Սաղմոս / Psalms - 12 | swap

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

< PreviousՍաղմոս - 12

Psalms - 12Next >

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 Давид, измученный и обессиленный гонениями со стороны Саула, с болезненным воплем обращается к Господу, когда они кончатся? (2-3). Защити меня, Господи, не дай врагу победы надо мной, дай мне возможность в гимнах восхвалять Тебя (4-6). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm is the deserted soul's case and cure. Whether it was penned upon any particular occasion does not appear, but in general, I. David sadly complains that God had long withdrawn from him and delayed to relieve him, ver. 1, 2. II. He earnestly prays to God to consider his case and comfort him, ver. 3, 4. III. He assures himself of an answer of peace, and therefore concludes the psalm with joy and triumph, because he concludes his deliverance to be as good as wrought, ver. 5, 6. Adam Clarke: Commentary on the Bible - 1831 This Psalm contains the sentiments of an afflicted soul that earnestly desires succor from the Lord. The psalmist complains of delay, Psa 13:1-3; prays for light and comfort, because he finds himself on the brink of death, Psa 13:3; dreads the revilings of his enemies, Psa 13:4; anticipates a favorable answer, and promises thanksgiving, Psa 13:5, Psa 13:6. There is nothing particular in the inscription. The Psalm is supposed to have been written during the captivity, and to contain the prayers and supplications of the distressed Israelites, worn out with their long and oppressive bondage. Albert Barnes: Notes on the Bible - 1834 13:0: This psalm consists properly of three parts: I. A complaint as of one who was forsaken by God; who was persecuted, and who saw no means of deliverance; who took counsel with his own heart how he might be delivered, but who found no way in which it could be done, Psa 13:1-2. II. An earnest prayer to God that He would interpose; that He would attend to the cry of the sufferer; that He would enlighten his mind; that his enemy might not be allowed to pRev_ail against him, and rejoice over his fall, Psa 13:2-3. III. A cheerful confidence in God that he would grant this favor, and interpose in his behalf, Psa 13:5-6. This is entitled, "A Psalm of David," and there is no reason to suppose that he was not the author. Yet there are in it no indications of the time when it was written or of the circumstances under which it was posed. It would seem to have been time of persecution, and it would be most natural to refer its composition to the persecutions which David experienced from Saul. Most of the rabbinical writers understand it as referring to the whole Hebrew people, and as expressing their sentiments and feelings in times of persecution in general. Kimchi understands it as referring to the present exile and trials of the Jewish people. DeWette. The psalm, though undoubtedly composed with reference to the special circumstances and trials of the author, contains sentiments applicable at all times to believers, and may be regarded as exemplifying the way in which pious feeling expresses itself in times of persecution and trial. Individuals are not unfrequently in circumstances in which the language of this psalm exactly expresses the feelings of their hearts; and the psalm is of great and permanent value, therefore, in the church, as illustrating the fact that good people may sometimes feel desolate and forsaken, as if even God had left them; the fact that they will, in such circumstances, cry earnestly to God for his interposition; and the fact that they will have, and will manifest, as the result of such an appeal to God, a cheerful confidence in His protecting care. The title - "To the chief Musician" (margin, overseer) - is the same as that prefixed to the fourth Psalm, with the omission of the words "On Neginoth." See the notes at that title. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 13:1, David complains of delay; Psa 13:3, He prays for pRev_enting grace; Psa 13:5, He boasts of divine mercy. Carl Friedrich Keil and Franz Delitzsch Suppliant Cry of One Who Is Utterly Undone The ירוּם of the personal cry with which David opens Ps 13:1-6 harmonizes with כּרם of the general lament which he introduces into Ps 12:1-8; and for this reason the collector has coupled these two Psalms together. Hitzig assigns Ps 13:1-6 to the time when Saul posted watchers to hunt David from place to place, and when, having been long and unceasingly persecuted, David dared to cherish a hope of escaping death only by indefatigable vigilance and endurance. Perhaps this view is correct. The Psalm consists of three strophes, or if it be preferred, three groups of decreasing magnitude. A long deep sigh is followed, as from a relieved breast, by an already much more gentle and half calm prayer; and this again by the believing joy which anticipates the certainty of being answered. This song as it were casts up constantly lessening waves, until it becomes still as the sea when smooth as a mirror, and the only motion discernible at last is that of the joyous ripple of calm repose. John Gill INTRODUCTION TO PSALM 13 To the chief Musician, a Psalm of David. According to Theodoret this psalm was written by David, not when he fled from Saul, but from Absalom; and gives this reason for it, what happened to him from Saul was before his sin, and therefore he could speak with great boldness; but what befell him from Absalom was after it, and therefore mourning and groans were mixed with his words.
12:012:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԺԲ։ 0 Այսուհետեւ՝ սաղմոս Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը Ի կատարած. Սաղմոս Դաւթի: 12:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԺԲ։ 0 Այսուհետեւ՝ սաղմոս Դաւթի Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը zohrab-1805▾ eastern-1994▾ western am▾	12:012:1 Начальнику хора. Псалом Давида. 12:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith 12:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon הַ ha הַ the שְּׁמִינִ֗ית ššᵊmînˈîṯ שְׁמִינִי eighth מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David הֹושִׁ֣יעָה hôšˈîʕā ישׁע help יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כִּי־ kî- כִּי that גָמַ֣ר ḡāmˈar גמר end חָסִ֑יד ḥāsˈîḏ חָסִיד loyal כִּי־ kî- כִּי that פַ֥סּוּ fˌassû פסס [uncertain] אֱ֝מוּנִ֗ים ˈʔᵉmûnˈîm אֱמוּן faithful מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 12:1. victori canticum David usquequo Domine oblivisceris mei penitus usquequo abscondes faciem tuam a meUnto the end, a psalm for David. How long, O Lord, wilt thou forget me unto the end? how long dost thou turn away thy face from me? For the Chief Musician. A Psalm of David. ^[62] KJV Chapter [13] To the chief Musician, A Psalm of David: 12:1 Начальнику хора. Псалом Давида. 12:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith 12:1 לַ la לְ to † הַ the מְנַצֵּ֥חַ mᵊnaṣṣˌēₐḥ נצח prevail עַֽל־ ʕˈal- עַל upon הַ ha הַ the שְּׁמִינִ֗ית ššᵊmînˈîṯ שְׁמִינִי eighth מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David הֹושִׁ֣יעָה hôšˈîʕā ישׁע help יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כִּי־ kî- כִּי that גָמַ֣ר ḡāmˈar גמר end חָסִ֑יד ḥāsˈîḏ חָסִיד loyal כִּי־ kî- כִּי that פַ֥סּוּ fˌassû פסס [uncertain] אֱ֝מוּנִ֗ים ˈʔᵉmûnˈîm אֱמוּן faithful מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind 12:1. victori canticum David usquequo Domine oblivisceris mei penitus usquequo abscondes faciem tuam a me Unto the end, a psalm for David. How long, O Lord, wilt thou forget me unto the end? how long dost thou turn away thy face from me? For the Chief Musician. A Psalm of David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 13:1: How long wilt thou forget me - The words עד אנה ad anah, to what length, to what time, translated here how long? are four times repeated in the two first verses, and point out at once great dejection and extreme earnestness of soul. Hide thy face from me? - How long shall I be destitute of a clear sense of thy approbation? Albert Barnes: Notes on the Bible - 1834 13:1: How long wilt thou forget me, O Lord? - literally, "until when." The psalmist breaks out into this cry "in the midst" of his troubles. He had apparently borne them as long as he could. It seemed as if they would never come to an end. We may presume that he had been patient and uncomplaining; that he had borne his trials long with the hope and belief that they would soon terminate; that he had waited patiently for deliverance, uttering no words of complaint; but now he begins to despair. He feels that his troubles will never end. He sees no prospect of deliverance; no signs or tokens that God would interpose; and he breaks out, therefore, in this language of tender complaint, as if he was utterly forsaken, and would be foRev_er. The mind, even of a good man, is not unfrequently in this condition. He is borne down with troubles. He has no disposition to murmur or complain. He bears all patiently and long. He hopes for relief. He looks for it. But relief does not come; and it seems now that his troubles never will terminate. The darkness deepens; his mind is overwhelmed; he goes to God, and asks - not with complaining or murmuring, but with feelings bordering on despair - whether these troubles never will cease; whether he may never hope for deliverance. FoRev_er? - He had been forgotten so long, and there appeared to be so little prospect of deliverance, that it seemed as if God never would return and visit him with mercy. The expression denotes a state of mind on the verge of despair. How long - Referring to a second aspect or phase of his troubles. The first was, that he seemed to be "forgotten." The second referred to here is, that God seemed to hide his face from him, and he asked how long this was to continue. Wilt thou hide thy face from me - Favour - friendship - is shown by turning the face benignantly toward one; by smiling upon him; in Scriptural language, by "lifting up the light of the countenance" upon one. See the note at Psa 4:6. Aversion, hatred, displeasure, are shown by turning away the countenance. God seemed to the psalmist thus to show marks of displeasure toward him, and he earnestly asks how long this was to continue. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 13:1: am 3464, bc 540 (Title), chief. or, overseer. How: Psa 6:3, Psa 35:17, Psa 74:1, Psa 80:4, Psa 85:5, Psa 89:46, Psa 90:14, Psa 94:3, Psa 94:4 forget: Psa 10:12; Lam 5:20 wilt thou hide: Psa 22:1, Psa 22:2; Deu 31:17; Job 13:24; Isa 59:2 Carl Friedrich Keil and Franz Delitzsch 13:1 (Heb.: 13:2-3) The complicated question: till when, how long...for ever (as in Ps 74:10; Ps 79:5; Ps 89:47), is the expression of a complicated condition of soul, in which, as Luther briefly and forcibly describes it, amidst the feeling of anguish under divine wrath "hope itself despairs and despair nevertheless begins to hope." The self-contradiction of the question is to be explained by the conflict which is going on within between the flesh and the spirit. The dejected heart thinks: God has forgotten me for ever. But the spirit, which thrusts away this thought, changes it into a question which sets upon it the mark of a mere appearance not a reality: how long shall it seem as though Thou forgettest me for ever? It is in the nature of the divine wrath, that the feeling of it is always accompanied by an impression that it will last for ever; and consequently it becomes a foretaste of hell itself. But faith holds fast the love that is behind the wrath; it sees in the display of anger only a self-masking of the loving countenance of the God of love, and longs for the time when this loving countenance shall be again unveiled to it. Thrice does David send forth this cry of faith out of the inmost depths of his spirit. To place or set up contrivances, plans, or proposals in his soul, viz., as to the means by which he may be able to escape from this painful condition, is equivalent to, to make the soul the place of such thoughts, or the place where such thoughts are fabricated (cf. Prov 26:24). One such עצה chases the other in his soul, because he recognises the vanity of one after another as soon as they spring up. With respect to the יומם which follows, we must think of these cares as taking possession of his soul in the night time; for the night leaves a man alone with his affliction and makes it doubly felt by him. It cannot be proved from Ezek 30:16 (cf. Zeph 2:4 בּצּהרים), that יומם like יום (Jer 7:25, short for יום יום) may mean "daily" (Ew. 313, a). יומם does not mean this here, but is the antithesis to לילה which is to be supplied in thought in Ps 13:3. By night he proposes plan after plan, each one as worthless as the other; and by day, or all the day through, when he sees his distress with open eyes, sorrow (יגון) is in his heart, as it were, as the feeling the night leaves behind it and as the direct reflex of his helpless and hopeless condition. He is persecuted, and his foe is in the ascendant. רוּם is both to be exalted and to rise, raise one's self, i.e., to rise to position and arrogantly to assume dignity to one's self (sich brsten). The strophe closes with ‛ad-āna which is used for the fourth time. Geneva 1599 13:1 "To the chief Musician, A Psalm of David." How long wilt thou forget me, O LORD? (a) for ever? how long wilt thou hide thy face from me? (a) He declares that his afflictions lasted a long time, and that his faith did not waver. John Gill 13:1 How long wilt thou forget me, O Lord? for ever?.... When God does not immediately deliver his people from their enemies, or help them out of an affliction; when he does not discover his love, communicate his grace, apply the blessings and promises of his covenant as usual; and when he does not visit them in his usual manner, and so frequently as he has formerly done, they are ready to conclude he has forgotten them; and sometimes this continues long, and then they fear they are forgotten for ever; and this they cannot bear, and therefore expostulate with God in a querulous manner, as the psalmist does here; but this is to be understood not in reality, but in their own apprehension, and in the opinion of their enemies; God never does nor can forget his people; oblivion does not fall upon him with respect to common persons and things; and much less with respect to his own dear children, for whom a special book of remembrance is written; See Gill on Ps 9:18; how long wilt thou hide thy face from me? his love, and the manifestation of it, from his person; his gracious presence, the light of his smiling countenance, which sometimes God hides or withdraws from his people by way of resentment of their unbecoming carriage to him; and which is very distressing to them, for they are apt to imagine it is in wrath and hot displeasure, when he still loves them, and will with everlasting kindness have mercy on them; see Is 8:17. The Targum renders it, "the glory of thy face". Robert Jamieson, A. R. Fausset and David Brown 13:1 On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain. (Ps 13:1-6) The forms of expression and figure here used are frequent (compare Ps 9:12, Ps 9:18; Ps 10:11-12). How long . . . for ever--Shall it be for ever?
12:112:1: Մինչեւ յե՞րբ Տէր մոռանաս զիս ՚ի սպառ, մինչեւ յե՞րբ դարձուցանես զերեսս քո յինէն։ 1 Մինչեւ ե՞րբ, Տէ՛ր, պիտի մոռանաս ինձ իսպառ, մինչեւ ե՞րբ պիտի շրջես երեսդ ինձնից: 13 Ո՛վ Տէր, մինչեւ ե՞րբ բոլորովին զիս պիտի մոռնաս, Մինչեւ ե՞րբ քու երեսդ ինձմէ պիտի ծածկես։ Մինչեւ յե՞րբ, Տէր, մոռանաս զիս ի սպառ, մինչեւ յե՞րբ դարձուցանես զերեսս քո յինէն: 12:1: Մինչեւ յե՞րբ Տէր մոռանաս զիս ՚ի սպառ, մինչեւ յե՞րբ դարձուցանես զերեսս քո յինէն։ 1 Մինչեւ ե՞րբ, Տէ՛ր, պիտի մոռանաս ինձ իսպառ, մինչեւ ե՞րբ պիտի շրջես երեսդ ինձնից: 13 Ո՛վ Տէր, մինչեւ ե՞րբ բոլորովին զիս պիտի մոռնաս, Մինչեւ ե՞րբ քու երեսդ ինձմէ պիտի ծածկես։ zohrab-1805▾ eastern-1994▾ western am▾	12:112:2 Доколе, Господи, будешь забывать меня вконец, доколе будешь скрывать лице Твое от меня? 12:2 ἕως εως till; until πότε ποτε.1 when? κύριε κυριος lord; master ἐπιλήσῃ επιλανθανομαι forget μου μου of me; mine εἰς εις into; for τέλος τελος completion; sales tax ἕως εως till; until πότε ποτε.1 when? ἀποστρέψεις αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my 12:2 שָׁ֤וְא׀ šˈāwᵊ שָׁוְא vanity יְֽדַבְּרוּ֮ yᵊˈḏabbᵊrˈû דבר speak אִ֤ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with רֵ֫עֵ֥הוּ rˈēʕˌēhû רֵעַ fellow שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip חֲלָקֹ֑ות ḥᵃlāqˈôṯ חָלָק smooth בְּ bᵊ בְּ in לֵ֖ב lˌēv לֵב heart וָ wā וְ and לֵ֣ב lˈēv לֵב heart יְדַבֵּֽרוּ׃ yᵊḏabbˈērû דבר speak 12:2. usquequo ponam consilia in anima mea dolorem in corde meo per diemHow long shall I take counsels in my soul, sorrow in my heart all the day? 1. How long, O LORD, wilt thou forget me for ever? how long wilt thou hide thy face from me? How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me: 12:2 Доколе, Господи, будешь забывать меня вконец, доколе будешь скрывать лице Твое от меня? 12:2 ἕως εως till; until πότε ποτε.1 when? κύριε κυριος lord; master ἐπιλήσῃ επιλανθανομαι forget μου μου of me; mine εἰς εις into; for τέλος τελος completion; sales tax ἕως εως till; until πότε ποτε.1 when? ἀποστρέψεις αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my 12:2 שָׁ֤וְא׀ šˈāwᵊ שָׁוְא vanity יְֽדַבְּרוּ֮ yᵊˈḏabbᵊrˈû דבר speak אִ֤ישׁ ʔˈîš אִישׁ man אֶת־ ʔeṯ- אֵת together with רֵ֫עֵ֥הוּ rˈēʕˌēhû רֵעַ fellow שְׂפַ֥ת śᵊfˌaṯ שָׂפָה lip חֲלָקֹ֑ות ḥᵃlāqˈôṯ חָלָק smooth בְּ bᵊ בְּ in לֵ֖ב lˌēv לֵב heart וָ wā וְ and לֵ֣ב lˈēv לֵב heart יְדַבֵּֽרוּ׃ yᵊḏabbˈērû דבר speak 12:2. usquequo ponam consilia in anima mea dolorem in corde meo per diem How long shall I take counsels in my soul, sorrow in my heart all the day? 1. How long, O LORD, wilt thou forget me for ever? how long wilt thou hide thy face from me? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2-3. "Забывать меня вконец" - оставить на окончательную гибель. - "Скрывать лице" - отворачиваться своей милостью, отказывать в помощи. - "Слагать советы" - изобретать способы спасения. - "Врагу возноситься" - иметь перевес. Давид изображает свое положение во время гонений от Саула настолько изнурительным и полным таких превратностей, что он теряется, делается неспособным придумать что-либо новое для своего спасения. Matthew Henry: Concise Commentary on the Whole Bible - 1706 David's Complaints and Prayers Turned into Praises. 1 How long wilt thou forget me, O LORD? for ever? how long wilt thou hide thy face from me? 2 How long shall I take counsel in my soul, having sorrow in my heart daily? how long shall mine enemy be exalted over me? 3 Consider and hear me, O LORD my God: lighten mine eyes, lest I sleep the sleep of death; 4 Lest mine enemy say, I have prevailed against him; and those that trouble me rejoice when I am moved. 5 But I have trusted in thy mercy; my heart shall rejoice in thy salvation. 6 I will sing unto the LORD, because he hath dealt bountifully with me. David, in affliction, is here pouring out his soul before God; his address is short, but the method is very observable, and of use for direction and encouragement. I. His troubles extort complaints (v. 1, 2); and the afflicted have liberty to pour out their complaint before the Lord, Ps. cii. title. It is some ease to a troubled spirit to give vent to its griefs, especially to give vent to them at the throne of grace, where we are sure to find one who is afflicted in the afflictions of his people and is troubled with the feeling of their infirmities; thither we have boldness of access by faith, and there we have parresia--freedom of speech. Observe here, 1. What David complains of. (1.) God's unkindness; so he construed it, and it was his infirmity. He thought God had forgotten him, had forgotten his promises to him, his covenant with him, his former lovingkindness which he had shown him and which he took to be an earnest of further mercy, had forgotten that there was such a man in the world, who needed and expected relief and succour from him. Thus Zion said, My God has forgotten me (Isa. xlix. 14), Israel said, My way is hidden from the Lord, Isa. xl. 27. Not that any good man can doubt the omniscience, goodness, and faithfulness of God; but it is a peevish expression of prevailing fear, which yet, when it arises from a high esteem and earnest desire of God's favour, though it be indecent and culpable, shall be passed by and pardoned, for the second thought will retract it and repent of it. God hid his face from him, so that he wanted that inward comfort in God which he used to have, and herein was a type of Christ upon the cross, crying out, My God, why hast thou forsaken me? God sometimes hides his face from his own children, and leaves them in the dark concerning their interest in him; and this they lay to heart more than any outward trouble whatsoever. (2.) His own uneasiness. [1.] He was racked with care, which filled his head: I take counsel in my soul; "I am at a loss, and am inops consilii--without a friend to advise with that I can put any confidence in, and therefore am myself continually projecting what to do to help myself; but none of my projects are likely to take effect, so that I am at my wits' end, and in a continual agitation." Anxious cares are heavy burdens with which good people often load themselves more than they need. [2.] He was overwhelmed with sorrow, which filled his heart: I have sorrow in my heart daily. He had a constant disposition to sorrow and it preyed upon his spirits, not only in the night, when he was silent and solitary, but by day too, when lighter griefs are diverted and dissipated by conversation and business; nay, every day brought with it fresh occasions of grief; the clouds returned after the rain. The bread of sorrow is sometimes the saint's daily bread. Our Master himself was a man of sorrows. (3.) His enemies' insolence, which added to his grief. Saul his great enemy, and others under him, were exalted over him, triumphed in his distress, pleased themselves with his grief, and promised themselves a complete victory over him. This he complained of as reflecting dishonour upon God, and his power and promise. 2. How he expostulates with God hereupon: "How long shall it be thus?" And, "Shall it be thus for ever?" Long afflictions try our patience and often tire it. It is a common temptation, when trouble lasts long, to think it will last always; despondency then turns into despair, and those that have long been without joy begin, at last, to be without hope. "Lord, tell me how long thou wilt hide thy face, and assure me that it shall not be for ever, but that thou wilt return at length in mercy to me, and then I shall the more easily bear my present troubles." II. His complaints stir up his prayers, v. 3, 4. We should never allow ourselves to make any complaints but what are fit to be offered up to God and what drive us to our knees. Observe here, 1. What his petitions are: Consider my case, hear my complaints, and enlighten my eyes, that is, (1.) "Strengthen my faith;" for faith is the eye of the soul, with which it sees above, and sees through, the things of sense. "Lord, enable me to look beyond my present troubles and to foresee a happy issue of them." (2.) "Guide my way; enable me to look about me, that I may avoid the snares which are laid for me." (3.) "Refresh my soul with the joy of thy salvation." That which revives the drooping spirits is said to enlighten the eyes, 1 Sam. xiv. 27; Ezra ix. 8. "Lord, scatter the cloud of melancholy which darkens my eyes, and let my countenance be made pleasant." 2. What his pleas are. He mentions his relation to God and interest in him (O Lord my God!) and insists upon the greatness of the peril, which called for speedy relief and succour. If his eyes were not enlightened quickly, (1.) He concludes that he must perish: "I shall sleep the sleep of death; I cannot live under the weight of all this care and grief." Nothing is more killing to a soul then the want of God's favour, nothing more reviving than the return of it. (2.) That then his enemies would triumph: "Lest my enemy say, So would I have it; lest Saul, lest Satan, be gratified in my fall." It would gratify the pride of his enemy: He will say, "I have prevailed, I have gotten the day, and been too hard for him and his God." It would gratify the malice of his enemies: They will rejoice when I am moved. And will it be for God's honour to suffer them thus to trample upon all that is sacred both in heaven and earth? III. His prayers are soon turned into praises (v. 5, 6): But my heart shall rejoice and I will sing to the Lord. What a surprising change is here in a few lines! In the beginning of the psalm we have him drooping, trembling, and ready to sink into melancholy and despair; but, in the close of it, rejoicing in God, and elevated and enlarged in his praises. See the power of faith, the power of prayer, and how good it is to draw near to God. If we bring our cares and griefs to the throne of grace, and leave them there, we may go away like Hannah, and our countenance will be no more sad, 1 Sam. i. 18. And here observe the method of his comfort. 1. God's mercy is the support of his faith. "My case is bad enough, and I am ready to think it deplorable, till I consider the infinite goodness of God; but, finding I have that to trust to, I am comforted, though I have no merit of my own. In former distresses I have trusted in the mercy of God, and I never found that it failed me; his mercy has in due time relieved me and my confidence in it has in the mean time supported me. Even in the depth of this distress, when God hid his face from me, when without were fightings and within were fears, yet I trusted in the mercy of God and that was as an anchor in a storm, by the help of which, though I was tossed, I was not overset." And still I do trust in thy mercy; so some read it. "I refer myself to that, with an assurance that it will do well for me at last." This he pleads with God, knowing what pleasure he takes in those that hope in his mercy, Ps. cxlvii. 11. 2. His faith in God's mercy filled his heart with joy in his salvation; for joy and peace come by believing, Rom. xv. 13. Believing, you rejoice, 1 Pet. i. 8. Having put his trust in the mercy of God, he is fully assured of salvation, and that his heart, which was now daily grieving, should rejoice in that salvation. Though weeping endure long, joy will return. 3. His joy in God's salvation would fill his mouth with songs of praise (v. 6): "I will sing unto the Lord, sing in remembrance of what he has done formerly; though I should never recover the peace I have had, I will die blessing God that ever I had it. He has dealt bountifully with me formerly, and he shall have the glory of that, however he is pleased to deal with me now. I will sing in hope of what he will do for me at last, being confident that all will end well, will end everlastingly well." But he speaks of it as a thing past (He has dealt bountifully with me), because by faith he had received the earnest of the salvation and he was as confident of it as if it had been done already. In singing this psalm and praying it over, if we have not the same complaints to make that David had, we must thank God that we have not, dread and deprecate his withdrawings, sympathize with those that are troubled in mind, and encourage ourselves in our most holy faith and joy. Adam Clarke: Commentary on the Bible - 1831 13:2: Take counsel in my soul - I am continually framing ways and means of deliverance; but they all come to naught, because thou comest not to my deliverance. When a soul feels the burden and guilt of sin, it tries innumerable schemes of self-recovery; but they are all useless. None but God can speak peace to a guilty conscience. Mine enemy be exalted - Satan appears to triumph while the soul lies under the curse of a broken law. Albert Barnes: Notes on the Bible - 1834 13:2: How long - This refers to the third aspect of the case, or the third phase of the trouble, that is, that he was perplexed and embarrassed, having a deep and heavy sorrow in his heart, and he asks how long this was to continue. "Shall I take counsel in my soul." This refers to the methods which he endeavored to devise to escape from trouble. He was perplexed, persecuted, and apparently forsaken; and being thus apparently forsaken, he was constrained to attempt to devise some plan for his own deliverance, without interposition or help from on high. He was under a necessity of relying on himself; and he asks "how long" this was to continue, or when he might hope that God would interpose to aid him by his counsels, and thus to deliver him. Having sorrow in my heart daily - Every day; constantly. That is, there was no intermission to his troubles. The sorrow in his heart seems to have been not merely that which was caused by troubles from without, but also that which sprang from the painful necessity of attempting to form plans for his own relief - plans which seemed to be in vain. How long shall mine enemy be exalted over me? - This is the fourth form or phase of his trouble, and he asks how long this was to continue. This clause suggests perhaps the exact form of the trial. It was that which arose from the designs of an enemy who persecuted and oppressed the psalmist, and who had done it so effectually that he seemed to have triumphed over him, or to have him completely in his power. All the other forms of the trial - the fact that he seemed to be forgotten; that God had apparently averted his face; that he was left to form plans of deliverance which seemed to be vain, were connected with the fact here adverted to, that an enemy had persecuted him, and had been suffered to gain a triumph over him. Who this enemy was we do not know. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 13:2: take: Psa 77:2-12, Psa 94:18, Psa 94:19, Psa 142:4-7; Job 7:12-15, Job 9:19-21, Job 9:27, Job 9:28, Job 10:15; Job 23:8-10; Jer 15:18 sorrow: Psa 38:17, Psa 116:3; Neh 2:2; Pro 15:13; Ecc 5:17; Jer 8:18, Jer 45:3; Mat 26:38; Joh 16:6; Rom 9:2; Phi 2:27 enemy: Psa 7:2, Psa 7:4, Psa 7:5, Psa 8:2, Psa 9:6, Psa 10:18, Psa 17:9, Psa 74:10, Psa 74:18; Sa1 18:29, Sa1 24:19; Est 7:6; Lam 1:9; Mic 7:8-10 exalted: Psa 22:7, Psa 22:8, Psa 31:18, Psa 42:10, Psa 44:14-16, Psa 123:3, Psa 123:4, Psa 143:3, Psa 143:4; Lam 1:5; Luk 22:53 Geneva 1599 13:2 How long shall I take (b) counsel in my soul, [having] sorrow in my heart daily? how long shall mine enemy be exalted over me? (b) Changing my purposes as the sick man does his place. John Gill 13:2 How long shall I take counsel in my soul,.... Or "put it" (s); to take counsel of good men and faithful friends, in matters of moment and difficulty, is safe and right; and it is best of all to take counsel of God, who is wonderful in it, and guides his people with it; but nothing is worse than for a man to take counsel of his own heart, or only to consult himself; for such counsel often casts a man down, and he is ashamed of it sooner or later: but this seems not to be the sense here; the phrase denotes the distressing circumstances and anxiety of mind the psalmist was in; he was at his wits' end, and cast about in his mind, and had various devises and counsels formed there; and yet knew not what way to take, what course to steer; having sorrow in my heart daily; by reason of God's hiding his face from him; on account of sin that dwelt in him, or was committed by him; because of his distance from the house of God, and the worship and ordinances of it; and by reason of his many enemies that surrounded him on every side: this sorrow was an heart sorrow, and what continually attended him day by day; or was in the daytime, when men are generally amused with business or diversions, as well as in the night, as Kimchi observes; how long shall mine enemy be exalted over me? even the vilest of men, Ps 12:8; this may be understood either of temporal enemies, and was true of David when he was obliged not only to leave his own house and family, but the land of Judea, and flee to the Philistines; and when he fled from Absalom his son, lest he should be taken and slain by him; or of spiritual enemies, and is true of saints when sin prevails and leads captive, and when the temptations of Satan succeed; as when he prevailed upon David to number the people, Peter to deny his master, &c. The Jewish writers (t) observe that here are four "how longs", answerable to the four monarchies, Babylonian, Persian, Grecian, and Roman, and their captivities under them. (s) "ponam", Pagninus, Montanus, Munster, Vatablus. (t) Jarchi, Midrash in Kimchi, & Abendana in Miclol Yophi in loc. John Wesley 13:2 How long - Shall I be in such perplexities, not knowing what course to take? Robert Jamieson, A. R. Fausset and David Brown 13:2 The counsels or devices of his heart afford no relief.
12:212:2: Մինչեւ յե՞րբ դնեմ զխորհուրդս յանձն իմ, եւ ցաւք սրտի իմոյ զաւուրս։ 2 Մինչեւ ե՞րբ խռովք ունենամ իմ հոգում եւ ամենօրեայ ցաւ՝ իմ սրտում: 2 Մինչեւ ե՞րբ մտքիս մէջ հոգեր պիտի ունենամ, Ամէն օր սրտիս մէջ տրտմութիւն ունենալով. Մինչեւ ե՞րբ թշնամիս իմ վրաս պիտի բարձրանայ։ Մինչեւ յե՞րբ դնեմ զխորհուրդս յանձն իմ, եւ ցաւք սրտի իմոյ զաւուրս: 12:2: Մինչեւ յե՞րբ դնեմ զխորհուրդս յանձն իմ, եւ ցաւք սրտի իմոյ զաւուրս։ 2 Մինչեւ ե՞րբ խռովք ունենամ իմ հոգում եւ ամենօրեայ ցաւ՝ իմ սրտում: 2 Մինչեւ ե՞րբ մտքիս մէջ հոգեր պիտի ունենամ, Ամէն օր սրտիս մէջ տրտմութիւն ունենալով. Մինչեւ ե՞րբ թշնամիս իմ վրաս պիտի բարձրանայ։ zohrab-1805▾ eastern-1994▾ western am▾	12:212:3 Доколе мне слагать советы в душе моей, скорбь в сердце моем день [и ночь]? Доколе врагу моему возноситься надо мною? 12:3 ἕως εως till; until τίνος τις.1 who?; what? θήσομαι τιθημι put; make βουλὰς βουλη intent ἐν εν in ψυχῇ ψυχη soul μου μου of me; mine ὀδύνας οδυνη pain ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine ἡμέρας ημερα day ἕως εως till; until πότε ποτε.1 when? ὑψωθήσεται υψοω elevate; lift up ὁ ο the ἐχθρός εχθρος hostile; enemy μου μου of me; mine ἐπ᾿ επι in; on ἐμέ εμε me 12:3 יַכְרֵ֣ת yaḵrˈēṯ כרת cut יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip חֲלָקֹ֑ות ḥᵃlāqˈôṯ חָלָק smooth לָ֝שֹׁ֗ון ˈlāšˈôn לָשֹׁון tongue מְדַבֶּ֥רֶת mᵊḏabbˌereṯ דבר speak גְּדֹלֹֽות׃ gᵊḏōlˈôṯ גָּדֹול great 12:3. usquequo exaltabitur inimicus meus super meHow long shall my enemy be exalted over Me? 2. How long shall I take counsel in my soul, having sorrow in my heart all the day? how long shall mine enemy be exalted over me? How long shall I take counsel in my soul, [having] sorrow in my heart daily? how long shall mine enemy be exalted over me: 12:3 Доколе мне слагать советы в душе моей, скорбь в сердце моем день [и ночь]? Доколе врагу моему возноситься надо мною? 12:3 ἕως εως till; until τίνος τις.1 who?; what? θήσομαι τιθημι put; make βουλὰς βουλη intent ἐν εν in ψυχῇ ψυχη soul μου μου of me; mine ὀδύνας οδυνη pain ἐν εν in καρδίᾳ καρδια heart μου μου of me; mine ἡμέρας ημερα day ἕως εως till; until πότε ποτε.1 when? ὑψωθήσεται υψοω elevate; lift up ὁ ο the ἐχθρός εχθρος hostile; enemy μου μου of me; mine ἐπ᾿ επι in; on ἐμέ εμε me 12:3 יַכְרֵ֣ת yaḵrˈēṯ כרת cut יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole שִׂפְתֵ֣י śifᵊṯˈê שָׂפָה lip חֲלָקֹ֑ות ḥᵃlāqˈôṯ חָלָק smooth לָ֝שֹׁ֗ון ˈlāšˈôn לָשֹׁון tongue מְדַבֶּ֥רֶת mᵊḏabbˌereṯ דבר speak גְּדֹלֹֽות׃ gᵊḏōlˈôṯ גָּדֹול great 12:3. usquequo exaltabitur inimicus meus super me How long shall my enemy be exalted over Me? 2. How long shall I take counsel in my soul, having sorrow in my heart all the day? how long shall mine enemy be exalted over me? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 13:3: Consider and hear me - Rather, answer me. I have prayed; I am seeking thy face I am lost without thee; I am in darkness; my life draws nigh to destruction; if I die unforgiven, I die eternally. O Lord my God, consider this; hear and answer, for thy name's sake. Albert Barnes: Notes on the Bible - 1834 13:3: Consider and hear me - literally, "Look, hear me." God had seemed to avert his face as if he would not even look upon him Psa 13:1; and the psalmist now prays that he "would" look upon him - that he would regard his wants - that he would attend to his cry. So we pray to one who turns away from us as if he were not disposed to hear, and as if he cared nothing about us. Lighten mine eyes - The allusion here is, probably, to his exhaustion, arising from trouble and despair, as if he were about to die. The sight grows dim as death approaches; and he seemed to feel that death was near. He says that unless God should interpose, the darkness would deepen, and he must die. The prayer, therefore, that God would "enlighten his eyes," was a prayer that he would interpose and save him from that death which he felt was rapidly approaching. Lest I sleep the sleep of death - literally, "Lest I sleep the death;" that is, "in" death, or, as in the common version, the sleep of death. The idea is, that death, whose approach was indicated by the dimness of vision, was fast stealing over him as a sleep, and that unless his clearness of vision were restored, it would soon end in the total darkness - the deep and profound sleep - of death. Death is often compared to sleep. See the note at Co1 11:30; the note at Joh 11:11, Joh 11:13; Th1 4:14; Dan 12:2. The resemblance between the two is so obvious as to have been remarked in all ages, and the comparison is found in the writings of all nations. It is only, however, in connection with Christianity that the idea has been fully carried out by the doctrine of the resurrection, for as we lie down at night with the hope of awaking to the pursuits and enjoyments of a new day, so the Christian lies down in death with the hope of awaking in the morning of the resurrection to the pursuits and enjoyments of a new and eternal day. Everywhere else death is, to the mind, a long and unbroken sleep. Compare Jer 51:39, Jer 51:57. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 13:3: Consider: Psa 9:13, Psa 25:19, Psa 31:7, Psa 119:153; Lam 5:1 lighten: Psa 18:28; Sa1 14:27, Sa1 14:29; Ezr 9:8; Luk 2:32; Rev 21:23 lest: Jer 51:39, Jer 51:57; Eph 5:14 Carl Friedrich Keil and Franz Delitzsch 13:3 (Heb.: 13:4-5) In contrast to God's seeming to have forgotten him and to wish neither to see nor know anything of his need, he prays: הבּיטה (cf. Is 63:15). In contrast to his being in perplexity what course to take and unable to help himself, he prays: ענני, answer me, who cry for help, viz., by the fulfilment of my prayer as a real, actual answer. In contrast to the triumphing of his foe: האירה עיני, in order that the triumph of his enemy may not be made complete by his dying. To lighten the eyes that are dimmed with sorrow and ready to break, is equivalent to, to impart new life (Ezra 9:8), which is reflected in the fresh clear brightness of the eye (1Kings 14:27, 1Kings 14:29). The lightening light, to which האיר points, is the light of love beaming from the divine countenance, Ps 31:17. Light, love, and life are closely allied notions in the Scriptures. He, upon whom God looks down in love, continues in life, new powers of life are imparted to him, it is not his lot to sleep the death, i.e., the sleep of death, Jer 51:39, Jer 51:57, cf. Ps 76:6. המּות is the accusative of effect or sequence: to sleep so that the sleep becomes death (lxx εἰς θάνατον), Ew. 281, e. Such is the light of life for which he prays, in order that his foe may not be able at last to say יכלתּיו (with accusative object, as in Jer 38:5) = יכלתּי לו, Ps 129:2, Gen 32:26, I am able for him, a match for him, I am superior to him, have gained the mastery over him. כּי, on account of the future which follows, had better be taken as temporal (quum) than as expressing the reason (quod), cf. בּמוט רגלי, Ps 38:17. John Gill 13:3 Consider and hear me, O Lord my God,.... The psalmist amidst all his distresses rightly applies to God by prayer, claims his interest in him as his covenant God, which still continued notwithstanding all his darkness, desertions, and afflictions; and entreats him to "consider" his affliction and trouble, and deliver him out of it; to consider his enemies, how many and mighty they were; and his own weakness his frame, that he was but dust, and unable to stand against them: or to "look" (u) upon his affliction, and upon him under it, with an eye of pity and compassion; to have respect to him and to his prayers, and to turn unto him, and lift up the light of his countenance upon him: and so this petition is opposed to the complaint in Ps 13:1; and he further requests that he would "hear" him; that is, so as to answer him, and that immediately, and thereby show that he had not forgotten him, but was mindful of him, of his love to him, and covenant with him; lighten mine eyes: meaning either the eyes of his body, which might be dim and dull through a failure of the animal spirits, by reason of inward grief, outward afflictions, or for want of bodily food; which when obtained refreshes nature, cheers the animal spirits, enlightens or gives a briskness to the eyes; see 1Kings 14:27; or else the eyes of his understanding, Eph 1:18; that he might behold wondrous things in the law of God, know the things which were freely given to him of God, see more clearly his interest in him, and in the covenant of his grace, and have his soul refreshed and comforted with the light of God's countenance; and he be better able to discern his enemies, and guard against them; and be directed to take the best method to be delivered and secured from them. The people of God are sometimes in the dark, and see no light; especially when benighted, and in sleepy frames; and it is God's work to enlighten and quicken them; lest I sleep the sleep of death; a natural death (w), which is comparable to sleep, and often expressed by it; and which sense agrees with lightening the eyes of his body, as before explained; or rather the sense is, lift up the light of thy countenance, revive thy work in the midst of the years; let me see thy goodness in the land of the living, that I may not faint and sink and die away. Or it may be an eternal death is designed; for though true believers shall never die this death, yet they may be in such circumstances, as through unbelief to fear they shall. The Targum paraphrases the word thus; "enlighten mine eyes in thy law, lest I sin, and sleep with those who are guilty of death.'' (u) "intuere", Junius & Tremellius, Piscator; "aspice", Pagninus, Montanus, Cocceius. (w) , Homer. Iliad. 11. v. 241. "ferreus somnus", Virgil. Aeneid. 10. v. 745, & 12. v. 309. John Wesley 13:3 Lighten - Revive and comfort, and deliver me from the darkness of death, which is ready to come upon me. Robert Jamieson, A. R. Fausset and David Brown 13:3 lighten mine eyes--dim with weakness, denoting approaching death (compare 1Kings 14:27-29; Ps 6:7; Ps 38:10).
12:312:3: Մինչեւ յե՞րբ բարձրանայ թշնամին ՚ի վերայ իմ[6636]. [6636] Այլք.Մինչեւ ցերբ բարձրա՛՛։ 3 Մինչեւ ե՞րբ թշնամին պիտի բռնանայ ինձ վրայ: 3 Նայէ՛, ո՛վ իմ Տէր Աստուածս ու պատասխան տուր ինծի. Լուսաւորէ՛ իմ աչքերս, Որպէս զի մահուան քունը չքնանամ։ Մինչեւ ցե՞րբ բարձրանայ թշնամին ի վերայ իմ: 12:3: Մինչեւ յե՞րբ բարձրանայ թշնամին ՚ի վերայ իմ[6636]. [6636] Այլք.Մինչեւ ցերբ բարձրա՛՛։ 3 Մինչեւ ե՞րբ թշնամին պիտի բռնանայ ինձ վրայ: 3 Նայէ՛, ո՛վ իմ Տէր Աստուածս ու պատասխան տուր ինծի. Լուսաւորէ՛ իմ աչքերս, Որպէս զի մահուան քունը չքնանամ։ zohrab-1805▾ eastern-1994▾ western am▾	12:312:4 Призри, услышь меня, Господи Боже мой! Просвети очи мои, да не усну я {сном} смертным; 12:4 ἐπίβλεψον επιβλεπω look on εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine φώτισον φωτιζω illuminate; enlighten τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine μήποτε μηποτε lest; unless ὑπνώσω υπνοω into; for θάνατον θανατος death 12:4 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמְר֨וּ׀ ʔˈāmᵊrˌû אמר say לִ li לְ to לְשֹׁנֵ֣נוּ lᵊšōnˈēnû לָשֹׁון tongue נַ֭גְבִּיר ˈnaḡbîr גבר be superior שְׂפָתֵ֣ינוּ śᵊfāṯˈênû שָׂפָה lip אִתָּ֑נוּ ʔittˈānû אֵת together with מִ֖י mˌî מִי who אָדֹ֣ון ʔāḏˈôn אָדֹון lord לָֽנוּ׃ lˈānû לְ to 12:4. convertere exaudi me Domine Deus meus inlumina oculos meos ne umquam obdormiam in mortemConsider, and hear me, O Lord, my God. Enlighten my eyes, that I never sleep in death: 3. Consider answer me, O LORD my God: lighten mine eyes, lest I sleep the death; Consider [and] hear me, O LORD my God: lighten mine eyes, lest I sleep the [sleep of] death: 12:4 Призри, услышь меня, Господи Боже мой! Просвети очи мои, да не усну я {сном} смертным; 12:4 ἐπίβλεψον επιβλεπω look on εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine φώτισον φωτιζω illuminate; enlighten τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine μήποτε μηποτε lest; unless ὑπνώσω υπνοω into; for θάνατον θανατος death 12:4 אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] אָֽמְר֨וּ׀ ʔˈāmᵊrˌû אמר say לִ li לְ to לְשֹׁנֵ֣נוּ lᵊšōnˈēnû לָשֹׁון tongue נַ֭גְבִּיר ˈnaḡbîr גבר be superior שְׂפָתֵ֣ינוּ śᵊfāṯˈênû שָׂפָה lip אִתָּ֑נוּ ʔittˈānû אֵת together with מִ֖י mˌî מִי who אָדֹ֣ון ʔāḏˈôn אָדֹון lord לָֽנוּ׃ lˈānû לְ to 12:4. convertere exaudi me Domine Deus meus inlumina oculos meos ne umquam obdormiam in mortem Consider, and hear me, O Lord, my God. Enlighten my eyes, that I never sleep in death: 3. Consider answer me, O LORD my God: lighten mine eyes, lest I sleep the death; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 4. "Просвети очи" - дай свет моим глазам, всели бодрость и уверенность, что я не погибну ("не усну я сном смертным"). Adam Clarke: Commentary on the Bible - 1831 13:4: Let mine enemy say - Satan's ordinary method in temptation is to excite strongly to sin, to blind the understanding and inflame the passions; and when he succeeds, he triumphs by insults and reproaches. None so ready then to tell the poor soul how deeply, disgracefully, and ungratefully it has sinned! Reader, take heed. When I am moved - When moved from my steadfastness and overcome by sin. O what desolation is made by the fall of a righteous soul! Itself covered with darkness and desolation, infidels filled with scoffing, the Church clad in mourning, the Spirit of God grieved, and Jesus crucified afresh, and put to an open shame! O God, save the pious reader from such wreck and ruin! Albert Barnes: Notes on the Bible - 1834 13:4: Lest mine enemy say, I have pRev_ailed against him - I have overpowered him; I have conquered him. That is, to triumph over him as having obtained a complete victory. And those that trouble me - Hebrew, "My adversaries." The reference here is the same as in the former member of the verse. It is to the enemies that seemed almost to have triumphed over him already, and under whose power he was ready to sink. "Rejoice." Exult; triumph. When I am moved - Moved from my steadfastness or firmness; when I am overcome. Hitherto he had been able to hold out against them; now he began to despair, and to fear that they would accomplish their object by overcoming and subduing him. His ground of apprehension and of appeal was, that by his being vanquished the cause in which he was engaged would suffer, and that the enemies of religion would triumph. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 13:4: Lest: Psa 10:11, Psa 25:2, Psa 35:19, Psa 35:25, Psa 38:16; Jos 7:9; Eze 35:12-15 I have: Psa 9:19; Jer 1:19; Lam 1:16 when: Psa 55:22, Psa 62:2, Psa 62:6, Psa 112:6, Psa 121:1-3; Pro 12:3 Geneva 1599 13:4 Lest mine enemy say, I have (c) prevailed against him; [and] those that trouble me rejoice when I am moved. (c) Which might turn to God's dishonour: if he did not defend his. John Gill 13:4 Lest mine enemy say, I have prevailed against him,.... Which is an argument God takes notice of; and for which reason he does not give up his people into the hands of their enemies; see Deut 32:27. The Chaldee paraphrase interprets this of the evil imagination or corruption of nature, and represents it as a person, as the Apostle Paul does in Rom 7:15; and which may be said to prevail, when it pushes on to sin, and hinders doing good, and carries captive; and it may be applied to Satan, the great enemy of God's people, who triumphs over them, when he succeeds in his temptations; and those that trouble me rejoice when I am moved; meaning from his house and family, from his country and kingdom, from a prosperous state and condition to a distressed one; at which the troublers of David's peace would rejoice. They that trouble the saints are sin, Satan, and the world; and the two last rejoice when they are in an uncomfortable and afflicted condition; and especially Satan rejoices when he gains his point, if it is but to move them from any degree of steadfastness, of faith and hope, or from the ways of God in any respect: the Targum adds, "from thy ways"; for to be moved so as to perish eternally they cannot, being built upon the Rock of ages, and surrounded by the power and grace of God. Robert Jamieson, A. R. Fausset and David Brown 13:4 rejoice--literally, "shout as in triumph." I am moved--cast down from a firm position (Ps 10:6).
12:412:4: նայեա՛ եւ լո՛ւր ինձ Տէր Աստուած իմ։ Լո՛յս տուր Տէր աչաց իմոց, զի մի՛ երբէք ննջեցից ՚ի մահ։ 4 Նայի՛ր եւ լսի՛ր ինձ, Տէ՛ր իմ Աստուած, լո՛յս տուր, Տէ՛ր, իմ աչքերին, որ երբեք մահուան քուն չմտնեմ: 4 Չըլլայ որ թշնամիս ըսէ թէ՝ «Յաղթեցի անոր»,Կամ թէ ինծի դէմ կեցողները խնդան իմ սասանելու ատենս։ Նայեա եւ լուր ինձ, Տէր Աստուած իմ. լոյս տուր, Տէր, աչաց իմոց, զի մի՛ երբեք ննջեցից ի մահ: 12:4: նայեա՛ եւ լո՛ւր ինձ Տէր Աստուած իմ։ Լո՛յս տուր Տէր աչաց իմոց, զի մի՛ երբէք ննջեցից ՚ի մահ։ 4 Նայի՛ր եւ լսի՛ր ինձ, Տէ՛ր իմ Աստուած, լո՛յս տուր, Տէ՛ր, իմ աչքերին, որ երբեք մահուան քուն չմտնեմ: 4 Չըլլայ որ թշնամիս ըսէ թէ՝ «Յաղթեցի անոր»,Կամ թէ ինծի դէմ կեցողները խնդան իմ սասանելու ատենս։ zohrab-1805▾ eastern-1994▾ western am▾	12:412:5 да не скажет враг мой: >. Да не возрадуются гонители мои, если я поколеблюсь. 12:5 μήποτε μηποτε lest; unless εἴπῃ επω say; speak ὁ ο the ἐχθρός εχθρος hostile; enemy μου μου of me; mine ἴσχυσα ισχυω have means; have force πρὸς προς to; toward αὐτόν αυτος he; him οἱ ο the θλίβοντές θλιβω pressure; press against με με me ἀγαλλιάσονται αγαλλιαω jump for joy ἐὰν εαν and if; unless σαλευθῶ σαλευω sway; rock 12:5 מִ mi מִן from שֹּׁ֥ד ššˌōḏ שֹׁד violence עֲנִיִּים֮ ʕᵃniyyîm עָנִי humble מֵ mē מִן from אַנְקַ֪ת ʔanqˈaṯ אֲנָקָה sigh אֶבְיֹ֫ונִ֥ים ʔevyˈônˌîm אֶבְיֹון poor עַתָּ֣ה ʕattˈā עַתָּה now אָ֭קוּם ˈʔāqûm קום arise יֹאמַ֣ר yōmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אָשִׁ֥ית ʔāšˌîṯ שׁית put בְּ֝ ˈbᵊ בְּ in יֵ֗שַׁע yˈēšaʕ יֵשַׁע help יָפִ֥יחַֽ yāfˌîₐḥ פוח wheeze לֹֽו׃ lˈô לְ to 12:5. nequando dicat inimicus meus praevalui adversus eum hostes mei exultabunt cum motus fueroLest at any time my enemy say: I have prevailed against him. They that trouble me, will rejoice when I am moved: 4. Lest mine enemy say, I have prevailed against him; mine adversaries rejoice when I am moved. Lest mine enemy say, I have prevailed against him; [and] those that trouble me rejoice when I am moved: 12:5 да не скажет враг мой: <<я одолел его>>. Да не возрадуются гонители мои, если я поколеблюсь. 12:5 μήποτε μηποτε lest; unless εἴπῃ επω say; speak ὁ ο the ἐχθρός εχθρος hostile; enemy μου μου of me; mine ἴσχυσα ισχυω have means; have force πρὸς προς to; toward αὐτόν αυτος he; him οἱ ο the θλίβοντές θλιβω pressure; press against με με me ἀγαλλιάσονται αγαλλιαω jump for joy ἐὰν εαν and if; unless σαλευθῶ σαλευω sway; rock 12:5 מִ mi מִן from שֹּׁ֥ד ššˌōḏ שֹׁד violence עֲנִיִּים֮ ʕᵃniyyîm עָנִי humble מֵ mē מִן from אַנְקַ֪ת ʔanqˈaṯ אֲנָקָה sigh אֶבְיֹ֫ונִ֥ים ʔevyˈônˌîm אֶבְיֹון poor עַתָּ֣ה ʕattˈā עַתָּה now אָ֭קוּם ˈʔāqûm קום arise יֹאמַ֣ר yōmˈar אמר say יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH אָשִׁ֥ית ʔāšˌîṯ שׁית put בְּ֝ ˈbᵊ בְּ in יֵ֗שַׁע yˈēšaʕ יֵשַׁע help יָפִ֥יחַֽ yāfˌîₐḥ פוח wheeze לֹֽו׃ lˈô לְ to 12:5. nequando dicat inimicus meus praevalui adversus eum hostes mei exultabunt cum motus fuero Lest at any time my enemy say: I have prevailed against him. They that trouble me, will rejoice when I am moved: 4. Lest mine enemy say, I have prevailed against him; mine adversaries rejoice when I am moved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 5. Не дай восторжествовать моему врагу, так как такое торжество могло служить для него показателем или своей правоты над Давидом, которого за его виновность оставил Бог своей помощью, или бессилием Бога защитить своего праведника. Adam Clarke: Commentary on the Bible - 1831 13:5: But I have trusted in thy mercy - Thou wilt not suffer me to fall; or if I have fallen, wilt thou not, for his sake who died for sinners, once more lift up the light of thy countenance upon me? Wilt thou not cover my sin? My heart shall rejoice in thy salvation - There is no true joy but of the heart; and the heart cannot rejoice till all guilt is taken away from the conscience. Albert Barnes: Notes on the Bible - 1834 13:5: But I have trusted in thy mercy - In thy favor; thy friendship; thy promises. His original confidence had been in God only, and not in himself. That confidence he still maintained; and now, as the result of that, he begins to exult in the confidence that he would be safe. The idea is, "I have trusted in the mercy of God; I still trust, and I will trust foRev_er." My heart shall rejoice in thy salvation - The word "salvation" here does not refer to salvation in the future world, but to deliverance from his present troubles, or to God's interposition in putting him into a condition of safety. The idea is, that he had entire confidence that God would interpose, and that there would yet be cause to rejoice in that salvation as actually accomplished. He now calls on his heart to rejoice in the assurance that it would be his. So with us. There will not only be rejoicing in salvation when actually accomplished, but there may, and should be, in the firm conviction that it will be ours. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 13:5: But: Psa 32:10, Psa 33:18, Psa 33:21, Psa 33:22, Psa 36:7, Psa 52:8, Psa 147:11; Isa 12:2; Jde 1:21 my heart: Psa 9:14, Psa 43:4, Psa 43:5, Psa 51:12, Psa 119:81; Sa1 2:1; Hab 3:18; Luk 1:47, Luk 2:20 Carl Friedrich Keil and Franz Delitzsch 13:5 (Heb.: 13:6) Three lines of joyous anticipation now follow the five of lament and four of prayer. By יאני he sets himself in opposition to his foes. The latter desire his death, but he trusts in the mercy of God, who will turn and terminate his affliction. בּטח בּ denotes faith as clinging fast to God, just as חסה בּ denotes it as confidence which hides itself in Him. The voluntative יגל pre-supposes the sure realisation of the hope. The perfect in Ps 13:6 is to be properly understood thus: the celebration follows the fact that inspires him to song. גּמל על to do good to any one, as in Ps 116:7; Ps 119:17, cf. the radically cognate (על) גּמר Ps 57:3. With the two iambics gamal‛alaj the song sinks to rest. In the storm-tossed soul of the suppliant all has now become calm. Though it rage without as much now as ever - peace reigns in the depth of his heart. Geneva 1599 13:5 But I have trusted in thy (d) mercy; my heart shall rejoice in thy salvation. (d) The mercy of God is the cause of our salvation. John Gill 13:5 But I have trusted in thy mercy,.... The faith, hope, and comfort of the psalmist grew and increased by prayer; from complaining he goes to praying, from praying to believing; he trusted not in himself, not in his own heart, nor in his own righteousness and merits, but in the mercy of God; and not in the bare absolute mercy of God, but in the grace and goodness of God, as the word (x) here used signifies, as it is displayed in the plenteous redemption which is by Christ; which is a sufficient ground of faith and hope; see Ps 130:7; my heart shall rejoice in thy salvation; which God is the contriver, author, and giver of, and in which the glory of his perfections is so greatly displayed: and a true believer rejoices more on account that God is glorified by it than because of his own interest in it; and this joy is an inward one, it is joy in the heart, and is real and unfeigned, and is what continues, and will be felt and expressed both here and hereafter. (x) "in bonitate tua", Vatablus; "in benignitate tua", Junius & Tremellius, Piscator; "in benignissima voluntate tua", Gejerus. Robert Jamieson, A. R. Fausset and David Brown 13:5 Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph.
12:512:5: Մի՛ ասասցէ թշնամին իմ թէ յաղթեցի նմա, կամ նեղիչք իմ ցնծասցեն թէ ես սասանեցայց[6637]։ [6637] Ոմանք.Մի ասասցէ թշնամին թէ յաղթեցի։ 5 Թշնամիս թող չասի, թէ՝ յաղթեցի նրան, կամ հալածիչներս ցնծան, եթէ սասանուեմ: 5 Ես քու ողորմութեանդ յուսացի, Իմ սիրտս քու փրկութիւնովդ պիտի ցնծայ։ Մի՛ ասասցէ թշնամին իմ թէ` Յաղթեցի նմա, կամ նեղիչք իմ ցնծասցեն թէ ես սասանեցայց: 12:5: Մի՛ ասասցէ թշնամին իմ թէ յաղթեցի նմա, կամ նեղիչք իմ ցնծասցեն թէ ես սասանեցայց[6637]։ [6637] Ոմանք.Մի ասասցէ թշնամին թէ յաղթեցի։ 5 Թշնամիս թող չասի, թէ՝ յաղթեցի նրան, կամ հալածիչներս ցնծան, եթէ սասանուեմ: 5 Ես քու ողորմութեանդ յուսացի, Իմ սիրտս քու փրկութիւնովդ պիտի ցնծայ։ zohrab-1805▾ eastern-1994▾ western am▾	12:512:6 Я же уповаю на милость Твою; сердце мое возрадуется о спасении Твоем; воспою Господу, облагодетельствовавшему меня, [и буду петь имени Господа Всевышнего]. 12:6 ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on τῷ ο the ἐλέει ελεος mercy σου σου of you; your ἤλπισα ελπιζω hope ἀγαλλιάσεται αγαλλιαω jump for joy ἡ ο the καρδία καρδια heart μου μου of me; mine ἐπὶ επι in; on τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your ᾄσω αδω sing τῷ ο the κυρίῳ κυριος lord; master τῷ ο the εὐεργετήσαντί ευεργετεω benefit με με me καὶ και and; even ψαλῶ ψαλλω play τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the ὑψίστου υψιστος highest; most high 12:6 אִֽמֲרֹ֣ות ʔˈimᵃrˈôṯ אִמְרָה word יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֲמָרֹ֪ות ʔᵃmārˈôṯ אִמְרָה word טְהֹ֫רֹ֥ות ṭᵊhˈōrˌôṯ טָהֹר pure כֶּ֣סֶף kˈesef כֶּסֶף silver צָ֭רוּף ˈṣārûf צרף melt בַּ ba בְּ in עֲלִ֣יל ʕᵃlˈîl עֲלִיל entrance לָ lā לְ to † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מְ֝זֻקָּ֗ק ˈmzuqqˈāq זקק filter שִׁבְעָתָֽיִם׃ šivʕāṯˈāyim שֶׁבַע seven 12:6. ego autem in misericordia tua confido exultabit cor meum in salutari tuo cantabo Domino quia reddidit mihiBut I have trusted in thy mercy. My heart shall rejoice in thy salvation: I will sing to the Lord, who giveth me good things: yea, I will sing to the name of the Lord, the most high. 5. But I have trusted in thy mercy; my heart shall rejoice in thy salvation: But I have trusted in thy mercy; my heart shall rejoice in thy salvation: 12:6 Я же уповаю на милость Твою; сердце мое возрадуется о спасении Твоем; воспою Господу, облагодетельствовавшему меня, [и буду петь имени Господа Всевышнего]. 12:6 ἐγὼ εγω I δὲ δε though; while ἐπὶ επι in; on τῷ ο the ἐλέει ελεος mercy σου σου of you; your ἤλπισα ελπιζω hope ἀγαλλιάσεται αγαλλιαω jump for joy ἡ ο the καρδία καρδια heart μου μου of me; mine ἐπὶ επι in; on τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your ᾄσω αδω sing τῷ ο the κυρίῳ κυριος lord; master τῷ ο the εὐεργετήσαντί ευεργετεω benefit με με me καὶ και and; even ψαλῶ ψαλλω play τῷ ο the ὀνόματι ονομα name; notable κυρίου κυριος lord; master τοῦ ο the ὑψίστου υψιστος highest; most high 12:6 אִֽמֲרֹ֣ות ʔˈimᵃrˈôṯ אִמְרָה word יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֲמָרֹ֪ות ʔᵃmārˈôṯ אִמְרָה word טְהֹ֫רֹ֥ות ṭᵊhˈōrˌôṯ טָהֹר pure כֶּ֣סֶף kˈesef כֶּסֶף silver צָ֭רוּף ˈṣārûf צרף melt בַּ ba בְּ in עֲלִ֣יל ʕᵃlˈîl עֲלִיל entrance לָ lā לְ to † הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מְ֝זֻקָּ֗ק ˈmzuqqˈāq זקק filter שִׁבְעָתָֽיִם׃ šivʕāṯˈāyim שֶׁבַע seven 12:6. ego autem in misericordia tua confido exultabit cor meum in salutari tuo cantabo Domino quia reddidit mihi But I have trusted in thy mercy. My heart shall rejoice in thy salvation: I will sing to the Lord, who giveth me good things: yea, I will sing to the name of the Lord, the most high. 5. But I have trusted in thy mercy; my heart shall rejoice in thy salvation: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. Спасение от Бога, как давно желанное Давидом, наполнить его ликованием и восхвалением Бога в благодарственных гимнах. Adam Clarke: Commentary on the Bible - 1831 13:6: I will sing unto the Lord - That heart is turned to God's praise which has a clear sense of God's favor. Because he hath dealt bountifully with me - כי גמל עלי ki gamel alai, because he hath recompensed me. My sorrows were deep, long continued, and oppressive, but in thy favor is life. A moment of this spiritual joy is worth a year of sorrow! O, to what blessedness has this godly sorrow led! He has given me the oil of joy for the spirit of heaviness, and the garments of praise for mourning. The old MS. Psalter, which I have so frequen,tly mentioned and quoted, was written at least four hundred years ago, and written probably in Scotland, as it is in the Scottish dialect. That the writer was not merely a commentator, but a truly religious man, who was well acquainted with the travail of the soul, and that faith in the Lord Jesus Christ which brings peace to the troubled heart, is manifested from various portions of his comment. To prove this I shall, I think I may say, favor the reader with another extract from this Psalm on the words, "How long wilt thou forget me," etc., Psa 13:1. I have only to observe that with this commentator a true penitent, one who is deeply in earnest for his salvation, is called a "perfyte man"; i.e., one wholly given up to God. How lang lord for getes thu me in the endyng? How lang o way turnes thou thi face fro me? The voice of haly men that covaytes and yernes the comyng of Iehu Crist, that thai might lyf with hym in ioy; and pleynaund tham of delaying. And sais, Lord how lang for getes the me in the endyng? That I covayte to haf and hald. That es how lang delayes thu me fra the syght of Iehu Crist, that es ryght endyng of myn entent. And how lang turnes thu thi face fra me? that es, qwen wil thu gif me perfyte Knawing of the? This wordes may nane say sothly, bot a perfyte man or woman, that has gedyrd to gydir al the desyres of thair Saule, and with the nayle of luf fested tham in Iehu Crist. Sa tham thynk one hour of the day war our lang to dwel fra hym; for tham langes ay til hym; bot tha that lufs noght so, has no langyng that he come: for thair conscience sais thaim, that thai haf noght lufed hym als that suld have done." The language of true Christian experience has been the same in all times and nations. "But he that loveth not knoweth not God; for God is love;" and to such this is strange language. Albert Barnes: Notes on the Bible - 1834 13:6: I will sing unto the Lord, because he hath dealt bountifully with me - The word which is here rendered "dealt bountifully" - גמל gâ mal - means properly "to deal" with anyone; to "treat" anyone well or ill; and then, to requite, or recompense. When used absolutely, as it is here, it is commonly employed in a good sense, meaning to deal favorably, or kindly, toward anyone; to treat anyone with favor. It means here that God had shown him kindness or favor, and had thus laid the foundation for gratitude and praise. The psalm closes, therefore, with expressions of joy, thankfulness, triumph. Though it begins with depression and sadness, it ends with joy. This is often observable in the Psalms. In the commencement it often occurs that the mind is overwhelmed with sorrow, and there is earnest pleading with God. Light, under the influence of prayer, breaks in gradually upon the soul. The clouds disperse; the darkness disappears. New views of the goodness and mercy of God are imparted; an assurance of his favor is brought to the soul; confidence in his mercy springs up in the heart; and the psalm that began with sorrowful complaining ends with the language of praise and of joy. So, too, it is in our own experience. Afflicted, depressed, and sad, we go to God. Everything seems dark. We have no peace - no clear and cheerful views - no joy. As we wait upon God, new views of his character, his mercy, his love, break upon the mind. The clouds open. Light beams upon us. Our souls take hold of the promises of God, and we, who went to His throne sad and desponding, rise from our devotions filled with praise and joy, submissive to the trials which made us so sad, and rejoicing in the belief that all things will work together for our good. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 13:6: I: Psa 21:13 he: Psa 116:7, Psa 119:7 Geneva 1599 13:6 I will sing unto the LORD, because he hath (e) dealt bountifully with me. (e) Both by the benefits past and by others to come. John Gill 13:6 I will sing unto the Lord,.... In prayer faith is encouraged, through believing the heart is filled with joy; and this joy is expressed by the lips, in songs of praise to the Lord, ascribing the glory of salvation to him, and giving him thanks for every mercy and blessing of life; because he hath dealt bountifully with me; both in a way of providence and grace, granting life and preserving it, and supporting with the comforts of it; blessing with spiritual blessings, and crowning with loving kindness and tender mercies; all which is generous and bountiful dealing, and affords a just occasion of praise and thanksgiving; see Ps 116:7. John Wesley 13:6 I will sing - It is a common thing for David and other prophets to speak of future deliverances as if they were already come, that so they may signify both the infallible certainty of the thing, and their firm assurance thereof.
12:612:6: Ես յողորմութիւնս քո Տէր յուսացայ, ցնծացա՛ւ սիրտ իմ ՚ի փրկութեան քում. օրհնեցից զՏէր զԲարերարդ իմ[6638]։ Տունք. զ̃։[6638] Ոմանք.Օրհնեցից զքեզ Տէր բարերար իմ։ 6 Ես ողորմութեանդ վրայ յոյս դրի, Տէ՛ր, սիրտս հրճուեց քո փրկագործութեամբ. կ’օրհներգեմ քեզ, Տէ՛ր, բարերա՛րդ իմ: 6 Պիտի երգեմ Տէրոջը, Վասն զի ինծի բարերարութիւն ըրաւ։ Ես յողորմութիւնս քո, Տէր, յուսացայ, ցնծացաւ սիրտ իմ ի փրկութեան քում. օրհնեցից զՏէր, զԲարերարդ իմ: 12:6: Ես յողորմութիւնս քո Տէր յուսացայ, ցնծացա՛ւ սիրտ իմ ՚ի փրկութեան քում. օրհնեցից զՏէր զԲարերարդ իմ[6638]։ Տունք. զ̃։ [6638] Ոմանք.Օրհնեցից զքեզ Տէր բարերար իմ։ 6 Ես ողորմութեանդ վրայ յոյս դրի, Տէ՛ր, սիրտս հրճուեց քո փրկագործութեամբ. կ’օրհներգեմ քեզ, Տէ՛ր, բարերա՛րդ իմ: 6 Պիտի երգեմ Տէրոջը, Վասն զի ինծի բարերարութիւն ըրաւ։ zohrab-1805▾ eastern-1994▾ western am▾	12:612:7 אַתָּֽה־ ʔattˈā- אַתָּה you יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH תִּשְׁמְרֵ֑ם tišmᵊrˈēm שׁמר keep תִּצְּרֶ֓נּוּ׀ tiṣṣᵊrˈennû נצר watch מִן־ min- מִן from הַ ha הַ the דֹּ֖ור ddˌôr דֹּור generation ז֣וּ zˈû זוּ [relative] לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 6. I will sing unto the LORD, because he hath dealt bountifully with me. I will sing unto the LORD, because he hath dealt bountifully with me: undefined 12:7 אַתָּֽה־ ʔattˈā- אַתָּה you יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH תִּשְׁמְרֵ֑ם tišmᵊrˈēm שׁמר keep תִּצְּרֶ֓נּוּ׀ tiṣṣᵊrˈennû נצר watch מִן־ min- מִן from הַ ha הַ the דֹּ֖ור ddˌôr דֹּור generation ז֣וּ zˈû זוּ [relative] לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 6. I will sing unto the LORD, because he hath dealt bountifully with me. ru▾ bhs-gloss▾ erva_1895▾

2000 - 2025 © All Rights Reserved Arak29
for technical questions: contact