Սաղմոս / Psalms - 119 |

Text:
< PreviousՍաղմոս - 119 Psalms - 119Next >


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
Под названием "песнь восхождения" или с греч. "песнь степеней" известна целая серия псалмов, начиная с 120: и кончая 133. Большинство из этих псалмов написано или во время плена вавилонского или вскоре после него. Название свое они получили потому, что обыкновенно эти псалмы в поспепленное время пелись левитами, стоявшими в два ряда на ступенях храма в то время, когда первосвященник в золотом сосуде нес в храм воду из Силоамского источника, т. е. "песни степеней" пелись на ступенях храма. Еврейское название "песнь восхождения" изъясняют в смысле указания, что псалмы с таким надписанием пелись или евреями при возвращении из плена, т. е. из Вавилона, расположенного в равнине, при подъеме их на горы иудейские, или вообще пилигримами, подходящими и поднимающимися на Сионскую гору в большие годовые священные праздники еврейского народа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is the first of those fifteen which are here put together under the title of "songs of degrees." It is well that it is not material what the meaning of that title should be, for nothing is offered towards the explication of it, no, not by the Jewish writers themselves, but what is conjectural. These psalms do not seem to be composed all by the same hand, much less all at the same time. Four of them are expressly ascribed to David, and one is said to be designed for Solomon, and perhaps penned by him; yet cxxvi. and cxxix. seem to be of a much later date. Some of them are calculated for the closet (as cxx. and cxxx.), some for the family (as cxxvii. and cxxviii.), some for the public assembly (as cxxii. and cxxxiv.), and some occasional, as cxxiv., and cxxxii. So that it should seem, they had not this title from the author, but from the publisher. Some conjecture that they are so called from their singular excellency (as the song of songs, so the song of degrees, is a most excellent song, in the highest degree), others from the tune they were set to, or the musical instruments they were sung to, or the raising of the voice in singing them. Some think they were sung on the fifteen steps or stairs, by which they went up from the outward court of the temple to the inner, others at so many stages of the people's journey, when they returned out of captivity. I shall only observe, 1. That they are all short psalms, all but one very short (three of them have but three verses apiece), and that they are placed next to Ps. cxix., which is by much the longest of all. Now as that was one psalm divided into many parts, so these were many psalms, which, being short, were sometimes sung all together, and made, as it were, one psalm, observing only a pause between each; as many steps make one pair of stairs. 2. That, in the composition of them, we frequently meet with the figure they call climax, or an ascent, the preceding word repeated, and then rising to something further, as 120, "With him that hated peace. I peace." 121, "Whence cometh my help; my help cometh." "He that keepeth thee shall not slumber; he that keepeth Israel." 122, "Within thy gates, O Jerusalem. Jerusalem is builded." 123, "Until that he have mercy upon us. Have mercy upon us." And the like in most of them, if not all. Perhaps for one of these reasons they are called songs of degrees.
This psalm is supposed to have been penned by David upon occasion of Doeg's accusing him and the priests to Saul, because it is like 52, which was penned upon that occasion, and because the psalmist complains of his being driven out of the congregation of the Lord and his being forced among barbarous people. I. He prays to God to deliver him from the mischief designed him by false and malicious tongues, ver. 1, 2. II. He threatens the judgments of God against such, ver. 3, 4. III. He complains of his wicked neighbours that were quarrelsome and vexatious, ver. 5-7. In singing this psalm we may comfort ourselves in reference to the scourge of the tongue, when at any time we fall unjustly under the lash of it, that better than we have smarted from it.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, in great distress, calls on the Lord for deliverance from calumny and defamation, Psa 120:1, Psa 120:2; shows the punishment that awaits his persecutor, Psa 120:3, Psa 120:4; deplores the necessity of his residence with the ungodly, Psa 120:5-7.
This Psalm, and all the rest that follow it, to the end of Psa 134:1-3, fifteen in number, are called Psalms of Degrees; for thus the Hebrew title המעלות hammaaloth is generally translated, as coming from the root עלה alah, to ascend or mount upwards. Hence מעלות maaloth, steps or stairs for ascending, Kg1 10:19, Kg1 10:20; Kg2 9:13. But as the word may be applied to elevation in general, hence some have thought that it may here signify the elevation of voice; "these Psalms being sung with the highest elevations of voice and music." Others have thought the word expresses rather the matter of these Psalms, as being of peculiar excellence: and hence Junius and Tremellius prefix to each Canticum excellentissimum, "A most excellent ode."
R. D. Kimchi says, "There were fifteen steps by which the priests ascended into the temple, on each of which they sang one of these fifteen Psalms." This opinion I find referred to in the Apocryphal Gospel of the birth of Mary: "Her parents brought her to the temple, and set her upon one of the steps. Now there are fifteen steps about the temple, by which they go up to it, according to the fifteen Psalms of Degrees." But the existence of such steps and practices cannot be proved.
Aben Ezra supposes that the word means some kind of tune sung to these Psalms. It is more likely, if the title be really ancient, that it was affixed to them on account of their being sung on the return from the Babylonish captivity, as the people were going up to Jerusalem; for though some of them are attributed to David, yet it is very probable that they were all made long after his time, and probably during the captivity, or about the end of it. The author of these fifteen Psalms is not known; and most probably they were not the work of one person. They have been attributed to David, to Solomon, to Ezra, to Haggai, to Zechariah, and to Malachi, without any positive evidence. They are, however, excellent in their kind, and written with much elegance; containing strong and nervous sentiments of the most exalted piety, expressed with great felicity of language in a few words.
Albert Barnes: Notes on the Bible - 1834
120:0: This is the first of fifteen psalms Ps. 120-134 to each of which is prefixed the title "A Song of Degrees." Four of these psalms are ascribed to David, one of them to Solomon, and the rest are by unknown authors.
There has been a great diversity of opinion as to the meaning of the title, and the reason why it was prefixed to these psalms. Some have supposed that the title, "Song of Degrees," or "Ascents," was applied to them as being Psalms which were sung during the periodical journeys or pilgrimages to Jerusalem at the times of the great yearly festivals - the "going up" to Jerusalem. Others have supposed that they were psalms which were composed or sung during the return from the exile - the "going up" again to Jerusalem after their long captivity in Babylon. Some of the Jewish rabbins supposed that they were psalms which were sung as the people ascended the fifteen steps - going up to the temple represented by Ezekiel, seven on one side and eight on the other, Eze 40:22, Eze 40:37. Others have supposed that the title refers to some uniqueness of structure in the psalms - a gradation or elevation of thought - approaching to a climax. Michaelis (Notes on Lowth's Lectures on Hebrew Poetry, xxv., p. 512) supposes that the title is a musical term, and that the reference is to something special in the rhythm, or what is called by us, "feet" of the psalm, but which in the East would be called "steps" or "ascents." See DeWette, Einleitung, p. 35.
In this variety of conjecture - for it can be regarded as little more than conjecture - it is impossible now to determine with any degree of certainty what is the true meaning of the title, or why it was given to these psalms. It is evident that, from some cause, there was such a unity in them, either from the nature of the composition, or from the occasion on which they were used, that they could properly have a general title given to them, as indicating what would be well understood among the Hebrews in regard to their design. But I apprehend that the reason for that title cannot now be positively ascertained. Something negative, however, may be determined in regard to this.
(1) It is quite clear that the opinion of the rabbis that they were 15 in number, and named Songs of Degrees, because they were sung on ascending the steps to the temple, is purely fanciful. In the real temple there was no such ascent; and it is only in the visions of Ezekiel that there is any such allusion.
(2) It seems equally clear that they were not so called because they were composed and used for the "going up" from the captivity in Babylon, or to be sung during the march through the desert. Several of them - those of David and Solomon - were composed long before that event, and could have had no allusion to it. Besides, there are but two of them Psa 122:1-9; Psa 126:1-6 that have any reference to the return from Babylon, or that would have any applicability to that journey. Moreover, it is extremely improbable that any such selection of psalms should have been used on such a journey, or that any arrangement should have been made for such a purpose.
(3) It seems to me equally improbable that they were called "Songs of Degrees or Ascents," because they were used by the people when "going up" to Jerusalem to attend on the great festivals. As in the pRev_ious specification, it may be remarked that the psalms here referred to had no special applicability to such a use; that there is no evidence that any such practice pRev_ailed; that it is wholly improbable that there would be any such set and fixed arrangement, or that the people in going up to Jerusalem on those occasions would move along to measured music.
The word rendered "degrees" in the title - מעלה mă‛ â lâ h, in the singular - and מעלות ma‛ ă lô th, in the plural, the form used here - means properly an "ascent, a going up," as from a lower to a higher region, Ezr 7:9 (margin); or of the thoughts that ascend in the mind, Eze 11:5. Then it means a "step," by which one ascends, Kg1 10:19; Eze 40:26, Eze 40:31, Eze 40:34. Then it means a degree of a dial, or a dial as divided into degrees, where there is an "ascent" on the dial, Kg2 20:9-11. See the notes at Isa 38:8. After what has been said above, there seem to be but two suppositions which have probability in regard to its meaning here:
(a) The one is the opinion of Gesenius, that these psalms are called Songs of Degrees, or Ascents, because of a certain "ascent" in the mode of composition, as when the first or last words of a preceding line are repeated at the beginning of a succeeding line, and then some new increase in the sense or idea - or some "ascent" in the meaning - follows by such an addition. The following instances may be referred to as illustrating this view. Psa 121:1-2 : "I will lift up mine eyes unto the hills, from whence cometh my help: My help cometh from the Lord," etc, Psa 121:3-4 : He that keepeth thee will not slumber: Behold, he that "keepeth" Israel shall neither slumber nor sleep." Psa 121:7-8 : "the Lord shall "preserve" thee from all evil; he shall "preserve" thy soul: The Lord shall "preserve" thy going out, and thy coming in," etc. So also Psa 124:1-2 : "If it had not been the Lord who was "on our side," now may Israel say: If it had not been the Lord who was "on our side;" when people rose up against us - "then" Psa 124:3 they had swallowed us up quick; "then" Psa 124:4 the waters had overwhelmed us; "then" Psa 124:5 the proud waters had gone over our soul." See also Psa 122:2-4; Psa 123:3-4; Psa 126:2-3; and Psa 129:1-2. There is doubtless some foundation for this supposition, but, after all, it seems far-fetched, and though the remark may be true of some of these fifteen psalms, yet it can by no means be made applicable to all of them, nor could it be shown to be so special to them that no others could have been for the same reason included in the number.
(b) The remaining supposition seems to have much more plausibility than anyone here suggested. It is that the term is a musical expression; that there was something special in the "scale" of the music to which these psalms were sung, though that is now lost to us. This is akin to the opinion of John D. Michaelis, as alluded to above. This is, also, referred to by Asseman (Biblioth. Orient., t. i., p. 62), and by Castell (Lex. Syr.) It is impossible, however, now to ascertain "what" there is that would make this appellation especially appropriate to these psalms. All that can be known is, that there was some reason why these psalms were, so to speak, bound up together, and designated by a common title. This does not pRev_ent a special title being prefixed to some of them in regard to their author and design.
The psalm now before us has no other title, and nothing to designate its author. it pertains to a sufferer who calls earnestly upon the Lord for deliverance. The particular form of trial is that caused by the tongue - slander. The author was suffering from some unjust aspersions cast upon him; from some effort to destroy his reputation; from some charge in regard to his character, which made him miserable, as if he sojourned in Mesech and dwelt in the tents of Kedar, Psa 120:5. He says that it was in vain for him to attempt to live in peace with the men who calumniated him. He was himself disposed to peace. He earnestly desired it. But they were for war, and they kept up the war, Psa 120:6-7. Among the forms of suffering to which the people of God are exposed, this is not uncommon; and it was proper that it should be referred to in a book designed, as the Book of Psalms was, to be useful in all ages, and in all lands, as a record of religious experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 120:1, David prays against Doeg; Psa 120:3, reproves his tongue; Psa 120:5, complains of his necessary conversation with the wicked.
Bp. Patrick and others suppose this Psalm to have been composed by David, when the calumnies of Doeg and others forced him to flee his country. Psa 121:1, Psa 122:1, Psa 123:1, Psa 124:1, Psa 125:1, Psa 126:1, Psa 127:1, Psa 128:1, Psa 129:1 *titles Psa 130:1, Psa 131:1, Psa 132:1, Psa 133:1, Psa 134:1 *titles
Carl Friedrich Keil and Franz Delitzsch

Cry of Distress When Surrounded by Contentious Men
This first song of degrees attaches itself to Ps 119:176. The writer of Ps 119, surrounded on all sides by apostasy and persecution, compares himself to a sheep that is easily lost, which the shepherd has to seek and bring home if it is not to perish; and the writer of Ps 120:1-7 is also "as a sheep in the midst of wolves." The period at which he lived is uncertain, and it is consequently also uncertain whether he had to endure such endless malignant attacks from foreign barbarians or from his own worldly-minded fellow-countrymen. E. Tilling has sought to establish a third possible occasion in his Disquisitio de ratione inscript. XV Pss. grad. (1765). He derives this and the following songs of degrees from the time immediately succeeding the Return from the Exile, when the secret and open hostility of the Samaritans and other neighbouring peoples (Neh 2:10, Neh 2:19; Neh 4:17, Neh 6:1) sought to keep down the rise of the young colony.
John Gill
INTRODUCTION TO PSALM 120
A Song of degrees. This psalm, and the fourteen following, are called "songs of degrees", or "ascents" (o); for what reason it is not easy to say. Some think it refers to the music of them, and that this is the name of the tune to which they were set; or the first word of a song according to which they were sung, as Aben Ezra; or that they were sung with an higher voice, or an ascending note, as Saadiah Gaon. Others are of opinion that the title of them respects the ascent of persons or places, at what time and where they were sung; either when the Israelites went up to Jerusalem, at the three solemn yearly feasts; or when the Jews came up from Babylon, mention being made in some of these psalms of their being in Babylon, and of their return from their captivity there; and so the inscription of the Syriac version is,
"the first song of ascent; the people detained in Babylon pray to be delivered.''
But the common opinion of the Jews, and which is embraced by many Christians (p), and is mentioned by Jarchi, Saadiah Gaon, Kimchi, and Ben Melech, is, that these are the songs sung by the Levites, on the fifteen steps, by which they went up from the court of the women to the court of the Israelites, or came down them; and on each step sung one of these psalms (q). Though it may be they are so called because of their excellency; a song of degrees being an "excellent" (r) song, as an excellent man is called a man of high degree, 1Chron 17:17; these being excellent ones for the matter of them, their manner of composure, and the brevity of them. It is generally thought this psalm was composed by David, on account of Doeg the Edomite, because of its likeness in some things with the fifty second psalm: and certain it is that the psalmist had been in some great distress, and at a distance from his own country and the house of God, and dwelt among wicked men when he wrote it; so that it is very probable it was composed during his exile through the persecution of Saul.
(o) "canticum ascensionum", Munster, Vatablus. (p) L'Empereur in Middot, c. 2. s. 5. Lightfoot's Temple-Service, c. 20. so Theodoret in loc. (q) Vid. Misn. Middot. c. 2. s. 5. Succah, c. 5. s. 4. (r) "Canticum excellentissimum", Junius & Tremellius.
119:0119:1: Օրհնութիւնք Աշտիճանաց. ՃԺԹ[7609]։[7609] Ոմանք ՚ի վերնագիր սաղմոսացս փոխանակ Օրհնութիւնք, ունին՝Երգ աստիճանաց։
0 Օրհներգութիւններ բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
Օրհնութիւնք աստիճանաց:

119:1: Օրհնութիւնք Աշտիճանաց. ՃԺԹ[7609]։
[7609] Ոմանք ՚ի վերնագիր սաղմոսացս փոխանակ Օրհնութիւնք, ունին՝Երգ աստիճանաց։
0 Օրհներգութիւններ բարձունքի աստիճանների վրայ
Աստիճաններուն երգը
zohrab-1805▾ eastern-1994▾ western am▾
119:0119:0 Песнь восхождения.
119:1 ᾠδὴ ωδη song τῶν ο the ἀναβαθμῶν αναβαθμος ascent πρὸς προς to; toward κύριον κυριος lord; master ἐν εν in τῷ ο the θλίβεσθαί θλιβω pressure; press against με με me ἐκέκραξα κραζω cry καὶ και and; even εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine
119:1 אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness תְמִֽימֵי־ ṯᵊmˈîmê- תָּמִים complete דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way הַֽ֝ ˈhˈa הַ the הֹלְכִ֗ים hōlᵊḵˈîm הלך walk בְּ bᵊ בְּ in תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
119:1. canticum graduum ad Dominum in tribulatione mea clamavi et exaudivit meA gradual canticle. In my trouble I cried to the Lord: and he heard me.
A Song of Ascents.
119:1. ALEPH. Blessed [are] the undefiled in the way, who walk in the law of the LORD.
119:1. Alleluia. ALEPH. Blessed are the immaculate in the way, who walk in the law of the Lord.
KJV Chapter [120] A Song of degrees:

119:0 Песнь восхождения.
119:1
ᾠδὴ ωδη song
τῶν ο the
ἀναβαθμῶν αναβαθμος ascent
πρὸς προς to; toward
κύριον κυριος lord; master
ἐν εν in
τῷ ο the
θλίβεσθαί θλιβω pressure; press against
με με me
ἐκέκραξα κραζω cry
καὶ και and; even
εἰσήκουσέν εισακουω heed; listen to
μου μου of me; mine
119:1
אַשְׁרֵ֥י ʔašrˌê אֶשֶׁר happiness
תְמִֽימֵי־ ṯᵊmˈîmê- תָּמִים complete
דָ֑רֶךְ ḏˈāreḵ דֶּרֶךְ way
הַֽ֝ ˈhˈa הַ the
הֹלְכִ֗ים hōlᵊḵˈîm הלך walk
בְּ bᵊ בְּ in
תֹורַ֥ת ṯôrˌaṯ תֹּורָה instruction
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
119:1. canticum graduum ad Dominum in tribulatione mea clamavi et exaudivit me
A gradual canticle. In my trouble I cried to the Lord: and he heard me.
A Song of Ascents.
119:1. ALEPH. Blessed [are] the undefiled in the way, who walk in the law of the LORD.
119:1. Alleluia. ALEPH. Blessed are the immaculate in the way, who walk in the law of the Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
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. Утешением для пленного еврея служили воспоминания о тех многочисленных милостях, которые Господь оказывал евреям в моменты их бедствий, если они обращались к Нему с молитвой. Это вселяет в него уверенность, что и в настоящем положении его молитва к Господу будет услышана.
Adam Clarke: Commentary on the Bible - 1831
120:1: In my distress - Through the causes afterwards mentioned.
I cried unto the Lord - Made strong supplication for help.
And he heard one - Answered my prayer by comforting my soul.
It appears to be a prayer of the captives in Babylon for complete liberty; or perhaps he recites the prayer the Israelites had made previously to their restoration.
Albert Barnes: Notes on the Bible - 1834
120:1: In my distress - In my suffering, as arising from slander, Psa 120:2-3. There are few forms of suffering more keen than those caused by slander:
"Whose edge is sharper than the sword; whose tongue
Outvenoms all the worms of Nile; whose breath
Rides on the posting winds, and doth belie
All corners of the world: kings, queens, and states,
Maids, matrons, nay, the secrets of the grave
This viperous slander enters."
Cymbeline, iii. 4.
It is one of those things which a man cannot guard against; which he cannot repel by force; whose origin he cannot always trace; which will go where a vindication will not follow; whose effects will live long after the slander is refuted; which will adhere to a man, or leave a trait of suspicion, even after the most successful vindication, for the effect will be to make a second slander more easily credited than the first was.
I cried unto the Lord, and he heard me - I had no other resource. I could not meet the slander. I could not refute it. I could not pRev_ent its effects on my reputation, and all that I could do was to commit the case to the Lord. See the notes at Psa 37:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:1: my distress: Psa 18:6, Psa 30:7, Psa 30:8, Psa 50:15, Psa 107:13, Psa 116:3, Psa 116:4, Psa 118:5; Isa 37:3, Isa 37:4, Isa 37:14-20; Isa 38:2-5; Jon 2:2; Luk 22:44; Heb 5:7
Carl Friedrich Keil and Franz Delitzsch
120:1
According to the pointing ויּענני, the poet appears to base his present petition, which from Ps 120:2 onwards is the substance of the whole Psalm, upon the fact of a previous answering of his prayers. For the petition in Ps 120:2 manifestly arises out of his deplorable situation, which is described in Ps 120:5. Nevertheless there are also other instances in which ויענני might have been expected, where the pointing is ויּענני (Ps 3:5; Jon 2:3), so that consequently ויּענני may, without any prejudice to the pointing, be taken as a believing expression of the result (cf. the future of the consequence in Job 9:16) of the present cry for help. צרתה, according to the original signification, is a form of the definition of a state or condition, as in Ps 3:3; 44:27; Ps 63:8, Jon 2:10, Hos 8:7, and בּצּרתה לּי = בּצּר־לּי, Ps 18:7, is based upon the customary expression צר לּי. In Ps 120:2 follows the petition which the poet sends up to Jahve in the certainty of being answered. רמיּה beside לשׁון, although there is no masc. רמי (cf. however the Aramaic רמּי, רמּאי), is taken as an adjective after the form טריּה, עניּה, which it is also perhaps in Mic 6:12. The parallelism would make לשׁון natural, like לשׁון מרמה in Ps 52:6; the pointing, which nevertheless disregarded this, will therefore rest upon tradition. The apostrophe in Ps 120:3 is addressed to the crafty tongue. לשׁון is certainly feminine as a rule; but whilst the tongue as such is feminine, the לשׁון רמיה of the address, as in Ps 52:6, refers to him who has such a kind of tongue (cf. Hitzig on Prov 12:27), and thereby the לך is justified; whereas the rendering, "what does it bring to thee, and what does it profit thee?" or, "of what use to thee and what advancement to thee is the crafty tongue?" is indeed possible so far as concerns the syntax (Ges. 147, e), but is unlikely as being ambiguous and confusing in expression. It is also to be inferred from the correspondence between מה־יּתּן לך וּמה־יּסיף לך and the formula of an oath כּה יעשׂה־לּך אלהים לכה יוסיף, 1Kings 3:17; 1Kings 20:13; 1Kings 25:22; 2Kings 3:35; Ruth 1:17, that God is to be thought of as the subject of יתן and יסיף: "what will," or rather, in accordance with the otherwise precative use of the formula and with the petition that here precedes: "what shall He (is He to) give to thee (נתן as in Hos 9:14), and what shall He add to thee, thou crafty tongue?" The reciprocal relation of Ps 120:4 to מה־יתן, and of. Ps 120:4 with the superadding עם to מה־יסיף, shows that Ps 120:4 is not now a characterizing of the tongue that continues the apostrophe to it, as Ewald supposes. Consequently Ps 120:4 gives the answer to Ps 120:3 with the twofold punishment which Jahve will cause the false tongue to feel. The question which the poet, sure of the answering of his cry for help, puts to the false tongue is designed to let the person addressed hear by a flight of sarcasm what he has to expect. The evil tongue is a sharp sword (Ps 57:5), a pointed arrow (Jer 9:7), and it is like a fire kindled of hell (Jas 3:6). The punishment, too, corresponds to this its nature and conduct (Ps 64:4). The "mighty one" (lxx δυνατός) is God Himself, as it is observed in B. Erachin 15b with a reference to Is 42:13 : "There is none mighty by the Holy One, blessed is He." He requites the evil tongue like with like. Arrows and coals (Ps 140:11) appear also in other instances among His means of punishment. It, which shot piercing arrows, is pierced by the sharpened arrows of an irresistibly mighty One; it, which set its neighbour in a fever of anguish, must endure the lasting, sure, and torturingly consuming heat of broom-coals. The lxx renders it in a general sense, σὺν τοῖς ἄνθραξι τοῖς ἐρημικοῖς; Aquila, following Jewish tradition, ἀρκευθίναις; but רתם, Arabic ratam, ratem, is the broom-shrub (e.g., uncommonly frequent in the Belkâ).
Geneva 1599
120:1 "A Song of (a) degrees." In my (b) distress I cried unto the LORD, and he heard me.
(a) That is, of lifting up the tune and rising in singing.
(b) Even though the children of God should rejoice when they suffer for righteousness sake, yet it is a great grief to the flesh to hear evil for well doing.
John Gill
120:1 In my distress I cried unto the Lord,.... Being at a distance from his own country, or, however, from the house of God; persecuted by men, under the lash of their tongues; reproached, abused, and belied by them: in this his case and circumstances, he betook himself by prayer to the Lord, and importuned help and deliverance of him, knowing that none could help him as he; see Ps 18:6;
and he heard me; answered him, and delivered him. The petition he put up follows, which shows his case, and his particular distress.
119:1119:1: ՚Ի նեղութեան իմում ես առ Տէր կարդացի, եւ լուաւ ինձ,
1 Նեղութեանս մէջ ես Տիրոջը ձայն տուի, եւ նա լսեց ինձ:
120 Իմ նեղութեանս մէջ Տէրոջը աղաղակեցի Ու անիկա ինծի պատասխան տուաւ։
Ի նեղութեան իմում ես առ Տէր կարդացի, եւ լուաւ ինձ:

119:1: ՚Ի նեղութեան իմում ես առ Տէր կարդացի, եւ լուաւ ինձ,
1 Նեղութեանս մէջ ես Տիրոջը ձայն տուի, եւ նա լսեց ինձ:
120 Իմ նեղութեանս մէջ Տէրոջը աղաղակեցի Ու անիկա ինծի պատասխան տուաւ։
zohrab-1805▾ eastern-1994▾ western am▾
119:1119:1 К Господу воззвал я в скорби моей, и Он услышал меня.
119:2 κύριε κυριος lord; master ῥῦσαι ρυομαι rescue τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἀπὸ απο from; away χειλέων χειλος lip; shore ἀδίκων αδικος injurious; unjust καὶ και and; even ἀπὸ απο from; away γλώσσης γλωσσα tongue δολίας δολιος cunning; deceitful
119:2 אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness נֹצְרֵ֥י nōṣᵊrˌê נצר watch עֵדֹתָ֗יו ʕēḏōṯˈāʸw עֵדוּת reminder בְּ bᵊ בְּ in כָל־ ḵol- כֹּל whole לֵ֥ב lˌēv לֵב heart יִדְרְשֽׁוּהוּ׃ yiḏrᵊšˈûhû דרשׁ inquire
119:2. Domine libera animam meam a labio mendacii a lingua dolosaO Lord, deliver my soul from wicked lips, and a deceitful tongue.
1. In my distress I cried unto the LORD, and he answered me.
119:2. Blessed [are] they that keep his testimonies, [and that] seek him with the whole heart.
119:2. Blessed are those who examine his testimonies. They seek him with their whole heart.
In my distress I cried unto the LORD, and he heard me:

119:1 К Господу воззвал я в скорби моей, и Он услышал меня.
119:2
κύριε κυριος lord; master
ῥῦσαι ρυομαι rescue
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἀπὸ απο from; away
χειλέων χειλος lip; shore
ἀδίκων αδικος injurious; unjust
καὶ και and; even
ἀπὸ απο from; away
γλώσσης γλωσσα tongue
δολίας δολιος cunning; deceitful
119:2
אַ֭שְׁרֵי ˈʔašrê אֶשֶׁר happiness
נֹצְרֵ֥י nōṣᵊrˌê נצר watch
עֵדֹתָ֗יו ʕēḏōṯˈāʸw עֵדוּת reminder
בְּ bᵊ בְּ in
כָל־ ḵol- כֹּל whole
לֵ֥ב lˌēv לֵב heart
יִדְרְשֽׁוּהוּ׃ yiḏrᵊšˈûhû דרשׁ inquire
119:2. Domine libera animam meam a labio mendacii a lingua dolosa
O Lord, deliver my soul from wicked lips, and a deceitful tongue.
119:2. Blessed [are] they that keep his testimonies, [and that] seek him with the whole heart.
119:2. Blessed are those who examine his testimonies. They seek him with their whole heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Устами лживыми" и "языком лукавым" называются языческие народы, окружающие евреев. Они лживы и лукавы потому, что не могли сочувствовать евреям в их мечтах о возвращении на родину, так как в этом могли видеть угрозу распадения своей сильной монархии, а потому в сношениях с евреями могли быть недоверчивыми и фальшивыми.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Confession and Complaints.

1 In my distress I cried unto the LORD, and he heard me. 2 Deliver my soul, O LORD, from lying lips, and from a deceitful tongue. 3 What shall be given unto thee? or what shall be done unto thee, thou false tongue? 4 Sharp arrows of the mighty, with coals of juniper.
Here is, I. Deliverance from a false tongue obtained by prayer. David records his own experience of this.
1. He was brought into distress, into great distress, by lying lips and a deceitful tongue. There were those that sought his ruin, and had almost effected it, by lying. (1.) By telling lies to him. They flattered him with professions and protestations of friendships, and promises of kindness and service to him, that they might the more securely and without suspicion carry on their designs against him, and might have an opportunity, by betraying his counsels, to do him a mischief. They smiled in his face and kissed him, even when they were aiming to smite him under the fifth rib. The most dangerous enemies, and those which it is most hard to guard against, are such as carry on their malicious designs under the colour of friendship. The Lord deliver every good man from such lying lips. (2.) By telling lies of him. They forged false accusations against him and laid to his charge things that he knew not. This has often been the lot not only of the innocent, but of the excellent ones, of the earth, who have been greatly distressed by lying lips, and have not only had their names blackened and made odious by calumnies in conversation, but their lives, and all that is dear to them in this world, endangered by false-witness-bearing in judgment. David was herein a type of Christ, who was distressed by lying lips and deceitful tongues.
2. In this distress he had recourse to God by faithful and fervent prayer: I cried unto the Lord. Having no fence against false tongues, he appealed to him who has all men's hearts in his hand, who has power over the consciences of bad men, and can, when he pleases, bridle their tongues. His prayer was, "Deliver my soul, O Lord! from lying lips, that my enemies may not by these cursed methods work my ruin." He that had prayed so earnestly to be kept from lying (Ps. cxix. 29) and hated it so heartily in himself (v. 163) might with the more confidence pray to be kept from being belied by others, and from the ill consequences of it.
3. He obtained a gracious answer to this prayer. God heard him; so that his enemies, though they carried their designs very far, were baffled at last, and could not prevail to do him the mischief they intended. The God of truth is, and will be, the protector of his people from lying lips, Ps. xxxvii. 6.
II. The doom of a false tongue foretold by faith, v. 3, 4. As God will preserve his people from this mischievous generation, so he will reckon with their enemies, Ps. xii. 3, 7. The threatening is addressed to the sinner himself, for the awakening of his conscience, if he have any left: "Consider what shall be given unto thee, and what shall be done unto thee, by the righteous Judge of heaven and earth, thou false tongue." Surely sinners durst not do as they do if they knew, and would be persuaded to think, what will be in the end thereof. Let liars consider what shall be given to them: Sharp arrows of the Almighty, with coals of juniper, that is, they will fall and lie for ever under the wrath of God, and will be made miserable by the tokens of his displeasure, which will fly swiftly like arrows, and will strike the sinner ere he is aware and when he sees not who hurts him. This is threatened against liars, Ps. lxiv. 7. God shall shoot at them with an arrow; suddenly shall they be wounded. They set God at a distance from them, but from afar his arrows can reach them. They are sharp arrows, and arrows of the mighty, the Almighty; for they will pierce through the strongest armour and strike deep into the hardest heart. The terrors of the Lord are his arrows (Job vi. 4), and his wrath is compared to burning coals of juniper, which do not flame or crackle, like thorns under a pot, but have a vehement heat, and keep fire very long (some say, a year round) even when they seem to be gone out. This is the portion of the false tongue; for all that love and make a lie shall have their portion in the lake that burns eternally, Rev. xxii. 15.
Adam Clarke: Commentary on the Bible - 1831
120:2: Lying lips, and from a deceitful tongue - From a people without faith, without truth, without religion; who sought by lies and calumnies to destroy them.
Albert Barnes: Notes on the Bible - 1834
120:2: Deliver my soul, O Lord - My soul is harassed and distressed. Perhaps the meaning also may be, My life is in danger. Or, if it refers to the soul as such, then it means that everything pertaining to his soul was deeply affected by the course which was pursued. He was maligned, slandered, misrepresented, deceived, and he had no comfort or peace.
From lying lips - False, deceitful, slanderous. Compare the notes at Psa 31:18.
And from a deceitful tongue - From a tongue whose statements cannot be relied on; whose words are deceptive; whose promises are false. David was often called to experience troubles of this sort; and this is a kind of trial which may come upon anyone in a form which he can no more anticipate or pRev_ent than he can the coming of a "mist from the ocean." No man can certainly guard against the influence of falsehood; no man can be sure that all that will be said to him is true; no man can be certain that all the promises made to him - save those made to him by God - will be performed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:2: from lying lips: Psa 35:11, Psa 52:2-4, Psa 109:1, Psa 109:2, Psa 140:1-3; Mat 26:59-62
John Gill
120:2 Deliver my soul, O Lord, from lying lips, and from a deceitful tongue. Not from such lips, and such a tongue of his own, which David abhorred; though every good man desires to be kept from speaking lies and deceit; nor from the company of those who have such lips and tongues, which he was determined should not dwell with him; but from the malignity of them, from being hurt in his character and reputation by them; God can restrain them, and prevent the ill influence of them when he pleases, Ps 31:20. Such were the lips and tongues of Doeg the Edomite, Ps 52:2, and of Saul's courtiers, who insinuated to him that David sought his hurt, 1Kings 24:9; and of the Scribes and Pharisees, that flattered Christ to his face, and reproached him to the people; and of Judas, that betrayed him with "Hail, master", Mt 26:49; and of the false witnesses suborned against him; and of false teachers, deceitful workers, that lie in wait to deceive, and, by their good words and fair speeches, do deceive the hearts of the simple; and of antichrist and his followers, who, as they are given up to believe a lie, speak lies in hypocrisy; and of Satan the father of lies, and who is the old serpent, the devil, that deceives the whole world: and to be delivered from the bad effects of such lips and tongues is very desirable.
Robert Jamieson, A. R. Fausset and David Brown
120:2 This is the first of fifteen Psalms (Psalms 120-134) entitled "A Song of Degrees" (Ps 121:1 --literally, "A song for the degrees"), or ascents. It seems most probable they were designed for the use of the people when going up (compare 3Kings 12:27-28) to Jerusalem on the festival occasions (Deut 16:16), three times a year. David appears as the author of four, Solomon of one (Ps 127:1), and the other ten are anonymous, probably composed after the captivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose punishment he anticipates, and then repeats his complaint. (Ps 120:1-7)
Slander and deceit charged on his foes implies his innocence.
tongue--as in Ps 52:2, Ps 52:4.
119:2119:2: Տէր փրկեաց զանձն իմ ՚ի շրթանց նենգաւորաց եւ ՚ի լեզուէ՛ չարէ։
2 Տէ՛ր, փրկի՛ր ինձ նենգ շրթունքներից ու չար լեզուից:
2 Ո՛վ Տէր, փրկէ՛ իմ անձս սուտ շրթունքներէն Ու նենգաւոր լեզուէն։
Տէր, փրկեա զանձն իմ ի շրթանց նենգաւորաց եւ ի լեզուէ չարէ:

119:2: Տէր փրկեաց զանձն իմ ՚ի շրթանց նենգաւորաց եւ ՚ի լեզուէ՛ չարէ։
2 Տէ՛ր, փրկի՛ր ինձ նենգ շրթունքներից ու չար լեզուից:
2 Ո՛վ Տէր, փրկէ՛ իմ անձս սուտ շրթունքներէն Ու նենգաւոր լեզուէն։
zohrab-1805▾ eastern-1994▾ western am▾
119:2119:2 Господи! избавь душу мою от уст лживых, от языка лукавого.
119:3 τί τις.1 who?; what? δοθείη διδωμι give; deposit σοι σοι you καὶ και and; even τί τις.1 who?; what? προστεθείη προστιθημι add; continue σοι σοι you πρὸς προς to; toward γλῶσσαν γλωσσα tongue δολίαν δολιος cunning; deceitful
119:3 אַ֭ף ˈʔaf אַף even לֹֽא־ lˈō- לֹא not פָעֲל֣וּ fāʕᵃlˈû פעל make עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness בִּ bi בְּ in דְרָכָ֥יו ḏᵊrāḵˌāʸw דֶּרֶךְ way הָלָֽכוּ׃ hālˈāḵû הלך walk
119:3. quid detur tibi aut quid adponatur tibi ad linguam dolosamWhat shall be given to thee, or what shall be added to thee, to a deceitful tongue?
2. Deliver my soul, O LORD, from lying lips, from a deceitful tongue.
119:3. They also do no iniquity: they walk in his ways.
119:3. For those who work iniquity have not walked in his ways.
Deliver my soul, O LORD, from lying lips, [and] from a deceitful tongue:

119:2 Господи! избавь душу мою от уст лживых, от языка лукавого.
119:3
τί τις.1 who?; what?
δοθείη διδωμι give; deposit
σοι σοι you
καὶ και and; even
τί τις.1 who?; what?
προστεθείη προστιθημι add; continue
σοι σοι you
πρὸς προς to; toward
γλῶσσαν γλωσσα tongue
δολίαν δολιος cunning; deceitful
119:3
אַ֭ף ˈʔaf אַף even
לֹֽא־ lˈō- לֹא not
פָעֲל֣וּ fāʕᵃlˈû פעל make
עַוְלָ֑ה ʕawlˈā עַוְלָה wickedness
בִּ bi בְּ in
דְרָכָ֥יו ḏᵊrāḵˌāʸw דֶּרֶךְ way
הָלָֽכוּ׃ hālˈāḵû הלך walk
119:3. quid detur tibi aut quid adponatur tibi ad linguam dolosam
What shall be given to thee, or what shall be added to thee, to a deceitful tongue?
119:3. They also do no iniquity: they walk in his ways.
119:3. For those who work iniquity have not walked in his ways.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4. Писатель спрашивает, какая польза от лжи для его врагов? Что она может дать им? Не иное что, как вызвать гнев Сильного, т. е. Господа, который пошлет на них кару ("стрелы") с углями дрока. Дрок - кустарниковое растение в Палестине. Угли его отличаются свойством медленно истлевать, почему долго поддерживают огонь и жар. Угли дрока здесь - образ продолжительных бедствий, которые за "ложь" будут посланы Богом.
Adam Clarke: Commentary on the Bible - 1831
120:3: What shall be given unto thee? - Thou art worthy of the heaviest punishments.
Albert Barnes: Notes on the Bible - 1834
120:3: What shall be given unto thee? - Margin, "What shall the deceitful tongue give unto thee;" or, "what shall it profit thee?" Luther, "What can the false tongue do?" Others render this, "How will God punish thee?" Others, "What will he (God) give to thee?" That is, What recompence can you expect from God for these malignant calumnies? A literal translation of this verse would be, "What shall the tongue of deceit give to thee, and what shall it add to thee?" - referring to the offender himself. The essential idea is, What will be the result of such conduct? What must be expected to follow from it? That is, either
(a) from the unprofitableness of such a course; or
(b) from the natural consequences to one's reputation and happiness; or
(c) from the judgment of God.
The answer to these questions is found in Psa 120:4.
Or what shall be done unto thee? - Margin, as in Hebrew, "added." What must be the consequence of this? what will follow?
Thou false tongue - This may be either an address to the tongue itself, or, as above, the word "tongue" may be used as the nominative to the verbs in the sentence. The sense is not materially affected either way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:3: What shall: etc. or, What shall the deceitful tongue give unto thee, or, What shall it profit thee, Job 27:8; Mat 16:26; Rom 6:21
done: Heb. added
Geneva 1599
120:3 What shall be given unto thee? or what shall be done unto thee, thou (c) false tongue?
(c) He assured himself that God would turn their craft to their own destruction.
John Gill
120:3 What shall be given unto thee?.... Or, "what shall it give unto thee?" (s) That is, what shall the deceitful tongue give unto thee, O my soul? or to thee, to anyone that hears and reads this psalm? It is capable of giving thee a deal of trouble, of doing thee a deal of mischief; and of injuring thy character, and hurting thy peace and comfort, if permitted;
or what shall be done unto thee, thou false tongue? or, "what shall the false tongue add unto thee?" (t) it shall increase thy sorrows and distress: or rather, what gain, profit, and advantage, shall the deceitful tongue get to itself by its lies and deceit? none at all; it may do harm to others, but gets no good to itself; see Is 28:15; Or, "what shall he (God) give unto thee?" (u) or, "what shall he add unto thee, thou false tongue?" so Jarchi. What punishment will not he inflict upon thee, who hates lying lips? what plagues will not he add unto thee, who knows all the deceit that is in thee, and spoken by thee? The answer is as follows:
(s) "quid dabit tibi", Pagninus, Montanus, Musculus, Gejerus; so Junius & Tremellius, Piscator. (t) "et quid addet tibi", Montanus, Castalio; so Junius & Tremellius, Piscator, Cocceius. (u) "Quid inferat tibi (Deus) aut quem rem adhibeat tibi, O lingua dolosa?" Tigurine version.
119:3119:3: Զի՞ տացի քեզ կամ զի՞ յաւելցի՝ լեզո՛ւ նենգաւոր[7610]։ [7610] Ոմանք.Կամ զինչ յաւելուցու։
3 Ի՞նչ պիտի տրուի քեզ, կամ ի՞նչ պիտի աւելանայ, նե՛նգ լեզու.
3 Ո՛վ նենգաւոր լեզու, քեզի ի՞նչ պիտի տրուի Եւ քեզի ի՞նչ պիտի աւելցուի*.
Զի՞ տացի քեզ կամ զի՞նչ յաւելցի, լեզու նենգաւոր:

119:3: Զի՞ տացի քեզ կամ զի՞ յաւելցի՝ լեզո՛ւ նենգաւոր[7610]։
[7610] Ոմանք.Կամ զինչ յաւելուցու։
3 Ի՞նչ պիտի տրուի քեզ, կամ ի՞նչ պիտի աւելանայ, նե՛նգ լեզու.
3 Ո՛վ նենգաւոր լեզու, քեզի ի՞նչ պիտի տրուի Եւ քեզի ի՞նչ պիտի աւելցուի*.
zohrab-1805▾ eastern-1994▾ western am▾
119:3119:3 Что даст тебе и что прибавит тебе язык лукавый?
119:4 τὰ ο the βέλη βελος missile τοῦ ο the δυνατοῦ δυνατος possible; able ἠκονημένα ακοναω with; [definite object marker] τοῖς ο the ἄνθραξιν ανθραξ live coal τοῖς ο the ἐρημικοῖς ερημικος of solitude; living in a desert
119:4 אַ֭תָּה ˈʔattā אַתָּה you צִוִּ֥יתָה ṣiwwˌîṯā צוה command פִקֻּדֶ֗יךָ fiqquḏˈeʸḵā פִּקּוּדִים orders לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
119:4. sagittae potentis acutae cum carbonibus iuniperorumThe sharp arrows of the mighty, with coals that lay waste.
3. What shall be given unto thee, and what shall be done more unto thee, thou deceitful tongue?
119:4. Thou hast commanded [us] to keep thy precepts diligently.
119:4. You have ordered your commandments to be kept most diligently.
What shall be given unto thee? or what shall be done unto thee, thou false tongue:

119:3 Что даст тебе и что прибавит тебе язык лукавый?
119:4
τὰ ο the
βέλη βελος missile
τοῦ ο the
δυνατοῦ δυνατος possible; able
ἠκονημένα ακοναω with; [definite object marker]
τοῖς ο the
ἄνθραξιν ανθραξ live coal
τοῖς ο the
ἐρημικοῖς ερημικος of solitude; living in a desert
119:4
אַ֭תָּה ˈʔattā אַתָּה you
צִוִּ֥יתָה ṣiwwˌîṯā צוה command
פִקֻּדֶ֗יךָ fiqquḏˈeʸḵā פִּקּוּדִים orders
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
119:4. sagittae potentis acutae cum carbonibus iuniperorum
The sharp arrows of the mighty, with coals that lay waste.
119:4. Thou hast commanded [us] to keep thy precepts diligently.
119:4. You have ordered your commandments to be kept most diligently.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
120:4: Sharp arrows - The Chaldee has, "The strong, sharp arrows are like lightning from above, with coals of juniper kindled in hell beneath." On the juniper, see the note on Job 30:4, where this passage is explained. Fiery arrows, or arrows wrapped about with inflamed combustibles, were formerly used in sieges to set the places on fire. See my notes on Eph 6:16 (note).
Albert Barnes: Notes on the Bible - 1834
120:4: Sharp arrows of the mighty - This is an answer to the question in Psa 120:3. The consequence - the effect - of such a use of the tongue must be like sharp and piercing arrows, or like intensely burning coals. The "sharp arrows of the mighty" are the arrows of the warrior - as war was conducted mainly by bows and arrows. Those arrows were, of course, sharpened to make them piercing, penetrating, more deadly.
With coals of juniper - On the word here rendered "juniper," see the notes at Job 30:4. The idea here is, that coals made from that would be intensely hot, and would cause severer pain than if made from other wood. The word refers to a species of broom or shrub growing in the deserts of Arabia, with yellowish flowers and a bitter root. See "Robinson's Biblical Researches," vol. i., p. 299. Burchardt says that he found the Bedouin of Sinai burning the roots into coal, and says that they make the best charcoal, and throw out the most intense heat. The shrub sometimes grows so large as to furnish a shade to those exposed to the heat of the sun in the desert, Kg1 19:4; "Land and the Book" (Thomson), vol. ii., pp. 438, 439. The cut given below will give an idea of this plant.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:4: Sharp: etc. or, It is as the sharp arrows of the mighty man, with coals of juniper. Psa 57:4, Psa 59:7; Pro 11:9, Pro 11:12, Pro 11:18, Pro 16:27, Pro 18:8, Pro 18:21; Jam 3:5-8
arrows: Psa 7:13, Psa 52:5, Psa 140:9, Psa 140:11; Deu 32:23, Deu 32:24; Pro 12:22, Pro 19:5, Pro 19:9; Rev 21:8
Geneva 1599
120:4 (d) Sharp arrows of the mighty, with coals of juniper.
(d) He shows that there is nothing so sharp to pierce, nor so hot to set on fire, as a slanderous tongue.
John Gill
120:4 Sharp arrows of the mighty, with coals of juniper. Some think these words describe lying lips, and a false tongue; which are like arrows, sharp ones, sent out from a bow drawn with a mighty hand, which come with great force, suddenly and swiftly, and do much mischief; see Ps 11:2; and to "coals of juniper", very distressing and tormenting; the tongue being a fire, set on fire of hell, and sets on fire the course of nature; and throws out devouring words, which consume like fire, Jas 3:6. But rather the punishment of an evil tongue from the Lord is intended, whose sore judgments are often compared to arrows, Deut 32:23; because they come from above, and bring swift and sudden destruction with them; and are very sharp in the hearts of his enemies; are very severe and cutting, and come with power irresistible, being the arrows of the Almighty, Job 6:4; see Jer 50:9; and these may be compared to "coals of juniper", which are very vehement and strong, and very lasting and durable. Jerom (w) and Isidore (x) say they will last a whole year; and the Midrash on the place reports of two men, who had prepared food with them, and at the end of a year returned and found them burning, and warmed their feet at them. These fitly express the lake of fire and brimstone, the portion of liars; whose fire is very strong, and flames devouring, being kindled by the breath of the Lord of hosts, like a stream of brimstone: and the fire of hell is everlasting; its burnings are everlasting burnings; a worm that dieth not, a fire that is not quenched; the smoke of the torments of which ascend for ever and ever, Is 30:23. The Targum speaks of these arrows as lightnings from above, and of the coals of juniper as kindled in hell below; and they are interpreted of hell in the Talmud (y).
(w) Ad Fabiolam de 42. Mans. tom. 3. fol. 15. I. (x) Origin. l. 17. c. 7. Schindler. col. 1776. (y) T. Bab. Eracin, c. 3. fol. 15. 2.
John Wesley
120:4 Arrows - The wrath and vengeance of the mighty God, which in scripture is often compared to arrows, and here to coals of juniper, which burn very fiercely and retain their heat for a long time.
Robert Jamieson, A. R. Fausset and David Brown
120:4 Sharp arrows of the mighty--destructive inflictions.
coals of juniper--which retain heat long. This verse may be read as a description of the wicked, but better as their punishment, in reply to the question of Ps 120:3.
119:4119:4: Որպէս նետք հզօրի, զի մխեալ կայծակամբք կաղնւոյ[7611]։ [7611] Բազումք.Զի մխեալ են կայծակամբ։
4 դրանք հսկայի նետեր են, որոնք կայծակներով մխւում են կաղնու մէջ:
4 Զօրաւոր մարդուն սուր նետերը Ու գիհիին կայծերը։
[744]Որպէս նետք հզօրի, զի մխեալ կայծակամբք կաղնւոյ:

119:4: Որպէս նետք հզօրի, զի մխեալ կայծակամբք կաղնւոյ[7611]։
[7611] Բազումք.Զի մխեալ են կայծակամբ։
4 դրանք հսկայի նետեր են, որոնք կայծակներով մխւում են կաղնու մէջ:
4 Զօրաւոր մարդուն սուր նետերը Ու գիհիին կայծերը։
zohrab-1805▾ eastern-1994▾ western am▾
119:4119:4 Изощренные стрелы сильного, с горящими углями дроковыми.
119:5 οἴμμοι οιμμοι since; that ἡ ο the παροικία παροικια residency μου μου of me; mine ἐμακρύνθη μακρυνω nest; camp μετὰ μετα with; amid τῶν ο the σκηνωμάτων σκηνωμα camp; tent Κηδαρ κηδαρ Kēdar; Kithar
119:5 אַ֭חֲלַי ˈʔaḥᵃlay אַחֲלַי alas יִכֹּ֥נוּ yikkˌōnû כון be firm דְרָכָ֗י ḏᵊrāḵˈāy דֶּרֶךְ way לִ li לְ to שְׁמֹ֥ר šᵊmˌōr שׁמר keep חֻקֶּֽיךָ׃ ḥuqqˈeʸḵā חֹק portion
119:5. heu mihi quia peregrinatio mea prolongata est habitavi cum tabernaculis CedarWoe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar:
4. Sharp arrows of the mighty, with coals of juniper.
119:5. O that my ways were directed to keep thy statutes!
119:5. I wish that my ways may be directed so as to keep your justifications.
Sharp arrows of the mighty, with coals of juniper:

119:4 Изощренные стрелы сильного, с горящими углями дроковыми.
119:5
οἴμμοι οιμμοι since; that
ο the
παροικία παροικια residency
μου μου of me; mine
ἐμακρύνθη μακρυνω nest; camp
μετὰ μετα with; amid
τῶν ο the
σκηνωμάτων σκηνωμα camp; tent
Κηδαρ κηδαρ Kēdar; Kithar
119:5
אַ֭חֲלַי ˈʔaḥᵃlay אַחֲלַי alas
יִכֹּ֥נוּ yikkˌōnû כון be firm
דְרָכָ֗י ḏᵊrāḵˈāy דֶּרֶךְ way
לִ li לְ to
שְׁמֹ֥ר šᵊmˌōr שׁמר keep
חֻקֶּֽיךָ׃ ḥuqqˈeʸḵā חֹק portion
119:5. heu mihi quia peregrinatio mea prolongata est habitavi cum tabernaculis Cedar
Woe is me, that my sojourning is prolonged! I have dwelt with the inhabitants of Cedar:
119:5. O that my ways were directed to keep thy statutes!
119:5. I wish that my ways may be directed so as to keep your justifications.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Мосок или Моски, местность в Армении, около Черного моря. "Шатры Кидарян" - кочевое племя, по одним - бродившее между Месопотамией и Каменистой Аравией, по другим - жившее в Египте. В этом стихе указание, что писатель изображает в псалме состояние евреев, еще находившихся в рассеянии среди разных языческих народов.
Adam Clarke: Commentary on the Bible - 1831
120:5: That I sojourn in Mesech - The Chaldee has it, "Wo is me that I am a stranger with the Asiatics, (אוסאי useey), and that I dwell in the tents of the Arabs." Calmet, who understands the Psalm as speaking of the state of the captives in Babylon and its provinces, says, "Meshec was apparently the father of the Mosquians, who dwelt in the mountains that separate Iberia from Armenia, and both from Colchis. These provinces were subjugated by Nebuchadnezzar; and it is evident from Kg2 17:23, Kg2 17:24; Kg2 18:11; Kg2 19:12, Kg2 19:13, that many of the Jews were held in captivity in those countries. As to Kedar, it extended into Arabia Petraea, and towards the Euphrates; and is the country afterwards known as the country of the Saracens."
Albert Barnes: Notes on the Bible - 1834
120:5: Woe is me - My lot is a sad and pitiable one, that I am compelled to live in this manner, and to be exposed thus to malignant reproaches. It is like living in Mesech or in Kedar.
That I sojourn - The word used here does not denote a permanent abode, but it usually refers to a temporary lodging, as when one is a traveler, a pilgrim, a stranger, and is under a necessity of passing a night in a strange land on his way to the place of his destination. The trouble or discomfort here referred to is not that which would result from having his home there, or abiding there permanently, but of feeling that he was a stranger, and would be exposed to all the evils and inconveniences of a stranger among such a people. A man who resided in a place permanently might be subject to fewer inconveniences than if he were merely a temporary lodger among strangers.
In Mesech - The Septuagint and Vulgate render this, "that my sojourning is protracted." The Hebrew word - משׁך meshek - means, properly "drawing," as of seed "scattered regularly along the furrows" Psa 126:6; and then possession, Job 28:18. The people of Meshech or the Moschi, were a barbarous race inhabiting the Moschian regions between Iberia, Armenia, and Colchis. Meshech was a son of Japheth, Gen 10:2; Ch1 1:5. The name is connected commonly with "Tubal," Eze 27:13 : "Tubal and Meshech they were thy merchants." Eze 39:1 : "I am against ... the chief prince of Meshech and Tubal," Herodotus (iii. 94; vii. 78) connects them with the Tibarenes. The idea here is, that they were a barbarous, savage, uncivilized people. They dwelt outside of Palestine, beyond what were regarded as the borders of civilization; and the word seems to have had a signification similar to the names Goths, Vandals, Turks, Tartars, Cossacks, in later times. It is not known that they were particularly remarkable for slander or calumny; but the meaning is that they were barbarous and savage - and to dwell among slanderers and Rev_ilers seemed to the psalmist to be like dwelling among a people who were strangers to all the rules and principles of civilized society.
That I dwell in the tents of Kedar - The word Kedar means properly dark skin, a darkskinned man. Kedar was a son of Ishmael Gen 25:13, and hence, the name was given to an Arabian tribe descended from him, Isa 42:11; Isa 60:7; Jer 49:28. The idea here also is, that to dwell among slanderers was like dwelling among barbarians and savages.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:5: Woe: Jer 9:2, Jer 9:3, Jer 9:6, Jer 15:10; Mic 7:1, Mic 7:2; Pe2 2:7, Pe2 2:8; Rev 2:13
Mesech: Gen 10:2; Eze 27:13, Meshech.
the tents: Gen 25:13; Sa1 25:1; Sol 1:5; Isa 60:6, Isa 60:7; Jer 49:28, Jer 49:29
Carl Friedrich Keil and Franz Delitzsch
120:5
Since arrows and broom-fire, with which the evil tongue is requited, even now proceed from the tongue itself, the poet goes on with the deep heaving אויה (only found here). גּוּר with the accusative of that beside which one sojourns, as in Ps 5:5; Is 33:14; Judg 5:17. The Moschi (משׁך, the name of which the lxx takes as an appellative in the signification of long continuance; cf. the reverse instance in Is 66:19 lxx) dwelt between the Black and the Caspian Seas, and it is impossible to dwell among them and the inhabitants of Kedar (vid., Ps 83:7) at one and the same time. Accordingly both these names of peoples are to be understood emblematically, with Saadia, Calvin, Amyraldus, and others, of homines similes ejusmodi barbaris et truculentis nationibus.
(Note: If the Psalm were a Maccabaean Psalm, one might think משׁך, from משׁך, σύρειν, alluded to the Syrians or even to the Jewish apostates with reference to משׁך ערלה, ἐπισπᾶσθαι τὴν ἀκροβυστίαν (1Cor 7:18).)
Meshech is reckoned to Magog in Ezek 38:2, and the Kedarites are possessed by the lust of possession (Gen 16:12) of the bellum omnium contra omnes. These rough and quarrelsome characters have surrounded the poet (and his fellow-countrymen, with whom he perhaps comprehends himself) too long already. רבּת, abundantly (vid., Ps 65:10), appears, more particularly in 2Chron 30:17., as a later prose word. The להּ, which throws the action back upon the subject, gives a pleasant, lively colouring to the declaration, as in Ps 122:3; Ps 123:4. He on his part is peace (cf. Mic 5:5, Ps 119:4; Ps 110:3), inasmuch as the love of peace, willingness to be at peace, and a desire for peace fill his σου; but if he only opens his mouth, they are for war, they are abroad intent on war, their mood and their behaviour become forthwith hostile. Ewald (362, b) construes it (following Saadia): and I - although I speak peace; but if כּי (like עד, Ps 141:10) might even have this position in the clause, yet וכי cannot. שׁלום is not on any account to be supplied in thought to אדבּר, as Hitzig suggests (after Ps 122:8; Ps 28:3; Ps 35:20). With the shrill dissonance of שׁלום and מלחמה the Psalm closes; and the cry for help with which it opens hovers over it, earnestly desiring its removal.
Geneva 1599
120:5 Woe is me, that I sojourn in (e) Mesech, [that] I dwell in the tents of (f) Kedar!
(e) These were people of Arabia, who came from Japheth, (Gen 10:2).
(f) That is, of the Ishmaelites.
John Gill
120:5 Woe is me, that I sojourn in Mesech,.... Meshech was a son of Japheth, Gen 10:2; whose posterity are thought by some to be the Muscovites (z) and Scythians, a barbarous sort of people: Mesech is frequently mentioned with Tubal and his brother, and with Gog and Magog, Ezek 38:2; the Targum here calls them Asiatics. Rather the Cappadocians, according to Josephus (a); and Strabo (b) makes mention of a city of theirs, called Mazaca: and the rather, since they are mentioned with the Kedarenes, or Arabian Scenites, and were nearer to the land of Judea than the former;
that I dwell in the tents of Kedar; Kedar was a son of Ishmael, Gen 25:13; whose posterity were Arabians, as the Targum here renders it; and Suidas (c) says, they dwelt not far from Babylon, when he wrote; they lived a pastoral life, and dwelt in tents: Pliny (d) makes mention of Arabs, called Cedrei; and also of Scenite Arabs, from the tents they dwelt in, which they could remove from place to place for the sake of pasturage. And among these David dwelt, when in the wilderness of Paran, 1Kings 25:1; though some think David never dwelt among any of those people, but among such who were like unto them for ignorance, idolatry, and barbarity. Some render the words, "woe is me, that I sojourn so long, dwelling as in the tents of Kedar" (e); as when he was among the Philistines and Moabites; nay, even he may compare his own people to those, many of whom it was as disagreeable dwelling with as with these: and we find Isaiah, Jeremiah, and Ezekiel, speaking of them in their times in like manner, and making the same complaints, Is 6:5. And very grieving and distressing it is to good men to have their abode among wicked men; as well as it is infectious and dangerous: to hear their profane and blasphemous talk, to see their wicked and filthy actions, and to observe their abominable conversation, is very vexatious, and gives great uneasiness, as it did to righteous Lot, 2Pet 2:7. The first clause is rendered by the Septuagint, Vulgate Latin, and all the Oriental versions, "woe is me, that my sojourning is prolonged"; to which the next words agree, Ps 120:6.
(z) Davide de Pomis, Lexic. fol. 86. 1. 3. (a) Antiqu. l. 1. c. 6. (b) Geograph. l. 12. p. 370. Rufi Fest. Breviar. Vid Suidam in voce (c) In voce (d) Nat. Hist. l. 5. c. 11. (e) Weemse's of the Ceremonial Law, c. 3. p. 8.
John Wesley
120:5 Mesech - Mesech and Kedar are two sorts of people often mentioned in scripture, and reckoned amongst the barbarous nations. But their names are here to be understood metaphorically. And so he explains himself in the next verse.
Robert Jamieson, A. R. Fausset and David Brown
120:5 A residence in these remote lands pictures his miserable condition.
119:5119:5: Վա՛յ է ինձ՝ զի ընդ երկա՛ր եղեւ պանդխտութիւն իմ, բնակեցի ես ՚ի վրանս Կեդարու։
5 Վա՜յ ինձ, քանզի երկար տեւեց պանդխտութիւնն իմ, ես բնակուեցի Կեդարի վրաններում:
5 Վա՜յ ինծի, որ Մոսոքի մէջ պանդուխտ եղայ Եւ Կեդարի վրաններուն քովերը բնակեցայ։
Վայ է ինձ` զի [745]ընդ երկար`` եղեւ պանդխտութիւն իմ, բնակեցի ես ի վրանս Կեդարու:

119:5: Վա՛յ է ինձ՝ զի ընդ երկա՛ր եղեւ պանդխտութիւն իմ, բնակեցի ես ՚ի վրանս Կեդարու։
5 Վա՜յ ինձ, քանզի երկար տեւեց պանդխտութիւնն իմ, ես բնակուեցի Կեդարի վրաններում:
5 Վա՜յ ինծի, որ Մոսոքի մէջ պանդուխտ եղայ Եւ Կեդարի վրաններուն քովերը բնակեցայ։
zohrab-1805▾ eastern-1994▾ western am▾
119:5119:5 Горе мне, что я пребываю у Мосоха, живу у шатров Кидарских.
119:6 πολλὰ πολυς much; many παρῴκησεν παροικεω reside ἡ ο the ψυχή ψυχη soul μου μου of me; mine
119:6 אָ֥ז ʔˌāz אָז then לֹא־ lō- לֹא not אֵבֹ֑ושׁ ʔēvˈôš בושׁ be ashamed בְּ֝ ˈbᵊ בְּ in הַבִּיטִ֗י habbîṭˈî נבט look at אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מִצְוֹתֶֽיךָ׃ miṣwōṯˈeʸḵā מִצְוָה commandment
119:6. multum peregrinata est anima meaMy soul hath been long a sojourner.
5. Woe is me, that I sojourn in Meshech, that I dwell among the tents of Kedar!
119:6. Then shall I not be ashamed, when I have respect unto all thy commandments.
119:6. Then I will not be confounded, when I will look into all your commandments.
Woe is me, that I sojourn in Mesech, [that] I dwell in the tents of Kedar:

119:5 Горе мне, что я пребываю у Мосоха, живу у шатров Кидарских.
119:6
πολλὰ πολυς much; many
παρῴκησεν παροικεω reside
ο the
ψυχή ψυχη soul
μου μου of me; mine
119:6
אָ֥ז ʔˌāz אָז then
לֹא־ lō- לֹא not
אֵבֹ֑ושׁ ʔēvˈôš בושׁ be ashamed
בְּ֝ ˈbᵊ בְּ in
הַבִּיטִ֗י habbîṭˈî נבט look at
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
מִצְוֹתֶֽיךָ׃ miṣwōṯˈeʸḵā מִצְוָה commandment
119:6. multum peregrinata est anima mea
My soul hath been long a sojourner.
119:6. Then shall I not be ashamed, when I have respect unto all thy commandments.
119:6. Then I will not be confounded, when I will look into all your commandments.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Евреи жалуются, что они долго уже жили среди "ненавидящих мир", т. е. среди язычников; отсюда время происхождения псалма можно относить к концу плена. - "Я мирен: но только заговорю, они к войне" - общее указание на положение еврейского народа в плену: все поступки и слова плененного еврея встречались враждебно и истолковывались его врагами в дурную сторону, почему служили причиной неприязненных действий с их стороны.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 Woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar! 6 My soul hath long dwelt with him that hateth peace. 7 I am for peace: but when I speak, they are for war.
The psalmist here complains of the bad neighbourhood into which he was driven; and some apply the two foregoing verses to this: "What shall the deceitful tongue give, what shall it do to those that lie open to it? What shall a man get by living among such malicious deceitful men? Nothing but sharp arrows and coals of juniper," all the mischiefs of a false and spiteful tongue, Ps. lvii. 4. Woe is me, says David, that I am forced to dwell among such, that I sojourn in Mesech and Kedar. Not that David dwelt in the country of Mesech or Kedar; we never find him so far off from his own native country; but he dwelt among rude and barbarous people, like the inhabitants of Mesech and Kedar: as, when we would describe an ill neighbourhood, we say, We dwell among Turks and heathens. This made him cry out, Woe is me! 1. He was forced to live at a distance from the ordinances of God. While he was in banishment, he looked upon himself as a sojourner, never at home but when he was near God's altars; and he cries out, "Woe is me that my sojourning is prolonged, that I cannot get home to my resting-place, but am still kept at a distance!" So some read it. Note, A good man cannot think himself at home while he is banished from God's ordinances and has not them within reach. And it is a great grief to all that love God to be without the means of grace and of communion with God: when they are under a force of that kind they cannot but cry out, as David here, Woe to me! 2. He was forced to live among wicked people, who were, upon many accounts, troublesome to him. He dwell in the tents of Kedar, where the shepherds were probably in an ill name for being litigious, like the herdsmen of Abraham and Lot. It is a very grievous burden to a good man to be cast into, and kept in, the company of those whom he hopes to be for ever separated from (like Lot in Sodom; 2 Pet. ii. 8); to dwell long with such is grievous indeed, for they are thorns, vexing, and scratching, and tearing, and they will show the old enmity that is in the seed of the serpent against the seed of the woman. Those that David dwelt with were such as not only hated him, but hated peace, and proclaimed war with it, who might write on their weapons of war not Sic sequimur pacem--Thus we aim at peace, but Sic persequimur--Thus we persecute. Perhaps Saul's court was the Mesech and Kedar in which David dwelt, and Saul was the man he meant that hated peace, whom David studied to oblige and could not, but the more service he did him the more exasperated he was against him. See here, (1.) The character of a very good man in David, who could truly say, though he was a man of war, I am for peace; for living peaceably with all men and unpeaceably with none. I peace (so it is in the original); "I love peace and pursue peace; my disposition is to peace and my delight is in it. I pray for peace and strive for peace, will do any thing, submit to any thing, part with any thing, in reason, for peace. I am for peace, and have made it to appear that I am so." The wisdom that is from above is first pure, then peaceable. (2.) The character of the worst of bad men in David's enemies, who would pick quarrels with those that were most peaceably disposed: "When I speak they are for war; and the more forward for war the more they find me inclined to peace." He spoke with all the respect and kindness that could be, proposed methods of accommodation, spoke reason, spoke love; but they would not so much as hear him patiently, but cried out, "To arms! to arms!" so fierce and implacable were they, and so bent to mischief. Such were Christ's enemies: for his love they were his adversaries, and for his good words, and good works, they stoned him. If we meet with such enemies, we must not think it strange, nor love peace the less for our seeking it in vain. Be not overcome of evil, no, not of such evil as this, but, even when thus tried, still try to overcome evil with good.
Adam Clarke: Commentary on the Bible - 1831
120:6: My soul hath long dwelt with him that hateth peace - A restless, barbarous, warlike, and marauding people.
Albert Barnes: Notes on the Bible - 1834
120:6: My soul hath long dwelt with him that hateth peace - This trouble is no new thing. It has been long continued, and has become intolerable. Who this was that thus gave him trouble is, of course, now unknown. It is only necessary to remark that there can scarcely be any source of trouble more bitter than that of sustaining such relations to others either in business, or in office, or by family-ties - whether by marriage or by blood - in school, in college, or in corporate bodies - as to expose us always to a quarrel: to be compelled to have constant contact with people of sour, perverse, crooked tempers, who are satisfied with nothing; who are suspicious or envious; who pervert our motives and our conduct; who misrepresent our words; who demand more than is due to them; who refuse to perform what may reasonably be expected of them; and who make use of every opportunity to involve us in difficulties with others. There are many trials in human life, but there are few which are more galling, or more hard to bear than this. The literal rendering of the passage would be, "Long for her has my soul dwelt," etc. That is, long (or too long) for her good - for the welfare of my soul. It has been an injury to me; to my piety, to my comfort, to my salvation. it has vexed me, tried me, hindered me in my progress in the divine life. Nothing would have a greater tendency of this kind than to be compelled to live in the manner indicated above.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:6: soul: Psa 57:4; Sa1 20:30-33; Eze 2:6; Mat 10:16, Mat 10:36; Tit 3:3
John Gill
120:6 My soul hath long dwelt with him that hateth peace. The God of peace, against whom their carnal minds are enmity itself; Christ, the Prince of peace, the Man, the Peace, who has made peace by the blood of his cross, whom the world hates; the sons of peace, the quiet in the land, against whom the wicked devise evil things; the Gospel of peace, which the natural man abhors as foolishness; the way of peace, pardon, and salvation by Christ, which carnal men know not, and do not approve of; and the ordinances of the Gospel, which are paths of peace. In short, some are of such restless, quarrelsome, and contentious spirits, that they hate peace with any; are like the troubled sea, that cannot rest; and cannot sleep, unless they do mischief to their fellow creatures: it is very uncomfortable living, especially living long with such. The Targum is,
"my soul hath long dwelt with Edom, hating peace;''
that is, with the Romans or Christians, who are intended; for the Jews understand this psalm of their present captivity.
Robert Jamieson, A. R. Fausset and David Brown
120:6 While those who surrounded him were maliciously hostile, he was disposed to peace. This Psalm may well begin such a series as this, as a contrast to the promised joys of God's worship.
119:6[119:5: Բազում անգամ բնակեաց անձն իմ[7612][7612] Ոմանք.Վայ ինձ զի... զի բնակեցայ ես ՚ի։
6 Շատ ժամանակ հոգիս բնակուեց նրանց հետ, ովքեր ատում են խաղաղութիւնը:
6 Շատ ժամանակ իմ անձս բնակեցաւ Խաղաղութիւնը ատողներուն հետ։
Բազում անգամ բնակեաց անձն իմ ընդ այնոսիկ ոյք ատէին զողջոյն:

[119:5: Բազում անգամ բնակեաց անձն իմ[7612]
[7612] Ոմանք.Վայ ինձ զի... զի բնակեցայ ես ՚ի։
6 Շատ ժամանակ հոգիս բնակուեց նրանց հետ, ովքեր ատում են խաղաղութիւնը:
6 Շատ ժամանակ իմ անձս բնակեցաւ Խաղաղութիւնը ատողներուն հետ։
zohrab-1805▾ eastern-1994▾ western am▾
119:6119:6 Долго жила душа моя с ненавидящими мир.
119:7 μετὰ μετα with; amid τῶν ο the μισούντων μισεω hate τὴν ο the εἰρήνην ειρηνη peace ἤμην εμος mine; my own εἰρηνικός ειρηνικος peaceful ὅταν οταν when; once ἐλάλουν λαλεω talk; speak αὐτοῖς αυτος he; him ἐπολέμουν πολεμεω battle με με me δωρεάν δωρεαν gratuitously; freely
119:7 אֹ֭ודְךָ ˈʔôḏᵊḵā ידה praise בְּ bᵊ בְּ in יֹ֣שֶׁר yˈōšer יֹשֶׁר uprightness לֵבָ֑ב lēvˈāv לֵבָב heart בְּ֝ ˈbᵊ בְּ in לָמְדִ֗י lāmᵊḏˈî למד learn מִשְׁפְּטֵ֥י mišpᵊṭˌê מִשְׁפָּט justice צִדְקֶֽךָ׃ ṣiḏqˈeḵā צֶדֶק justice
119:7. cum odientibus pacem ego pacifica loquebar et illi bellantiaWith them that hated peace I was peaceable: when I spoke to them they fought against me without cause.
6. My soul hath long had her dwelling with him that hateth peace.
119:7. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.
119:7. I will confess to you with honesty of heart. In this way, I have learned the judgments of your justice.
My soul hath long dwelt with him that hateth peace:

119:6 Долго жила душа моя с ненавидящими мир.
119:7
μετὰ μετα with; amid
τῶν ο the
μισούντων μισεω hate
τὴν ο the
εἰρήνην ειρηνη peace
ἤμην εμος mine; my own
εἰρηνικός ειρηνικος peaceful
ὅταν οταν when; once
ἐλάλουν λαλεω talk; speak
αὐτοῖς αυτος he; him
ἐπολέμουν πολεμεω battle
με με me
δωρεάν δωρεαν gratuitously; freely
119:7
אֹ֭ודְךָ ˈʔôḏᵊḵā ידה praise
בְּ bᵊ בְּ in
יֹ֣שֶׁר yˈōšer יֹשֶׁר uprightness
לֵבָ֑ב lēvˈāv לֵבָב heart
בְּ֝ ˈbᵊ בְּ in
לָמְדִ֗י lāmᵊḏˈî למד learn
מִשְׁפְּטֵ֥י mišpᵊṭˌê מִשְׁפָּט justice
צִדְקֶֽךָ׃ ṣiḏqˈeḵā צֶדֶק justice
119:7. cum odientibus pacem ego pacifica loquebar et illi bellantia
With them that hated peace I was peaceable: when I spoke to them they fought against me without cause.
119:7. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.
119:7. I will confess to you with honesty of heart. In this way, I have learned the judgments of your justice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ kjv_1900▾ catholic_pdv▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
120:7: I am for peace - We love to be quiet and peaceable; but they are continually engaged in excursions of rapine and plunder. It is evident that the psalmist refers to a people like the Scenitae or wandering Arabs, who live constantly in tents, and subsist by robbery; plundering and carrying away all that they can seize. The poor captives wished them to cultivate the arts of peace, and live quietly; but they would hear of nothing but their old manner of life.
Albert Barnes: Notes on the Bible - 1834
120:7: I am for peace - Margin, "A man of peace." Literally, "I (am) peace." It is my nature. I desire to live in peace. I strive to do so. I do nothing to provoke a quarrel. I would do anything which would be right to pacify others. I would make any sacrifices, yield to any, demands, consent to any arrangements which would promise peace.
But when I speak - When I say anything on the subject, when I propose any new arrangements, when I suggest any changes, when I give utterance to my painful feelings, and express a desire to live differently - they will listen to nothing; they will be satisfied with nothing.
They are for war - For discord, variance, strife. All my efforts to live in peace are vain. They are determined to quarrel, and I cannot pRev_ent it.
(a) A man in such a case should separate from such a person, if possible, as the only way of peace.
(b) If his position and relations are such that that cannot be done, then he should be careful that he does nothing himself to irritate and to keep up the strife.
(c) If all that he does or can do for peace is vain, and if his relations and position are such that he cannot separate, then he should bear it patiently - as coming from God, and as the discipline of his life. God has many ways of testing the patience and faith of his people, and there are few things which will do so more effectually than this; few situations where piety will shine more beautifully than in such a trial;
(d) He who is thus tried should look with the more earnestness of desire to another world. There is a world of peace; and the peace of heaven will be all the more grateful and blessed when we go up to it from such a scene of conflict and war.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
120:7: for peace: or, a man of peace, Psa 34:14, Psa 35:20, Psa 55:20; Sa2 20:19; Mat 5:9; Rom 12:18; Eph 2:14-17; Heb 12:14
when: Sa1 24:9-11, Sa1 26:2-4
Geneva 1599
120:7 I [am for] (g) peace: but when I speak, they [are] for war.
(g) He declares what he means by Meshech and Kedar, that is, the Israelites who had degenerated from their godly fathers, and hated and contended against the faithful.
John Gill
120:7 I am for peace,.... Am wholly peace; a man of peace, as Aben Ezra; of a peaceable disposition, devoted to peace; love it, seek and pursue it, as every good man does, who is called to it, and in whose heart it rules: such follow peace with all men, and the things which make for it; and, as much as in them lies, endeavour to live peaceably with all;
but when I speak, they are for war; make a motion for peace, and propose the terms of it, they declare against it, and for war: or when he spoke of the things of God, and of his experience of them, of the word of God, and of the truths of it, and of what he believed, Ps 116:10; and especially when he gave good counsel and advice to them, and reproved them for their sins, they could not bear it; but hated him for it, and proclaimed war against him; and could not behave peaceably to him in any degree, but became his avowed, sworn, and implacable enemies. The Targum is,
"when I prayed;''
either prayed to God, that they did not like; or prayed for peace with them, that they would not grant; but became more imbittered against him.
119:7119:6: ընդ այնոսիկ, ոյք ատէին զողջոյն։ Ես էի խաղաղարար, յորժամ խօսէի մարտնչէին ընդ իս։ Տունք. զ̃։
7 Ես խաղաղասէր էի. երբ խօսում էի, նրանք մարտնչում էին իմ դէմ:
7 Ես խաղաղասէր էի. Բայց երբ կը խօսէի, անոնք կռիւ կ’ընէին։
Ես էի խաղաղարար. յորժամ խօսէի` մարտնչէին ընդ իս:

119:6: ընդ այնոսիկ, ոյք ատէին զողջոյն։ Ես էի խաղաղարար, յորժամ խօսէի մարտնչէին ընդ իս։ Տունք. զ̃։
7 Ես խաղաղասէր էի. երբ խօսում էի, նրանք մարտնչում էին իմ դէմ:
7 Ես խաղաղասէր էի. Բայց երբ կը խօսէի, անոնք կռիւ կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
119:7119:7 Я мирен: но только заговорю, они к войне.
119:8 אֶת־ ʔeṯ- אֵת [object marker] חֻקֶּ֥יךָ ḥuqqˌeʸḵā חֹק portion אֶשְׁמֹ֑ר ʔešmˈōr שׁמר keep אַֽל־ ʔˈal- אַל not תַּעַזְבֵ֥נִי taʕazᵊvˌēnî עזב leave עַד־ ʕaḏ- עַד unto מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
7. I am peace: but when I speak, they are for war.
119:8. I will keep thy statutes: O forsake me not utterly.
119:8. I will keep your justifications. Do not utterly abandon me.
I [am for] peace: but when I speak, they [are] for war:

119:7 Я мирен: но только заговорю, они к войне.
119:8
אֶת־ ʔeṯ- אֵת [object marker]
חֻקֶּ֥יךָ ḥuqqˌeʸḵā חֹק portion
אֶשְׁמֹ֑ר ʔešmˈōr שׁמר keep
אַֽל־ ʔˈal- אַל not
תַּעַזְבֵ֥נִי taʕazᵊvˌēnî עזב leave
עַד־ ʕaḏ- עַד unto
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
119:8. I will keep thy statutes: O forsake me not utterly.
119:8. I will keep your justifications. Do not utterly abandon me.
ru▾ bhs-gloss▾ erva_1895▾ kjv_1900▾ catholic_pdv▾