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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 В греческой и латинской Библиях сравнительно с еврейским надписанием к имени Давида еще добавлено "против Голиафа", чем указывается на повод написания псалма. В содержании псалма нет ничего, что бы могло стоять в противоречии с этим указанием надписания, а потому его можно считать молитвой пред единоборством с Филистимским богатырем, написанной только уже по одержании победы. В псалме много мест, которые встречались нам ранее в других псалмах, напр., в 8, 17:, 37:, 101: и др. Благословен Господь, мой щит и моя крепость (1-2). Господи, человек ничтожен пред Тобою, жизнь его, как тень, но Ты помнишь о нем (3-4). Господи! Приклони небеса, блесни молниею, простри руку Твою и спаси меня от иноплеменных, которые полны лжи (5-8). За спасение мое я буду петь Тебе новую песнь, равно как и за избавление своего народа от иноплеменников (9-11). Пусть настанет жизнь в моем народе полная как семейного счастья, так и внешнего, материального изобилия (12-15). Matthew Henry: Concise Commentary on the Whole Bible - 1706 The four preceding psalms seem to have been penned by David before his accession to the crown, when he was persecuted by Saul; this seems to have been penned afterwards, when he was still in trouble (for there is no condition in this world privileged with an exemption from trouble), the neighbouring nations molesting him and giving him disturbance, especially the Philistines, 2 Sam. v. 17. In this psalm, I. He acknowledges, with triumph and thankfulness, the great goodness of God to him in advancing him to the government , ver. 1-4. II. He prays to God to help him against the enemies who threatened him, ver. 5-8 and again ver. 11. III. He rejoices in the assurance of victory over them, ver. 9, 10. IV. He prays for the prosperity of his own kingdom, and pleases himself with the hopes of it, ver. 12-15. In singing this psalm we may give God the glory of our spiritual privileges and advancements, and fetch in help from him against our spiritual enemies; we may pray for the prosperity of our souls, of our families, and of our land; and, in the opinion of some of the Jewish writers, we may refer the psalm to the Messiah and his kingdom. Adam Clarke: Commentary on the Bible - 1831 The psalmist praises God for his goodness, Psa 144:1, Psa 144:2. Exclamations relative to the vanity of human life, Psa 144:3, Psa 144:4. He prays against his enemies, Psa 144:5-8; and extols God's mercy for the temporal blessings enjoyed by his people, Psa 144:9-15. The Hebrew, and all the Versions, attribute this Psalm to David. The Vulgate, Septuagint, Ethiopic, and Arabic, term it, A Psalm of David against Goliath. The Syriac says, "A Psalm of David when he slew Asaph, the brother of Goliath." Calmet thinks, and with much probability, that it was composed by David after the death of Absalom, and the restoration of the kingdom to peace and tranquillity. From a collation of this with Psalm 18, of which it appears to be an abridgment, preserving the same ideas, and the same forms of expression, there can be no doubt of both having proceeded from the same pen, and that David was the author. There is scarcely an expression here of peculiar importance that is not found in the prototype; and for explanation I must refer generally to the above Psalm. Albert Barnes: Notes on the Bible - 1834 144:0: This psalm is also ascribed to David. It is almost entirely a compilation of passages from other psalms - particularly Ps. 18 - newly arranged. Compare Psa 18:34, with Psa 144:1; Psa 18:2, Psa 18:46, with Psa 144:2; Psa 18:9, with Psa 144:5; Psa 18:14, with Psa 144:6; Psa 18:16, with Psa 144:7. Compare also Psa 8:4, with Psa 144:3; Psa 104:32, with Psa 144:5; Psa 33:2-3, with Psa 144:9; Psa 33:12, with Psa 144:15; Psa 128:3, with Psa 144:12. In itself considered there is nothing improbable in the supposition that David himself should have made such a selection, or should have employed language which he had used before, adapting it now to a new purpose, and making such additions as would fit it for the new occasion for which it was intended. It would not be possible now, however, to ascertain the occasion on which this arrangement was made, or its specific design. There is, evidently, a remembrance of former mercies; there was impending danger; there is an earnest prayer that God would interpose as he had done in former times; there is a promise of new songs of praise if God would interpose; there is a looking forward to the prosperity - the joy - which would result if God did thus interpose and save the nation. In regard to the occasion on which the psalm was written, perhaps the conjecture of Kimchi is the most probable, that it is a prayer against the attempts of foreign nations to overthrow the Hebrew people, in some of the numerous wars in which David was engaged after he had come to the possession of the crown. The different parts of the psalm can be better explained on this supposition than perhaps on any other. This would make proper all the expressions in regard to the past Psa 144:1-2; the uncertainty and instability of earthly things and the weakness of man Psa 144:3-4; the necessity of the divine interposition as in former times Psa 144:5-8; the reference to foreigners Psa 144:7-8, Psa 144:11; the purpose to praise God Psa 144:9-10; the allusion to the happiness of a people whose God is the Lord, and to the prosperity which would follow his interposition Psa 144:12-15. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 144:1, David blesses God for his mercy both to him and to man; Psa 144:5, He prays that God would powerfully deliver him from his enemies; Psa 144:9, He promises to praise God; Psa 144:11, He prays for the happy state of the kingdom. Calmet and others think that this Psalm was composed by David after the death of Absalom; and from a collation of it with Psa. 18, in which the same ideas and form of expression occur, there can be no doubt of both having proceeded from the same pen, and that David was the author. Carl Friedrich Keil and Franz Delitzsch Taking Courage in God before a Decisive Combat Praised be Jahve who teacheth me to fight and conquer (Ps 144:1, Ps 144:2), me the feeble mortal, who am strong only in Him, Ps 144:3-4. May Jahve then be pleased to grant a victory this time also over the boastful, lying enemies, Ps 144:5-8; so will I sing new songs of thanksgiving unto Him, the bestower of victory, Ps 144:9-10. May He be pleased to deliver me out of the hand of the barbarians who envy us our prosperity, which is the result of our having Jahve as our God, Ps 144:11-15. A glance at this course of the thought commends the additional inscription of the lxx (according to Origen only "in a few copies"), πρὸς τὸν Γολιάδ, and the Targumist's reference of the "evil sword" in Ps 144:10 to the sword of Goliath (after the example of the Midrash). Read 1Kings 17:47. The Psalm has grown out of this utterance of David. In one of the old histories, just as several of these lie at the foundation of our Books of Samuel as sources of information that are still recognisable, it was intended to express the feelings with which David entered upon the single-handed combat with Goliath and decided the victory of Israel over the Philistines. At that time he had already been anointed by Samuel, as both the narratives which have been worked up together in the First Book of Samuel assume: see 1Kings 16:13; 1Kings 10:1. And this victory was for him a gigantic stride to the throne. If אשׁר in Ps 144:12 is taken as eo quod, so that envy is brought under consideration as a motive for the causeless (שׁוא), lyingly treacherous rising (ימין שׁקר) of the neighbouring peoples, then the passage Ps 144:12-15 can at any rate be comprehended as a part of the form of the whole. But only thus, and not otherwise; for אשׁר cannot be intended as a statement of the aim or purpose: in order that they may be...(Jerome, De Wette, Hengstenberg, and others), since nothing but illustrative substantival clauses follow; nor do these clauses admit of an optative sense: We, whose sons, may they be...(Maurer); and אשׁר never has an assuring sense (Vaihinger). It is also evident that we cannot, with Saadia, go back to Ps 144:9 for the interpretation of the אשׁר (Arab. asbh 'lâ mâ). But that junction by means of eo quod is hazardous, since envy or ill-will (קנאה) is not previously mentioned, and וימינם ימין שׁקר expresses a fact, and not an action. If it is further considered that nothing is wanting in the way of finish to the Psalm if it closes with Ps 144:11, it becomes all the more doubtful whether Ps 144:12-15 belonged originally to the Psalm. And yet we cannot discover any Psalm in its immediate neighbourhood to which this piece might be attached. It might the most readily, as Hitzig correctly judges, be inserted between Ps 147:13 and Ps 147:14 of Ps 147. But the rhythm and style differ from this Psalm, and we must therefore rest satisfied with the fact that a fragment of another Psalm is here added to Ps 144:1-15, which of necessity may be accounted as an integral part of it; but in spite of the fact that the whole Psalm is built up on a gigantic scale, this was not its original corner-stone, just as one does not indeed look for anything further after the refrain, together with the mention of David in Ps 144:10., cf. Ps 18:51. John Gill INTRODUCTION TO PSALM 144 A Psalm of David. This psalm was written by David; not on account of the return of the Jews from the Babylonish captivity, by a spirit of prophecy, as Theodoret; but on his own account, after he was come to the throne, and was king over all Israel; and was delivered from the was between him and Israel, and from the war of the Philistines, as Kimchi observes, having gained two victories over them: or it was written between the two victories, and before he had conquered all his enemies; since he prays to be delivered from the hand of strange children, Ps 144:7. R. Obadiah thinks it was written on the account of his deliverance from Absalom and Sheba; but the former is best. Some copies of the Septuagint, and also the Vulgate Latin, Ethiopic, and Arabic versions, have in their titles these words, "against Goliath;'' and so Apollinarius; as if it was written on account of his combat with him, and victory over him; but this clause is not in the Hebrew Bibles; nor could Theodoret find it in the Septuagint in the Hexapla in his time. The Syriac inscription is still more foreign to the purpose, "a psalm of David, when he slew Asaph the brother of Goliath.'' R. Saadiah Gaon interprets this psalm of the times of the Messiah; and there are several things in it which are applicable to him.
143:0143:1: ՚Ի Դաւիթ. առ Գողիադ. ՃԽԳ։ 143 Սաղմոս Դաւթի՝ Գողիադի մասին Սաղմոս Դաւիթի Սաղմոս Դաւթի. ^[823]առ Գողիադ: 143:1: ՚Ի Դաւիթ. առ Գողիադ. ՃԽԳ։ 143 Սաղմոս Դաւթի՝ Գողիադի մասին Սաղմոս Դաւիթի zohrab-1805▾ eastern-1994▾ western am▾	143:0143:0 Давида. [Против Голиафа.] 143:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward τὸν ο the Γολιαδ γολιαδ commended; commendable κύριος κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ὁ ο the διδάσκων διδασκω teach τὰς ο the χεῖράς χειρ hand μου μου of me; mine εἰς εις into; for παράταξιν παραταξις the δακτύλους δακτυλος finger μου μου of me; mine εἰς εις into; for πόλεμον πολεμος battle 143:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שְׁמַ֬ע šᵊmˈaʕ שׁמע hear תְּפִלָּתִ֗י tᵊfillāṯˈî תְּפִלָּה prayer הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen אֶל־ ʔel- אֶל to תַּחֲנוּנַ֑י taḥᵃnûnˈay תַּחֲנוּן supplication בֶּ be בְּ in אֱמֻנָתְךָ֥ ʔᵉmunāṯᵊḵˌā אֱמוּנָה steadiness עֲ֝נֵ֗נִי ˈʕᵃnˈēnî ענה answer בְּ bᵊ בְּ in צִדְקָתֶֽךָ׃ ṣiḏqāṯˈeḵā צְדָקָה justice 143:1. David benedictus Dominus fortis meus qui docet manus meas ad proelium digitos meos ad bellumBlessed be the Lord my God, who teacheth my hands to fight, and my fingers to war. David. KJV Chapter [144] [A Psalm] of David: 143:0 Давида. [Против Голиафа.] 143:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward τὸν ο the Γολιαδ γολιαδ commended; commendable κύριος κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ὁ ο the διδάσκων διδασκω teach τὰς ο the χεῖράς χειρ hand μου μου of me; mine εἰς εις into; for παράταξιν παραταξις the δακτύλους δακτυλος finger μου μου of me; mine εἰς εις into; for πόλεμον πολεμος battle 143:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH שְׁמַ֬ע šᵊmˈaʕ שׁמע hear תְּפִלָּתִ֗י tᵊfillāṯˈî תְּפִלָּה prayer הַאֲזִ֥ינָה haʔᵃzˌînā אזן listen אֶל־ ʔel- אֶל to תַּחֲנוּנַ֑י taḥᵃnûnˈay תַּחֲנוּן supplication בֶּ be בְּ in אֱמֻנָתְךָ֥ ʔᵉmunāṯᵊḵˌā אֱמוּנָה steadiness עֲ֝נֵ֗נִי ˈʕᵃnˈēnî ענה answer בְּ bᵊ בְּ in צִדְקָתֶֽךָ׃ ṣiḏqāṯˈeḵā צְדָקָה justice 143:1. David benedictus Dominus fortis meus qui docet manus meas ad proelium digitos meos ad bellum Blessed be the Lord my God, who teacheth my hands to fight, and my fingers to war. David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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. Давид свою победу над Голиафом приписывает Божественной помощи, о которой он и молил пред вступлением в битву. Adam Clarke: Commentary on the Bible - 1831 144:1: Teacheth my hands to war - To use sword, battle-axe, or spear. And my fingers to fight - To use the bow and arrows, and the sling. Albert Barnes: Notes on the Bible - 1834 144:1: Blessed be the Lord my strength - Margin, as in Hebrew, "my rock." See the notes at Psa 18:46, where the same expression occurs in the Hebrew. Which teacheth my hands to war - Hebrew, "To the war." See the notes at Psa 18:34. The Hebrew is not precisely alike, but the sense is the same. And my fingers to fight - Hebrew, my fingers to the fight. That is, he teaches my fingers so that I can skillfully use them in battle. Probably the immediate reference here is to the use of the bow - placing the arrow, and drawing the string. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:1: my strength: Heb. my rock, Psa 18:2, Psa 18:31, Psa 71:3, Psa 95:1; Deu 32:30, Deu 32:31; Isa 26:4 *marg. Isa 45:24 teacheth: Psa 18:34, Psa 44:3, Psa 44:4, Psa 60:12; Sa2 22:35; Co2 10:4; Eph 6:10, Eph 6:11 to war: or, to the war, etc. Carl Friedrich Keil and Franz Delitzsch 144:1 The whole of this first strophe is an imitation of David's great song of thanksgiving, Ps 18. Hence the calling of Jahve "my rock," Ps 18:3, Ps 18:47; hence the heaping up of other appellations in Ps 144:2, in which Ps 18:3 is echoed; but וּמפלּטי־לי (with Lamed deprived of the Dagesh) follows the model of 2Kings 22:2. The naming of Jahve with חסדּי is a bold abbreviation of אלהי חסדּי in Ps 59:11, 18, as also in Jon 2:8 the God whom the idolatrous ones forsake is called הסדּם. Instead of מלחמה the Davidic Psalms also poetically say קרב, Ps 55:22, cf. Ps 78:9. The expression "who traineth my hands for the fight" we have already read in Ps 18:35. The last words of the strophe, too, are after Ps 18:48; but instead of ויּדבּר this poet says הרודד, from רדד = רדה (cf. Is 45:1; Is 41:2), perhaps under the influence of uwmoriyd in 2Kings 22:48. In Ps 18:48 we however read עמּים, and the Masora has enumerated Ps 144:2, together with 2Kings 22:44; Lam 3:14, as the three passages in which it is written עמי, whilst one expects עמים (ג דסבירין עמים), as the Targum, Syriac, and Jerome (yet not the lxx) in fact render it. But neither from the language of the books nor from the popular dialect can it be reasonably expected that they would say עמּי for עמּים in such an ambiguous connection. Either, therefore, we have to read עמים, (Note: Rashi is acquainted with an otherwise unknown note of the Masora: תחתיו קרי; but this Ker is imaginary.) or we must fall in with the strong expression, and this is possible: there is, indeed, no necessity for the subduing to be intended of the use of despotic power, it can also be intended to God-given power, and of subjugating authority. David, the anointed one, but not having as yet ascended the throne, here gives expression to the hope that Jahve will grant him deeds of victory which will compel Israel to submit to him, whether willingly or reluctantly. Geneva 1599 144:1 "[A Psalm] of David." Blessed [be] the LORD my strength, which (a) teacheth my hands to war, [and] my fingers to fight: (a) Who out of a poor shepherd has made a valiant warrior and mighty conqueror. John Gill 144:1 Blessed be the Lord my strength,.... The author and giver of his natural strength of body, and of the fortitude of his mind, and of all the spiritual strength he had, to exercise grace, to bear up under afflictions and trials, to perform duty, and withstand enemies. It may be applied to Christ, the antitype of David, the man of God's right hand, he has made strong for himself. It may be rendered, "my rock" (c); to whom the psalmist fled for shelter, when in distress and overwhelmed; and on whom he built his faith, and hope of eternal salvation, as well as depended on him for all supplies of grace and strength, and for help and succour in all times of need. The Septuagint, Vulgate Latin, Ethiopic, and Arabic versions, render it, "my God": and so the word "rock" is used for God, Deut 32:30; which teacheth my hands to war, and my fingers to fight; he took him from being a shepherd, and made him a soldier; and from being the leader of a flock of sheep, to be a general of armies; and all his military skill in marshalling of troops, in leading them on to battle, and bringing them off as well as all his courage and success, were from the Lord: he whose hands and fingers had been used to the shepherd's crook, and to the handling of the harp and lyre, were taught how to handle the sword, the bow, the shield, and spear. God is a man of war himself; and he teaches the art of war, as he does husbandry and other things; see Ex 15:3; and so the Lord furnishes his people, who are here in a militant state, with spiritual armour, to fight against their spiritual enemies; he teaches them how to put it on, and directs them how to make use of every piece of it; as well as gives them boldness to face their enemies, and victory over them. (c) "rupes mea", Montanus, Tigurine version, Junius & Tremellius, Piscator, &c. so Ainsworth.
143:1143:1: Օրհնեալ Տէր Աստուա՛ծ իմ, որ ուսոյց զձեռս իմ ՚ի պատերազմ, եւ զմատո՛ւնս իմ ՚ի ճակատամարտ[7732]։ [7732] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դաւիթ առ Գող՛՛։ 1 Օրհնեալ է Տէր Աստուածն իմ, որ ձեռքս վարժեցրեց պատերազմի եւ մատներս՝ ճակատամարտի: 144 Օրհնեա՛լ ըլլայ Տէրը, իմ Վէմս, Որ իմ ձեռքերս մարտնչելու կը վարժեցնէ Ու իմ մատներս՝ պատերազմելու։ Օրհնեալ Տէր ^[824]Աստուած իմ, որ ուսոյց զձեռս իմ ի պատերազմ, եւ զմատունս իմ ի ճակատամարտ: 143:1: Օրհնեալ Տէր Աստուա՛ծ իմ, որ ուսոյց զձեռս իմ ՚ի պատերազմ, եւ զմատո՛ւնս իմ ՚ի ճակատամարտ[7732]։ [7732] Ոմանք.՚Ի կատարած սաղմոս ՚ի Դաւիթ առ Գող՛՛։ 1 Օրհնեալ է Տէր Աստուածն իմ, որ ձեռքս վարժեցրեց պատերազմի եւ մատներս՝ ճակատամարտի: 144 Օրհնեա՛լ ըլլայ Տէրը, իմ Վէմս, Որ իմ ձեռքերս մարտնչելու կը վարժեցնէ Ու իմ մատներս՝ պատերազմելու։ zohrab-1805▾ eastern-1994▾ western am▾	143:1143:1 Благословен Господь, твердыня моя, научающий руки мои битве и персты мои брани, 143:2 ἔλεός ελεος mercy μου μου of me; mine καὶ και and; even καταφυγή καταφυγη of me; mine ἀντιλήμπτωρ αντιληπτωρ of me; mine καὶ και and; even ῥύστης ρυστης of me; mine ὑπερασπιστής υπερασπιστης of me; mine καὶ και and; even ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἤλπισα ελπιζω hope ὁ ο the ὑποτάσσων υποτασσω subordinate; subject τὸν ο the λαόν λαος populace; population μου μου of me; mine ὑπ᾿ υπο under; by ἐμέ εμε me 143:2 וְ wᵊ וְ and אַל־ ʔal- אַל not תָּבֹ֣וא tāvˈô בוא come בְ֭ ˈv בְּ in מִשְׁפָּט mišpˌāṭ מִשְׁפָּט justice אֶת־ ʔeṯ- אֵת together with עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not יִצְדַּ֖ק yiṣdˌaq צדק be just לְ lᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face כָל־ ḵol- כֹּל whole חָֽי׃ ḥˈāy חַי alive 143:2. misericordia mea et fortitudo mea auxiliator meus et salvator meus scutum meum et in ipso speravi qui subiecit populos mihiMy mercy, and my refuge: my support, and my deliverer: My protector, and I have hoped in him: who subdueth my people under me. 1. Blessed be the LORD my rock, which teacheth my hands to war, my fingers to fight: Blessed [be] the LORD my strength, which teacheth my hands to war, [and] my fingers to fight: 143:1 Благословен Господь, твердыня моя, научающий руки мои битве и персты мои брани, 143:2 ἔλεός ελεος mercy μου μου of me; mine καὶ και and; even καταφυγή καταφυγη of me; mine ἀντιλήμπτωρ αντιληπτωρ of me; mine καὶ και and; even ῥύστης ρυστης of me; mine ὑπερασπιστής υπερασπιστης of me; mine καὶ και and; even ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἤλπισα ελπιζω hope ὁ ο the ὑποτάσσων υποτασσω subordinate; subject τὸν ο the λαόν λαος populace; population μου μου of me; mine ὑπ᾿ υπο under; by ἐμέ εμε me 143:2 וְ wᵊ וְ and אַל־ ʔal- אַל not תָּבֹ֣וא tāvˈô בוא come בְ֭ ˈv בְּ in מִשְׁפָּט mišpˌāṭ מִשְׁפָּט justice אֶת־ ʔeṯ- אֵת together with עַבְדֶּ֑ךָ ʕavdˈeḵā עֶבֶד servant כִּ֤י kˈî כִּי that לֹֽא־ lˈō- לֹא not יִצְדַּ֖ק yiṣdˌaq צדק be just לְ lᵊ לְ to פָנֶ֣יךָ fānˈeʸḵā פָּנֶה face כָל־ ḵol- כֹּל whole חָֽי׃ ḥˈāy חַי alive 143:2. misericordia mea et fortitudo mea auxiliator meus et salvator meus scutum meum et in ipso speravi qui subiecit populos mihi My mercy, and my refuge: my support, and my deliverer: My protector, and I have hoped in him: who subdueth my people under me. 1. Blessed be the LORD my rock, which teacheth my hands to war, my fingers to fight: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Grateful Acknowledgments of Divine Goodness; Prayer for Success against Enemies. 1 Blessed be the LORD my strength, which teacheth my hands to war, and my fingers to fight: 2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. 3 LORD, what is man, that thou takest knowledge of him! or the son of man, that thou makest account of him! 4 Man is like to vanity: his days are as a shadow that passeth away. 5 Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. 6 Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. 7 Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children; 8 Whose mouth speaketh vanity, and their right hand is a right hand of falsehood. Here, I. David acknowledges his dependence upon God and his obligations to him, v. 1, 2. A prayer for further mercy is fitly begun with a thanksgiving for former mercy; and when we are waiting upon God to bless us we should stir up ourselves to bless him. He gives to God the glory of two things:-- 1. What he was to him: Blessed be the Lord my rock (v. 1), my goodness, my fortress, v. 2. He has in the covenant engaged himself to be so, and encouraged us, accordingly, to depend upon him; all the saints, who by faith have made him theirs, have found him not only to answer but to out do their expectations. David speaks of it here as the matter of his trust, and that which made him easy, as the matter of his triumph, and that which made him glad, and in which he gloried. See how he multiplies words to express the satisfaction he had in God and his interest in him. (1.) "He is my strength, on whom I stay, and from whom I have power both for my work and for my warfare, my rock to build on, to take shelter in." Even when we are weak we may be strong in the Lord and in the power of his might. (2.) "My goodness, not only good to me, but my chief good, in whose favour I place my felicity, and who is the author of all the goodness that is in me, and from whom comes every good and perfect gift." (3.) "My fortress, and my high tower, in whom I think myself as safe as ever any prince thought himself in a castle or strong-hold." David had formerly sheltered himself in strong-holds at En-gedi (1 Sam. xxiii. 29), which perhaps were natural fastnesses. He had lately made himself master of the strong-hold of Zion, which was fortified by art, and he dwelt in the fort (2 Sam. v. 7, 9), but he depends not on these. "Lord," says he, "thou art my fortress and my high tower." The divine attributes and promises are fortifications to a believer, far exceeding those either of nature or art. (4.) My deliverer, and, as it is in the original, very emphatically, my deliverer to me, "not only a deliverer I have interest in, but who is always nigh unto me and makes all my deliverances turn to my real benefit." (5.) "My shield, to guard me against all the malignant darts that my enemies let fly at me, not only my fortress at home, but my shield abroad in the field of battle." Wherever a believer goes he carries his protection along with him. Fear not, Abram, I am thy shield. 2. What he had done for him. He was bred a shepherd, and seems not to have been designed by his parents, or himself for any thing more. But, (1.) God had made him a soldier. His hands had been used to the crook and his fingers to the harp, but God taught his hands to war and his fingers to fight, because he designed him for Israel's champion; and what God calls men to he either finds them or makes them fit for. Let the men of war give God the glory of all their military skill; the same that teaches the meanest husbandman his art teaches the greatest general his. It is a pity that any whose fingers God has taught to fight should fight against him or his kingdom among men. Those have special reason to acknowledge God with thankfulness who prove to be qualified for services which they themselves never thought of. (2.) God had made him a sovereign prince, had taught him to wield the sceptre as well as the sword, to rule as well as fight, the harder and nobler art of the two: He subdueth my people under me. The providence of God is to be acknowledged in making people subject to their prince, and so preserving the order and benefit of societies. There was a special hand of God inclining the people of Israel to be subject to David, pursuant to the promise God had made him; and it was typical of that great act of divine grace, the bringing of souls into subjection to the Lord Jesus and making them willing in the day of his power. II. He admires God's condescension to man and to himself in particular (v. 3, 4): "Lord, what is man, what a poor little thing is he, that thou takest knowledge of him, that thou makest account of him, that he falls so much under thy cognizance and care, and that thou hast such a tender regard to any of that mean and worthless race as thou hast had to me!" Considering the many disgraces which the human nature lies under, we have reason to admire the honours God has put upon mankind in general (the saints especially, some in a particular manner, as David) and upon the Messiah (to whom those words are applied, Heb. ii. 6), who was highly exalted because he humbled himself to be found in fashion as a man, and has authority to execute judgment because he is the Son of man. A question to this purport David asked (Ps. viii. 4), and he illustrated the wonder by the consideration of the great dignity God has placed man in (Ps. viii. 5), Thou hast crowned him with glory and honour. Here he illustrates it by the consideration of the meanness and mortality of man, notwithstanding the dignity put upon him (v. 4): Man is like to vanity; so frail is he, so weak, so helpless, compassed about with so many infirmities, and his continuance here so very short and uncertain, that he is as like as may be to vanity itself. Nay, he is vanity, he is so at his best estate. His days have little substance in them, considering how many of the thoughts and cares of an immortal soul are employed about a poor dying body; they are as a shadow, dark and flitting, transitory and finishing with the sun, and, when that sets, resolving itself into all shadow. They are as a shadow that passeth away, and there is no loss of it. David puts himself into the number of those that are thus mean and despicable. III. He begs of God to strengthen him and give him success against the enemies that invaded him, v. 5-8. He does not specify who they were that he was in fear of, but says, Scatter them, destroy them. God knew whom he meant, though he did not name them. But afterwards he describes them (v. 7, 8): "They are strange children, Philistines, aliens, bad neighbours to Israel, heathens, whom we are bound to be strange to and not to make any leagues with, and who therefore carry it strangely towards us." Notwithstanding the advantages with which God had blessed David's arms against them, they were still vexatious and treacherous, and men that one could put no confidence in: "One cannot take their word, for their mouth speaketh vanity; nay, if they give their hand upon it, or offer their hand to help you, there is no trusting them; for their right hand is a right hand of falsehood." Against such as these we cannot defend ourselves, but we may depend on the God of truth and justice, who hates falsehood, to defend us from them. 1. David prays that God would appear, that he would do something extraordinary, for the conviction of those who preferred their dunghill-deities before the God of Israel (v. 5): "Bow thy heavens, O Lord! and make it evident that they are indeed thine, and that thou art the Lord of them, Isa. lxvi. 1. Let thy providence threaten my enemies, and look black upon them, as the clouds do on the earth when they are thick, and hang very low, big with a storm. Fight against those that fight against us, so that it may visibly appear that thou art for us. Touch the mountains, our strong and stately enemies, and let them smoke. Show thyself by the ministry of thy angels, as thou didst upon Mount Sinai." 2. That he would appear against his enemies, that he would fight from heaven against them, as sometimes he had done, by lightnings, which are his arrows (his fiery darts, against which the hardest steel is no armour of proof, so penetrating is the force of lightning), that he himself would shoot these arrows, who, we are sure, never misses his mark, but hits where he aims. 3. That he would appear for him, v. 7. He begs for their destruction, in order to his own deliverance and the repose of his people: "Send thy hand, thy power, from above, for that way we look for help; rid me and deliver me out of these great waters that are ready to overflow me." God's time to help his people is when they are sinking and all other helps fail. Adam Clarke: Commentary on the Bible - 1831 144:2: Who subdueth my people - Who has once more reduced the nation to a state of loyal obedience. This may refer to the peace after the rebellion of Absalom. Albert Barnes: Notes on the Bible - 1834 144:2: My goodness - Margin, "my mercy." That is, He shows me mercy or favor. All the favors that I receive come from him. And my fortress; my high tower, and my deliverer - See the notes at Psa 18:2, where the same words occur. My shield - The same word which in Psa 18:2 is rendered "buckler." See the notes at that passage. And he in whom I trust - The same idea as in Psa 18:2. The tense of the verb only is varied. Who subdueth my people under me - See the notes at Psa 18:47. The language is slightly different, but the idea is the same. It is to be remarked that David "here" refers to his people - "who subdueth my people," meaning that those over whom God had placed him had been made submissive by the divine power. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:2: My goodness: or, mercy my fortress: Sa2 22:2, Sa2 22:3, Sa2 22:40-48; Jer 16:19 who subdueth: Psa 18:47, Psa 110:3 Geneva 1599 144:2 My goodness, and my fortress; my high tower, and my deliverer; my shield, and [he] in whom I trust; who (b) subdueth my people under me. (b) He confesses that neither by his own authority, power or policy was his kingdom quiet, but by the secret grace of God. John Gill 144:2 My goodness,.... Not only good, but goodness itself; the donor of all the blessings of goodness to him; the author of all goodness in him; the provider of all goodness for him, laid up to be used hereafter. The Septuagint and Vulgate Latin versions render it my mercy, properly enough; that is, the God of "my mercy", as in Ps 59:10; who is all mercy, full of mercy, rich and plenteous in it; which is abundant, and from everlasting to everlasting. Or, "my grace" (d); the God of all grace, the giver of every grace, and who is able to make all grace to abound; and from whom every blessing of grace, and every particular grace, as faith, hope, and love, and all the supplies of grace, as well as every good and perfect gift, come: Christ is prevented with all the blessings of goodness; in him all fulness of grace dwells, and with him God keeps his mercy for evermore; and my fortress; garrison or strong hold: what fortresses or fortifications are to cities, whether natural or artificial, that is God to his people; all his perfections are on their side; and particularly they are kept by his power, as in a garrison, through faith unto salvation, 1Pet 1:5; my high tower: the name of the Lord, which is himself, is a strong tower, where his righteous ones that flee to him are safe; and is an "high" one, where they are out of the reach of all their enemies, Prov 18:10; and my deliverer; that delivered him from his temporal enemies; and from his spiritual ones, from sin, Satan, and the world; from all afflictions and temptations, from wrath and ruin, death and hell; my shield; that protected him from all evil and danger; whose favour encompassed him as a shield; whose salvation was a shield to him; and more particularly the person, blood, righteousness, and sacrifice of his Son, called the shield of faith, Eph 6:16; and he in whom I trust; not in men, no, not in princes; but in the Lord only; in his Word, as the Targum; for things temporal and spiritual; for the blessings of grace here, and glory hereafter; of these several titles, see more on Ps 18:2; who subdueth my people under me; the people of Israel, all the tribes; whose hearts the Lord inclined to make him king over them all, 2Kings 5:1. Or, "the people" (f); so the Targum, Syriac, and Arabic versions; the Heathen people, the Philistines, Ammonites, Edomites, Moabites, and Syrians; see 2Kings 8:1. The former reading seems best, and is followed by the Septuagint, Vulgate Latin, and other versions: and this may be typical of the subduing of Christ's people under him; who are made willing, in the day of his power, to receive and own him as their King; profess subjection to his Gospel, and submit to his ordinances. (d) "gratia mea", Cocceius, Gejerus. (f) "pro" "populos", Piscator. John Wesley 144:2 Subdued - Who hath disposed my peoples hearts to receive and obey me as their king.
143:2143:2: Ողորմութիւն իմ եւ ապաւէն իմ, օգնակա՛ն իմ եւ փրկիչ իմ. ապաւէն իմ, եւ ես յուսամ ՚ի նա։ Ո հնազանդ առնէ զժողովուրդս ընդ ինեւ[7733]. [7733] Ոմանք.Ո հնազանդէ զժողովուրդս։ 2 Նա ողորմութիւնն ու ապաւէնն է իմ, օգնականը, փրկիչն ու պահպանիչն իմ: Ես յոյսս դրել եմ նրա վրայ. նա է, որ ժողովուրդներին հնազանդեցնում է ինձ: 2 Անիկա է իմ ողորմութիւնս ու պարիսպս, Իմ ապաւէնս ու փրկիչս, Իմ վահանս, ուստի ես անոր կը յուսամ, Որ իմ ժողովուրդս ինծի կը հնազանդեցնէ։ Ողորմութիւն իմ եւ ապաւէն իմ, օգնական իմ եւ փրկիչ իմ. ապաւէն իմ, եւ ես յուսամ ի նա. ո հնազանդ առնէ զժողովուրդս ընդ ինեւ: 143:2: Ողորմութիւն իմ եւ ապաւէն իմ, օգնակա՛ն իմ եւ փրկիչ իմ. ապաւէն իմ, եւ ես յուսամ ՚ի նա։ Ո հնազանդ առնէ զժողովուրդս ընդ ինեւ[7733]. [7733] Ոմանք.Ո հնազանդէ զժողովուրդս։ 2 Նա ողորմութիւնն ու ապաւէնն է իմ, օգնականը, փրկիչն ու պահպանիչն իմ: Ես յոյսս դրել եմ նրա վրայ. նա է, որ ժողովուրդներին հնազանդեցնում է ինձ: 2 Անիկա է իմ ողորմութիւնս ու պարիսպս, Իմ ապաւէնս ու փրկիչս, Իմ վահանս, ուստի ես անոր կը յուսամ, Որ իմ ժողովուրդս ինծի կը հնազանդեցնէ։ zohrab-1805▾ eastern-1994▾ western am▾	143:2143:2 милость моя и ограждение мое, прибежище мое и Избавитель мой, щит мой, и я на Него уповаю; Он подчиняет мне народ мой. 143:3 κύριε κυριος lord; master τί τις.1 who?; what? ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὅτι οτι since; that ἐγνώσθης γινωσκω know αὐτῷ αυτος he; him ἢ η or; than υἱὸς υιος son ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that λογίζῃ λογιζομαι account; count αὐτόν αυτος he; him 143:3 כִּ֥י kˌî כִּי that רָ֘דַ֤ף rˈāḏˈaf רדף pursue אֹויֵ֨ב׀ ʔôyˌēv איב be hostile נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul דִּכָּ֣א dikkˈā דכא oppress לָ֭ ˈlā לְ to † הַ the אָרֶץ ʔārˌeṣ אֶרֶץ earth חַיָּתִ֑י ḥayyāṯˈî חַיָּה life הֹושִׁיבַ֥נִי hôšîvˌanî ישׁב sit בְ֝ ˈv בְּ in מַחֲשַׁכִּ֗ים maḥᵃšakkˈîm מַחְשָׁךְ dark place כְּ kᵊ כְּ as מֵתֵ֥י mēṯˌê מות die עֹולָֽם׃ ʕôlˈām עֹולָם eternity 143:3. Domine quid est homo quia cognoscis eum filius hominis quia conputas eumLord, what is man, that thou art made known to him? or the son of man, that thou makest account of him? 2. My lovingkindness, and my fortress, my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. My goodness, and my fortress; my high tower, and my deliverer; my shield, and [he] in whom I trust; who subdueth my people under me: 143:2 милость моя и ограждение мое, прибежище мое и Избавитель мой, щит мой, и я на Него уповаю; Он подчиняет мне народ мой. 143:3 κύριε κυριος lord; master τί τις.1 who?; what? ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὅτι οτι since; that ἐγνώσθης γινωσκω know αὐτῷ αυτος he; him ἢ η or; than υἱὸς υιος son ἀνθρώπου ανθρωπος person; human ὅτι οτι since; that λογίζῃ λογιζομαι account; count αὐτόν αυτος he; him 143:3 כִּ֥י kˌî כִּי that רָ֘דַ֤ף rˈāḏˈaf רדף pursue אֹויֵ֨ב׀ ʔôyˌēv איב be hostile נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul דִּכָּ֣א dikkˈā דכא oppress לָ֭ ˈlā לְ to † הַ the אָרֶץ ʔārˌeṣ אֶרֶץ earth חַיָּתִ֑י ḥayyāṯˈî חַיָּה life הֹושִׁיבַ֥נִי hôšîvˌanî ישׁב sit בְ֝ ˈv בְּ in מַחֲשַׁכִּ֗ים maḥᵃšakkˈîm מַחְשָׁךְ dark place כְּ kᵊ כְּ as מֵתֵ֥י mēṯˌê מות die עֹולָֽם׃ ʕôlˈām עֹולָם eternity 143:3. Domine quid est homo quia cognoscis eum filius hominis quia conputas eum Lord, what is man, that thou art made known to him? or the son of man, that thou makest account of him? 2. My lovingkindness, and my fortress, my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 3. Избрание Давида и помазание его пророком Самуилом в цари над Израилем наполнило Давида чувством благоговения пред Богом, Который его, ничтожного из людей, удостоил, однако, великого избрания и назначения. В последнем - проявлении великой милости Бога к Давиду. Победа Давида над Голиафом сделала имя его самым популярным среди еврейского народа. В честь его составляли песни и ставили его выше Саула. Сердца евреев заметно склонялись к Давиду, что замечал и Давид и в чем он видел начало исполнения над ним Божественного назначения быть царем над Израилем, почему и говорит, что Господь "подчиняет ему народ". Adam Clarke: Commentary on the Bible - 1831 144:3: Lord, what is man - See the notes on Psa 8:4, Psa 8:5. What is Adam, that thou approvest of him? Can he do any thing worthy of thy notice? Or the son of feeble perishing man, that thou shouldest hold him in repute? What care, love, and attention, dost thou lavish upon him! Albert Barnes: Notes on the Bible - 1834 144:3: Lord, what is man, that thou takest knowledge of him? - The sentiment here is the same as in Psa 8:4, though the language is not precisely the same. See the notes at that passage. The word rendered "that thou takest knowledge of him," means here to take notice of; to regard. The idea is, It is amazing that a being so insignificant as man should be an object of interest to God, or that One so great should pay any attention to him and to his affairs. In Psa 8:4, the language is "that thou art mindful of him," that is, that thou dost remember him - that thou dost not altogether pass him over. In Psa 8:1-9 the remark is made in view of the heavens as being so exalted in comparison with man, and the wonder is, that in view of worlds so vast occupying the divine attention, and needing the divine care, "man," so insignificant, does not pass out of his view altogether. Here the remark seems to be made in illustration of the idea that there is no strength in man; that he has no power to accomplish anything of himself; that he is entirely dependent on God. Or the son of man - Man - any of the race. See the notes at Psa 8:4. That thou makest account of him! - Psa 8:4, "that thou visitest him." See the notes at that passage. The word here means "that thou shouldest "think" of him," that he should ever come into thy thought at all. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:3: what is man: Psa 8:4; Job 7:17, Job 15:14; Heb 2:6 or the son: Psa 146:3, Psa 146:4 Carl Friedrich Keil and Franz Delitzsch 144:3 Tit is evident that Ps 144:3 is a variation of Ps 8:5 with the use of other verbs. ידע in the sense of loving intimacy; חשּׁב, properly to count, compute, here rationem habere. Instead of כּי followed by the future there are consecutive futures here, and בּן־אדם is aramaizingly (בּר אנשׁ) metamorphosed into בּן־אנושׁ. Ps 144:4 is just such another imitation, like a miniature of Ps 39:6., Ps 39:11, cf. Ps 62:10. The figure of the shadow is the same as in Ps 102:12, cf. Ps 109:23. The connection of the third stanza with the second is still more disrupt than that of the second with the first. Geneva 1599 144:3 LORD, what [is] man, that thou (c) takest knowledge of him! [or] the son of man, that thou makest account of him! (c) To give to God just praise, is to confess ourselves to be unworthy of so excellent benefits, and that he bestows them on us of his free mercy. John Gill 144:3 Lord, what is man, that thou takest knowledge of him?.... Man, that is at most and best but a creature, made of the dust of the earth, is but dust and ashes; yea, a sinful creature, that drinks up iniquity like water: and yet the Lord not only knows him, as he is the omniscient God, but takes notice of him in a way of providence, and in a way of grace. His chosen people are no other nor better than others, of the same original, and of the same character; and yet he owns and acknowledges them as his peculiar people, and makes himself known unto them: and so it is rendered by the Septuagint version, "that thou shouldest be known unto him?" or, "appear to him?" as the Arabic; reveal thyself to him, not only by the light of nature and works of creation, but in Christ, and by the spirit of wisdom and revelation in the knowledge of him; or the son of man, that thou makest account of him? as the Lord does, especially of some of the sons of men; whom he reckons as his portion and inheritance, his jewels and peculiar treasure, and who are as dear to him as the apple of his eye; whom he "magnifies", as in Job 7:17; makes them kings and priests; raises them from the dunghill, and sets them among princes, to inherit the throne of glory; on whom he sets his heart, and loves them with an everlasting love: or, "that thou shouldest think of him?" (g) thoughts of peace, and not of evil; so as to provide a Saviour for men, and send down the Spirit of his Son into their hearts to quicken them; so as to bless them with all spiritual blessings, and at last to glorify them. David no doubt had a special respect to himself; and wondered at the goodness of God to him, in taking him from a family of little or no account, from a mean employ, from a shepherd's cottage, and raising him to the throne of Israel; and especially in making him a partaker of grace, and an heir of glory; see Ps 8:4; which is applied to Christ, Heb 2:6. (g) "quod cogites de eo", Tigurine version, Vatablus.
143:3143:3: Տէր՝ ո՞ է մարդ զի յայտնեցար նմա, կամ որդի մարդոյ թէ համարիս ինչ զնա[7734]։ [7734] Ոմանք.Ով է... Յայտնեցար դու նմա։ 3 Տէ՛ր, մարդն ի՞նչ է, որ յայտնուեցիր նրան, կամ մարդու որդին՝ որ բանի տեղ ես դնում նրան: 3 Ո՛վ Տէր, մարդը ի՞նչ է որ զանիկա կը ճանչնաս Ու մարդու որդին, որ զանիկա կը յարգես։ Տէր, ո՞ է մարդ զի յայտնեցար նմա, կամ որդի մարդոյ` թէ համարիս ինչ զնա: 143:3: Տէր՝ ո՞ է մարդ զի յայտնեցար նմա, կամ որդի մարդոյ թէ համարիս ինչ զնա[7734]։ [7734] Ոմանք.Ով է... Յայտնեցար դու նմա։ 3 Տէ՛ր, մարդն ի՞նչ է, որ յայտնուեցիր նրան, կամ մարդու որդին՝ որ բանի տեղ ես դնում նրան: 3 Ո՛վ Տէր, մարդը ի՞նչ է որ զանիկա կը ճանչնաս Ու մարդու որդին, որ զանիկա կը յարգես։ zohrab-1805▾ eastern-1994▾ western am▾	143:3143:3 Господи! что есть человек, что Ты знаешь о нем, и сын человеческий, что обращаешь на него внимание? 143:4 ἄνθρωπος ανθρωπος person; human ματαιότητι ματαιοτης superficiality ὡμοιώθη ομοιοω like; liken αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about σκιὰ σκια shadow; shade παράγουσιν παραγω head along; head aside 143:4 וַ wa וְ and תִּתְעַטֵּ֣ף ttiṯʕaṭṭˈēf עטף faint עָלַ֣י ʕālˈay עַל upon רוּחִ֑י rûḥˈî רוּחַ wind בְּ֝ ˈbᵊ בְּ in תֹוכִ֗י ṯôḵˈî תָּוֶךְ midst יִשְׁתֹּומֵ֥ם yištômˌēm שׁמם be desolate לִבִּֽי׃ libbˈî לֵב heart 143:4. homo vanitati adsimilatus est dies eius quasi umbra pertransiensMan is like to vanity: his days pass away like a shadow. 3. LORD, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him? LORD, what [is] man, that thou takest knowledge of him! [or] the son of man, that thou makest account of him: 143:3 Господи! что есть человек, что Ты знаешь о нем, и сын человеческий, что обращаешь на него внимание? 143:4 ἄνθρωπος ανθρωπος person; human ματαιότητι ματαιοτης superficiality ὡμοιώθη ομοιοω like; liken αἱ ο the ἡμέραι ημερα day αὐτοῦ αυτος he; him ὡσεὶ ωσει as if; about σκιὰ σκια shadow; shade παράγουσιν παραγω head along; head aside 143:4 וַ wa וְ and תִּתְעַטֵּ֣ף ttiṯʕaṭṭˈēf עטף faint עָלַ֣י ʕālˈay עַל upon רוּחִ֑י rûḥˈî רוּחַ wind בְּ֝ ˈbᵊ בְּ in תֹוכִ֗י ṯôḵˈî תָּוֶךְ midst יִשְׁתֹּומֵ֥ם yištômˌēm שׁמם be desolate לִבִּֽי׃ libbˈî לֵב heart 143:4. homo vanitati adsimilatus est dies eius quasi umbra pertransiens Man is like to vanity: his days pass away like a shadow. 3. LORD, what is man, that thou takest knowledge of him? or the son of man, that thou makest account of him? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Может быть, что слова этого стиха относятся к Голиафу, который, при уверенности в своей силе и победе над Давидом, не предполагал, как близка к нему гибель. Adam Clarke: Commentary on the Bible - 1831 144:4: Man is like to vanity - אדם להבל דמה Adam lahebel damah, literally, Adam is like to Abel, exposed to the same miseries, accidents, and murderers; for in millions of cases the hands of brothers are lifted up to shed the blood of brothers. What are wars but fratricide in the great human family? His days are as a shadow - The life of Abel was promissory of much blessedness; but it afforded merely the shadow of happiness. He was pure and holy, beloved of his parents, and beloved of God; but, becoming the object of his brother's envy, his life became a sacrifice to his piety. Albert Barnes: Notes on the Bible - 1834 144:4: Man is like to vanity - See the notes at Psa 39:5-6; Psa 62:9. The idea here is, that man can be compared only with that which is utterly vain - which is emptiness - which is nothing. His days are as a shadow that passeth away - See the notes at Psa 102:11 : "My days are like a shadow that declineth." The idea is essentially the same. It is, that as a shadow has no substance, and that as it moves along constantly as the sun declines, until it vanishes altogether, so man has nothing substantial or permanent, and so he is constantly moving off and will soon wholly disappear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:4: Man: Psa 39:5, Psa 39:6, Psa 62:9, Psa 89:47; Job 4:19, Job 14:1-3; Ecc 1:2, Ecc 1:14, Ecc 12:8 his days: Psa 102:11, Psa 103:15, Psa 103:16, Psa 109:23; Sa2 14:14; Ch1 29:15; Job 8:9; Ecc 8:13 John Gill 144:4 Man is like to vanity,.... Is vanity itself, in every age, state, and condition; yea, in his best estate, Ps 39:5; or, "to the breath" (h) of the mouth, as Kimchi; which is gone as soon as seen almost: or, to a vapour (i); to which the life of man is compared, Jas 4:14; his days are as a shadow that passeth away; as the former denotes the frailty and mortality of man, this the shortness of his duration; his days fleeing away, and of no more continuance than the shadow cast by the sun, which presently declines and is gone. (h) "halitui", Muis; so Kimchi. (i) "Vapori", Cocceius; so the Syriac and Arabic versions.
143:4143:4: Մարդ նանրութեան նմանեաց, եւ աւուրք նորա որպէս հովանի՛ անցին[7735]։ [7735] Ոմանք.Մարդ նանրոյ նմանեաց։ 4 Մարդը նման է ունայնութեան, եւ նրա օրերն անցնում են ստուերի պէս: 4 Մարդը ունայնութեան պէս է Անոր օրերը անցնող շուքի պէս են։ Մարդ նանրութեան նմանեաց, եւ աւուրք նորա որպէս հովանի անցին: 143:4: Մարդ նանրութեան նմանեաց, եւ աւուրք նորա որպէս հովանի՛ անցին[7735]։ [7735] Ոմանք.Մարդ նանրոյ նմանեաց։ 4 Մարդը նման է ունայնութեան, եւ նրա օրերն անցնում են ստուերի պէս: 4 Մարդը ունայնութեան պէս է Անոր օրերը անցնող շուքի պէս են։ zohrab-1805▾ eastern-1994▾ western am▾	143:4143:4 Человек подобен дуновению; дни его как уклоняющаяся тень. 143:5 κύριε κυριος lord; master κλῖνον κλινω bend; tip over οὐρανούς ουρανος sky; heaven σου σου of you; your καὶ και and; even κατάβηθι καταβαινω step down; descend ἅψαι απτομαι grasp; touch τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even καπνισθήσονται καπνιζω smoke; smolder 143:5 זָ֘כַ֤רְתִּי zˈāḵˈartî זכר remember יָמִ֨ים׀ yāmˌîm יֹום day מִ mi מִן from קֶּ֗דֶם qqˈeḏem קֶדֶם front הָגִ֥יתִי hāḡˌîṯî הגה mutter בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole פָּעֳלֶ֑ךָ poʕᵒlˈeḵā פֹּעַל doing בְּֽ bᵊˈ בְּ in מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand אֲשֹׂוחֵֽחַ׃ ʔᵃśôḥˈēₐḥ שׂיח be concerned with 143:5. Domine inclina caelos tuos et descende tange montes et fumigabuntLord, bow down thy heavens and descend: touch the mountains, and they shall smoke. 4. Man is like to vanity: his days are as a shadow that passeth away. Man is like to vanity: his days [are] as a shadow that passeth away: 143:4 Человек подобен дуновению; дни его как уклоняющаяся тень. 143:5 κύριε κυριος lord; master κλῖνον κλινω bend; tip over οὐρανούς ουρανος sky; heaven σου σου of you; your καὶ και and; even κατάβηθι καταβαινω step down; descend ἅψαι απτομαι grasp; touch τῶν ο the ὀρέων ορος mountain; mount καὶ και and; even καπνισθήσονται καπνιζω smoke; smolder 143:5 זָ֘כַ֤רְתִּי zˈāḵˈartî זכר remember יָמִ֨ים׀ yāmˌîm יֹום day מִ mi מִן from קֶּ֗דֶם qqˈeḏem קֶדֶם front הָגִ֥יתִי hāḡˌîṯî הגה mutter בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole פָּעֳלֶ֑ךָ poʕᵒlˈeḵā פֹּעַל doing בְּֽ bᵊˈ בְּ in מַעֲשֵׂ֖ה maʕᵃśˌē מַעֲשֶׂה deed יָדֶ֣יךָ yāḏˈeʸḵā יָד hand אֲשֹׂוחֵֽחַ׃ ʔᵃśôḥˈēₐḥ שׂיח be concerned with 143:5. Domine inclina caelos tuos et descende tange montes et fumigabunt Lord, bow down thy heavens and descend: touch the mountains, and they shall smoke. 4. Man is like to vanity: his days are as a shadow that passeth away. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 5-7. Господь всемогущ: ему подчиняются и пред Ним трепещут горы, Он сыплет молнии. Окажи и мне защиту в борьбе со врагом, пошли с неба чудесную помощь мне ("простри с высоты руку Твою"). Adam Clarke: Commentary on the Bible - 1831 144:5: Bow thy heavens - See the note on Psa 18:9. Albert Barnes: Notes on the Bible - 1834 144:5: Bow thy heavens, O Lord ... - Come to my aid "as if" the heavens were bent down; come down with all thy majesty and glory. See the notes at Psa 18:9 : "He bowed down the heavens also, and came down." What it is there declared that the Lord "had" done, he is here implored to do again. Touch the mountains, and they shall smoke - See the notes at Psa 104:32 : "He toucheth the hills, and they smoke." It is there affirmed as a characteristic of God that he "does" this; here the psalmist prays that, as this belonged to God, or was in his power, he "would" do it in his behalf. The prayer is, that God would come to his relief "as if" in smoke and tempest - in the fury of the storm. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:5: Bow: Psa 18:9; Isa 64:1, Isa 64:2 touch: Psa 104:32; Exo 19:18; Nah 1:3-6; Hab 3:3-6; Heb 12:18 Carl Friedrich Keil and Franz Delitzsch 144:5 The deeds of God which Ps 18 celebrates are here made an object of prayer. We see from Ps 18:10 that ותרד, Ps 144:5, has Jahve and not the heavens as its subject; and from Ps 18:15 that the suffix em in Ps 144:6 is meant in both instances to be referred to the enemies. The enemies are called sons of a foreign country, i.e., barbarians, as in Ps 18:45. The fact that Jahve stretches forth His hand out of the heavens and rescues David out of great waters, is taken verbatim from Ps 18:17; and the poet has added the interpretation to the figure here. On Ps 144:8 cf. Ps 12:3; Ps 41:7. The combination of words "right hand of falsehood" is the same as in Ps 109:2. But our poet, although so great an imitator, has, however, much also that is peculiar to himself. The verb בּרק, "to send forth lightning;" the verb פּצה in the Aramaeo-Arabic signification "to tear out of, rescue," which in David always only signifies "to tear open, open wide" (one's mouth), Ps 22:14; Ps 66:14; and the combination "the right hand of falsehood" (like "the tongue of falsehood" in Ps 109:2), i.e., the hand raised for a false oath, are only found here. The figure of Omnipotence, "He toucheth the mountains and they smoke," is, as in Ps 104:32, taken from the mountains that smoked at the giving of the Law, Ex 19:18; Ex 20:15. The mountains, as in Ps 68:17 (cf. Ps 76:5), point to the worldly powers. God only needs to touch these as with the tip of His finger, and the inward fire, which will consume them, at once makes itself known by the smoke, which ascends from them. The prayer for victory is followed by a vow of thanksgiving for that which is to be bestowed. Geneva 1599 144:5 (d) Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. (d) He desires God to continue his graces, and to send help for the present need. John Gill 144:5 Bow thy heavens, O Lord, and come down,.... The heavens, which the Lord has made, and where he dwells; and which are under his influence, and he can cause to incline or bow at his pleasure: and which literally may be said to bow, particularly the airy heavens, when these are filled with clouds heavy with rain, and hang low, ready to fall upon the earth, and being rent, let down showers on it: and mystically may design storms of wrath gathering over the heads of ungodly men, and revealed from heaven against them. Or rather, as connected with the phrase, "and come down", denotes some appearance or manifestation of God; either for the help and assistance of his people; or in a way of vengeance against their enemies; or both: and which descent must be understood in consistence with the omnipresence of God; and supposes his habitation to be on high, and is expressive of regard to the persons and affairs of men on earth; and is by some considered as a prayer for the incarnation of Christ, which is sometimes signified by coming down from heaven; not by change of place, nor by bringing an human nature, soul or body, down with him from heaven; but by the assumption of our nature; and which was greatly wished, prayed, and longed for, by the Old Testament saints The Targum is, "O Lord, bow the heavens, and manifest thyself;'' see Ps 18:9; touch the mountains, and they shall smoke; as Mount Sinai did when the Lord descended on it, Ex 19:18; see Ps 104:32; These, according to Kimchi, signify mighty kings, strong as mountains: so kingdoms are sometimes called; as the Babylonian empire is called a mountain, a destroying and burnt mountain, Zech 4:7. Such kings and kingdoms rose up like mountains against Christ, when here incarnate; and against his Gospel, and the ministry of it by his apostles; as the kingdom and nation of the Jews, and the whole Pagan empire: but these, by a touch of his almighty power, have vanished into smoke, Ps 2:1, Rev_ 8:8. John Wesley 144:5 Come - To help me. Smoke - As Sinai did at thy glorious appearance, Ex 19:18. This is a figurative and poetical description of God's coming to take vengeance upon his enemies.
143:5143:5: Տէր խոնարհեցո՛ զերկինս եւ է՛ջ, մերձեա՛ց ՚ի լերինս՝ եւ ծխեսցին[7736]։ [7736] Ոմանք.Տէր խոնարհեցոյց զեր՛՛։ 5 Տէ՛ր, ցածրացրո՛ւ երկինքն ու իջի՛ր, մօտեցի՛ր լեռներին՝ եւ թող ծխեն դրանք: 5 Ո՛վ Տէր, խոնարհեցո՛ւր քու երկինքդ ու վա՛ր իջիր, Լեռներուն դպչէ ու պիտի մխան։ Տէր, խոնարհեցո զերկինս եւ էջ, մերձեա ի լերինս` եւ ծխեսցին: 143:5: Տէր խոնարհեցո՛ զերկինս եւ է՛ջ, մերձեա՛ց ՚ի լերինս՝ եւ ծխեսցին[7736]։ [7736] Ոմանք.Տէր խոնարհեցոյց զեր՛՛։ 5 Տէ՛ր, ցածրացրո՛ւ երկինքն ու իջի՛ր, մօտեցի՛ր լեռներին՝ եւ թող ծխեն դրանք: 5 Ո՛վ Տէր, խոնարհեցո՛ւր քու երկինքդ ու վա՛ր իջիր, Լեռներուն դպչէ ու պիտի մխան։ zohrab-1805▾ eastern-1994▾ western am▾	143:5143:5 Господи! Приклони небеса Твои и сойди; коснись гор, и воздымятся; 143:6 ἄστραψον αστραπτω flash ἀστραπὴν αστραπη lightning καὶ και and; even σκορπιεῖς σκορπιζω scatter αὐτούς αυτος he; him ἐξαπόστειλον εξαποστελλω send forth τὰ ο the βέλη βελος missile σου σου of you; your καὶ και and; even συνταράξεις συνταρασσω he; him 143:6 פֵּרַ֣שְׂתִּי pērˈaśtî פרשׂ spread out יָדַ֣י yāḏˈay יָד hand אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to נַפְשִׁ֓י׀ nafšˈî נֶפֶשׁ soul כְּ kᵊ כְּ as אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth עֲיֵפָ֖ה ʕᵃyēfˌā עָיֵף faint לְךָ֣ lᵊḵˈā לְ to סֶֽלָה׃ sˈelā סֶלָה sela 143:6. mica fulmine et dissipa eos mitte sagittam tuam et interfice illosSend forth lightning, and thou shalt scatter them: shoot out thy arrows, and thou shalt trouble them. 5. Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke: 143:5 Господи! Приклони небеса Твои и сойди; коснись гор, и воздымятся; 143:6 ἄστραψον αστραπτω flash ἀστραπὴν αστραπη lightning καὶ και and; even σκορπιεῖς σκορπιζω scatter αὐτούς αυτος he; him ἐξαπόστειλον εξαποστελλω send forth τὰ ο the βέλη βελος missile σου σου of you; your καὶ και and; even συνταράξεις συνταρασσω he; him 143:6 פֵּרַ֣שְׂתִּי pērˈaśtî פרשׂ spread out יָדַ֣י yāḏˈay יָד hand אֵלֶ֑יךָ ʔēlˈeʸḵā אֶל to נַפְשִׁ֓י׀ nafšˈî נֶפֶשׁ soul כְּ kᵊ כְּ as אֶֽרֶץ־ ʔˈereṣ- אֶרֶץ earth עֲיֵפָ֖ה ʕᵃyēfˌā עָיֵף faint לְךָ֣ lᵊḵˈā לְ to סֶֽלָה׃ sˈelā סֶלָה sela 143:6. mica fulmine et dissipa eos mitte sagittam tuam et interfice illos Send forth lightning, and thou shalt scatter them: shoot out thy arrows, and thou shalt trouble them. 5. Bow thy heavens, O LORD, and come down: touch the mountains, and they shall smoke. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 144:6: Cast forth lightning - See the note Psa 18:13-14 (note). Albert Barnes: Notes on the Bible - 1834 144:6: Cast forth lightnings, and scatter them - See the notes at Psa 18:14 : "He sent out his arrows, and scattered them." The allusion there is to lightning. The psalmist prays that; God would do now again what he had then done. The Hebrew here is, "Lighten lightning;" that is, Send forth lightning. The word is used as a verb nowhere else. Shoot out thine arrows ... - So in Psa 18:14 : "He shot out lightnings." The words are the same here as in that psalm, only that they are arranged differently. See the notes at that place. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:6: Cast forth: Psa 18:13, Psa 18:14, Psa 77:17, Psa 77:18; Sa2 22:12-15 shoot out: Psa 7:12, Psa 21:12, Psa 45:5; Deu 32:23, Deu 32:42 Geneva 1599 144:6 (e) Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them. (e) By these manner of speeches he shows that all the hindrances in the world cannot prevent God's power, which he apprehends by faith. John Gill 144:6 Cast forth lightning, and scatter them,.... The mountains, the kings and kingdoms of the earth; the enemies of David, and of Christ, and of his people; particularly the Jews, who have been scattered all over the earth by the judgments of God upon them; cast forth like lightning, which is swift, piercing, penetrating, and destructive; shoot out thine arrows, and destroy them; or, "trouble them" (k); as the Targum, Septuagint, and Arabic versions, nearer to the Hebrew: these also design the sore judgments of God, the arrows of famine, pestilence, and sword; which fly swiftly, pierce deeply, cut sharply, and, like fiery darts, give great pain and trouble. So Kimchi and Ben Melech interpret them of the decrees which come down from heaven, as Aben Ezra does Ps 144:5, by "lightning" Arama understands the flame of fire which comes out with thunder; and by "arrows" the thunderbolt, which he calls a stone hardened in the air like iron. (k) "ac turba eos", Tigurine version; "et conturba eos", Cocceius, Michaelis.
143:6143:6: Փայլատակեա՛ զփայլատակունս քո եւ խռովեա՛ զնոսա, առաքեա՛ զնետս քո եւ ցրուեա՛ զնոսա[7737]։ [7737] Ոմանք.Փայլեա՛ զփայլատակումն քո։ 6 Արձակի՛ր կայծակները քո եւ խռովի՛ր նրանց, առաքի՛ր նետերը քո եւ ցրի՛ր նրանց: 6 Փայլակը նետէ ու ցրուէ զանոնք, Քու նետերդ ղրկէ ու զանոնք խռովեցուր։ Փայլատակեա զփայլատակունս քո եւ խռովեա զնոսա, առաքեա զնետս քո եւ ցրուեա զնոսա: 143:6: Փայլատակեա՛ զփայլատակունս քո եւ խռովեա՛ զնոսա, առաքեա՛ զնետս քո եւ ցրուեա՛ զնոսա[7737]։ [7737] Ոմանք.Փայլեա՛ զփայլատակումն քո։ 6 Արձակի՛ր կայծակները քո եւ խռովի՛ր նրանց, առաքի՛ր նետերը քո եւ ցրի՛ր նրանց: 6 Փայլակը նետէ ու ցրուէ զանոնք, Քու նետերդ ղրկէ ու զանոնք խռովեցուր։ zohrab-1805▾ eastern-1994▾ western am▾	143:6143:6 блесни молниею и рассей их; пусти стрелы Твои и расстрой их; 143:7 ἐξαπόστειλον εξαποστελλω send forth τὴν ο the χεῖρά χειρ hand σου σου of you; your ἐξ εκ from; out of ὕψους υψος height; on high ἐξελοῦ εξαιρεω extract; take out με με me καὶ και and; even ῥῦσαί ρυομαι rescue με με me ἐξ εκ from; out of ὑδάτων υδωρ water πολλῶν πολυς much; many ἐκ εκ from; out of χειρὸς χειρ hand υἱῶν υιος son ἀλλοτρίων αλλοτριος another's; stranger 143:7 מַ֘הֵ֤ר mˈahˈēr מהר hasten עֲנֵ֨נִי׀ ʕᵃnˌēnî ענה answer יְהוָה֮ [yᵊhwāh] יְהוָה YHWH כָּלְתָ֪ה kālᵊṯˈā כלה be complete ר֫וּחִ֥י rˈûḥˌî רוּחַ wind אַל־ ʔal- אַל not תַּסְתֵּ֣ר tastˈēr סתר hide פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face מִמֶּ֑נִּי mimmˈennî מִן from וְ֝ ˈw וְ and נִמְשַׁ֗לְתִּי nimšˈaltî משׁל say proverb עִם־ ʕim- עִם with יֹ֥רְדֵי yˌōrᵊḏê ירד descend בֹֽור׃ vˈôr בֹּור cistern 143:7. extende manum tuam de excelso libera me et erue me de aquis multis de manu filiorum alienorumPut forth thy hand from on high, take me out, and deliver me from many waters: from the hand of strange children: 6. Cast forth lightning, and scatter them; send out thine arrows, and discomfit them. Cast forth lightning, and scatter them: shoot out thine arrows, and destroy them: 143:6 блесни молниею и рассей их; пусти стрелы Твои и расстрой их; 143:7 ἐξαπόστειλον εξαποστελλω send forth τὴν ο the χεῖρά χειρ hand σου σου of you; your ἐξ εκ from; out of ὕψους υψος height; on high ἐξελοῦ εξαιρεω extract; take out με με me καὶ και and; even ῥῦσαί ρυομαι rescue με με me ἐξ εκ from; out of ὑδάτων υδωρ water πολλῶν πολυς much; many ἐκ εκ from; out of χειρὸς χειρ hand υἱῶν υιος son ἀλλοτρίων αλλοτριος another's; stranger 143:7 מַ֘הֵ֤ר mˈahˈēr מהר hasten עֲנֵ֨נִי׀ ʕᵃnˌēnî ענה answer יְהוָה֮ [yᵊhwāh] יְהוָה YHWH כָּלְתָ֪ה kālᵊṯˈā כלה be complete ר֫וּחִ֥י rˈûḥˌî רוּחַ wind אַל־ ʔal- אַל not תַּסְתֵּ֣ר tastˈēr סתר hide פָּנֶ֣יךָ pānˈeʸḵā פָּנֶה face מִמֶּ֑נִּי mimmˈennî מִן from וְ֝ ˈw וְ and נִמְשַׁ֗לְתִּי nimšˈaltî משׁל say proverb עִם־ ʕim- עִם with יֹ֥רְדֵי yˌōrᵊḏê ירד descend בֹֽור׃ vˈôr בֹּור cistern 143:7. extende manum tuam de excelso libera me et erue me de aquis multis de manu filiorum alienorum Put forth thy hand from on high, take me out, and deliver me from many waters: from the hand of strange children: 6. Cast forth lightning, and scatter them; send out thine arrows, and discomfit them. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 144:7: Deliver me out of great waters - See the note Psa 18:16. Albert Barnes: Notes on the Bible - 1834 144:7: Send thine hand from above - Margin, as in Hebrew, "hands." See the notes at Psa 18:16 : "He sent from above." Rid me, and deliver me out of great waters - Thus Psa 18:16 : "He took me, he drew me out of many waters." As God had done it once, there was ground for the prayer that he would do it yet again. From the hand of strange children - Strangers: strangers to thee; strangers to thy people, foreigners. See Psa 54:3 : "For strangers are risen up against me." The language would properly imply that at the time referred to in the psalm he was engaged in a warfare with foreign enemies. Who they were, we have no means now of ascertaining. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:7: Send: Psa 18:16; Sa2 22:17; Mat 27:43 hand: Heb. hands deliver me: Psa 69:1, Psa 69:2, Psa 69:14, Psa 69:15, Psa 93:3, Psa 93:4; Rev 12:15, Rev 12:16, Rev 17:15 the hand: Psa 144:11, Psa 54:3; Neh 9:2; Mal 2:11 Geneva 1599 144:7 Send thine hand from above; rid me, and deliver me out of great (f) waters, from the hand of strange children; (f) That is, deliver me from the tumults of they who should be my people but are corrupt in their judgment and enterprises, as though they were strangers. John Gill 144:7 Send thine hand from above,.... From the high heavens, as the Targum; that is, exert and display thy power in my deliverance, and in the destruction of my enemies; as follows: rid me, and deliver me out of great waters; out of great afflictions, which, for quantity and quality, are like many waters, overflowing and overwhelming; see Is 43:2; or out of the hands of enemies, many, mighty, and strong, whom he compares to waters; as Aben Ezra, Kimchi, and Ben Melech observe: and so the Targum, "deliver me from the multitudes or armies, that are like to many waters;'' see Rev_ 17:1. It may be applied to the sorrows and sufferings of Christ, the antitype of David, with which he was overwhelmed; to the billows of divine wrath which went over him; to the floods of ungodly men that encompassed him; and to the whole posse of devils, Satan, and his principalities and powers, that attacked him; see Ps 18:4; from the hand of strange children; which explains what is meant by "great waters": wicked men chiefly; either Gentiles, the children of a people of a strange nation, and of a strange language, and of strange sentiments of religion, and that worship a strange god: such as the Edomites, Moabites, Philistines, &c. who were aliens from the commonwealth of Israel, and strangers to the covenants of promise: or else the Israelites, who were degenerated from their ancestors, such of David's subjects that rebelled against him; so the Ziphims are called strangers that rose up against him, Ps 54:3; and such were the enemies of Christ, both the Romans, who were Heathens and aliens; and the people of the Jews, his own countrymen, who were a generation of vipers; see Acts 4:27; such as Juvenal calls (l) "filii morum", who inherited the vices of their fathers. (l) Satyr. 14. v. 52. John Wesley 144:7 Strange children - Either of the Heathen nations: or of the rebellious Israelites.
143:7143:7: Առաքեա՛ զձեռն քո ՚ի բարձանց եւ փրկեա՛ զիս ՚ի ջուրց բազմաց, եւ ՚ի ձեռաց որդւոց օտարաց։ 7 Ձեռքդ մեկնի՛ր վերից ու փրկի՛ր ինձ յորդացող ջրերից եւ օտարների որդիների ձեռքից, 7 Քու ձեռքդ վերէն ղրկէ եւ ազատէ՛ զիս. Փրկէ՛ զիս շատ ջուրերէն ու օտարներուն ձեռքէն, Առաքեա զձեռն քո ի բարձանց եւ փրկեա զիս ի ջուրց բազմաց, եւ ի ձեռաց որդւոց օտարաց: 143:7: Առաքեա՛ զձեռն քո ՚ի բարձանց եւ փրկեա՛ զիս ՚ի ջուրց բազմաց, եւ ՚ի ձեռաց որդւոց օտարաց։ 7 Ձեռքդ մեկնի՛ր վերից ու փրկի՛ր ինձ յորդացող ջրերից եւ օտարների որդիների ձեռքից, 7 Քու ձեռքդ վերէն ղրկէ եւ ազատէ՛ զիս. Փրկէ՛ զիս շատ ջուրերէն ու օտարներուն ձեռքէն, zohrab-1805▾ eastern-1994▾ western am▾	143:7143:7 простри с высоты руку Твою, избавь меня и спаси меня от вод многих, от руки сынов иноплеменных, 143:8 ὧν ος who; what τὸ ο the στόμα στομα mouth; edge ἐλάλησεν λαλεω talk; speak ματαιότητα ματαιοτης superficiality καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτῶν αυτος he; him δεξιὰ δεξιος right ἀδικίας αδικια injury; injustice 143:8 הַשְׁמִ֘יעֵ֤נִי hašmˈîʕˈēnî שׁמע hear בַ va בְּ in † הַ the בֹּ֨קֶר׀ bbˌōqer בֹּקֶר morning חַסְדֶּךָ֮ ḥasdeḵˈā חֶסֶד loyalty כִּֽי־ kˈî- כִּי that בְךָ֪ vᵊḵˈā בְּ in בָ֫טָ֥חְתִּי vˈāṭˌāḥᵊttî בטח trust הֹודִיעֵ֗נִי hôḏîʕˈēnî ידע know דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way ז֥וּ zˌû זוּ [relative] אֵלֵ֑ךְ ʔēlˈēḵ הלך walk כִּֽי־ kˈî- כִּי that אֵ֝לֶיךָ ˈʔēleʸḵā אֶל to נָשָׂ֥אתִי nāśˌāṯî נשׂא lift נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 143:8. quorum os locutum est vanitatem et dextera eorum dextera mendaciiWhose mouth hath spoken vanity: and their right hand is the right hand of iniquity. 7. Stretch forth thine hand from above; rescue me, and deliver me out of great waters, out of the hand of strangers; Send thine hand from above; rid me, and deliver me out of great waters, from the hand of strange children: 143:7 простри с высоты руку Твою, избавь меня и спаси меня от вод многих, от руки сынов иноплеменных, 143:8 ὧν ος who; what τὸ ο the στόμα στομα mouth; edge ἐλάλησεν λαλεω talk; speak ματαιότητα ματαιοτης superficiality καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτῶν αυτος he; him δεξιὰ δεξιος right ἀδικίας αδικια injury; injustice 143:8 הַשְׁמִ֘יעֵ֤נִי hašmˈîʕˈēnî שׁמע hear בַ va בְּ in † הַ the בֹּ֨קֶר׀ bbˌōqer בֹּקֶר morning חַסְדֶּךָ֮ ḥasdeḵˈā חֶסֶד loyalty כִּֽי־ kˈî- כִּי that בְךָ֪ vᵊḵˈā בְּ in בָ֫טָ֥חְתִּי vˈāṭˌāḥᵊttî בטח trust הֹודִיעֵ֗נִי hôḏîʕˈēnî ידע know דֶּֽרֶךְ־ dˈereḵ- דֶּרֶךְ way ז֥וּ zˌû זוּ [relative] אֵלֵ֑ךְ ʔēlˈēḵ הלך walk כִּֽי־ kˈî- כִּי that אֵ֝לֶיךָ ˈʔēleʸḵā אֶל to נָשָׂ֥אתִי nāśˌāṯî נשׂא lift נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 143:8. quorum os locutum est vanitatem et dextera eorum dextera mendacii Whose mouth hath spoken vanity: and their right hand is the right hand of iniquity. 7. Stretch forth thine hand from above; rescue me, and deliver me out of great waters, out of the hand of strangers; ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8. Характеристика филистимлян. Евреи вели с ними частые войны и для полного обезопашения своих пределов от их нападений недостаточно было одной победы Давида над Голиафом, но нужно было полное рассеяние всего этого народа. Давид и молит Господа помочь ему рассеять врагов, столь враждебных для евреев и коварных в отношении к ним. Albert Barnes: Notes on the Bible - 1834 144:8: Those mouth speaketh vanity - Vain things; things not real and true; falsehood; lies. See the notes at Psa 24:4. The idea is, that what they said had no foundation in truth - no reality. Truth is solid and reliable; falsehood is unreliable and vain. And their right hand is a right hand of falsehood - The meaning here seems to be that even under the solemnities of an oath, when they lifted up their hands to swear, when they solemnly appealed to God, there was no reliance to be placed on what they affirmed or promised. Oaths were taken by lifting up the right hand as toward God. See Gen 14:22; Exo 6:8 (Margin, and Hebrew); Deu 32:40. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:8: mouth: Psa 10:7, Psa 12:2, Psa 41:6, Psa 58:3, Psa 62:4, Psa 109:2, Psa 109:3; Isa 59:5-7 their right hand: Isa 44:20; Mat 5:30; Rev 13:16, Rev 13:17 Geneva 1599 144:8 Whose mouth speaketh vanity, and their right hand [is] a right hand (g) of falsehood. (g) For though they shake hands, they do not keep their promises. John Gill 144:8 Whose mouth speaketh vanity,.... Vain words, lies, flatteries, and deceit, Ps 12:2; when they speak loftily of themselves, and contemptuously of others; when they deliver out threatenings against some, and make fair promises to others; it is all vanity, and comes to nothing; and their right hand is a right hand of falsehood; their strength and power to perform what they boast of, threaten, or promise, is fallacious, is mere weakness, and cannot effect anything; or their treaties, contracts, and covenants, they enter into and sign with their right hand, are not kept by them; they act the treacherous and deceitful part. The Latin interpreter of the Arabic version renders it, "their oath is an oath of iniquity"; and Ben Balaam in Aben Ezra, and R. Adnim in Ben Melech, say the word so signifies in the Arabic language; and Schultens (m) has observed the same: but the word in that language signifies the right hand as well as an oath, and need not be restrained to that; it is better to take it in the large sense, as Cocceius (n) does; whether they lifted up the hand to pray, or to swear; or gave it to covenant with, to make contracts and agreements; or stretched it out to work with; it was a right hand of falsehood. (m) Observat. Philolog. p. 195. (n) Lexicon, col. 312. John Wesley 144:8 Vanity - Vain brags and threatenings which shall come to nothing. Falsehood - Deceiving themselves, by being unable to do what they designed; and others, by not giving them that help which they promised.
143:8143:8: Որոց բերանք իւրեանց խօսեցան զնանրութիւն, եւ աջ նոցա ա՛ջ է մեղաց։ 8 որոնց բերաններն ունայնութիւն են խօսում, եւ որոնց աջը մեղսագործ աջ է: 8 Որոնց բերանը ունայնութիւն կը խօսի Եւ անոնց աջ ձեռքը ստութեան աջ ձեռքն է։ Որոց բերանք իւրեանց խօսեցան զնանրութիւն, եւ աջ նոցա աջ է մեղաց: 143:8: Որոց բերանք իւրեանց խօսեցան զնանրութիւն, եւ աջ նոցա ա՛ջ է մեղաց։ 8 որոնց բերաններն ունայնութիւն են խօսում, եւ որոնց աջը մեղսագործ աջ է: 8 Որոնց բերանը ունայնութիւն կը խօսի Եւ անոնց աջ ձեռքը ստութեան աջ ձեռքն է։ zohrab-1805▾ eastern-1994▾ western am▾	143:8143:8 которых уста говорят суетное и которых десница десница лжи. 143:9 ὁ ο the θεός θεος God ᾠδὴν ωδη song καινὴν καινος innovative; fresh ᾄσομαί αδω sing σοι σοι you ἐν εν in ψαλτηρίῳ ψαλτηριον play σοι σοι you 143:9 הַצִּילֵ֖נִי haṣṣîlˌēnî נצל deliver מֵ mē מִן from אֹיְבַ֥י׀ ʔōyᵊvˌay איב be hostile יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to כִסִּֽתִי׃ ḵissˈiṯî כסה cover 143:9. Deus canticum novum cantabo tibi in psalterio decacordo psallam tibiTo thee, O God, I will sing a new canticle: on the psaltery and an instrument of ten strings I will sing praises to thee. 8. Whose mouth speaketh vanity, and their right hand is a right hand of falsehood. Whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood: 143:8 которых уста говорят суетное и которых десница десница лжи. 143:9 ὁ ο the θεός θεος God ᾠδὴν ωδη song καινὴν καινος innovative; fresh ᾄσομαί αδω sing σοι σοι you ἐν εν in ψαλτηρίῳ ψαλτηριον play σοι σοι you 143:9 הַצִּילֵ֖נִי haṣṣîlˌēnî נצל deliver מֵ mē מִן from אֹיְבַ֥י׀ ʔōyᵊvˌay איב be hostile יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵלֶ֥יךָ ʔēlˌeʸḵā אֶל to כִסִּֽתִי׃ ḵissˈiṯî כסה cover 143:9. Deus canticum novum cantabo tibi in psalterio decacordo psallam tibi To thee, O God, I will sing a new canticle: on the psaltery and an instrument of ten strings I will sing praises to thee. 8. Whose mouth speaketh vanity, and their right hand is a right hand of falsehood. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 144:9: I will sing a new song - A song of peculiar excellence. I will pour forth all my gratitude, and all my skill, on its composition. See on Psa 33:2 (note), and Psa 33:3 (note). Albert Barnes: Notes on the Bible - 1834 144:9: I will sing a new song unto thee, O God - There will be occasion in such a deliverance, or manifestation of mercy, for a new expression of praise. On the phrase, "a new song," see the notes at Psa 33:3. Upon a psaltery, and an instrument of ten strings - The word "and" should not have been inserted here. The idea is, "Upon a lyre or harp (Nebel) of ten strings, will I sing praise." See the notes at Isa 5:12; and notes at Psa 33:2. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:9: sing a new: Psa 33:2, Psa 33:3, Psa 40:3, Psa 98:1, Psa 149:1; Rev 5:9, Rev 5:10, Rev 14:3 upon: Psa 81:1-3, Psa 108:2, Psa 108:3, Psa 150:3-5; Ch1 25:1-6 Carl Friedrich Keil and Franz Delitzsch 144:9 With the exception of Ps 108:1-13, which is composed of two Davidic Elohim-Psalms, the Elohim in Ps 144:9 of this strophe is the only one in the last two Books of the Psalter, and is therefore a feeble attempt also to reproduce the Davidic Elohimic style. The "new song" calls to mind Ps 33:3; Ps 40:4; and נבל עשׂור also recalls Ps 33:2 (which see). The fact that David mentions himself by name in his own song comes about in imitation of Ps 18:51. From the eminence of thanksgiving the song finally descends again to petition, Ps 144:7-8, being repeated as a refrain. The petition developes itself afresh out of the attributes of the Being invoked (Ps 144:10), and these are a pledge of its fulfilment. For how could the God to whom all victorious kings owe their victory (Ps 33:16, cf. 4Kings 5:1; 1Kings 17:47) possibly suffer His servant David to succumb to the sword of the enemy! חרב רעה is the sword that is engaged in the service of evil. Geneva 1599 144:9 I will sing a (h) new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee. (h) That is, a rare and excellent song, as your great benefits deserve. John Gill 144:9 I will sing a new song unto thee, O God,.... The author of his being, the Father of mercies, temporal and spiritual, and therefore to him praise is always due; a new song of praise is to be sung for new mercies; and as these are new every morning, and are renewed day by day, new songs should be sung continually: or this is a song suited to New Testament times, in which all things are become new; there is a new covenant of grace; and a new and living way to the throne of grace; a newly slain sacrifice; redemption newly wrought out, and therefore the new song of redeeming grace must be sung. Arama suggests that this refers to the days of the Messiah; upon a psaltery, and an instrument of ten strings, will I sing praises unto thee; such instruments of music were used in the Old Testament dispensation, and were typical of the hearts of God's people; which are the harps they now strike upon, and where they make melody to the Lord; see Ps 33:2.
143:9143:9: Աստուած՝ յօրհնութիւն նոր օրհնեցից զքեզ, տասնաղեա՛ւ սաղմոսարանաւ սաղմոս ասացից քեզ։ 9 Աստուա՛ծ, քե՛զ նոր օրհներգով պիտի օրհնեմ, տասնալար նուագարանով սաղմոս պիտի երգեմ քեզ: 9 Ո՛վ Աստուած, քեզի նոր երգ պիտի երգեմ, Տասը լար ունեցող տաւիղով սաղմոս պիտի ըսեմ քեզի։ Աստուած, յօրհնութիւն նոր օրհնեցից զքեզ, տասնաղեաւ սաղմոսարանաւ սաղմոս ասացից քեզ: 143:9: Աստուած՝ յօրհնութիւն նոր օրհնեցից զքեզ, տասնաղեա՛ւ սաղմոսարանաւ սաղմոս ասացից քեզ։ 9 Աստուա՛ծ, քե՛զ նոր օրհներգով պիտի օրհնեմ, տասնալար նուագարանով սաղմոս պիտի երգեմ քեզ: 9 Ո՛վ Աստուած, քեզի նոր երգ պիտի երգեմ, Տասը լար ունեցող տաւիղով սաղմոս պիտի ըսեմ քեզի։ zohrab-1805▾ eastern-1994▾ western am▾	143:9143:9 Боже! новую песнь воспою Тебе, на десятиструнной псалтири воспою Тебе, 143:10 τῷ ο the διδόντι διδωμι give; deposit τὴν ο the σωτηρίαν σωτηρια safety τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τῷ ο the λυτρουμένῳ λυτροω ransom Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him ἐκ εκ from; out of ῥομφαίας ρομφαια broadsword πονηρᾶς πονηρος harmful; malignant 143:10 לַמְּדֵ֤נִי׀ lammᵊḏˈēnî למד learn לַֽ lˈa לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make רְצֹונֶךָ֮ rᵊṣôneḵˈā רָצֹון pleasure כִּֽי־ kˈî- כִּי that אַתָּ֪ה ʔattˈā אַתָּה you אֱלֹ֫והָ֥י ʔᵉlˈôhˌāy אֱלֹהִים god(s) רוּחֲךָ֥ rûḥᵃḵˌā רוּחַ wind טֹובָ֑ה ṭôvˈā טֹוב good תַּ֝נְחֵ֗נִי ˈtanḥˈēnî נחה lead בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִישֹֽׁור׃ mîšˈôr מִישֹׁור fairness 143:10. qui dat salutem regibus qui eruit David servum suum de gladio pessimoWho givest salvation to kings: who hast redeemed thy servant David from the malicious sword: 9. I will sing a new song unto thee, O God: upon a psaltery of ten strings will I sing praises unto thee. I will sing a new song unto thee, O God: upon a psaltery [and] an instrument of ten strings will I sing praises unto thee: 143:9 Боже! новую песнь воспою Тебе, на десятиструнной псалтири воспою Тебе, 143:10 τῷ ο the διδόντι διδωμι give; deposit τὴν ο the σωτηρίαν σωτηρια safety τοῖς ο the βασιλεῦσιν βασιλευς monarch; king τῷ ο the λυτρουμένῳ λυτροω ransom Δαυιδ δαβιδ Dabid; Thavith τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him ἐκ εκ from; out of ῥομφαίας ρομφαια broadsword πονηρᾶς πονηρος harmful; malignant 143:10 לַמְּדֵ֤נִי׀ lammᵊḏˈēnî למד learn לַֽ lˈa לְ to עֲשֹׂ֣ות ʕᵃśˈôṯ עשׂה make רְצֹונֶךָ֮ rᵊṣôneḵˈā רָצֹון pleasure כִּֽי־ kˈî- כִּי that אַתָּ֪ה ʔattˈā אַתָּה you אֱלֹ֫והָ֥י ʔᵉlˈôhˌāy אֱלֹהִים god(s) רוּחֲךָ֥ rûḥᵃḵˌā רוּחַ wind טֹובָ֑ה ṭôvˈā טֹוב good תַּ֝נְחֵ֗נִי ˈtanḥˈēnî נחה lead בְּ bᵊ בְּ in אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth מִישֹֽׁור׃ mîšˈôr מִישֹׁור fairness 143:10. qui dat salutem regibus qui eruit David servum suum de gladio pessimo Who givest salvation to kings: who hast redeemed thy servant David from the malicious sword: 9. I will sing a new song unto thee, O God: upon a psaltery of ten strings will I sing praises unto thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 9 I will sing a new song unto thee, O God: upon a psaltery and an instrument of ten strings will I sing praises unto thee. 10 It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword. 11 Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand is a right hand of falsehood: 12 That our sons may be as plants grown up in their youth; that our daughters may be as corner stones, polished after the similitude of a palace: 13 That our garners may be full, affording all manner of store: that our sheep may bring forth thousands and ten thousands in our streets: 14 That our oxen may be strong to labour; that there be no breaking in, nor going out; that there be no complaining in our streets. 15 Happy is that people, that is in such a case: yea, happy is that people, whose God is the LORD. The method is the same in this latter part of the psalm as in the former; David first gives glory to God and then begs mercy from him. I. He praises God for the experiences he had had of his goodness to him and the encouragements he had to expect further mercy from him, v. 9, 10. In the midst of his complaints concerning the power and treachery of his enemies, here is a holy exultation in his God: I will sing a new song to thee, O God! a song of praise for new mercies, for those compassions that are new every morning. Fresh favours call for fresh returns of thanks; nay, we must praise God for the mercies we hope for by his promise as well as those we have received by his providence, 2 Chron. xx. 20, 21. He will join music with his songs of praise, to express and excite his holy joy in God; he will praise God upon a psaltery of ten strings, in the best manner, thinking all little enough to set forth the praises of God. He tells us what this new song shall be (v. 10): It is he that giveth salvation unto kings. This intimates, 1. That great kings cannot save themselves without him. Kings have their life-guards, and have armies at command, and all the means of safety that can be devised; but, after all, it is God that gives them their salvation, and secures them by those means, which he could do, if there were occasion, without them, Ps. xxxiii. 16. Kings are the protectors of their people, but it is God that is their protector. How much service do they owe him then with their power who gives them all their salvations! 2. That good kings, who are his ministers for the good of their subjects, shall be protected and saved by him. He has engaged to give salvation to those kings that are his subjects and rule for him; witness the great things he had done for David his servant, whom he had many a time delivered from the hurtful sword, to which Saul's malice, and his own zeal for the service of his country, had often exposed him. This may refer to Christ the Son of David, and then it is a new song indeed, a New-Testament song. God delivered him from the hurtful sword, upheld him as his servant, and brought him off a conqueror over all the powers of darkness, Isa. xlii. 1; xlix. 8. To him he gave salvation, not for himself only, but for us, raising him up to be a horn of salvation. II. He prays for the continuance of God's favour. 1. That he might be delivered from the public enemies, v. 11. Here he repeats his prayer and plea, v. 7, 8. His persecutors were still of the same character, false and perfidious, and who would certainly over-reach an honest man and be too hard for him: "Therefore, Lord, do thou deliver me from them, for they are a strange sort of people." 2. That he might see the public peace and prosperity: "Lord, let us have victory, that we may have quietness, which we shall never have while our enemies have it in their power to do us mischief." David, as a king, here expresses the earnest desire he had of the welfare of his people, wherein he was a type of Christ, who provides effectually for the good of his chosen. We have here, (1.) The particular instances of that public prosperity which David desired for his people. [1.] A hopeful progeny (v. 12): "That our sons and our daughters may be in all respects such as we could wish." He means not those only of his own family, but those of his subjects, that are the seed of the next generation. It adds much to the comfort and happiness of parents in this world to see their children promising and likely to do well. First, It is pleasant to see our sons as plants grown up in their youth, as olive-plants (Ps. cxxviii. 3), the planting of the Lord (Isa. lxi. 3),-- to see them as plants, not as weeds, not as thorns,--to see them as plants growing great, not withered and blasted,--to see them of a healthful constitution, a quick capacity, a towardly disposition, and especially of a pious inclination, likely to bring forth fruit unto God in their day,--to see them in their youth, their growing time, increasing in every thing that is good, growing wiser and better, till they grow strong in spirit. Secondly, It is no less desirable to see our daughters as corner-stones, or corner-pillars, polished after the similitude of a palace, or temple. By daughters families are united and connected, to their mutual strength, as the parts of a building are by the corner-stones; and when they are graceful and beautiful both in body and mind they are then polished after the similitude of a nice and curious structure. When we see our daughters well-established and stayed with wisdom and discretion, as corner-stones are fastened in the building,--when we see them by faith united to Christ, as the chief corner-stone, adorned with the graces of God's Spirit, which are the polishing of that which is naturally rough, and become women professing godliness,--when we see them purified and consecrated to God as living temples, we think ourselves happy in them. [2.] Great plenty. Numerous families increase the care, perhaps more than the comfort, where there is not sufficient for their maintenance; and therefore he prays for a growing estate with a growing family. First, That their store-houses might be well-replenished with the fruits and products of the earth: That our garners may be full, like those of the good householder, who brings out of them things new and old (those things that are best new he has in that state, those that are best when they are kept he has in that state),--that we may have in them all manner of stores, for ourselves and our friends,--that, living plentifully, we may live not luxuriously, for then we abuse our plenty, but cheerfully and usefully,--that, having abundance, we may be thankful to God, generous to our friends, and charitable to the poor; otherwise, what profit is it to have our garners full? Jam. v. 3. Secondly, That their flocks might greatly increase: That our sheep may bring forth thousands, and ten thousands, in our folds. Much of the wealth of their country consisted in their flocks (Prov. xxvii. 26), and this is the case with ours too, else wool would not be, as it is, a staple commodity. The increase of our cattle is a blessing in which God is to be acknowledged. Thirdly, That their beasts designed for service might be fit for it: That our oxen may be strong to labour in the plough, that they may be fat and fleshy (so some), in good working case. We were none of us made to be idle, and therefore we should pray for bodily health, not that we may be easy and take our pleasures, but that we may be strong to labour, that we may do the work of our place and day, else we are worse than the beasts; for when they are strong it is for labour. [3.] An uninterrupted peace. First, That there be no war, no breaking in of invaders, no going out of deserters. "Let not our enemies break in upon us; let us not have occasion to march out against them." War brings with it abundance of mischiefs, whether it be offensive or defensive. Secondly, That there be no oppression nor faction--no complaining in our streets, that the people may have no cause to complain either of their government or of one another, nor may be so peevish as to complain without cause. It is desirable thus to dwell in quiet habitations. (2.) His reflection upon this description of the prosperity of the nation, which he so much desired (v. 15): Happy are the people that are in such a case (but it is seldom so, and never long so), yea, happy are the people whose God is the Lord. The relation of a people to God as theirs is here spoken of either, [1.] As that which is the fountain whence all those blessings flow. Happy are the Israelites if they faithfully adhere to the Lord as their God, for they may expect to be in such a case. National piety commonly brings national prosperity; for nations as such, in their national capacity, are capable of rewards and punishments only in this life. Or, [2.] As that which is abundantly preferable to all these enjoyments. The psalmist began to say, as most do, Happy are the people that are in such a case; those are blessed that prosper in the world. But he immediately corrects himself: Yea, rather, happy are the people whose God is the Lord, who have his favour, and love, and grace, according to the tenour of the covenant, though they have not abundance of this world's goods. As all this, and much more, cannot make us happy, unless the Lord be our God, so, if he be, the want of this, the loss of this, nay, the reverse of this, cannot make us miserable. Adam Clarke: Commentary on the Bible - 1831 144:10: He that giveth salvation unto kings - Monarchy, in the principle, is from God: it is that form of government which, in the course of the Divine providence, has principally prevailed; and that which, on the whole, has been most beneficial to mankind. God, therefore, has it under his peculiar protection. It is by him that kings reign; and by his special providence they are protected. Albert Barnes: Notes on the Bible - 1834 144:10: It is he that giveth salvation unto kings - Margin, "Victory." The Hebrew word means "salvation," but it is used here in the sense of deliverance or rescue. Even "kings," with all their armies, have no hope but in God. They seem to be the most powerful of men, but they are, like all other people, wholly dependent on him for deliverance from danger. David thus recognizes his own entire dependence. Though a king in the divine purpose and in fact, yet he had no power but as derived from God; he had no hope of deliverance but in him. It is implied further that God might as readily be supposed to be willing to interpose in behalf of kings as of other people when their cause was right, and when they looked to him for aid. See the notes at Psa 33:16 : "there is no king saved by the multitude of an host." Compare Psa 44:5-6. Who delivereth David his servant from the hurtful sword - Who has done it; who can do it again; on whom alone David is dependent as all other men are. David speaks of himself by name elsewhere. See Psa 18:50; Sa2 7:26. He refers to himself also under the name of "the king," Psa 61:6; Psa 63:11. Caesar, in his writings, often speaks of himself in the same way. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:10: that giveth: Psa 18:50, Psa 33:16-18; Sa2 5:19-25, Sa2 8:6-14; Kg2 5:1 salvation: or, victory, Isa 45:1-6; Jer 27:6-8 who delivereth: Psa 140:7; Sa1 17:45, Sa1 17:46; Sa2 21:16, Sa2 21:17 Geneva 1599 144:10 [It is he] that giveth salvation unto kings: who delivereth David his (i) servant from the hurtful sword. (i) Though wicked kings are called God's servants, as was Cyrus in (Is 45:1), for he uses them to execute his judgments: yet David because of God's promise and they who rule godly are properly so called, because they do not serve their own affections, but set forth God's glory. John Gill 144:10 It is he that giveth salvation to kings,.... Which is the reason of singing the new song to the Lord, or this is the matter of it. The Lord is the Preserver of men and beasts, the Saviour of all men, and especially of them that believe; who are in a spiritual sense kings and priests unto God; and in a temporal sense he saves high and low, rich and poor: but there is a particular providence respecting kings; who, as they are the powers ordained of God, and are his vicegerents on earth, and represent him, so they are preserved by him; were they not, there would soon be an end to all public order and government: they cannot save themselves; nor are they saved by their bodyguards about them; nor is any king saved by the multitude of his host, but by the Lord, Ps 33:16. Or, "he that giveth victory to kings"; over their enemies; which is not obtained by the strength and force of their armies, and by their military skill valour; but by the right hand and arm of the Lord: and therefore, whenever this is the case, a new song should be sung to him; see Ps 98:1. David no doubt has regard to himself, and to the many salvations God had wrought for him, and the victories he had given him; as also to the King Messiah, whom God heard and helped, as man and Mediator, in the day of salvation, and gave it to him, and in which he rejoiced, Is 49:8; who delivereth David his servant from the hurtful sword; David literally, the servant of the Lord by creation, redemption, and grace, as well as by his office, as king of Israel; him the Lord delivered from the sword of Goliath, as the Targum; from the sword of Saul, as Jarchi and Kimchi; and from the sword of strange children, as Arama; of all his enemies he had been or was engaged with in war: and David mystically, Christ the son of David, God's righteous servant, he chose, called, upheld; and in whom he was glorified, by doing his work diligently, faithfully, and completely; him he delivered from the sword of justice, when he had satisfied it; and from wicked men, like a sword; and from all his enemies, and death itself, when he raised him from the dead, and gave him glory; see Ps 22:20. Aben Ezra thinks there is a defect of the copulative "and": and that it should be read, "from the sword and evil"; every evil person or thing; and observes, that some take it for an adjective, and understand it of an evil camp or company.
143:10143:10: Ո՛ տացէ զփրկութիւն թագաւորաց մերոց, որ փրկելո՛ցն իցէ զԴաւիթ ծառայ իւր։ ՚Ի սրո՛յ չարէ փրկեա՛ զիս՝ եւ ապրեցո՛ զիս[7738], [7738] Ոմանք.Ծառայ իւր ՚ի սրոյ չարէ։ Փրկեա՛ զիս եւ ապրեցո՛ զիս (11) ՚ի ձե՛՛։ 10 Նա ազատութիւն պիտի տայ մեր թագաւորներին, եւ չար սրից պիտի փրկի իր Դաւիթ ծառային: 10 Թագաւորներուն փրկութիւն տուողը Ու իր Դաւիթ ծառան չար սուրէն ազատողը ա՛ն է։ Ո տացէ զփրկութիւն թագաւորաց ^[825]մերոց, որ փրկելոցն իցէ զԴաւիթ ծառայ իւր ի սրոյ չարէ: 143:10: Ո՛ տացէ զփրկութիւն թագաւորաց մերոց, որ փրկելո՛ցն իցէ զԴաւիթ ծառայ իւր։ ՚Ի սրո՛յ չարէ փրկեա՛ զիս՝ եւ ապրեցո՛ զիս[7738], [7738] Ոմանք.Ծառայ իւր ՚ի սրոյ չարէ։ Փրկեա՛ զիս եւ ապրեցո՛ զիս (11) ՚ի ձե՛՛։ 10 Նա ազատութիւն պիտի տայ մեր թագաւորներին, եւ չար սրից պիտի փրկի իր Դաւիթ ծառային: 10 Թագաւորներուն փրկութիւն տուողը Ու իր Դաւիթ ծառան չար սուրէն ազատողը ա՛ն է։ zohrab-1805▾ eastern-1994▾ western am▾	143:10143:10 дарующему спасение царям и избавляющему Давида, раба Твоего, от лютого меча. 143:11 ῥῦσαί ρυομαι rescue με με me καὶ και and; even ἐξελοῦ εξαιρεω extract; take out με με me ἐκ εκ from; out of χειρὸς χειρ hand υἱῶν υιος son ἀλλοτρίων αλλοτριος another's; stranger ὧν ος who; what τὸ ο the στόμα στομα mouth; edge ἐλάλησεν λαλεω talk; speak ματαιότητα ματαιοτης superficiality καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτῶν αυτος he; him δεξιὰ δεξιος right ἀδικίας αδικια injury; injustice 143:11 לְמַֽעַן־ lᵊmˈaʕan- לְמַעַן because of שִׁמְךָ֣ šimᵊḵˈā שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH תְּחַיֵּ֑נִי tᵊḥayyˈēnî חיה be alive בְּ bᵊ בְּ in צִדְקָתְךָ֓׀ ṣiḏqāṯᵊḵˈā צְדָקָה justice תֹוצִ֖יא ṯôṣˌî יצא go out מִ mi מִן from צָּרָ֣ה ṣṣārˈā צָרָה distress נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 143:11. libera me et erue me de manu filiorum alienorum quorum os locutum est vanitatem et dextera eorum dextera mendaciiDeliver me, And rescue me out of the hand of strange children; whose mouth hath spoken vanity: and their right hand is the right hand of iniquity: 10. It is he that giveth salvation unto kings: who rescueth David his servant from the hurtful sword. It is he that giveth salvation unto kings: who delivereth David his servant from the hurtful sword: 143:10 дарующему спасение царям и избавляющему Давида, раба Твоего, от лютого меча. 143:11 ῥῦσαί ρυομαι rescue με με me καὶ και and; even ἐξελοῦ εξαιρεω extract; take out με με me ἐκ εκ from; out of χειρὸς χειρ hand υἱῶν υιος son ἀλλοτρίων αλλοτριος another's; stranger ὧν ος who; what τὸ ο the στόμα στομα mouth; edge ἐλάλησεν λαλεω talk; speak ματαιότητα ματαιοτης superficiality καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτῶν αυτος he; him δεξιὰ δεξιος right ἀδικίας αδικια injury; injustice 143:11 לְמַֽעַן־ lᵊmˈaʕan- לְמַעַן because of שִׁמְךָ֣ šimᵊḵˈā שֵׁם name יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH תְּחַיֵּ֑נִי tᵊḥayyˈēnî חיה be alive בְּ bᵊ בְּ in צִדְקָתְךָ֓׀ ṣiḏqāṯᵊḵˈā צְדָקָה justice תֹוצִ֖יא ṯôṣˌî יצא go out מִ mi מִן from צָּרָ֣ה ṣṣārˈā צָרָה distress נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 143:11. libera me et erue me de manu filiorum alienorum quorum os locutum est vanitatem et dextera eorum dextera mendacii Deliver me, And rescue me out of the hand of strange children; whose mouth hath spoken vanity: and their right hand is the right hand of iniquity: 10. It is he that giveth salvation unto kings: who rescueth David his servant from the hurtful sword. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 144:11: Rid me, and deliver me ... - See the notes at Psa 144:7-8. The language is here repeated. The prayer had been interrupted by the thought that the answer to it would lay the foundation for praise, and by an acknowledgment of entire dependence on God. The psalmist now, after repeating the prayer, suggests what would result from the answer to it, and dwells on the happy consequences which must follow; the bright scenes in his own reign, in the prosperity of the people, in the happiness of the nation, in domestic comforts, and in the abundance which the land would produce when these dangers should pass away, when people now engaged in the conflict of arms might return to the peaceful pursuits of life, when families would be safe in their dwellings, and when the earth cultivated in time of peace would again produce abundance, Psa 144:12-14. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:11: and deliver me: Psa 144:7, Psa 144:8; Sa2 10:6-19, Sa2 16:5-14, Sa2 17:1-14 John Gill 144:11 Rid me, and deliver me from the hand of strange children,.... This is repeated from Ps 144:7; and is done to show the vehemency and importunity of the request, and the danger David was in, and his sense of it; See Gill on Ps 144:7; whose mouth speaketh vanity, and their right hand is a right hand of falsehood. See Gill on Ps 144:8.
143:11143:11: եւ ՚ի ձեռաց որդւոց օտարաց։ Որոց բերանք իւրեանց խօսեցան զնանրութիւն, եւ աջ նոցա ա՛ջ է մեղաց։ 11 Փրկի՛ր եւ ազատի՛ր ինձ օտարների որդիների ձեռքից, որոնց բերաններն ունայնութիւն են խօսում, եւ որոնց աջը մեղսագործ աջ է: 11 Զիս ազատէ ու օտարներուն ձեռքէն փրկէ՛,Որոնց բերանը ունայնութիւն կը խօսի Եւ անոնց աջ ձեռքը ստութեան աջ ձեռքն է։ Փրկեա զիս եւ ապրեցո ի ձեռաց որդւոց օտարաց, որոց բերանք իւրեանց խօսեցան զնանրութիւն, եւ աջ նոցա աջ է մեղաց: 143:11: եւ ՚ի ձեռաց որդւոց օտարաց։ Որոց բերանք իւրեանց խօսեցան զնանրութիւն, եւ աջ նոցա ա՛ջ է մեղաց։ 11 Փրկի՛ր եւ ազատի՛ր ինձ օտարների որդիների ձեռքից, որոնց բերաններն ունայնութիւն են խօսում, եւ որոնց աջը մեղսագործ աջ է: 11 Զիս ազատէ ու օտարներուն ձեռքէն փրկէ՛,Որոնց բերանը ունայնութիւն կը խօսի Եւ անոնց աջ ձեռքը ստութեան աջ ձեռքն է։ zohrab-1805▾ eastern-1994▾ western am▾	143:11143:11 Избавь меня и спаси меня от руки сынов иноплеменных, которых уста говорят суетное и которых десница десница лжи. 143:12 ὧν ος who; what οἱ ο the υἱοὶ υιος son ὡς ως.1 as; how νεόφυτα νεοφυτος newly sprouted; neophyte ἡδρυμμένα αδρυνω in τῇ ο the νεότητι νεοτης youth αὐτῶν αυτος he; him αἱ ο the θυγατέρες θυγατηρ daughter αὐτῶν αυτος he; him κεκαλλωπισμέναι καλλωπιζω as; how ὁμοίωμα ομοιωμα likeness ναοῦ ναος sanctuary 143:12 וּֽ ˈû וְ and בְ vᵊ בְּ in חַסְדְּךָ֮ ḥasdᵊḵˈā חֶסֶד loyalty תַּצְמִ֪ית taṣmˈîṯ צמת be silent אֹ֫יְבָ֥י ʔˈōyᵊvˌāy איב be hostile וְֽ֭ ˈwˈ וְ and הַאֲבַדְתָּ haʔᵃvaḏtˌā אבד perish כָּל־ kol- כֹּל whole צֹרֲרֵ֣י ṣōrᵃrˈê צרר be hostile נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul כִּ֝֗י ˈkˈî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant 143:12. ut sint filii nostri quasi plantatio crescens in adulescentia sua filiae nostrae quasi anguli ornati ad similitudinem templiWhose sons are as new plants in their youth: Their daughters decked out, adorned round about after the similitude of a temple: 11. Rescue me, and deliver me out of the hand of strangers, whose mouth speaketh vanity, and their right hand is a right hand of falsehood. Rid me, and deliver me from the hand of strange children, whose mouth speaketh vanity, and their right hand [is] a right hand of falsehood: 143:11 Избавь меня и спаси меня от руки сынов иноплеменных, которых уста говорят суетное и которых десница десница лжи. 143:12 ὧν ος who; what οἱ ο the υἱοὶ υιος son ὡς ως.1 as; how νεόφυτα νεοφυτος newly sprouted; neophyte ἡδρυμμένα αδρυνω in τῇ ο the νεότητι νεοτης youth αὐτῶν αυτος he; him αἱ ο the θυγατέρες θυγατηρ daughter αὐτῶν αυτος he; him κεκαλλωπισμέναι καλλωπιζω as; how ὁμοίωμα ομοιωμα likeness ναοῦ ναος sanctuary 143:12 וּֽ ˈû וְ and בְ vᵊ בְּ in חַסְדְּךָ֮ ḥasdᵊḵˈā חֶסֶד loyalty תַּצְמִ֪ית taṣmˈîṯ צמת be silent אֹ֫יְבָ֥י ʔˈōyᵊvˌāy איב be hostile וְֽ֭ ˈwˈ וְ and הַאֲבַדְתָּ haʔᵃvaḏtˌā אבד perish כָּל־ kol- כֹּל whole צֹרֲרֵ֣י ṣōrᵃrˈê צרר be hostile נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul כִּ֝֗י ˈkˈî כִּי that אֲנִ֣י ʔᵃnˈî אֲנִי i עַבְדֶּֽךָ׃ ʕavdˈeḵā עֶבֶד servant 143:12. ut sint filii nostri quasi plantatio crescens in adulescentia sua filiae nostrae quasi anguli ornati ad similitudinem templi Whose sons are as new plants in their youth: Their daughters decked out, adorned round about after the similitude of a temple: 11. Rescue me, and deliver me out of the hand of strangers, whose mouth speaketh vanity, and their right hand is a right hand of falsehood. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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 12-15. Давид желает, чтобы с победой над филистимлянами для евреев открылась новая эра счастливой и довольной жизни. Adam Clarke: Commentary on the Bible - 1831 144:12: That our sons may be as plants - God had promised to his people, being faithful, Three descriptions of Blessings, Deu 28:4. 1. The fruit of the body - sons and daughters. 2. The fruits of the ground - grass and corn in sufficient plenty. 3. Fruit of the cattle-"the increase of kine, and flocks of sheep." These are the blessings to wnich the psalmist refers here, as those in which he might at present exult and triumph: blessings actually enjoyed by his people at large; proofs of his mild and paternal government, and of the especial blessing of the Almighty. The people who there in such a state, and revolted, had no excuse: they were doubly guilty, as ungrateful both to God and man. Albert Barnes: Notes on the Bible - 1834 144:12: That our sons may be as plants grown up in their youth - That our sons - not called forth to the hardships of the tent and the field, the perils and the exposures of war - may grow up under the culture of home, of the family, in quiet scenes, as plants carefully cultivated and flourishing. Compare Psa 128:3. The Hebrew here is, "grown large in their youth;" not "grown up," which has a paradoxical appearance. The meaning is, that they may be stout, strong, vigorous, well-formed, even in early life; that they may not be stunted in their growth, but be of full and manly proportions. That our daughters may be as cornerstones - The word used here - זויות zâ vı̂ yô th - occurs only in the plural form, and means properly "corners" - from a verb meaning to hide away, to conceal. The word is used respecting the corners of an altar, Zac 9:15; and seems here to refer to the corner columns of a palace or temple: perhaps, as Gesenius (Lexicon) supposes, in allusion to the columns representing female figures so common in Egyptian architecture. Polished - Margin, "cut." The idea is not that of "polishing" or "smoothing," but of cutting or sculpturing. It is the stone carefully cut as an ornament. After the similitude of a palace - A more literal translation would be, "The likeness or model of a temple;" or, for the building of a temple. That is, that they may be such as may be properly compared with the ornamental columns of a temple or palace. The comparison is a very beautiful one, having the idea of grace, symmetry, fair proportions: that on which the skill of the sculptor is most abundantly lavished. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:12: as plants: Psa 115:14, Psa 115:15, Psa 127:4, Psa 127:5, Psa 128:3; Isa 44:3-5; Lam 4:2 as corner stones: Job 42:15; Prov. 31:10-27; Isa 3:16-24 polished: Heb. cut the similitude: Sol 8:8, Sol 8:9; Pe1 3:3-6 Carl Friedrich Keil and Franz Delitzsch 144:12 With reference to the relation of this passage to the preceding, vid., the introduction. אשׁר (it is uncertain whether this is a word belonging originally to this piece or one added by the person who appended it as a sort of clasp or rivet) signifies here quoniam, as in Judg 9:17; Jer 16:13, and frequently. lxx ὢν οἱ υίοὶ (אשׁר בניהם); so that the temporal prosperity of the enemies is pictured here, and in Ps 144:15 the spiritual possession of Israel is contrasted with it. The union becomes satisfactorily close in connection with this reading, but the reference of the description, so designedly set forth, to the enemies is improbable. In Ps 144:12-14 we hear a language that is altogether peculiar, without any assignable earlier model. Instead of נטעים we read נטעים elsewhere; "in their youth" belongs to "our sons." מזוינוּ, our garners or treasuries, from a singular מזו or מזוּ (apparently from a verb מזה, but contracted out of מזוה), is a hapaxlegomenon; the older language has the words אסם, אוצר, ממּגוּרה instead of it. In like manner זן, genus (vid., Ewald, Lehrbuch, S. 380), is a later word (found besides only in 2Chron 16:14, where וּזנים signifies et varia quidem, Syriac zenonoje, or directly spices from species); the older language has miyn for this word. Instead of אלּוּפים, kine, which signifies "princes" in the older language, the older language says אלפים in Ps 8:8. The plena scriptio צאוננוּ, in which the Waw is even inaccurate, corresponds to the later period; and to this corresponds שׁ = אשׁר in Ps 144:15, cf. on the other hand Ps 33:12. Also מסבּלים, laden = bearing, like the Latin forda from ferre (cf. מעבּר in Job 21:10), is not found elsewhere. צאן is (contrary to Gen 30:39) treated as a feminine collective, and אלּוּף (cf. שׁור in Job 21:10) as a nomen epicaenum. Contrary to the usage of the word, Maurer, Kצster, Von Lengerke, and F׬rst render it: our princes are set up (after Ezra 6:3); also, after the mention of animals of the fold upon the meadows out-of-doors, one does not expect the mention of princes, but of horned cattle that are to be found in the stalls. זוית elsewhere signifies a corner, and here, according to the prevailing view, the corner-pillars; so that the elegant slender daughters are likened to tastefully sculptured Caryatides - not to sculptured projections (Luther). For (1) זוית does not signify a projection, but a corner, an angle, Arabic Arab. zâwyt, zâwia (in the terminology of the stone-mason the square-stone = אבן פּנּהּ, in the terminology of the carpenter the square), from Arab. zwâ, abdere (cf. e.g., the proverb: fı̂'l zawâjâ chabâjâ, in the corners are treasures). (2) The upstanding pillar is better adapted to the comparison than the overhanging projection. But that other prevailing interpretation is also doubtful. The architecture of Syria and Palestine - the ancient, so far as it can be known to us from its remains, and the new - exhibits nothing in connection with which one would be led to think of "corner-pillars." Nor is there any trace of that signification to be found in the Semitic זוית. On the other hand, the corners of large rooms in the houses of persons of position are ornamented with carved work even in the present day, and since this ornamentation is variegated, it may be asked whether מחתּבות does here signify "sculptured," and not rather "striped in colours, variegated," which we prefer, since חטב (cogn. חצב) signifies nothing more than to hew firewood; (Note: In every instance where חטב (cogn. חצב) occurs, frequently side by side with שׁאב מים (to draw water), it signifies to hew wood for kindling; wherefore in Arabic, in which the verb has been lost, Arab. ḥaṭab signifies firewood (in distinction from Arab. chšb, wood for building, timber), and not merely this, but fuel in the widest sense, e.g., in villages where wood is scarce, cow-dung (vid., Job, at Job 20:6-11, note), and the hemp-stalk, or stalk of the maize, in the desert the Arab. b‛rt, i.e., camel-dung (which blazes up with a blue flame), and the perennial steppe-plant or its root. In relation to Arab. ḥaṭab, aḥṭb signifies lopped, pruned, robbed of its branches (of a tree), and Arab. ḥrb ḥâtb a pruning war, which devastates a country, just as the wood-gathering women of a settlement (styled Arab. 'l-ḥâťbât or 'l-ȟwâṭt) with their small hatchet (Arab. miḥṭab) lay a district covered with tall plants bare in a few days. In the villages of the Merg' the little girls who collect the dry cow-dung upon the pastures are called Arab. bnât ḥâṭbât, בּנות הטבות. - Wetzstein.) and on the other side, the signification of the Arabic chaṭiba, to be striped, many-coloured (IV to become green-striped, of the coloquintida), is also secured to the verb חטב side by side with that signification by Prov 7:16. It is therefore to be rendered: our daughters are as corners adorned in varied colours after the architecture of palaces. (Note: Corners with variegated carved work are found even in the present day in Damascus in every reception-room (the so-called Arab. qâ‛t) or respectable houses cf. Lane, Manners and Customs of the Modern Egyptians, Introduction). An architectural ornament composed with much good taste and laborious art out of wood carvings, and glittering with gold and brilliant colours, covers the upper part of the corners, of which a ḳâ‛a may have as many as sixteen, since three wings frequently abut upon the bêt el-baḥǎra, i.e., the square with its marble basin. This decoration, which has a most pleasing effect to the eye, is a great advantage to saloons from two to three storeys high, and is evidently designed to get rid of the darker corners above on the ceiling, comes down from the ceiling in the corners of the room for the length of six to nine feet, gradually becoming narrower as it descends. It is the broadest above, so that it there also covers the ends of the horizontal corners formed by the walls and the ceiling. If this crowning of the corners, the technical designation of which, if I remember rightly, is Arab. 'l-qrnyt, ḳornı̂a, might be said to go back into Biblical antiquity, the Psalmist would have used it as a simile to mark the beauty, gorgeous dress, and rich adornment of women. Perhaps, too, because they are not only modest and chaste (cf. Arabic mesturât, a veiled woman, in opposition to memshushât, one shone on by the sun), but also, like the children of respectable families, hidden from the eyes of strangers; for the Arabic proverb quoted above says, "treasures are hidden in the corners," and the superscription of a letter addressed to a lady of position runs: "May it kiss the hand of the protected lady and of the hidden jewel." - Wetzstein.) The words האליף, to bring forth by thousands, and מרבּב (denominative from רבבה), which surpasses it, multiplied by tens of thousands, are freely formed. Concerning חוּצות, meadows, vid., on Job 18:17. פּרץ, in a martial sense a defeat, clades, e.g., in Judg 21:15, is here any violent misfortune whatever, as murrain, which causes a breach, and יוצאת any head of cattle which goes off by a single misfortune. The lamentation in the streets is intended as in Jer 14:2. שׁכּכה is also found in Song 5:9; nor does the poet, however, hesitate to blend this שׁ with the tetragrammaton into one word. The Jod is not dageshed (cf. Ps 123:2), because it is to be read שׁאדני, cf. מיהוה = מאדני in Gen 18:14. Luther takes Ps 144:15 and Ps 144:15 as contrasts: Blessed is the people that is in such a case, But blessed is the people whose God is the Lord. There is, however, no antithesis intended, but only an exceeding of the first declaration by the second. For to be allowed to call the God from whom every blessing comes his God, is still infinitely more than the richest abundance of material blessing. The pinnacle of Israel's good fortune consists in being, by the election of grace, the people of the Lord (Ps 33:12). Geneva 1599 144:12 (k) That our sons [may be] as plants grown up in their youth; [that] our daughters [may be] as corner stones, polished [after] the similitude of a palace: (k) He desires God to continue his benefits toward his people, counting the procreation of children and their good education among the chiefest of God's benefits. John Gill 144:12 That our sons may be as plants grown up in their youth,.... The Septuagint, Vulgate Latin, Ethiopic, Syriac, and Arabic versions, read, "whose sons are as plants", &c. as if this and what follows were a description of the families, estates, substance, and outward happiness of wicked men, the enemies of David, the strange children he desired to be delivered from, agreeably to Job 21:7; and if the word "saying", or "who say", be supplied, as by some (o), and connected with "that our sons are", &c. they may express the vain boastings of these men, and explain what is meant by the vanity their mouth spake; as well as furnish out another reason for the repetition of the above requests, namely, for the sake of introducing those vain boasts to which the happiness of good men is opposed, who have an interest in God as their God, Ps 144:15; but we with other versions take them to be a petition of the psalmist; that as he would deliver him personally out of the hands of his enemies, so he would bless his subjects with all prosperity and happiness in their families and estates; like a good prince concerned for the real welfare of his people, and wishes that their sons might be as plants, young, tender, well nursed, and taken care of, that were healthful, thriving, flourishing, and promising much fruit; so they might he of healthful constitutions, well educated in all useful knowledge, natural and religious, and grow both in wisdom and stature, and appear to be of promising parts for usefulness in the church and state; and especially that they might be the plants of the Lord, pleasant ones to him, and profitable to others; be planted in Christ, and in his house, and grow in grace and in the knowledge of him, and grow up to him their bead in all things. The Targum is, "that our sons may be as plants of the dactyles (or palm trees, Ps 92:12), nourished up in the doctrine of the law from their youth;'' see Ps 128:3; that our daughters may be as corner stones, polished after the similitude of a palace; or "temple"; tall, beautiful, and in good proportion; children have their name in Hebrew from a word which signifies to "build" (p), because by them families are built up, Ruth 4:11; and by marriage divers families are connected together, so that they are as corner stones to them; thus Plautus (q) speaks of children as a building, and parents as the fabricators of them; laying the foundation of them, raising them up and polishing them, and sparing no cost to make them useful to the commonwealth: or "as corner pillars" (r), which support the house and continue in it; so they guide the house, take care of the affairs of it, and be keepers at home, Ti1 5:14; and like such as are in temples or in kings' palaces, finely graved and beautifully polished, be adorned with grace and good works, particularly with modesty, meekness, and humility, Th1 2:9; and grow up into an holy temple in the Lord, being parts of the spiritual building, and being laid on the foundation, of which Jesus Christ is the corner stone. The Targum is, "our daughters splendid and fit for the priests that minister in the midst of the temple.'' The Syriac version, "their daughters as spouses adorned like temples.'' (o) So Schmidt. (p) "aedificavit, unde" & "filii et filiae". (q) Mostellaria, Act. 1. Sc. 2. (r) "sicut angulares lapides, aut columnae", Michaelis. John Wesley 144:12 That - This mercy I beg not only for my own sake, but for the sake of thy people, that they may enjoy those blessings which thou hast promised them; and particularly, that our sons, who are the strength and hopes of a nation, may be like plants, flourishing and growing in height and strength, as plants do in their youth; for when they grow old, they wither and decay. Cornerstone - Strong and beautiful.
143:12143:12: Որոց ուստերք իւրեանց որպէս նորատունկ, հաստատուն են ՚ի մանկութենէ իւրեանց. դստերք նոցա զարդարեալ եւ պաճուճեալ ՚ի նմանութիւն տաճարի[7739]։ [7739] Ոմանք.Հաստատեալ են ՚ի մանկութեան։ 12 Նրանց որդիները նոր տունկի պէս հաստատուած են իրենց մանկութիւնից, նրանց դուստրերը զարդարուած ու պճնուած են ինչպէս տաճար: 12 Որպէս զի մեր որդիները իրենց երիտասարդութեանը մէջ տունկերու պէս մեծնան Ու մեր աղջիկները պալատի շէնքին համար փորագրուած անկիւնի քարերու պէս ըլլան։ ^[826]Որոց ուստերք իւրեանց`` որպէս նորատունկ հաստատուն են ի մանկութենէ իւրեանց, դստերք ^[827]նոցա զարդարեալ եւ պաճուճեալ`` ի նմանութիւն տաճարի: 143:12: Որոց ուստերք իւրեանց որպէս նորատունկ, հաստատուն են ՚ի մանկութենէ իւրեանց. դստերք նոցա զարդարեալ եւ պաճուճեալ ՚ի նմանութիւն տաճարի[7739]։ [7739] Ոմանք.Հաստատեալ են ՚ի մանկութեան։ 12 Նրանց որդիները նոր տունկի պէս հաստատուած են իրենց մանկութիւնից, նրանց դուստրերը զարդարուած ու պճնուած են ինչպէս տաճար: 12 Որպէս զի մեր որդիները իրենց երիտասարդութեանը մէջ տունկերու պէս մեծնան Ու մեր աղջիկները պալատի շէնքին համար փորագրուած անկիւնի քարերու պէս ըլլան։ zohrab-1805▾ eastern-1994▾ western am▾	143:12143:12 Да будут сыновья наши, как разросшиеся растения в их молодости; дочери наши как искусно изваянные столпы в чертогах. 143:13 τὰ ο the ταμίεια ταμειον chamber αὐτῶν αυτος he; him πλήρη πληρης full ἐξερευγόμενα εξερευγομαι from; out of τούτου ουτος this; he εἰς εις into; for τοῦτο ουτος this; he τὰ ο the πρόβατα προβατον sheep αὐτῶν αυτος he; him πολυτόκα πολυτοκος multiply ἐν εν in ταῖς ο the ἐξόδοις εξοδος exodus αὐτῶν αυτος he; him 143:13. promptuaria nostra plena et supereffundentia ex hoc in illud pecora nostra in milibus et innumerabilia in conpitis nostrisTheir storehouses full, flowing out of this into that. Their sheep fruitful in young, abounding in their goings forth: 12. When our sons shall be as plants grown up in their youth; and our daughters as corner stones hewn after the fashion of a palace; That our sons [may be] as plants grown up in their youth; [that] our daughters [may be] as corner stones, polished [after] the similitude of a palace: 143:12 Да будут сыновья наши, как разросшиеся растения в их молодости; дочери наши как искусно изваянные столпы в чертогах. 143:13 τὰ ο the ταμίεια ταμειον chamber αὐτῶν αυτος he; him πλήρη πληρης full ἐξερευγόμενα εξερευγομαι from; out of τούτου ουτος this; he εἰς εις into; for τοῦτο ουτος this; he τὰ ο the πρόβατα προβατον sheep αὐτῶν αυτος he; him πολυτόκα πολυτοκος multiply ἐν εν in ταῖς ο the ἐξόδοις εξοδος exodus αὐτῶν αυτος he; him 143:13. promptuaria nostra plena et supereffundentia ex hoc in illud pecora nostra in milibus et innumerabilia in conpitis nostris Their storehouses full, flowing out of this into that. Their sheep fruitful in young, abounding in their goings forth: 12. When our sons shall be as plants grown up in their youth; and our daughters as corner stones hewn after the fashion of a palace; ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 144:13: That our garners, etc. - Our garners are full. These are not prayers put up by David for such blessings: but assertions, that such blessings were actually in possession. All these expressions should be understood in the present tense. Ten thousands in our streets - בחצתינו bechutsotheynu should be translated in our pens or sheep-walks; for sheep bringing forth in the streets of cities or towns is absurd. Albert Barnes: Notes on the Bible - 1834 144:13: That our garners may be full - That our fields may yield abundance, so that our granaries may be always filled. Affording all manner of store - Margin, "From kind to kind." Hebrew, "From sort to sort;" that is, every sort or kind of produce or grain; all, in variety, that is needful for the supply of man and beast. That our sheep may bring forth thousands and ten thousands in our streets - A great part of the wealth of Palestine always consisted in flocks of sheep; and, from the earliest periods, not a few of the inhabitants were shepherds. This language, therefore, is used to denote national prosperity. In our streets - The Hebrew word used here means properly whatever is outside; what is out of doors or abroad, as opposed to what is within, as the inside of a house; and then, what is outside of a town, as opposed to what is within. It may, therefore, mean a street Jer 37:21; Job 18:17; Isa 5:25; and then the country, the fields, pastures, etc.: Job 5:10; Pro 8:26. Here it refers to the pastures; the fields; the commons. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:13: our garners: Psa 107:37, Psa 107:38; Lev 26:5, Lev 26:10; Deu 28:8; Mal 3:10; Luk 12:16-20 all manner of store: Heb. from kind to kind our sheep: Gen 30:29-31; Deu 7:13, Deu 7:14, Deu 8:3, Deu 28:4 Geneva 1599 144:13 [That] our (l) garners [may be] full, affording all manner of store: [that] our sheep may bring forth thousands and ten thousands in our streets: (l) That the corners of our houses may be full of store for the great abundance of your blessings. John Gill 144:13 That our garners may be full, affording all manner of store,.... Or "our corners" (s), the corners of their houses, as Aben Ezra and Kimchi; the nooks that were in them might be full of provisions for the supply of the family; or that their barns and granaries might be full of all kind of corn, as wheat, rye, barley, &c. which might be sufficient from year to year, as the Targum; plenty of all food is intended, in opposition to a scarcity, dearth, and famine, Prov 3:9; that so there might be enough for increasing families. Spiritually it may design that large provision of grace in the churches of Christ, and the fulness of the blessings of the Gospel the ministers of it come forth with, bringing out of their treasure things new and old, in the ministration of the word and administration of ordinances; that our sheep may bring forth thousands and ten thousands in our streets; or millions; in which lay the riches of men formerly, and indeed in our nation now, where wool is the staple commodity of it; and these are creatures that breed and increase much; when they stand well, a few soon become a thousand, and these thousands produce ten thousands or millions, more. The Hebrew word "sheep", seems to be derived from the Arabic word "tzana", which signifies to be "fruitful", whether in men or beasts: "tzana": "foecunda fuit, et multos liberos hubuit mulier-----idem significat, et multa habuit pecora", Golius, col. 1428; and though for the most part they bring but one at a time, yet Aristotle (t) says, sometimes two, three, and four; and in India, Aelianus (u) says, they bring four, and never less than three. It is a beautiful sight to see them driven in such numbers through the streets of cities to markets, or to pasture. Or rather this may design the country towns and villages, where large flocks of them are kept. The people of God resemble these in their meekness, harmlessness, innocence, and other things; and who not only increase in grace and gifts, and spiritual knowledge, and in all goodness, which is desirable, but also in numbers, as they did in the first times of the Gospel, and will in the last, when they shall be increased as a flock; the fulness of the Gentiles, the other sheep, shall be brought in, and the nation of the Jews called at once. (s) "anguli nostri", Pagninus, Vatablus, Cocceius, Michaelis. (t) Hist. Animal. l. 6. c. 19. (u) De Animal. l. 4. c. 32.
143:13143:13: Շտեմարանք նոցա լի՛ են եւ բղխեն ՚ի միմեանս, խաշինք նոցա բազմածինք են եւ բազմանան ՚ի գնացս իւրեանց, 13 Նրանց շտեմարանները լիքն են եւ մէկից միւսն են հոսում, նրանց ոչխարները բազմածին են եւ բազմանում են իրենց ճամփի վրայ: 13 Որպէս զի մեր ամբարները լեցուին Եւ տեսակ տեսակ կերակուրներ բղխեցնեն Ու մեր ոչխարները հազարաւոր եւ բիւրաւոր ծնանին մեր արտերուն մէջ։ շտեմարանք ^[828]նոցա լի են եւ բղխեն ի միմեանս, խաշինք նոցա բազմածինք են եւ բազմանան ի գնացս իւրեանց: 143:13: Շտեմարանք նոցա լի՛ են եւ բղխեն ՚ի միմեանս, խաշինք նոցա բազմածինք են եւ բազմանան ՚ի գնացս իւրեանց, 13 Նրանց շտեմարանները լիքն են եւ մէկից միւսն են հոսում, նրանց ոչխարները բազմածին են եւ բազմանում են իրենց ճամփի վրայ: 13 Որպէս զի մեր ամբարները լեցուին Եւ տեսակ տեսակ կերակուրներ բղխեցնեն Ու մեր ոչխարները հազարաւոր եւ բիւրաւոր ծնանին մեր արտերուն մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	143:13143:13 Да будут житницы наши полны, обильны всяким хлебом; да плодятся овцы наши тысячами и тьмами на пажитях наших; 143:14 οἱ ο the βόες βους ox αὐτῶν αυτος he; him παχεῖς παχυς not ἔστιν ειμι be κατάπτωμα καταπτωμα fence; fencing οὐδὲ ουδε not even; neither διέξοδος διεξοδος crossroad οὐδὲ ουδε not even; neither κραυγὴ κραυγη cry; outcry ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street αὐτῶν αυτος he; him 143:14. tauri nostri pingues non est interruptio et non est egressus et non est ululatus in plateis nostrisTheir oxen fat. There is no breach of wall, nor passage, nor crying out in their streets. 13. our garners are full, affording all manner of store; our sheep bring forth thousands and ten thousands in our fields; That our garners [may be] full, affording all manner of store: [that] our sheep may bring forth thousands and ten thousands in our streets: 143:13 Да будут житницы наши полны, обильны всяким хлебом; да плодятся овцы наши тысячами и тьмами на пажитях наших; 143:14 οἱ ο the βόες βους ox αὐτῶν αυτος he; him παχεῖς παχυς not ἔστιν ειμι be κατάπτωμα καταπτωμα fence; fencing οὐδὲ ουδε not even; neither διέξοδος διεξοδος crossroad οὐδὲ ουδε not even; neither κραυγὴ κραυγη cry; outcry ἐν εν in ταῖς ο the πλατείαις πλατυς broad; street αὐτῶν αυτος he; him 143:14. tauri nostri pingues non est interruptio et non est egressus et non est ululatus in plateis nostris Their oxen fat. There is no breach of wall, nor passage, nor crying out in their streets. 13. our garners are full, affording all manner of store; our sheep bring forth thousands and ten thousands in our fields; ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 144:14: Our oxen may be strong to labor - We have not only an abundance of cattle; but they are of the most strong and vigorous breed. No breaking in - So well ordered is the police of the kingdom, that there are no depredations, no robbers, house-breakers, or marauding parties, in the land; no sudden incursions of neighboring tribes or banditti breaking into fields or houses, carrying away property, and taking with them the people to sell them into captivity: there is no such breaking in, and no such going out, in the nation. My enemies are either become friends, and are united with me in political interests; or are, through fear, obliged to stand aloof. Albert Barnes: Notes on the Bible - 1834 144:14: That our oxen may be strong to labour - Margin, "able to bear burdens;" or, "laden with flesh." The Hebrew is simply loaded or laden: that is, with a burden; or, with flesh; or, as Gesenius renders it, with young. The latter idea would best suit the connection - that of cattle producing abundantly or multiplying. That there be no breaking in, nor going out - No breaking in of other cattle into enclosed grounds, and no escape of those which are shut up for pasture. That property may be safe everywhere. The image is that of security, peace, order, prosperity. That there be no complaining in our streets - literally, "outcry; clamor." That the land may be at peace; that order and law may be observed; that the rights of all may be respected; that among neighbors there may be no strifes and contentions. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:14: strong to labour: Heb. able to bear burdens, or loaden with flesh no breaking in: Deu 28:7, Deu 28:25; Jdg 5:8, Jdg 6:3, Jdg 6:6; Sa1 13:17-23, Sa1 31:7; Jer 13:17-19, Jer 14:18; Lam 1:4-6; Zac 8:3-5 Geneva 1599 144:14 [That] our (m) oxen [may be] strong to labour; [that there be] no breaking in, nor going out; that [there be] no complaining in our streets. (m) He attributes not only the great conveniences, but even the least also to God's favour. John Gill 144:14 That our oxen may be strong to labour,.... To draw carriages, to plough with, and to tread out the corn: or "may be burdened" (w); fit to carry burdens; or burdened with flesh, be plump and fat, and in good condition to work; or burdened with young, as some (x) understand it, and then it must be meant of cows, as the word is used, Deut 7:13; and so here an increase of kine is wished for, as of sheep before. Ministers of the word are compared to oxen for their patience in suffering, and their laboriousness in working, 1Cor 9:9, Ti1 5:17; and happy is it for the churches of Christ when their ministers are laborious ones; are strong to labour, and do labour, in the word and doctrine; stand fast in the faith, and quit themselves like men, and are strong; that there be no breaking in: of the enemy into the land to invade it, into cities and houses to plunder and spoil them; nor going out: of the city to meet the enemy and fight with him, peace and not war is desirable; or no going out of one's nation into captivity into a foreign country, as Kimchi; or no breaking in to folds and herds, and leading out and driving away cattle, to the loss of the owners thereof. Some (y) understand both these of abortion, of any violent rupture of the womb, and an immature birth; that there be no complaining in our streets; on account of famine, pestilence, the sword, violence, and oppression; or no crying (z), no mournful cry or howling and shrieking on account of the enemy being at hand, and just ready to enter in, or being there, killing, plundering, and spoiling. (w) "onusti", Pagninus, Montanus, Gejerus; "onerarii", so some in Vatablus; "onerati", Schmidt; "loden", Ainsworth, (x) So Bochart. Hierozoic. par. 1. l. 2. c. 295. (y) lbid. (z) "clamor", Pagninus, Montanus, Tigurine version, Musculus, Cocceius, Gejerus, Michaelis. John Wesley 144:14 Breaking in - Of enemies invading the land, or assaulting our cities, and making breaches in their walls. Going out - Of our people, either out of the cities to fight with an invading enemy: or out of the land into captivity.
143:14143:14: եւ ա՛նդք նոցա պարարտք են։ Ո՛չ գոյ խրամատութիւն ցանկոյ նոցա, եւ ո՛չ աղաղակ ՚ի հրապարակս նոցա[7740]։ [7740] Ոմանք.Եւ անդեայք նոցա։ 14 Նրանց արջառները պարարտ են, նրանց ցանկապատերը խրամատներ չունեն, եւ նրանց հրապարակներում աղմուկ չկայ: 14 Որպէս զի մեր արջառները բազմածին* ըլլան Ու ամենեւին դժբաղդութեան եւ աւերումի վիժում չըլլայ, Ոչ ալ աղաղակ՝ մեր հրապարակներուն մէջ։ անդեայք նոցա`` պարարտք են. ոչ գոյ խրամատութիւն ցանկոյ նոցա, եւ ոչ աղաղակ ի հրապարակս ^[829]նոցա: 143:14: եւ ա՛նդք նոցա պարարտք են։ Ո՛չ գոյ խրամատութիւն ցանկոյ նոցա, եւ ո՛չ աղաղակ ՚ի հրապարակս նոցա[7740]։ [7740] Ոմանք.Եւ անդեայք նոցա։ 14 Նրանց արջառները պարարտ են, նրանց ցանկապատերը խրամատներ չունեն, եւ նրանց հրապարակներում աղմուկ չկայ: 14 Որպէս զի մեր արջառները բազմածին* ըլլան Ու ամենեւին դժբաղդութեան եւ աւերումի վիժում չըլլայ, Ոչ ալ աղաղակ՝ մեր հրապարակներուն մէջ։ zohrab-1805▾ eastern-1994▾ western am▾	143:14143:14 {да будут} волы наши тучны; да не будет ни расхищения, ни пропажи, ни воплей на улицах наших. 143:15 ἐμακάρισαν μακαριζω count blessed / prosperous τὸν ο the λαόν λαος populace; population ᾧ ος who; what ταῦτά ουτος this; he ἐστιν ειμι be μακάριος μακαριος blessed; prosperous ὁ ο the λαός λαος populace; population οὗ ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him 143:15. beatus populus cuius talia sunt beatus populus cuius Dominus Deus suusThey have called the people happy, that hath these things: but happy is that people whose God is the Lord. 14. our oxen are well laden; no breaking in, and no going forth, and no outcry in our streets; That our oxen [may be] strong to labour; [that there be] no breaking in, nor going out; that [there be] no complaining in our streets: 143:14 {да будут} волы наши тучны; да не будет ни расхищения, ни пропажи, ни воплей на улицах наших. 143:15 ἐμακάρισαν μακαριζω count blessed / prosperous τὸν ο the λαόν λαος populace; population ᾧ ος who; what ταῦτά ουτος this; he ἐστιν ειμι be μακάριος μακαριος blessed; prosperous ὁ ο the λαός λαος populace; population οὗ ος who; what κύριος κυριος lord; master ὁ ο the θεὸς θεος God αὐτοῦ αυτος he; him 143:15. beatus populus cuius talia sunt beatus populus cuius Dominus Deus suus They have called the people happy, that hath these things: but happy is that people whose God is the Lord. 14. our oxen are well laden; no breaking in, and no going forth, and no outcry in our streets; ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 144:15: Happy is that people - "O how happy are the people!" Such were his people; and they had not only all this secular happiness, but they had Jehovah for their God; and in him had a ceaseless fountain of strength, protection, earthly blessings, and eternal mercies! A people in such a case to rebel, must have the curse of God and man. Albert Barnes: Notes on the Bible - 1834 144:15: Happy is that people that is in such a case - In such a condition; or, where these things pRev_ail. Yea, happy is that people, whose God is the Lord - Whose God is Yahweh; who worship and serve Him as their God. The worship of Yahweh - the religion of Yahweh - is "adapted" to make a people happy; peaceful; quiet; blessed. Prosperity and peace, such as are referred to in the pRev_ious verses, are, and must be, the result of pure religion. Peace, order, abundance, attend it everywhere, and the best security for a nation's prosperity is the worship of God; that which is most certain to make a nation happy and blessed, is to acknowledge God and to keep his laws. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 144:15: happy: Psa 33:12, Psa 65:4, Psa 89:15, Psa 146:5; Deu 33:29; Eph 1:3 Geneva 1599 144:15 Happy [is that] people, that is (n) in such a case: [yea], happy [is that] people, whose God [is] the LORD. (n) And if God does not give to all his children all these blessings, yet he replaces them with better things. John Gill 144:15 Happy is that people that is in such a case,.... Whose families are in good order and behave well; who enjoy plenty of all good things; whose flocks and herds increase, and who live in peace and prosperity; these are temporal blessings highly valuable, and for which those who have them should be thankful, as being happy in comparison of others that are destitute of them, Deut 28:3; and especially who besides these are blessed with spiritual blessings, signified by them, and of which these were typical; yea, happy is that people, whose God is the Lord; whose God the Lord is, not only by creation, and as he is a common benefactor and preserver, but as their God in covenant, their covenant God and Father in Christ; whom he has loved, chosen, redeemed, adopted, justified, pardoned, regenerated, and sanctified; all which appears to them in effectual calling, is manifested by the application of covenant grace to them, and is witnessed to their spirits by the spirit of God, and which their faith claims an interest in: and these are happy, thrice happy persons; for all that God has are theirs; all his perfections are on their side and for their good; he is their portion, shield, reward, and their all in all; his covenant, its blessings and promises, are all theirs; they have enough, having all things, and can want no good thing; nor need they fear any enemy; the Lord takes care of them, sets a guard about them, resents all injuries done them, prevents the designs of their enemies, makes all things work together for their good, provides all things necessary for them for time and eternity, and will be their God and guide even unto death; covenant interest always continues, and therefore such must be ever happy.
143:15143:15: Արդ երանեցից ժողովրդեան որոց այս այսպէս է. նա՝ երանի՛ ժողովրդեան որոյ Տէր Աստուած է նոցա[7741]։ Տունք. ժզ̃։[7741] Յօրինակին պակասէր.Այսպէս է. նա։ Ոմանք.Այսպէս իցէ... Տէր Աստուած է նորա։ 15 Ես երանի եմ տալիս այն ժողովրդին, որն այս վիճակում է. նաեւ երանի՜ այն ժողովրդին, որի Տէրն Աստուած է: 15 Երանի՜ այսպիսի վիճակի մէջ եղող ժողովուրդին. Երանի՜ այն ժողովուրդին՝ որուն Աստուածը Եհովան է։ Արդ երանեցից`` ժողովրդեան որոց այս այսպէս է. նա` երանի՛ ժողովրդեան որոյ Տէր Աստուած է նոցա: 143:15: Արդ երանեցից ժողովրդեան որոց այս այսպէս է. նա՝ երանի՛ ժողովրդեան որոյ Տէր Աստուած է նոցա[7741]։ Տունք. ժզ̃։ [7741] Յօրինակին պակասէր.Այսպէս է. նա։ Ոմանք.Այսպէս իցէ... Տէր Աստուած է նորա։ 15 Ես երանի եմ տալիս այն ժողովրդին, որն այս վիճակում է. նաեւ երանի՜ այն ժողովրդին, որի Տէրն Աստուած է: 15 Երանի՜ այսպիսի վիճակի մէջ եղող ժողովուրդին. Երանի՜ այն ժողովուրդին՝ որուն Աստուածը Եհովան է։ zohrab-1805▾ eastern-1994▾ western am▾	143:15143:15 Блажен народ, у которого это есть. Блажен народ, у которого Господь есть Бог. 15. Happy is the people, that is in such a case: , happy is the people, whose God is the LORD. Happy [is that] people, that is in such a case: [yea], happy [is that] people, whose God [is] the LORD: 143:15 Блажен народ, у которого это есть. Блажен народ, у которого Господь есть Бог. 15. Happy is the people, that is in such a case: , happy is the people, whose God is the LORD. ru▾ erva_1895▾

Սաղմոս / Psalms - 143 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599