him.
29. Let mine adversaries be clothed with dishonour, and let them cover themselves with their own shame as with a mantle.
I will greatly praise the LORD with my mouth; yea, I will praise him among the multitude:

108:30 И я громко буду устами моими славить Господа и среди множества прославлять Его,
108:30
ἐξομολογήσομαι εξομολογεω concede; confess
τῷ ο the
κυρίῳ κυριος lord; master
σφόδρα σφοδρα vehemently; tremendously
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
καὶ και and; even
ἐν εν in
μέσῳ μεσος in the midst; in the middle
πολλῶν πολυς much; many
αἰνέσω αινεω sing praise
αὐτόν αυτος he; him
108:30. confitebor Domino vehementer in ore meo et in medio populorum laudabo eum
I will give great thanks to the Lord with my mouth: and in the midst of many I will praise him.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
109:30: I will greatly praise the Lord - I have the fullest prospect of deliverance, and a plenary vindication of my innocence.
Albert Barnes: Notes on the Bible - 1834
109:30: I will greatly praise the Lord with my mouth - I will sing abundant praises to him. Compare the notes at Isa 38:20.
Yea, I will praise him among the multitude - In the great congregation. I will publicly acknowledge his goodness and mercy. See the notes at Psa 22:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:30: greatly: Psa 7:17, Psa 9:1, Psa 22:22, Psa 22:25, Psa 71:22, Psa 71:23, Psa 108:1-3
I will praise: Psa 22:22-25, Psa 35:18, Psa 107:32, Psa 111:1, Psa 116:12-18, Psa 138:1, Psa 138:4; Heb 2:12
Geneva 1599
109:30 I will greatly praise the LORD with my (q) mouth; yea, I will praise him among the multitude.
(q) Not only in confessing it secretly in myself but also in declaring it before all the congregation.
John Gill
109:30 I will greatly praise the Lord with my mouth,.... Vocally, and in the highest strains.
Yea, I will praise him among the multitude: of converted persons, both Jews and Gentiles, and by them: or, "among the mighty" (l); or great ones; the great congregation, as in Ps 22:25 among the innumerable and mighty angels in heaven; or, as the Targum,
"among the wise men;''
his own disciples, made wise unto salvation, and to win souls; being filled with the gifts of wisdom and knowledge; among and with whom Christ sung an hymn of praise after the celebration of the supper, Mt 26:30.
(l) "in magno coetu", Tigurine version.
108:31108:31: Զի եկաց նա ընդ աջմէ տնանկիս, փրկել զիս յայնցանէ ոյք հալածեն զանձն իմ[7489]։ Տունք. իը̃։[7489] Ոմանք.Ընդ աջմէ տնանկին... ոյք հալածէին։
31 քանզի նա կանգնեց տնանկիս աջ կողմը, որ փրկի ինձ նրանցից, ովքեր հալածում են ինձ:
31 Վասն զի ինք աղքատին աջ կողմը կը կենայ, Որպէս զի անոր անձը դատապարտողներէն փրկէ։
Զի եկաց նա ընդ աջմէ տնանկին, փրկել զիս յայնցանէ ոյք հալածեն զանձն իմ:

108:31: Զի եկաց նա ընդ աջմէ տնանկիս, փրկել զիս յայնցանէ ոյք հալածեն զանձն իմ[7489]։ Տունք. իը̃։
[7489] Ոմանք.Ընդ աջմէ տնանկին... ոյք հալածէին։
31 քանզի նա կանգնեց տնանկիս աջ կողմը, որ փրկի ինձ նրանցից, ովքեր հալածում են ինձ:
31 Վասն զի ինք աղքատին աջ կողմը կը կենայ, Որպէս զի անոր անձը դատապարտողներէն փրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
108:31108:31 ибо Он стоит одесную бедного, чтобы спасти его от судящих душу его.
108:31 ὅτι οτι since; that παρέστη παριστημι stand by; present ἐκ εκ from; out of δεξιῶν δεξιος right πένητος πενης poor τοῦ ο the σῶσαι σωζω save ἐκ εκ from; out of τῶν ο the καταδιωκόντων καταδιωκω hunt down; drive hard τὴν ο the ψυχήν ψυχη soul μου μου of me; mine
108:31. quoniam stabit a dextris pauperis ut salvet a iudicibus animam eiusBecause he hath stood at the right hand of the poor, to save my soul from persecutors.
30. I will give great thanks unto the LORD with my mouth; yea, I will praise him among the multitude.
For he shall stand at the right hand of the poor, to save [him] from those that condemn his soul:

108:31 ибо Он стоит одесную бедного, чтобы спасти его от судящих душу его.
108:31
ὅτι οτι since; that
παρέστη παριστημι stand by; present
ἐκ εκ from; out of
δεξιῶν δεξιος right
πένητος πενης poor
τοῦ ο the
σῶσαι σωζω save
ἐκ εκ from; out of
τῶν ο the
καταδιωκόντων καταδιωκω hunt down; drive hard
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
108:31. quoniam stabit a dextris pauperis ut salvet a iudicibus animam eius
Because he hath stood at the right hand of the poor, to save my soul from persecutors.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
109:31: He shall stand at the right hand of the poor - Even if Satan himself be the accuser, God will vindicate the innocence of his servant. Pilate and the Jews condemned our Lord to death as a malefactor; God showed his immaculate innocence by his resurrection from the dead.
The whole of this Psalm is understood by many as referring solely to Christ, the traitor Judas, and the wicked Jews. This is the view taken of it in the analysis.
Albert Barnes: Notes on the Bible - 1834
109:31: For he shall stand at the right hand of the poor - He will thus show that he befriends the poor and the helpless.
To save him from those that condemn his soul - - Margin, "from the judges of his soul." The Hebrew is, "from those that judge his soul." The meaning is, from those that pronounce a harsh or unjust judgment; from those that condemn the innocent.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
109:31: For he: Psa 16:8, Psa 73:23, Psa 110:5, Psa 121:5
poor: Psa 109:16, Psa 68:5, Psa 72:4, Psa 72:12, Psa 72:13, Psa 140:12
to save: Psa 10:14; Exo 22:22-24; Pro 22:22, Pro 22:23; Ecc 5:8; Isa 54:17; Act 4:10-12; Act 5:30, Act 5:31
those that condemn: Heb. the judges of
Geneva 1599
109:31 For he shall stand at the right hand of the poor, to save [him] from those that (r) condemn his soul.
(r) By this he shows that he had nothing to do with them who were of little power, but with the judges and princes of the world.
John Gill
109:31 For he shall stand at the right hand of the poor,.... Of the Messiah, as in Ps 109:22 at whose right hand the Lord was, to guide and direct, help and assist, protect and defend, Ps 16:8, or of his people, who are poor in every sense; but the Lord is on their side, and is a present help in time of trouble, Ps 46:1.
To save him from those that condemn his soul: the Messiah: from his judges, the high priest and Jewish sanhedrim, and Pilate the Roman governor, who condemned him to death; but he committed his spirit, or soul, to God, who received it, and raised his body from the dead; and would not suffer it to see corruption, as a testimony of his innocence: or the soul of the poor saints, which the Lord saves from the condemnation of sin, Satan, the law, and their own consciences, Rom 8:1.