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Matthew Henry: Concise Commentary on the Whole Bible - 1706
As the foregoing psalm was a prayer for the king that God would protect and prosper him, so this is a thanksgiving for the success God had blessed him with. Those whom we have prayed for we ought to give thanks for, and particularly for kings, in whose prosperity we share. They are here taught, I. To congratulate him on his victories, and the honour he had achieved, ver. 1-6. II. To confide in the power of God for the completing of the ruin of the enemies of his kingdom, ver. 7-13. In this there is an eye to Messiah the Prince, and the glory of his kingdom; for to him divers passages in this psalm are more applicable than to David himself.
Adam Clarke: Commentary on the Bible - 1831
The psalmist returns thanks to God for giving him the victory over his enemies; which victory he had earnestly requested, Psa 21:1, Psa 21:2. He enters into a detail of the blessings that in consequent of the victory he had obtained, Psa 21:3-7. He predicts the destruction of all those who may hereafter rise up against him, Psa 21:8-12; and concludes with praising the power of Jehovah, Psa 21:13.
In the title of this Psalm there is nothing particularly worthy of remark. The occasion of it is variously understood. Some think it was composed to celebrate the victory obtained over Sennacherib; others, that it was made on the recovery of Hezekiah, and the grant of fifteen years of longer life; see Psa 21:4. Others and they with most appearance of propriety consider it a song of rejoicing composed by David for his victory over the Ammonites which ended in the capture of the royal city of Rabbah, the crown of whose king David put on his own head, see Psa 21:3, and to procure which victory David offered the prayers and sacrifices mentioned in the preceding Psalm. Lastly, many think that it is to be wholly referred to the victories of the Messiah; and it must be owned that there are several expressions in it which apply better to our Lord than to David, or to any other person; and to him the Targum applies it, as does likewise my old Anglo-Scottish Psalter in paraphrasing the text.
Albert Barnes: Notes on the Bible - 1834
21:0: This psalm likewise purports to be "A Psalm of David," and there is no cause to doubt the correctness of the superscription which ascribes it to him. There is, however, no certain intimation at what time of his life, or on what occasion, it was composed, and it is impossible to determine these points.
The most probable supposition in regard to its composition seems to me to be, that it is a song of thanksgiving for the victory secured in answer to the prayer of himself and the people in the pRev_ious psalm. Nothing can be argued, indeed, on this point, from the mere fact that it stands in close connection with the pRev_ious psalm; but there are, it seems to me, internal marks that this was its design, and that it is the expression of a heart overflowing with gratitude, and, therefore, recalling not merely the immediate blessings of a recent victory, but also the other blessings with which God had crowned his life, Psa 21:3-4.
Thus understood in regard to its origin, the psalm may be regarded as divided into the following parts:
I. Thanksgiving for success, or for granting the object which had been so earnestly sought, Psa 21:1-7. In this thanksgiving the psalmist says that God had not only granted what had been asked Psa 21:1-3, but that he had greatly "exceeded" this: he had granted far more than had been the literal request. He had added blessings which had not been specifically sought; he had made those blessings permanent and eternal, Psa 21:4-7.
II. The general truth that "all" the foes of God would thus be overcome, and that the cause of truth would be finally triumphant, Psa 21:8-12. This was "suggested" by the victory which had been achieved. As God had granted that victory, as he had so easily subdued the enemies of himself and of his people - as he had gone so far beyond the expectations and the hopes of those who had gone forth to the conflict, the idea is naturally suggested that it would be thus with all his foes, and that there would be ultimately a complete victory over them.
III. The expression of an earnest "desire" that God might be thus exalted, and might thus achieve a complete and final victory, Psa 21:13,
For the meaning of the phrase, "To the chief Musician," in the title to the psalm, see the notes at Psa 4:1-8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 21:1, A thanksgiving for victory; Psa 21:7, with confidence of further success.
This is the people's επινικιον, or song of triumph, after the victory for which they prayed in the former Psalm.
Carl Friedrich Keil and Franz Delitzsch

Thanksgiving for the King in Time of War
"Jahve fulfil all thy desires" cried the people in the preceding Psalm, as they interceded on behalf of their king; and in this Psalm they are able thankfully to say to God "the desire of his heart hast Thou granted." In both Psalms the people come before God with matters that concern the welfare of their king; in the former, with their wishes and prayers, in the latter, their thanksgivings and hopes in the latter as in the former when in the midst of war, but in the latter after the recovery of the king, in the certainty of a victorious termination of the war.
The Targum and the Talmud, B. Succa 52a, understand this Ps 21:1 of the king Messiah. Rashi remarks that this Messianic interpretation ought rather to be given up for the sake of the Christians. But even the Christian exposition cannot surely mean to hold fast this interpretation so directly and rigidly as formerly. This pair of Psalm treats of David; David's cause, however, in its course towards a triumphant issue - a course leading through suffering - is certainly figuratively the cause of Christ.
John Gill
INTRODUCTION TO PSALM 21
To the chief Musician, a Psalm of David. This psalm was either written by David; and therefore called a "psalm of David"; or it was written, as it may be rendered, "for David", by some other person, on account of his victories and triumphs; or rather "concerning David" (s); that is, concerning the Messiah, the son of David, as Kimchi says some expound it; or concerning the Messiah, who is called David, Ezek 37:24; and Jarchi observes, that their Rabbins interpret it of the Messiah; but, says he, it is right to explain it, moreover, of David himself, for an answer to the heretics (Christians) who err in it; and various passages in this psalm are by the Jewish writers understood of the Messiah; as "the King", in Ps 20:1 is in the Targum called the King Messiah; Ps 21:4 is in the Talmud applied (t) to him; Ps 21:3 are in Zohar (u), and in the Midrashes (w), interpreted of him; and many Christian writers understand the whole of him; which is right: though Theodoret thinks it was penned on the account of the health of King Hezekiah, and his restoration from his disease; which is not likely.
(s) "pro Davide, vel de Davide", Vatablus. (t) T. Bab. Succah, fol. 52. 1. Vid. Nachman. disput. "cum fratre Paulo", p. 36. Ed. Wagenseil. (u) In Numb. fol. 68. 3. 4. (w) Midrash Tillim apud Viccars. in loc. & in Galatin. l. 3. c. 9. Bemidbar Rabba, fol. 212. 4. & 218. 1.
20:120:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. Ի։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. Սաղմոս Դաւթի:

20:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. Ի։
1 Այսուհետեւ՝ սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
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20:020:1 Начальнику хора. Псалом Давида.
20:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
20:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David יַֽעַנְךָ֣ yˈaʕanᵊḵˈā ענה answer יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in יֹ֣ום yˈôm יֹום day צָרָ֑ה ṣārˈā צָרָה distress יְ֝שַׂגֶּבְךָ֗ ˈyśaggevᵊḵˈā שׂגב be high שֵׁ֤ם׀ šˈēm שֵׁם name אֱלֹהֵ֬י ʔᵉlōhˈê אֱלֹהִים god(s) יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
20:1. victori canticum DavidUnto the end. A psalm for David.
For the Chief Musician. A Psalm of David.
20:1. Unto the end. A Psalm of David. May the Lord hear you in the day of tribulation. May the name of the God of Jacob protect you.
20:1. To the chief Musician, A Psalm of David. The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;
[111] KJV Chapter [21] To the chief Musician, A Psalm of David:

20:1 Начальнику хора. Псалом Давида.
20:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
20:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
יַֽעַנְךָ֣ yˈaʕanᵊḵˈā ענה answer
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בְּ bᵊ בְּ in
יֹ֣ום yˈôm יֹום day
צָרָ֑ה ṣārˈā צָרָה distress
יְ֝שַׂגֶּבְךָ֗ ˈyśaggevᵊḵˈā שׂגב be high
שֵׁ֤ם׀ šˈēm שֵׁם name
אֱלֹהֵ֬י ʔᵉlōhˈê אֱלֹהִים god(s)
יַעֲקֹֽב׃ yaʕᵃqˈōv יַעֲקֹב Jacob
20:1. victori canticum David
Unto the end. A psalm for David.
For the Chief Musician. A Psalm of David.
20:1. Unto the end. A Psalm of David. May the Lord hear you in the day of tribulation. May the name of the God of Jacob protect you.
20:1. To the chief Musician, A Psalm of David. The LORD hear thee in the day of trouble; the name of the God of Jacob defend thee;
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Adam Clarke: Commentary on the Bible - 1831
21:1: The king shall joy - מלך משיחא melech Meshicha, "the King Messiah." - Targum. What a difference between ancient and modern heroes! The former acknowledged all to be of God, because they took care to have their quarrel rightly founded; the latter sing a Te Deum, pro forma, because they well know that their battle is not of the Lord. Their own vicious conduct sufficiently proves that they looked no higher than the arm of human strength. God suffers such for a time, but in the end he confounds and brings them to naught.
Albert Barnes: Notes on the Bible - 1834
21:1: The king shall joy in thy strength - King David, who had achieved the victory which he had desired and prayed for, Psa 20:1-9. This is in the third person, but the reference is doubtless to David himself, and is to be understood as his own language. If it be understood, however, as the language of "the people," it is still an ascription of praise to God for his favor to their king. It seems better, however, to regard it as the language of David himself. The word ""strength"" here implies that all the success referred to was to be traced to God. It was not by the prowess of a human arm; it was not by the valor or skill of the king himself; it was by the power of God alone.
And in thy salvation - In the salvation or deliverance from foes which thou hast granted, and in all that thou doest to save. The language would embrace all that God does to save his people.
How greatly shall he rejoice! - Not only does he rejoice now, but he ever will rejoice. It will be to him a constant joy. Salvation, now to us a source of comfort, will always be such; and when we once have evidence that God has interposed to save us, it is accompanied with the confident anticipation that this will continue to be the source of our highest joy foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:1: The king: Psa 2:6, Psa 20:6, Psa 20:9, Psa 63:11, Psa 72:1, Psa 72:2; Isa 9:6, Isa 9:7; Mat 2:2
joy: Psa 28:7, Psa 62:7, Psa 95:1, Psa 99:4
in thy: Psa 20:5, Psa 71:17-24, Psa 118:14, Psa 118:15; Heb 12:2
Carl Friedrich Keil and Franz Delitzsch
21:1
(Heb.: 21:2-3) The Psalm begins with thanksgiving for the bodily and spiritual blessings which Jahve has bestowed and still continues to bestow upon the king, in answer to his prayer. This occupies the three opening tetrastichs, of which these verses form the first. עז (whence עזּך, as in Ps 74:13, together with עזּך, Ps 63:3, and frequently) is the power that has been made manifest in the king, which has turned away his affliction; ישׁוּעה is the help from above which has freed him out of his distress. The יגיל, which follows the מה of the exclamation, is naturally shortened by the Kerמ into יגל (with the retreat of the tone); cf. on the contrary Prov 20:24, where מה is interrogative and, according to the sense, negative). The ἁπ. λεγ. ארשׁת has the signification eager desire, according to the connection, the lxx δέηεσιν, and the perhaps also cognate רוּשׁ, to be poor; the Arabic Arab. wrš, avidum esse, must be left out of consideration according to the laws of the interchange of consonants, whereas ירשׁ, Arab. wrṯ, capere, captare (cf. Arab. irṯ = wirṯ an inheritance), but not רוּשׁ (vid., Ps 34:11), belongs apparently to the same root. Observe the strong negation בּל: no, thou hast not denied, but done the very opposite. The fact of the music having to strike up here favours the supposition, that the occasion of the Psalm is the fulfilment of some public, well-known prayer.
Geneva 1599
21:1 "To the chief Musician, A Psalm of David." The king shall (a) joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
(a) When he will overcome his enemies, and so be assured of his calling.
John Gill
21:1 The king shall joy in thy strength, O Lord,.... Either in that strength which is in Jehovah himself, in whom is everlasting strength; and which is seen in the works of creation and providence, and is the same in Christ himself, as he is the mighty God; or else in the strength which Jehovah communicated to Christ as man, whereby he was strengthened in his human nature to go through and complete the work of man's redemption; or in the strength which the Lord puts forth, and the power which he exerts towards and upon his people, in conversion; which is the produce of the exceeding greatness of his power; and in strengthening them, from time to time, to exercise grace, discharge duty, and withstand temptations and sin; and in keeping them safe to the end; in supporting them under all their trials, and in carrying on and finishing the work of faith upon their souls; all which is matter of joy to Christ;
and in thy salvation how greatly shall he rejoice? meaning either his own salvation by the Lord, from all his sorrows and troubles, and out of the hands of all enemies, being in the presence of God, where is fulness of joy, Ps 16:9; or else the salvation of his people by him, which Jehovah appointed them to, secured for them in the covenant of grace, sent Christ to work out for them, applies by his Spirit, and at last puts into the full possession of: Christ rejoices at the effectual calling and conversion of his people, when salvation is brought near unto them; and especially at their glorification, when they shall be in the full enjoyment of it; then will they be his joy, and crown of rejoicing: this is the joy that was set before him, which made him go so cheerfully through his sufferings and death for them, Heb 12:2; the reasons of this joy are, because of the great love he bears to them; the interest and property he has in them; his undertakings for them, as their surety, to bring them safe to glory; his purchase of them by his blood; his intercession for them, that they might be with him to behold his glory; and, last of all, because of his Father's glory, his own glory, and the glory of the blessed Spirit, which are concerned in the salvation of these persons.
Robert Jamieson, A. R. Fausset and David Brown
21:1 The pious are led by the Psalmist to celebrate God's favor to the king in the already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honor to God for His display of grace and power to His Church in all ages, not only under David, but also under his last greatest successor, "the King of the Jews." (Ps 21:1-13)
thy strength . . . thy salvation--as supplied by Thee.
20:220:2: Տէր ՚ի զօրութեան քում ուրա՛խ եղիցի թագաւորն. ՚ի փրկութեան քում ցնծասցէ՛ յոյժ[6698]։ [6698] Ոմանք.Եւ ՚ի փրկութեան քում ցն՛՛։
2 Տէ՜ր, զօրութեամբ քո պիտի ուրախանայ թագաւորը, եւ յոյժ ցնծայ քո փրկութեամբ:
21 Ո՛վ Տէր, քու զօրութիւնովդ թագաւորը ուրախ պիտի ըլլայ Ու քու փրկութիւնովդ ո՜րչափ շատ պիտի ցնծայ։
Տէր, ի զօրութեան քում ուրախ եղիցի թագաւորն, ի փրկութեան քում ցնծասցէ յոյժ:

20:2: Տէր ՚ի զօրութեան քում ուրա՛խ եղիցի թագաւորն. ՚ի փրկութեան քում ցնծասցէ՛ յոյժ[6698]։
[6698] Ոմանք.Եւ ՚ի փրկութեան քում ցն՛՛։
2 Տէ՜ր, զօրութեամբ քո պիտի ուրախանայ թագաւորը, եւ յոյժ ցնծայ քո փրկութեամբ:
21 Ո՛վ Տէր, քու զօրութիւնովդ թագաւորը ուրախ պիտի ըլլայ Ու քու փրկութիւնովդ ո՜րչափ շատ պիտի ցնծայ։
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20:120:2 Господи! силою Твоею веселится царь и о спасении Твоем безмерно радуется.
20:2 κύριε κυριος lord; master ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your εὐφρανθήσεται ευφραινω celebrate; cheer ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even ἐπὶ επι in; on τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your ἀγαλλιάσεται αγαλλιαω jump for joy σφόδρα σφοδρα vehemently; tremendously
20:2 יִשְׁלַֽח־ yišlˈaḥ- שׁלח send עֶזְרְךָ֥ ʕezrᵊḵˌā עֵזֶר help, helper מִ mi מִן from קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וּ֝ ˈû וְ and מִ mi מִן from צִּיֹּ֗ון ṣṣiyyˈôn צִיֹּון Zion יִסְעָדֶֽךָּ׃ yisʕāḏˈekkā סעד support
20:2. Domine in fortitudine tua laetabitur rex et in salutari tuo exultabit vehementerIn thy strength, O Lord, the king shall joy; and in thy salvation he shall rejoice exceedingly.
1. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
20:2. May he send you help from the sanctuary and watch over you from Zion.
20:2. Send thee help from the sanctuary, and strengthen thee out of Zion;
The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice:

20:2 Господи! силою Твоею веселится царь и о спасении Твоем безмерно радуется.
20:2
κύριε κυριος lord; master
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
εὐφρανθήσεται ευφραινω celebrate; cheer
ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
ἐπὶ επι in; on
τῷ ο the
σωτηρίῳ σωτηριος salvation; saving
σου σου of you; your
ἀγαλλιάσεται αγαλλιαω jump for joy
σφόδρα σφοδρα vehemently; tremendously
20:2
יִשְׁלַֽח־ yišlˈaḥ- שׁלח send
עֶזְרְךָ֥ ʕezrᵊḵˌā עֵזֶר help, helper
מִ mi מִן from
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וּ֝ ˈû וְ and
מִ mi מִן from
צִּיֹּ֗ון ṣṣiyyˈôn צִיֹּון Zion
יִסְעָדֶֽךָּ׃ yisʕāḏˈekkā סעד support
20:2. Domine in fortitudine tua laetabitur rex et in salutari tuo exultabit vehementer
In thy strength, O Lord, the king shall joy; and in thy salvation he shall rejoice exceedingly.
1. The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice!
20:2. May he send you help from the sanctuary and watch over you from Zion.
20:2. Send thee help from the sanctuary, and strengthen thee out of Zion;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Силою Твоею веселится царь" - царь радуется той всемогущей силе, которую Ты, Господи, проявил в даровании ему необыкновенной победы. Господи, Ты услышал царя и надел на его голову корону врага (2-4). Ты венчал его славою! и за веру в Тебя он не поколеблется (5-8). Ты обратил врагов в бегство, за что мы будем прославлять Твое могущество (9-14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Subject's Thanksgiving.

1 The king shall joy in thy strength, O LORD; and in thy salvation how greatly shall he rejoice! 2 Thou hast given him his heart's desire, and hast not withholden the request of his lips. Selah. 3 For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head. 4 He asked life of thee, and thou gavest it him, even length of days for ever and ever. 5 His glory is great in thy salvation: honour and majesty hast thou laid upon him. 6 For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance.
David here speaks for himself in the first place, professing that his joy was in God's strength and in his salvation, and not in the strength or success of his armies. He also directs his subjects herein to rejoice with him, and to give God all the glory of the victories he had obtained; and all with an eye to Christ, of whose triumphs over the powers of darkness David's victories were but shadows. 1. They here congratulate the king on his joys and concur with him in them (v. 1): "The king rejoices, he uses to rejoice in thy strength, and so do we; what pleases the king pleases us," 2 Sam. iii. 36. Happy the people the character of whose king it is that he makes God's strength his confidence and God's salvation his joy, that is pleased with all the advancements of God's kingdom and trusts God to bear him out in all he does for the service of it. Our Lord Jesus, in his great undertaking, relied upon help from heaven, and pleased himself with the prospect of that great salvation which he was thereby to work out. 2. They gave God all the praise of those things which were the matter of their king's rejoicing. (1.) That God had heard his prayers (v. 2): Thou hast given him his heart's desire (and there is no prayer accepted but what is the heart's desire), the very thing they begged of God for him, Ps. xx. 4. Note, God's gracious returns of prayer do, in a special manner, require our humble returns of praise. When God gives to Christ the heathen for his inheritance, gives him to see his seed, and accepts his intercession for all believers, he give him his heart's desire. (2.) That God had surprised him with favours, and much outdone his expectations (v. 3): Thou preventest him with the blessings of goodness. All our blessings are blessings of goodness, and are owing, not at all to any merit of ours, but purely and only to God's goodness. But the psalmist here reckons it in a special manner obliging that these blessings were given in a preventing way; this fixed his eye, enlarged his soul, and endeared his God, as one expresses it. When God's blessings come sooner and prove richer than we imagine, when they are given before we prayed for them, before we were ready for them, nay, when we feared the contrary, then it may be truly said that he prevented us with them. Nothing indeed prevented Christ, but to mankind never was any favour more preventing than our redemption by Christ and all the blessed fruits of his mediation. (3.) That God had advanced him to the highest honour and the most extensive power: "Thou hast set a crown of pure gold upon his head and kept it there, when his enemies attempted to throw it off." Note, Crowns are at God's disposal; no head wears them but God sets them there, whether in judgment to his land or for mercy the event will show. On the head of Christ God never set a crown of gold, but of thorns first, and then of glory. (4.) That God had assured him of the perpetuity of his kingdom, and therein had done more for him than he was able either to ask or think (v. 4): "When he went forth upon a perilous expedition he asked his life of thee, which he then put into his hand, and thou not only gavest him that, but withal gavest him length of days for ever and ever, didst not only prolong his life far beyond his expectation, but didst assure him of a blessed immortality in a future state and of the continuance of his kingdom in the Messiah that should come of his loins." See how God's grants often exceed our petitions and hopes, and infer thence how rich he is in mercy to those that call upon him. See also and rejoice in the length of the days of Christ's kingdom. He was dead, indeed, that we might live through him; but he is alive, and lives for evermore, and of the increase of his government and peace there shall be no end; and because he thus lives we shall thus live also. (5.) That God had advanced him to the highest honour and dignity (v. 5): "His glory is great, far transcending that of all the neighbouring princes, in the salvation thou hast wrought for him and by him." The glory which every good man is ambitious of is to see the salvation of the Lord. Honour and majesty hast thou laid upon him, as a burden which he must bear, as a charge which he must account for. Jesus Christ received from God the Father honour and glory (2 Pet. i. 17), the glory which he had with him before the worlds were, John xvii. 5. And on him is laid the charge of universal government and to him all power in heaven and earth is committed. (6.) That God had given him the satisfaction of being the channel of all bliss to mankind (v. 6): "Thou hast set him to be blessings for ever" (so the margin reads it), "thou hast made him to be a universal blessing to the world, in whom the families of the earth are, and shall be blessed; and so thou hast made him exceedingly glad with the countenance thou hast given to his undertaking and to him in the prosecution of it." See how the spirit of prophecy gradually rises here to that which is peculiar to Christ, for none besides is blessed for ever, much less a blessing for ever to that eminency that the expression denotes: and of him it is said that God made him full of joy with his countenance.
In singing this we should rejoice in his joy and triumph in his exaltation.
Adam Clarke: Commentary on the Bible - 1831
21:2: Thou hast given him his heart's desire - This seems to refer to the prayers offered in the preceding Psalm; see especially Psa 21:1-4.
Albert Barnes: Notes on the Bible - 1834
21:2: Thou hast given him his heart's desire - See the notes at Psa 20:4. This had been the prayer of the people that God would "grant him according to his own heart, and fulfil all his counsel," and this desire had now been granted. All that had been wished; all that had been prayed for by himself or by the people, had been granted.
And hast not withholden - Hast not denied or refused.
The request of his lips - The request, or the desire which his lips had uttered. The meaning is, that his petitions had been filly granted.
Selah - See the notes at Psa 3:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:2: Psa 2:8, Psa 2:9, Psa 20:4, Psa 20:5, Psa 92:11; Isa 49:6-12; Heb 7:25
John Gill
21:2 Thou hast given him his heart's desire,.... Which the church had prayed for in Ps 20:4; whatever Christ's heart desired, or his lips requested, has been given him;
and hast not withholden the request of his lips. Whatever he asked in the council and covenant of peace was granted; he asked for all the elect, as his spouse and bride; these were the desire of his heart and eyes, and they were given him; he asked for all the blessings of grace for them, and all grace was given to them in him; he asked for glory, for eternal life, and it was promised him; and not only the promise of it was put into his hand, but the thing itself; see Ps 2:8, 1Jn 5:11; and Ps 20:4; whatever he requested of his Father, when here on earth, was granted; he always heard him; that memorable prayer of his in Jn 17:1 is heard and answered, both in what respects himself, his own glorification, and the conversion, sanctification, union, preservation, and glorification of his people; whatever he now desires and requests in heaven, as the advocate and intercessor for his saints, is ever fulfilled; which is an instance of the great regard Jehovah has unto him, and may be considered as a reason of his joy in him.
Selah; on this word; see Gill on Ps 3:2.
Robert Jamieson, A. R. Fausset and David Brown
21:2 The sentiment affirmed in the first clause is reaffirmed by the negation of its opposite in the second.
20:320:3: Զցանկութիւն սրտի նորա ետո՛ւր նմա. եւ զկամս շրթանց նորա ո՛չ արգելեր ՚ի նմանէ։
3 Նրա սրտի ուզածը տուիր նրան եւ նրա շրթունքների ցանկութիւնը չմերժեցիր:
2 Անոր սրտին փափաքը իրեն տուիր Ու անոր շրթունքներուն խնդիրքը իրմէ չարգիլեցիր։ (Սէլա։)
Զցանկութիւն սրտի նորա ետուր նմա, եւ զկամս շրթանց նորա ոչ արգելեր ի նմանէ:[107]:

20:3: Զցանկութիւն սրտի նորա ետո՛ւր նմա. եւ զկամս շրթանց նորա ո՛չ արգելեր ՚ի նմանէ։
3 Նրա սրտի ուզածը տուիր նրան եւ նրա շրթունքների ցանկութիւնը չմերժեցիր:
2 Անոր սրտին փափաքը իրեն տուիր Ու անոր շրթունքներուն խնդիրքը իրմէ չարգիլեցիր։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
20:220:3 Ты дал ему, чего желало сердце его, и прошения уст его не отринул,
20:3 τὴν ο the ἐπιθυμίαν επιθυμια longing; aspiration τῆς ο the ψυχῆς ψυχη soul αὐτοῦ αυτος he; him ἔδωκας διδωμι give; deposit αὐτῷ αυτος he; him καὶ και and; even τὴν ο the θέλησιν θελησις determination τῶν ο the χειλέων χειλος lip; shore αὐτοῦ αυτος he; him οὐκ ου not ἐστέρησας στερεοω make solid; solidify αὐτόν αυτος he; him διάψαλμα διαψαλμα interlude; rest
20:3 יִזְכֹּ֥ר yizkˌōr זכר remember כָּל־ kol- כֹּל whole מִנְחֹתֶ֑ךָ minḥōṯˈeḵā מִנְחָה present וְ wᵊ וְ and עֹולָתְךָ֖ ʕôlāṯᵊḵˌā עֹלָה burnt-offering יְדַשְּׁנֶ֣ה yᵊḏaššᵊnˈeh דשׁן grow fat סֶֽלָה׃ sˈelā סֶלָה sela
20:3. desiderium cordis eius dedisti ei et voluntate labiorum eius non fraudasti eum semperThou hast given him his heart's desire: and hast not withholden from him the will of his lips.
2. Thou hast given him his heart’s desire, and hast not withholden the request of his lips.
20:3. May he be mindful of all your sacrifices, and may your burnt-offerings be fat.
20:3. Remember all thy offerings, and accept thy burnt sacrifice; Selah.
Thou hast given him his heart' s desire, and hast not withholden the request of his lips. Selah:

20:3 Ты дал ему, чего желало сердце его, и прошения уст его не отринул,
20:3
τὴν ο the
ἐπιθυμίαν επιθυμια longing; aspiration
τῆς ο the
ψυχῆς ψυχη soul
αὐτοῦ αυτος he; him
ἔδωκας διδωμι give; deposit
αὐτῷ αυτος he; him
καὶ και and; even
τὴν ο the
θέλησιν θελησις determination
τῶν ο the
χειλέων χειλος lip; shore
αὐτοῦ αυτος he; him
οὐκ ου not
ἐστέρησας στερεοω make solid; solidify
αὐτόν αυτος he; him
διάψαλμα διαψαλμα interlude; rest
20:3
יִזְכֹּ֥ר yizkˌōr זכר remember
כָּל־ kol- כֹּל whole
מִנְחֹתֶ֑ךָ minḥōṯˈeḵā מִנְחָה present
וְ wᵊ וְ and
עֹולָתְךָ֖ ʕôlāṯᵊḵˌā עֹלָה burnt-offering
יְדַשְּׁנֶ֣ה yᵊḏaššᵊnˈeh דשׁן grow fat
סֶֽלָה׃ sˈelā סֶלָה sela
20:3. desiderium cordis eius dedisti ei et voluntate labiorum eius non fraudasti eum semper
Thou hast given him his heart's desire: and hast not withholden from him the will of his lips.
2. Thou hast given him his heart’s desire, and hast not withholden the request of his lips.
20:3. May he be mindful of all your sacrifices, and may your burnt-offerings be fat.
20:3. Remember all thy offerings, and accept thy burnt sacrifice; Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Прошения уст его не отринул" - Ты исполнил его молитву.
Adam Clarke: Commentary on the Bible - 1831
21:3: Thou preventest him - To prevent, from prcevenio, literally signifies to go before. Hence that prayer in the communion service of our public Liturgy, "Prevent us, O Lord, in all our doings, with thy most gracious favor!" That is, "Go before us in thy mercy, make our way plain, and enable us to perform what is right in thy sight!" And this sense of prevent is a literal version of the original word תקדמנו tekademennu. "For thou shalt go before him with the blessings of goodness."
Our ancestors used God before in this sense. So in Henry V.'s speech to the French herald previously to the battle of Agincourt: -
"Go therefore; tell thy master, here I am.
My ransom is this frail and worthless trunk;
My army, but a weak and sickly guard:
Yet, God before, tell him we will come on,
Though France himself, and such another neighbor,
Stand in our way."
A crown of pure gold - Probably alluding to the crown of the king of Rabbah, which, on the taking of the city, David took and put on his own head. See the history, Sa2 12:26-30 (note).
Albert Barnes: Notes on the Bible - 1834
21:3: For thou pRev_entest him - Thou goest before him; thou dost anticipate him. See Psa 17:13, margin. Our word "pRev_ent" is now most commonly used in the sense of "hinder, stop, or intercept." This is not the original meaning of the English word; and the word is never used in this sense in the Bible. The English word, when our translation was made, meant to "go before," to "anticipate," and this is the uniform meaning of it in our English version, as it is the meaning of the original. See the notes at Job 3:12. Compare Psa 59:10; Psa 79:8; Psa 88:13; Psa 95:2; Psa 119:147-148; Amo 9:10; see the notes at Th1 4:15. The meaning here is, that God had "anticipated" him, or his desires. He had gone before him. He had designed the blessing even before it was asked.
With the blessings of goodness - Blessings "indicating" goodness on his part; blessings adapted to promote the "good" or the welfare of him on whom they were bestowed. Perhaps the meaning here is, not only that they were "good," but they "seemed" to be good; they were not "blessings in disguise," or blessings as the result of pRev_ious calamity and trial, but blessings where there was no trial - no shadow - no appearance of disappointment.
Thou settest a crown of pure gold on his head - This does not refer to the time of his coronation, or the period when he was crowned a king, but it refers to the victory which he had achieved, and by which he had been made truly a king. He was crowned with triumph; he was shown to be a king; the victory was like making him a king, or setting a crown of pure gold upon his head. He was now a conqueror, and was indeed a king.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:3: pRev_entest: Psa 18:18; Sa1 16:13; Sa2 2:4, Sa2 5:3; Job 41:11; Rom 11:35
blessings: Psa 31:19; Ch2 6:41; Rom 2:4; Eph 1:3
settest: Sa2 12:30; Ch1 20:2; Heb 2:9; Rev 19:12
Carl Friedrich Keil and Franz Delitzsch
21:3
(Heb.: 21:4-5) "Blessings of good" (Prov 24:25) are those which consist of good, i.e., true good fortune. The verb קדּם, because used of the favour which meets and presents one with some blessing, is construed with a double accusative, after the manner of verbs of putting on and bestowing (Ges. ֗139). Since Ps 21:4 cannot be intended to refer to David's first coronation, but to the preservation and increase of the honour of his kingship, this particularisation of Ps 21:4 sounds like a prediction of what is recorded in 2Kings 22:30 : after the conquest of the Ammonitish royal city Rabbah David set the Ammonitish crown (עטרת), which is renowned for the weight of its gold and its ornamentation with precious stones, upon his head. David was then advanced in years, and in consequence of heavy guilt, which, however, he had overcome by penitence and laying hold on the mercy of God, was come to the brink of the grave. He, worthy of death, still lived; and the victory over the Syro-Ammonitish power was a pledge to him of God's faithfulness in fulfilling his promises. It is contrary to the tenour of the words to say that Ps 21:5 does not refer to length of life, but to hereditary succession to the throne. To wish any one that he may live לעולם, and especially a king, is a usual thing, 3Kings 1:31, and frequently. The meaning is, may the life of the king be prolonged to an indefinitely distant day. What the people have desired elsewhere, they here acknowledge as bestowed upon the king.
Geneva 1599
21:3 For thou (b) preventest him with the blessings of goodness: thou settest a crown of pure gold on his head.
(b) You declared your liberal favour toward him before he prayed.
John Gill
21:3 For thou preventest him with the blessings of goodness,.... Not temporal, but spiritual blessings, which spring from the grace and goodness of God, and consist of it; and relate to the spiritual and eternal welfare of those for whose sake he receives them, and who are blessed with them in him: his being "prevented" with them denotes the freeness of the donation of them; that before he could well ask for them, or before he had done requesting them, they were given him; and also the earliness of the gift of them, they were put into his hands before his incarnation, before he was manifest in the flesh, even from the foundation of the world, and before the world began, Eph 1:3, Ti2 1:9, and likewise the order in which they were given; first to Christ, and then to his people in him, as the passages referred to show;
thou settest a crown of pure gold on his head; which is expressive of his victory over all enemies, sin, Satan, and the world, death and hell; and of his being possessed of his throne and kingdom; and has respect to his exaltation at the right hand of God, where he is crowned with glory and honour: and this crown being of "pure gold" denotes the purity, glory, solidity, and perpetuity of his kingdom; this is a crown, not which believers put upon him by believing in him, and ascribing the glory of their salvation to him, or what the church, called his mother, has crowned him with, Song 3:11, but which his father put upon him, who has set him King over his holy hill of Zion, Ps 2:6; compare with this Rev_ 14:14. The Septuagint and Vulgate Latin versions read "a crown of a precious stone"; and so Apollinarius; and seem to refer to the crown set on David's head, which had precious stones in it, 2Kings 12:30; Josephus (x) says it had a sardonyx. Fortunatus Scacchus (y) fancies the topaz is meant, and that the Hebrew text should be read "a crown of topaz"; mistaking the sense of the word "phaz", which never signifies a topaz, but the best gold, pure solid gold.
(x) Antiqu. l. 7. c. 7. s. 5. (y) Elaeochrism. Sacr. l. 3. c. 40. p. 1003.
John Wesley
21:3 Prevent - Crowning him with manifold blessings, both more and sooner than he expected. With - With excellent blessings.
Robert Jamieson, A. R. Fausset and David Brown
21:3 preventest--literally, "to meet here in good sense," or "friendship" (Ps 59:10; compare opposite, Ps 17:13).
blessings of goodness--which confer happiness.
crown of pure gold--a figure for the highest royal prosperity.
20:420:4: Ժամա՛ն արարեր զնա յօրհնութիւն քաղցրութեան քոյ, եւ եդիր ՚ի գլուխ նորա պսակ ՚ի քարէ՛ պատուականէ։
4 Քո քաղցր օրհնութեամբ այցելեցիր նրան եւ թանկագին քարերով ընդելուզուած պսակ դրիր նրա գլխին:
3 Վասն զի բարութեան օրհնութիւններով անոր հասար. Անոր գլուխը մաքուր ոսկիէ պսակ դրիր։
Ժաման արարեր զնա յօրհնութիւն քաղցրութեան քո, եւ եդիր ի գլուխ նորա պսակ [108]ի քարէ պատուականէ:

20:4: Ժամա՛ն արարեր զնա յօրհնութիւն քաղցրութեան քոյ, եւ եդիր ՚ի գլուխ նորա պսակ ՚ի քարէ՛ պատուականէ։
4 Քո քաղցր օրհնութեամբ այցելեցիր նրան եւ թանկագին քարերով ընդելուզուած պսակ դրիր նրա գլխին:
3 Վասն զի բարութեան օրհնութիւններով անոր հասար. Անոր գլուխը մաքուր ոսկիէ պսակ դրիր։
zohrab-1805▾ eastern-1994▾ western am▾
20:320:4 ибо Ты встретил его благословениями благости, возложил на голову его венец из чистого золота.
20:4 ὅτι οτι since; that προέφθασας προφθανω anticipate; spring forth αὐτὸν αυτος he; him ἐν εν in εὐλογίαις ευλογια commendation; acclamation χρηστότητος χρηστοτης kindness ἔθηκας τιθημι put; make ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top αὐτοῦ αυτος he; him στέφανον στεφανος.1 wreath; laurel ἐκ εκ from; out of λίθου λιθος stone τιμίου τιμιος precious
20:4 יִֽתֶּן־ yˈitten- נתן give לְךָ֥ lᵊḵˌā לְ to כִ ḵi כְּ as לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart וְֽ wᵊˈ וְ and כָל־ ḵol- כֹּל whole עֲצָתְךָ֥ ʕᵃṣāṯᵊḵˌā עֵצָה counsel יְמַלֵּֽא׃ yᵊmallˈē מלא be full
20:4. quoniam praevenies eum benedictionibus bonitatis pones in capite eius coronam de lapide pretiosoFor thou hast prevented him with blessings of sweetness: thou hast set on his head a crown of precious stones.
3. For thou preventest him with the blessings of goodness: thou settest a crown of fine gold on his head.
20:4. May he grant to you according to your heart, and confirm all your counsels.
20:4. Grant thee according to thine own heart, and fulfil all thy counsel.
For thou preventest him with the blessings of goodness: thou settest a crown of pure gold on his head:

20:4 ибо Ты встретил его благословениями благости, возложил на голову его венец из чистого золота.
20:4
ὅτι οτι since; that
προέφθασας προφθανω anticipate; spring forth
αὐτὸν αυτος he; him
ἐν εν in
εὐλογίαις ευλογια commendation; acclamation
χρηστότητος χρηστοτης kindness
ἔθηκας τιθημι put; make
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
αὐτοῦ αυτος he; him
στέφανον στεφανος.1 wreath; laurel
ἐκ εκ from; out of
λίθου λιθος stone
τιμίου τιμιος precious
20:4
יִֽתֶּן־ yˈitten- נתן give
לְךָ֥ lᵊḵˌā לְ to
כִ ḵi כְּ as
לְבָבֶ֑ךָ lᵊvāvˈeḵā לֵבָב heart
וְֽ wᵊˈ וְ and
כָל־ ḵol- כֹּל whole
עֲצָתְךָ֥ ʕᵃṣāṯᵊḵˌā עֵצָה counsel
יְמַלֵּֽא׃ yᵊmallˈē מלא be full
20:4. quoniam praevenies eum benedictionibus bonitatis pones in capite eius coronam de lapide pretioso
For thou hast prevented him with blessings of sweetness: thou hast set on his head a crown of precious stones.
3. For thou preventest him with the blessings of goodness: thou settest a crown of fine gold on his head.
20:4. May he grant to you according to your heart, and confirm all your counsels.
20:4. Grant thee according to thine own heart, and fulfil all thy counsel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Ты, Господи, принял молитву Давида милостиво и даровал ему победу так, что он надел на свою голову корону из чистого золота с головы врага.
Adam Clarke: Commentary on the Bible - 1831
21:4: He asked life of thee - This verse has caused some interpreters to understand the Psalm of Hezekiah's sickness, recovery, and the promised addition to his life of fifteen years; but it may be more literally understood of the Messiah, of whom David was the type, and in several respects the representative.
Albert Barnes: Notes on the Bible - 1834
21:4: He asked life of thee - An expression similar to this occurs in Psa 61:5-6, "For thou, O God, hast heard my vows;... Thou wilt prolong the king's life, and his years to many generations." The expression in both cases implies that there had been a prayer for "life," as if life were in danger. The expression itself would be applicable to a time of sickness, or to danger of any kind, and here it is used doubtless in reference to the exposure of life in going into battle, or in going forth to war. In this apprehended peril he prayed that God would defend him. He earnestly sought protection as he went forth to the perils of war.
And thou gavest it him - Thou didst hear and answer his prayer. He was saved from danger.
Even length of days foRev_er and ever - Thou didst grant him more than he asked. He sought life for himself; thou bast not only granted that, but hast granted to him the assurance that he should live in his posterity to all generations. The idea is, that there would be an indefinite contination of his race. His posterity would occupy his throne, and there would be no end to his reign thus prolonged. Beyond all his petitions and his hopes, God bad given the assurance that his reign would be permanent and enduring. We cannot suppose that he understood this as if it were a promise made to him personally, that "he" would live and would occupy the throne foRev_er; but the natural interpretation is that which would refer it to his posterity, and to the perpetuity of the reign of his family or descendants. A similar promise occurs elsewhere: Sa2 7:13, Sa2 7:16; compare the notes at Psa 18:50. It is by no means an uncommon thing that God gives us more than we asked in our prayers. The offering of prayer is not only the means of securing the blessing which we asked, but also often of securing much more important blessings which we did not ask. If the expression were allowable it might be said that the prayer "suggested" to the divine mind the conferring of all needed blessings, or it indicates such a state of mind on the part of him who prays that God "takes occasion" to confer blessings which were not asked; as a request made by a child to a parent for a specific favor is followed not only by granting "that" favor, but by bestowing others of which the child did not think. The state of mind on the part of the child was such as to "dispose" the parent to grant much larger blessings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:4: asked: Psa 13:3, Psa 16:10, Psa 16:11, Psa 61:5, Psa 61:6, Psa 119:77, Psa 119:175
length: Psa 72:17, Psa 89:29, Psa 89:36, Psa 89:37, Psa 91:16; Rev 1:18
Geneva 1599
21:4 (c) He asked life of thee, [and] thou gavest [it] him, [even] length of days for ever and ever.
(c) David not only obtained life, but also assurance that his posterity would reign forever.
John Gill
21:4 He asked life of thee, and thou gavest it him,.... Both for himself, as man, when he was about to die, that he might be raised to life again, which was granted him; and for his people, that they might live spiritually and eternally, and accordingly life is given to him for them; and he has power to give it to as many as the Father has given him, Jn 17:2;
even length of days for ever and ever; the life he has for himself as man is what will ever continue; he will die no more, death will have no more dominion over him; he will live for evermore, and that to make intercession for his members, Rom 6:9; and the life which is granted them at his request is an everlasting one, both as to body and soul; for though they die as other men, they shall live again in the resurrection of the just, and never die more, but shall be like the angels in heaven; and as for the second death, that shall not harm them, nor have any power over them; they will live and reign with Christ for ever.
John Wesley
21:4 For ever - Thou gavest him a long life and reign here, and after that didst translate him to live with thee for ever. But this was more eminently fulfilled in Christ, who asked of his father, life, or to be saved from death, Heb 5:7, though with submission to his will: but his father, though he saw it necessary to take away his temporal life, yet instantly gave him another, far more noble, even the perfect possession of an everlasting life both in his soul and body, at his right hand.
Robert Jamieson, A. R. Fausset and David Brown
21:4 (Compare 2Kings 7:13-16). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.
20:520:5: Կեանս խնդրեաց ՚ի քէն՝ եւ ետուր նմա ընդ երկայն աւուրս, յաւիտեանս յաւիտենից[6699]։ [6699] Ոմանք.Յաւիտեան եւ յաւիտեանս յաւիտենից։
5 Կեանք խնդրեց քեզնից, եւ նրան տուիր երկար օրեր՝ յաւիտեանս յաւիտենից:
4 Քեզմէ կեանք խնդրեց Ու անոր երկայն օրեր տուիր յաւիտեանս յաւիտենից։
Կեանս խնդրեաց ի քէն, եւ ետուր նմա ընդ երկայն աւուրս, յաւիտեանս յաւիտենից:

20:5: Կեանս խնդրեաց ՚ի քէն՝ եւ ետուր նմա ընդ երկայն աւուրս, յաւիտեանս յաւիտենից[6699]։
[6699] Ոմանք.Յաւիտեան եւ յաւիտեանս յաւիտենից։
5 Կեանք խնդրեց քեզնից, եւ նրան տուիր երկար օրեր՝ յաւիտեանս յաւիտենից:
4 Քեզմէ կեանք խնդրեց Ու անոր երկայն օրեր տուիր յաւիտեանս յաւիտենից։
zohrab-1805▾ eastern-1994▾ western am▾
20:420:5 Он просил у Тебя жизни; Ты дал ему долгоденствие на век и век.
20:5 ζωὴν ζωη life; vitality ᾐτήσατό αιτεω ask σε σε.1 you καὶ και and; even ἔδωκας διδωμι give; deposit αὐτῷ αυτος he; him μακρότητα μακροτης day εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever
20:5 נְרַנְּנָ֤ה׀ nᵊrannᵊnˈā רנן cry of joy בִּ֘ bˈi בְּ in ישׁ֤וּעָתֶ֗ךָ yšˈûʕāṯˈeḵā יְשׁוּעָה salvation וּ û וְ and בְ vᵊ בְּ in שֵֽׁם־ šˈēm- שֵׁם name אֱלֹהֵ֥ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s) נִדְגֹּ֑ל niḏgˈōl דגל lift banner יְמַלֵּ֥א yᵊmallˌē מלא be full יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH כָּל־ kol- כֹּל whole מִשְׁאֲלֹותֶֽיךָ׃ mišʔᵃlôṯˈeʸḵā מִשְׁאָלָה request
20:5. vitam petivit te et dedisti ei longitudinem dierum in saeculum et in aeternumHe asked life of thee: and thou hast given him length of days for ever and ever.
4. He asked life of thee, thou gavest it him; even length of days for ever and ever.
20:5. We will rejoice in your salvation, and in the name of our God, we will be magnified.
20:5. We will rejoice in thy salvation, and in the name of our God we will set up [our] banners: the LORD fulfil all thy petitions.
He asked life of thee, [and] thou gavest [it] him, [even] length of days for ever and ever:

20:5 Он просил у Тебя жизни; Ты дал ему долгоденствие на век и век.
20:5
ζωὴν ζωη life; vitality
ᾐτήσατό αιτεω ask
σε σε.1 you
καὶ και and; even
ἔδωκας διδωμι give; deposit
αὐτῷ αυτος he; him
μακρότητα μακροτης day
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
20:5
נְרַנְּנָ֤ה׀ nᵊrannᵊnˈā רנן cry of joy
בִּ֘ bˈi בְּ in
ישׁ֤וּעָתֶ֗ךָ yšˈûʕāṯˈeḵā יְשׁוּעָה salvation
וּ û וְ and
בְ vᵊ בְּ in
שֵֽׁם־ šˈēm- שֵׁם name
אֱלֹהֵ֥ינוּ ʔᵉlōhˌênû אֱלֹהִים god(s)
נִדְגֹּ֑ל niḏgˈōl דגל lift banner
יְמַלֵּ֥א yᵊmallˌē מלא be full
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
מִשְׁאֲלֹותֶֽיךָ׃ mišʔᵃlôṯˈeʸḵā מִשְׁאָלָה request
20:5. vitam petivit te et dedisti ei longitudinem dierum in saeculum et in aeternum
He asked life of thee: and thou hast given him length of days for ever and ever.
4. He asked life of thee, thou gavest it him; even length of days for ever and ever.
20:5. We will rejoice in your salvation, and in the name of our God, we will be magnified.
20:5. We will rejoice in thy salvation, and in the name of our God we will set up [our] banners: the LORD fulfil all thy petitions.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ 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 наградил Давида великою милостью: не только сберег его жизнь в этой войне, но и даровал ему и "долгоденствие на век и век". Его известность и слава зависят от благоволения к нему Бога, посылающего успех всем начинаниям Давида. Под вечной жизнью разумеется здесь не известность Давида в истории, как великого завоевателя, так как такою известностью, ценною в глазах людей, библейские деятели и благочестивые люди не дорожили, но известность его в потомстве, как носителя великого обетования; последним же было предсказание Давиду о происхождении от него потомка - Мессии.
Adam Clarke: Commentary on the Bible - 1831
21:5: His glory is great - But great as his glory was, it had its greatness from God's salvation. There is no true nobility but of the soul, and the soul has none but what it receives from the grace and salvation of God.
Albert Barnes: Notes on the Bible - 1834
21:5: His glory is great in thy salvation - Not in himself; not in anything that he has done, but in what thou hast done. The fact that thou hast saved him, and the manner in which it has been done, has put upon him great honor. He felt indeed that his condition as king, and as to the prospects before him, was one of great "glory" or honor; but he felt at the same time that it was not in "himself," or for anything that he had done: it was only in the ""salvation"" which "God" had conferred upon him. Every child of God, in like manner, has great "glory" conferred upon him, and his "glory" will be great foRev_er; but it is not in himself, or in virtue of anything that he has done. It is "great" in the "salvation" of God:
(a) in the "fact" that God has interposed to save him; and
(b) in the "manner" in which it has been done.
The highest honor that can be put upon man is in the fact that God will save him.
Honour and majesty hast thou laid upon him -
(a) In making him a king;
(b) in the victories and triumphs which thou hast now given him, placing on his head, as it were, a brighter crown;
(c) in the promised perpetuity of his reign.
So we may say of the ransomed sinner - the child of God - now. Honour and majesty have been laid on him:
(a) in the fact that God has redeemed him;
(b) in the manner in which this has been accomplished;
(c) in his adoption into the family of God;
(d) in the rank and dignity which he occupies as a child of God;
(e) in the hope of immortal blessedness beyond the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:5: glory: Psa 3:3, Psa 62:7; Sa2 7:8, Sa2 7:9, Sa2 7:19; Isa 49:5-7, Isa 63:1; Joh 13:31, Joh 13:32, Joh 17:1, Joh 17:5, Joh 17:22; Phi 2:9-11; Heb 8:1; Rev 5:8-13
honour: Psa 110:1; Ch1 17:11-15, Ch1 17:27; Mat 28:18; Eph 1:20-22; Pe1 3:22
Carl Friedrich Keil and Franz Delitzsch
21:5
(Heb.: 21:6-7) The help of God turns to his honour, and paves the way for him to honour, it enables him-this is the meaning of. Ps 21:6 - to maintain and strengthen his kingship with fame and glory. שׁוּה על used, as in Ps 89:20, of divine investiture and endowment. To make blessings, or a fulness of blessing, is a stronger form of expressing God's words to Abram, Gen 12:2 : thou shalt be a blessing i.e., a possessor of blessing thyself, and a medium of blessing to others. Joy in connection with (את as in Ps 16:11) the countenance of God, is joy in delightful and most intimate fellowship with Him. חדּה, from חדה, which occurs once in Ex 18:9, has in Arabic, with reference to nomad life, the meaning "to cheer the beasts of burden with a song and urge them on to a quicker pace," and in Hebrew, as in Aramaic, the general signification "to cheer, enliven."
John Gill
21:5 His glory is great in thy salvation,.... That is, the glory of the King Messiah is great in the Lord's salvation of him; delivering him from all his troubles and sorrows, and out of the hands of all his enemies, when he was raised from the dead, and was set at the right hand of God, and crowned with glory and honour: or the sense is, that his glory is great in the salvation of his people by him; it was his glory as Mediator to be appointed to be the Lord's salvation to them; and it being effected by him declares the glory and greatness of his person; and the nature of it is such as cannot fast of bringing glory to him; and such is the sense his people have of it, that it obliges them to ascribe the glory of it alone to him;
honour and majesty hast thou laid upon him; which is to be understood not of the honour and majesty of his divine nature, which are essential to him, and not laid upon him by any; nor of the glory which the saints attribute to him on account of their salvation by him; but of that which his Father has put upon him, and lies in the introduction of him into his glory after his sufferings and death, and resurrection from the dead; in exalting him at his right hand above all creatures and things; in giving him all power in heaven and in earth; in putting all the gifts of the Spirit into his hands, which he receiving gave to men, and in ordaining him Judge of quick and dead.
John Wesley
21:5 Glory - His fame or renown. Salvation - By reason of those great and glorious deliverances which thou hast wrought both for him, and by him.
20:620:6: Մեծ են փառք նորա ՚ի փրկութեան քում. զփառս եւ զմեծվայելչութիւն դիցես ՚ի վերայ նորա։
6 Մեծ է նրա փառքը քեզնից եղած փրկութեամբ, փառք ու պարծանք կը դնես նրա վրայ:
5 Անոր փառքը մեծ է քու փրկութիւնովդ. Փառք ու վայելչութիւն դրիր անոր վրայ։
Մեծ են փառք նորա ի փրկութեան քում, զփառս եւ զմեծվայելչութիւն դիցես ի վերայ նորա:

20:6: Մեծ են փառք նորա ՚ի փրկութեան քում. զփառս եւ զմեծվայելչութիւն դիցես ՚ի վերայ նորա։
6 Մեծ է նրա փառքը քեզնից եղած փրկութեամբ, փառք ու պարծանք կը դնես նրա վրայ:
5 Անոր փառքը մեծ է քու փրկութիւնովդ. Փառք ու վայելչութիւն դրիր անոր վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
20:520:6 Велика слава его в спасении Твоем; Ты возложил на него честь и величие.
20:6 μεγάλη μεγας great; loud ἡ ο the δόξα δοξα glory αὐτοῦ αυτος he; him ἐν εν in τῷ ο the σωτηρίῳ σωτηριος salvation; saving σου σου of you; your δόξαν δοξα glory καὶ και and; even μεγαλοπρέπειαν μεγαλοπρεπεια put on; put another ἐπ᾿ επι in; on αὐτόν αυτος he; him
20:6 עַתָּ֤ה ʕattˈā עַתָּה now יָדַ֗עְתִּי yāḏˈaʕtî ידע know כִּ֤י kˈî כִּי that הֹושִׁ֥יעַ׀ hôšˌîₐʕ ישׁע help יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מְשִׁ֫יחֹ֥ו mᵊšˈîḥˌô מָשִׁיחַ anointed יַ֭עֲנֵהוּ ˈyaʕᵃnēhû ענה answer מִ mi מִן from שְּׁמֵ֣י ššᵊmˈê שָׁמַיִם heavens קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness בִּ֝ ˈbi בְּ in גְבֻרֹ֗ות ḡᵊvurˈôṯ גְּבוּרָה strength יֵ֣שַׁע yˈēšaʕ יֵשַׁע help יְמִינֹֽו׃ yᵊmînˈô יָמִין right-hand side
20:6. magna gloria eius in salutari tuo gloriam et decorem pones super eumHis glory is great in thy salvation: glory and great beauty shalt thou lay upon him.
5. His glory is great in thy salvation: honour and majesty dost thou lay upon him.
20:6. May the Lord fulfill all your petitions. Now I know that the Lord has saved his Christ. He will hear him from his holy heaven. The salvation of his right hand is in his power.
20:6. Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
His glory [is] great in thy salvation: honour and majesty hast thou laid upon him:

20:6 Велика слава его в спасении Твоем; Ты возложил на него честь и величие.
20:6
μεγάλη μεγας great; loud
ο the
δόξα δοξα glory
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
σωτηρίῳ σωτηριος salvation; saving
σου σου of you; your
δόξαν δοξα glory
καὶ και and; even
μεγαλοπρέπειαν μεγαλοπρεπεια put on; put another
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
20:6
עַתָּ֤ה ʕattˈā עַתָּה now
יָדַ֗עְתִּי yāḏˈaʕtî ידע know
כִּ֤י kˈî כִּי that
הֹושִׁ֥יעַ׀ hôšˌîₐʕ ישׁע help
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מְשִׁ֫יחֹ֥ו mᵊšˈîḥˌô מָשִׁיחַ anointed
יַ֭עֲנֵהוּ ˈyaʕᵃnēhû ענה answer
מִ mi מִן from
שְּׁמֵ֣י ššᵊmˈê שָׁמַיִם heavens
קָדְשֹׁ֑ו qoḏšˈô קֹדֶשׁ holiness
בִּ֝ ˈbi בְּ in
גְבֻרֹ֗ות ḡᵊvurˈôṯ גְּבוּרָה strength
יֵ֣שַׁע yˈēšaʕ יֵשַׁע help
יְמִינֹֽו׃ yᵊmînˈô יָמִין right-hand side
20:6. magna gloria eius in salutari tuo gloriam et decorem pones super eum
His glory is great in thy salvation: glory and great beauty shalt thou lay upon him.
5. His glory is great in thy salvation: honour and majesty dost thou lay upon him.
20:6. May the Lord fulfill all your petitions. Now I know that the Lord has saved his Christ. He will hear him from his holy heaven. The salvation of his right hand is in his power.
20:6. Now know I that the LORD saveth his anointed; he will hear him from his holy heaven with the saving strength of his right hand.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:6: Thou hast made him most blessed for ever - Literally, "Thou hast set him for blessings for ever." Thou hast made the Messiah the Source whence all blessings for time and for eternity shall be derived. He is the Mediator between God and man.
Thou hast made him exceeding glad - Jesus, as Messiah, for the joy that was set before him, of redeeming a lost world by his death, endured the cross, and despised the shame, and is for ever set down on the right hand of God.
Albert Barnes: Notes on the Bible - 1834
21:6: For thou hast made him most blessed for ever - Margin, as in Hebrew, "set him" to be "blessings." The expression in our translation, as it is now commonly understood, would mean that God had made him "happy" or "prosperous." This does not seem to be the sense of the original. The idea is, that he had made him a blessing to mankind or to the world; or, that he had made him to be a source of blessing to others. Blessings would descend through him; and though in the consciousness of this fact he would be "happy," and in that sense be "blessed," yet the idea is rather that blessings would be imparted or scattered through him. Blessings would abound to others through his own reign; blessings through the reigns of those who should succeed him in the throne; blessings would be imparted to men as far as the import of the promise extended, that is, foRev_er, Psa 21:4. The word "foRev_er" here undoubtedly, as it was used by the Spirit of inspiration, was designed to refer to the eternal blessings which would descend on mankind through the Messiah, the illustrious descendant of David. How far David himself understood this, is not material inquiry. He was undoubtedly directed by the Spirit of inspiration to use such language as would fairly and properly express this. It is right, therefore, for us so to regard it, and so to interpret and apply it.
Thou hast made him exceeding glad - Margin, as in Hebrew, "gladded him with joy." The Hebrew phrase means, as it is expressed in our translation, that he had been made very glad, or very happy. The favors of God to him, alike in his protection and in the promises which had been made in reference to the future, were such as to make him happy in the highest degree.
With thy countenance - With thy favor. By lifting the light of thy countenance upon him; or, as we should express it, by "smiling" upon him. See the notes at Psa 4:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:6: made: Heb. set him to be blessings, Psa 72:17-19; Gen 12:2; Luk 2:10, Luk 2:11, Luk 2:30-32; Act 3:26; Gal 3:9, Gal 3:14; Eph 1:3
made him exceeding glad: Heb. gladdened him with joy, Psa 4:6, Psa 4:7, Psa 16:11, Psa 45:7, Psa 63:2-5; Act 2:28
Geneva 1599
21:6 For thou hast made him most (d) blessed for ever: thou hast made him exceeding glad with thy countenance.
(d) You have made him your blessings to others, and a perpetual example of your favour forever.
John Gill
21:6 For thou hast made him most blessed for ever,.... Not as God, for as such he is over all blessed for ever, and not made so; but as man and Mediator; the words may be rendered, "thou hast set him to be blessings for ever" (z); which design the blessings which are laid up in Christ for his people, and which he imparts unto, them, and they are blessed with in him; so that he is made a blessing, or rather blessings to them; such as redemption to free them from, bondage, righteousness to justify them, sanctification to make them holy, wisdom to direct and guide them, and strength to assist and support them; through whom they have the forgiveness of sins, by whom they have peace with God, and from whom they receive all their joy and comfort, and at last eternal life and happiness; and all these are for ever, they are irreversible blessings, are never repented of, nor taken away: or this blessedness may be understood of that which Christ himself enjoys as man; which lies in his human nature being exalted to union with the Son of God; in being heard and helped in the day of salvation; in being raised from the dead, and glory given him; in being set at God's right hand, angels, authorities, and powers, being subject to him; and in seeing the travail of his soul with satisfaction: the particular instance of his blessedness follows;
thou hast made him exceeding glad with thy countenance; the glorious presence of God in heaven; Christ having done his work on earth ascended to heaven, where he was received by his Father with a cheerful countenance, was made to sit down on the same throne with him, being well pleased with his obedience, righteousness, and sacrifice; and being now in the presence of God, in which is fulness of joy, and at his right hand, where are pleasures for evermore, the human nature of Christ is filled with an excess of joy; the words may be rendered, "thou hast made" or "wilt make him glad with joy (a), with thy countenance"; see Ps 16:11.
(z) "posuisti vel pones eum benedictiones", Pagninus, Montanus, Vatablus; so Ainsworth, Cocceius, Gejerus. (a) "laetificabis eum in laetitia", Pagninus, Montanus, Michaelis; so Junius & Tremellius, Gejerus.
John Wesley
21:6 Countenance - Smiling upon him, by thy grace and favour.
Robert Jamieson, A. R. Fausset and David Brown
21:6 made him most blessed--or set him "to be blessings," as Abraham (Gen 12:2).
with thy countenance--by sight of thee (Ps 16:11), or by Thy favor expressed by the light of Thy countenance (Num 6:25), or both.
20:720:7: Տացես զնա յօրհնութիւն յաւիտեանս յաւիտենից. ուրա՛խ արասցես զնա յուրախութիւն երեսաց քոց։
7 Օրհնութեան մէջ կը հաստատես նրան յաւիտեանս յաւիտենից, կ’ուրախացնես նրան քո երեսի խնդութեամբ:
6 Վասն զի օրհնութիւնները անոր վրայ հաստատեցիր յաւիտեան. Քու ներկայութեանդ ցնծութեամբ ուրախացուցիր զայն։
Տացես զնա յօրհնութիւն յաւիտեանս յաւիտենից, ուրախ արասցես զնա յուրախութիւն երեսաց քոց:

20:7: Տացես զնա յօրհնութիւն յաւիտեանս յաւիտենից. ուրա՛խ արասցես զնա յուրախութիւն երեսաց քոց։
7 Օրհնութեան մէջ կը հաստատես նրան յաւիտեանս յաւիտենից, կ’ուրախացնես նրան քո երեսի խնդութեամբ:
6 Վասն զի օրհնութիւնները անոր վրայ հաստատեցիր յաւիտեան. Քու ներկայութեանդ ցնծութեամբ ուրախացուցիր զայն։
zohrab-1805▾ eastern-1994▾ western am▾
20:620:7 Ты положил на него благословения на веки, возвеселил его радостью лица Твоего,
20:7 ὅτι οτι since; that δώσεις διδωμι give; deposit αὐτῷ αυτος he; him εὐλογίαν ευλογια commendation; acclamation εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever εὐφρανεῖς ευφραινω celebrate; cheer αὐτὸν αυτος he; him ἐν εν in χαρᾷ χαρα joy μετὰ μετα with; amid τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your
20:7 אֵ֣לֶּה ʔˈēlleh אֵלֶּה these בָ֭ ˈvā בְּ in † הַ the רֶכֶב reḵˌev רֶכֶב chariot וְ wᵊ וְ and אֵ֣לֶּה ʔˈēlleh אֵלֶּה these בַ va בְּ in † הַ the סּוּסִ֑ים ssûsˈîm סוּס horse וַ wa וְ and אֲנַ֓חְנוּ׀ ʔᵃnˈaḥnû אֲנַחְנוּ we בְּ bᵊ בְּ in שֵׁם־ šēm- שֵׁם name יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹהֵ֣ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s) נַזְכִּֽיר׃ nazkˈîr זכר remember
20:7. pones enim eum benedictionem sempiternam et hilarabis eum laetitia apud vultum tuumFor thou shalt give him to be a blessing for ever and ever: thou shalt make him joyful in gladness with thy countenance.
6. For thou makest him most blessed for ever: thou makest him glad with joy in thy presence.
20:7. Some trust in chariots, and some in horses, but we will call upon the name of the Lord our God.
20:7. Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God.
For thou hast made him most blessed for ever: thou hast made him exceeding glad with thy countenance:

20:7 Ты положил на него благословения на веки, возвеселил его радостью лица Твоего,
20:7
ὅτι οτι since; that
δώσεις διδωμι give; deposit
αὐτῷ αυτος he; him
εὐλογίαν ευλογια commendation; acclamation
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
εὐφρανεῖς ευφραινω celebrate; cheer
αὐτὸν αυτος he; him
ἐν εν in
χαρᾷ χαρα joy
μετὰ μετα with; amid
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
20:7
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
בָ֭ ˈvā בְּ in
הַ the
רֶכֶב reḵˌev רֶכֶב chariot
וְ wᵊ וְ and
אֵ֣לֶּה ʔˈēlleh אֵלֶּה these
בַ va בְּ in
הַ the
סּוּסִ֑ים ssûsˈîm סוּס horse
וַ wa וְ and
אֲנַ֓חְנוּ׀ ʔᵃnˈaḥnû אֲנַחְנוּ we
בְּ bᵊ בְּ in
שֵׁם־ šēm- שֵׁם name
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹהֵ֣ינוּ ʔᵉlōhˈênû אֱלֹהִים god(s)
נַזְכִּֽיר׃ nazkˈîr זכר remember
20:7. pones enim eum benedictionem sempiternam et hilarabis eum laetitia apud vultum tuum
For thou shalt give him to be a blessing for ever and ever: thou shalt make him joyful in gladness with thy countenance.
6. For thou makest him most blessed for ever: thou makest him glad with joy in thy presence.
20:7. Some trust in chariots, and some in horses, but we will call upon the name of the Lord our God.
20:7. Some [trust] in chariots, and some in horses: but we will remember the name of the LORD our God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
21:7: The king trusteth in the Lord - It was not by my skill or valor that I have gained this victory, but by faith in the strong protecting, and conquering arm of Jehovah.
He shall not be moved - Perhaps this may be best understood of him who was David's prototype. His throne, kingdom, and government, shall remain for ever.
Albert Barnes: Notes on the Bible - 1834
21:7: For the king - David, the author of the psalm.
Trusteth in the Lord - All these blessings have resulted from his confiding in God, and looking to him for his favor and protection.
And through the mercy of the Most High - The favor of Him who is exalted above all; the most exalted Being in the universe. The word "mercy" here is equivalent to "favor." He had already experienced God's favor; he looked for a continuance of it; and through that favor he was confident that he would never be shaken in his purposes, and that he would never be disappointed.
He shall not be moved - He shall be firmly established. That is, his throne would be firm; he himself would live a life of integrity, purity, and prosperity; and the promises which had been so graciously made to him, and which extended so far into the future, would all be acomplished. The truth taught here is, that however firm or prosperous our way seems to be, the continuance of our prosperity, and the completion of our hopes and our designs, depend wholly on the "mercy" or the favor of the Most High. Confiding in that, we may feel assured that whatever changes and Rev_erses we may experience in our temporal matters, our ultimate welfare will be secure. Nothing can shake a hope of heaven that is founded on his gracious promises as made through a Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:7: For the: Psa 13:5, Psa 18:2, Psa 20:7, Psa 20:8, Psa 26:1, Psa 61:4, Psa 61:6, Psa 61:7, Psa 91:2, Psa 91:9, Psa 91:10; Sa1 30:6; Mat 27:43; Heb 2:13
most: Psa 9:2; Deu 32:8, Deu 32:9
he shall: Psa 16:8; Dan 7:14
Carl Friedrich Keil and Franz Delitzsch
21:7
(Heb.: 21:8-9) With this strophe the second half of the Psalm commences. The address to God is now changed into an address to the king; not, however, expressive of the wishes, but of the confident expectation, of the speakers. Hengstenberg rightly regards Ps 21:8 as the transition to the second half; for by its objective utterance concerning the king and God, it separates the language hitherto addressed to God, from the address to the king, which follows. We do not render Ps 21:8: and trusting in the favour of the Most High - he shall not be moved; the mercy is the response of the trust, which (trust) does not suffer him to be moved; on the expression, cf. Prov 10:30. This inference is now expanded in respect to the enemies who desire to cause him to totter and fall. So far from any tottering, he, on the contrary, makes a victorious assault upon his foes. If the words had been addressed to Jahve, it ought, in order to keep up the connection between Ps 21:9 and Ps 21:8, at least to have been איביו and שׁנאיו (his, i.e., the king's, enemies). What the people now hope on behalf of their king, they here express beforehand in the form of a prophecy. מצא ל (as in Is 10:10) and מצא seq. acc. (as in 1Kings 23:17) are distinguished as: to reach towards, or up to anything, and to reach anything, attain it. Supposing ל to represent the accusative, as e.g., in Ps 69:6, Ps 21:9 would be a useless repetition.
John Gill
21:7 For the King trusteth in the Lord,.... That is, the King Messiah, as the Targum paraphrases it; he trusted in the Lord for his support and sustenance as man, for assistance and help in his time of trouble, and for deliverance out of it; he trusted in the Lord that he would hear him for himself, and for his people; and that he would glorify him with all glory, honour, majesty, and blessedness, before spoken of; see Ps 22:8;
and through the mercy of the most High he shall not be moved; God the Father is the most High; Christ is called the Son of the Highest, and the Spirit the power of the Highest, Lk 1:32; there is mercy with him, which is a ground of hope and trust, in his people, and also in the Messiah; see Ps 89:28; and some versions make the mercy of the most High to be what the King Messiah trusts in, reading the words (b), "for the King trusteth in the Lord, and in the mercy of the most High"; but the accent "athnach", which distinguishes the propositions, will not admit of it; but the sense is, that because of the mercy, grace, goodness, and faithfulness of God in making and keeping his promises, Christ would not be and was not moved from his trust and confidence in the Lord; nor shall he even be removed from his throne of glory on which he sits; nor from the glorious and happy state in which he is: nor will it ever be in the power of his enemies to displace him; for these in time will be destroyed by him, as the following words show.
(b) So Genebrard, Muis,
Robert Jamieson, A. R. Fausset and David Brown
21:7 The mediate cause is the king's faith, the efficient, God's mercy.
20:820:8: Թագաւոր յուսացաւ ՚ի Տէր, յողորմութենէ Բարձրելոյն նա մի՛ սասանեսցի[6700]։ [6700] Ոմանք.Եւ ողորմութիւն Բարձրելոյն. նա մի՛ սասանեսցի յաւիտեան։
8 Թագաւորն իր յոյսը դրեց Տիրոջ վրայ, եւ Բարձրեալի ողորմութեամբ նա չի սասանուի:
7 Վասն զի թագաւորը Տէրոջը կը յուսայ Ու Բարձրելոյն ողորմութիւնովը պիտի չսասանի։
Թագաւոր յուսացաւ ի Տէր, յողորմութենէ Բարձրելոյն նա մի՛ սասանեսցի:

20:8: Թագաւոր յուսացաւ ՚ի Տէր, յողորմութենէ Բարձրելոյն նա մի՛ սասանեսցի[6700]։
[6700] Ոմանք.Եւ ողորմութիւն Բարձրելոյն. նա մի՛ սասանեսցի յաւիտեան։
8 Թագաւորն իր յոյսը դրեց Տիրոջ վրայ, եւ Բարձրեալի ողորմութեամբ նա չի սասանուի:
7 Վասն զի թագաւորը Տէրոջը կը յուսայ Ու Բարձրելոյն ողորմութիւնովը պիտի չսասանի։
zohrab-1805▾ eastern-1994▾ western am▾
20:720:8 ибо царь уповает на Господа, и по благости Всевышнего не поколеблется.
20:8 ὅτι οτι since; that ὁ ο the βασιλεὺς βασιλευς monarch; king ἐλπίζει ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master καὶ και and; even ἐν εν in τῷ ο the ἐλέει ελεος mercy τοῦ ο the ὑψίστου υψιστος highest; most high οὐ ου not μὴ μη not σαλευθῇ σαλευω sway; rock
20:8 הֵ֭מָּה ˈhēmmā הֵמָּה they כָּרְע֣וּ kārᵊʕˈû כרע kneel וְ wᵊ וְ and נָפָ֑לוּ nāfˈālû נפל fall וַ wa וְ and אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we קַּ֝֗מְנוּ ˈqqˈamnû קום arise וַ wa וְ and נִּתְעֹודָֽד׃ nniṯʕôḏˈāḏ עוד warn, to witness
20:8. quia rex confidet in Domino et in misericordia Excelsi non decipieturFor the king hopeth in the Lord: and through the mercy of the most High he shall not be moved.
7. For the king trusteth in the LORD, and through the lovingkindness of the Most High he shall not be moved.
20:8. They have been bound, and they have fallen. But we have risen up, and we have been set upright.
20:8. They are brought down and fallen: but we are risen, and stand upright.
For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved:

20:8 ибо царь уповает на Господа, и по благости Всевышнего не поколеблется.
20:8
ὅτι οτι since; that
ο the
βασιλεὺς βασιλευς monarch; king
ἐλπίζει ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
καὶ και and; even
ἐν εν in
τῷ ο the
ἐλέει ελεος mercy
τοῦ ο the
ὑψίστου υψιστος highest; most high
οὐ ου not
μὴ μη not
σαλευθῇ σαλευω sway; rock
20:8
הֵ֭מָּה ˈhēmmā הֵמָּה they
כָּרְע֣וּ kārᵊʕˈû כרע kneel
וְ wᵊ וְ and
נָפָ֑לוּ nāfˈālû נפל fall
וַ wa וְ and
אֲנַ֥חְנוּ ʔᵃnˌaḥnû אֲנַחְנוּ we
קַּ֝֗מְנוּ ˈqqˈamnû קום arise
וַ wa וְ and
נִּתְעֹודָֽד׃ nniṯʕôḏˈāḏ עוד warn, to witness
20:8. quia rex confidet in Domino et in misericordia Excelsi non decipietur
For the king hopeth in the Lord: and through the mercy of the most High he shall not be moved.
7. For the king trusteth in the LORD, and through the lovingkindness of the Most High he shall not be moved.
20:8. They have been bound, and they have fallen. But we have risen up, and we have been set upright.
20:8. They are brought down and fallen: but we are risen, and stand upright.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-12. Так как царь всегда надеется на Бога, то и милости Его не будет лишен, а потому рука Божественная будет направляться и против всех тех, кто явится противником царя, а тем самым и его покровителя - Бога. Враги его будут уничтожены как бы в печи огненной, посевы их истреблены, дети избиты, и ни один из их планов против Давида не будет осуществлен. Очевидно, блестящая победа Давида над могущественными врагами наполнила его душу необыкновенной радостью, ликованием; в этой победе Давид и его народ видели залог своей непобедимости и в будущем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 For the king trusteth in the LORD, and through the mercy of the most High he shall not be moved. 8 Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee. 9 Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them. 10 Their fruit shalt thou destroy from the earth, and their seed from among the children of men. 11 For they intended evil against thee: they imagined a mischievous device, which they are not able to perform. 12 Therefore shalt thou make them turn their back, when thou shalt make ready thine arrows upon thy strings against the face of them. 13 Be thou exalted, LORD, in thine own strength: so will we sing and praise thy power.
The psalmist, having taught his people to look back with joy and praise on what God had done for him and them, here teaches them to look forward with faith, and hope, and prayer, upon what God would further do for them: The king rejoices in God (v. 1), and therefore we will be thankful; the king trusteth in God (v. 7), therefore will we be encouraged. The joy and confidence of Christ our King is the ground of all our joy and confidence.
I. They are confident of the stability of David's kingdom. Through the mercy of the Most High, and not through his own merit or strength, he shall not be moved. His prosperous state shall not be disturbed; his faith and hope in God, which are the stay of his spirit, shall not be shaken. The mercy of the Most High (the divine goodness, power, and dominion) is enough to secure our happiness, and therefore our trust in that mercy should be enough to silence all our fears. God being at Christ's right hand in his sufferings (Ps. xvi. 8) and he being at God's right hand in his glory, we may be sure he shall not, he cannot, be moved, but continues ever.
II. They are confident of the destruction of all the impenitent implacable enemies of David's kingdom. The success with which God had blessed David's arms hitherto was an earnest of the rest which God would give him from all his enemies round about, and a type of the total overthrow of all Christ's enemies who would not have him to reign over them. Observe, 1. The description of his enemies. They are such as hate him, v. 8. They hated David because God had set him apart for himself, hated Christ because they hated the light; but both were hated without any just cause, and in both God was hated, John xv. 23, 25. 2. The designs of his enemies (v. 11): They intended evil against thee, and imagined a mischievous device; they pretended to fight against David only, but their enmity was against God himself. Those that aimed to un-king David aimed, in effect, to un-God Jehovah. What is devised and designed against religion, and against the instruments God raises up to support and advance it, is very evil and mischievous, and God takes it as devised and designed against himself and will so reckon for it. (3.) The disappointment of them: "They devise what they are not able to perform," v. 11. Their malice is impotent, and they imagine a vain thing, Ps. ii. 1. (4.) The discovery of them (v. 8): "Thy hand shall find them out. Though ever so artfully disguised by the pretences and professions of friendship, though mingled with the faithful subjects of this kingdom and hardly to be distinguished from them, though flying from justice and absconding in their close places, yet thy hand shall find them out wherever they are." There is no escaping God's avenging eye, no going out of the reach of his hand; rocks and mountains will be no better shelter at last than fig-leaves were at first. (5.) The destruction of them; it will be an utter destruction (Luke xix. 27); they shall be swallowed up and devoured, v. 9. Hell, the portion of all Christ's enemies, is the complete misery both of body and soul. Their fruit and their seed shall be destroyed, v. 10. The enemies of God's kingdom, in every age, shall fall under the same doom, and the whole generation of them will at last be rooted out, and all opposing rule, principality, and power, shall be put down. The arrows of God's wrath shall confound them and put them to flight, being levelled at the face of them, v. 12. That will be the lot of daring enemies that face God. The fire of God's wrath will consume them (v. 9); they shall not only be cast into a furnace of fire (Matt. xiii. 42), but he shall make them themselves as a fiery oven or furnace; they shall be their own tormentors; the reflections and terrors of their own consciences will be their hell. Those that might have had Christ to rule and save them, but rejected him and fought against him, shall find that even the remembrance of that will be enough to make them, to eternity, a fiery oven to themselves: it is the worm that dies not.
III. In this confidence they beg of God that he would still appear for his anointed (v. 13), that he would act for him in his own strength, by the immediate operations of his power as Lord of hosts and Father of spirits, making little use of means and instruments. And, 1. Hereby he would exalt himself and glorify his own name. "We have but little strength, and are not so active for thee as we should be, which is our shame; Lord, take the work into thy own hands, do it, without us, and it will be thy glory." 2. Hereupon they would exalt him: "So will we sing, and praise thy power, the more triumphantly." The less God has of our service when a deliverance is in the working the more he must have of our praises when it is wrought without us.
Adam Clarke: Commentary on the Bible - 1831
21:8: Thine hand shall find out - Thy uncontrollable power shall find out all thine enemies, wheresoever hidden or howsoever secret. God knows the secret sinner, and where the workers of iniquity hide themselves.
Albert Barnes: Notes on the Bible - 1834
21:8: Thine hand shall find out - That is, Thou wilt find out - the hand being that by which we execute our purposes. This verse commences a new division of the psalm (see the introduction) - in which the psalmist looks forward to the complete and final triumph of God over "all" his enemies. He looks to this in connection with what God had done for him. He infers that he who had enabled him to achieve such signal conquests over his own foes and the foes of God would not withdraw his interposition until he had secured a complete victory for the cause of truth and holiness. In connection with the promise made to him respecting his permanent reign and the reign of his successors on the throne Psa 21:4, he infers that God would ultimately subdue the enemies of truth, and would set up his kingdom over all.
All thine enemies - However they may attempt to conceal themselves - however they may evade the efforts to subdue them - yet they shall "all" be found out and overcome. As this was intended by the Spirit of inspiration, it undoubtedly refers to the final triumph of truth on the earth, or to the fact that the kingdom of God will be set up over all the world. All that are properly ranked among the enemies of God - all that are in any way opposed to him and to his reign - will be found out and conquered. All the worshippers of idols - all the enemies of truth - all the rejecters of Rev_elation - all the workers of iniquity, - all that are infidels or scoffers - shall be found out and subdued. Either by being made to yield to the claims of truth, and thus becoming the friends of God, or by being cut off and punished for their sins - they will be all so overcome that God shall reign over all the earth. An important truth is further taught here, to wit, that no enemy of God can escape him. There is no place to which he can flee where God will not find him. "There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves," Job 34:22.
Thy right hand - See the notes at Psa 17:7.
Those that hate thee - All thine enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:8: Psa 2:9, Psa 18:1 *title Psa 72:9, Psa 89:22, Psa 89:23, Psa 110:1, Psa 110:2; Sa1 25:29, Sa1 31:3; Sa2 7:1; Amo 9:2, Amo 9:3; Luk 19:14, Luk 19:27; Co1 15:25; Heb 10:28, Heb 10:29; Rev 19:15
Geneva 1599
21:8 (e) Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee.
(e) Here he describes the power of Christ's kingdom against the enemies of it.
John Gill
21:8 Thine hand shall find out all thine enemies,.... The Jews, that would not have him to reign over them, who crucified him and persecuted his apostles; the Gentiles, who were also concerned in his death; the Roman emperors, who persecuted the Christians, and are signified by the red dragon that waited to devour the man child when brought forth by the woman, the church, Rev_ 12:3; and also the Papists, the followers of the man of sin, who oppose Christ in his offices and grace, and are the enemies of his witnesses, and of his interest; and besides these there are many professors of religion who are enemies of Christ, either doctrinally or practically; to whom may be added, the devil and his angels, and all those who are the children of him and are influenced by him: these the hand of Christ will find out sooner or later; for the words are an address to the King Messiah, who being omniscient knows where all his enemies are, and where to find them; and being omnipotent he will lay hold upon them, and hold them, and none shall escape from him; his hand of vengeance shall fall upon them, and he shall inflict righteous and deserved punishment on them; and this shall be the case of "all" of them, none will be able to hide themselves in secret places from him. This has been in part verified in the Jewish nation at the destruction of Jerusalem, when wrath came upon that people to the uttermost for their treatment of the Messiah; and in the Pagan empire, when it was demolished, and kings and great men in vain called to the rocks and mountains to hide them from the wrath of the Lamb, Rev_ 6:15; and will have a further accomplishment in the antichristian states and kingdoms, when the vials of God's wrath shall be poured out upon them; and especially at the battle of Armageddon, when Christ will avenge himself, and get rid of all his enemies at once; and will have its final accomplishment in all wicked men and devils at the day of judgment, when all Christ's enemies will be found out by him, whether open or secret, and receive their just punishment;
thy right hand shall find out those that hate thee; this is the same with the former clause, and is repeated for the further certainty and greater confirmation of the thing; and "the right hand" is mentioned as expressive of the mighty power of the Lord. The Chaldee paraphrase renders it, "the vengeance of thy right hand".
Robert Jamieson, A. R. Fausset and David Brown
21:8 The address is now made to the king.
hand--denotes power, and
right hand--a more active and efficient degree of its exercise.
find out--reach, lay hold of, indicating success in pursuit of his enemies.
20:920:9: Գտցի՛ ձեռն քո ՚ի վերայ թշնամեաց քոց. եւ աջ քո գտցէ՛ զամենայն ատելիս քո։
9 Թող ձեռքդ անպակաս լինի քո թշնամիների վրայ, եւ աջդ հասնի բոլոր քեզ ատողներին:
8 Քու ձեռքդ պիտի գտնէ քու բոլոր թշնամիներդ Քու աջ ձեռքդ պիտի գտնէ քեզ ատողները։
Գտցի ձեռն քո ի վերայ թշնամեաց քոց, եւ աջ քո գտցէ զամենայն ատելիս քո:

20:9: Գտցի՛ ձեռն քո ՚ի վերայ թշնամեաց քոց. եւ աջ քո գտցէ՛ զամենայն ատելիս քո։
9 Թող ձեռքդ անպակաս լինի քո թշնամիների վրայ, եւ աջդ հասնի բոլոր քեզ ատողներին:
8 Քու ձեռքդ պիտի գտնէ քու բոլոր թշնամիներդ Քու աջ ձեռքդ պիտի գտնէ քեզ ատողները։
zohrab-1805▾ eastern-1994▾ western am▾
20:820:9 Рука Твоя найдет всех врагов Твоих, десница Твоя найдет [всех] ненавидящих Тебя.
20:9 εὑρεθείη ευρισκω find ἡ ο the χείρ χειρ hand σου σου of you; your πᾶσιν πας all; every τοῖς ο the ἐχθροῖς εχθρος hostile; enemy σου σου of you; your ἡ ο the δεξιά δεξιος right σου σου of you; your εὕροι ευρισκω find πάντας πας all; every τοὺς ο the μισοῦντάς μισεω hate σε σε.1 you
20:9 יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH הֹושִׁ֑יעָה hôšˈîʕā ישׁע help הַ֝ ˈha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king יַעֲנֵ֥נוּ yaʕᵃnˌēnû ענה answer בְ vᵊ בְּ in יֹום־ yôm- יֹום day קָרְאֵֽנוּ׃ qārᵊʔˈēnû קרא call
20:9. inveniet manus tua omnes inimicos tuos dextera tua inveniet odientes teLet thy hand be found by all thy enemies: let thy right hand find out all them that hate thee.
8. Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee.
20:9. O Lord, save the king, and hear us on the day that we will call upon you.
20:9. Save, LORD: let the king hear us when we call.
Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee:

20:9 Рука Твоя найдет всех врагов Твоих, десница Твоя найдет [всех] ненавидящих Тебя.
20:9
εὑρεθείη ευρισκω find
ο the
χείρ χειρ hand
σου σου of you; your
πᾶσιν πας all; every
τοῖς ο the
ἐχθροῖς εχθρος hostile; enemy
σου σου of you; your
ο the
δεξιά δεξιος right
σου σου of you; your
εὕροι ευρισκω find
πάντας πας all; every
τοὺς ο the
μισοῦντάς μισεω hate
σε σε.1 you
20:9
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
הֹושִׁ֑יעָה hôšˈîʕā ישׁע help
הַ֝ ˈha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
יַעֲנֵ֥נוּ yaʕᵃnˌēnû ענה answer
בְ vᵊ בְּ in
יֹום־ yôm- יֹום day
קָרְאֵֽנוּ׃ qārᵊʔˈēnû קרא call
20:9. inveniet manus tua omnes inimicos tuos dextera tua inveniet odientes te
Let thy hand be found by all thy enemies: let thy right hand find out all them that hate thee.
8. Thine hand shall find out all thine enemies: thy right hand shall find out those that hate thee.
20:9. O Lord, save the king, and hear us on the day that we will call upon you.
20:9. Save, LORD: let the king hear us when we call.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: и 20: Пс входят в состав утрени. Так как благосостояние народа тесно связано с успехом начинаний его правителей, пекущихся об этом благе, то церковь от лица верующих молится за царя словами этих псалмов, испрашивая для него благословения от Бога.
Adam Clarke: Commentary on the Bible - 1831
21:9: Thou shalt make them as a fiery oven - By thy wrath they shall be burnt up, and they shall be the means of consuming others. One class of sinners shall, in God's judgments, be the means of destroying another class; and at last themselves shall be destroyed.
Albert Barnes: Notes on the Bible - 1834
21:9: Thou shalt make them as a fiery oven in the time of thine anger - Thou shalt consume or destroy them, "as if" they "were" burned in a heated oven. Or, they shall burn, as if they were a flaming oven; that is, they would be wholly consumed. The word rendered "oven" - תנור tannû r - means either an "oven" or a "furnace." It is rendered "furnace and furnaces" in Gen 15:17; Neh 3:11; Neh 12:38; Isa 31:9; and, as here, "oven" or "ovens," in Exo 8:3; Lev 2:4; Lev 7:9; Lev 11:35; Lev 26:26; Lam 5:10; Hos 7:4, Hos 7:6-7; Mal 4:1. It does not occur elsewhere. The oven among the Hebrews was in the form of a large "pot," and was heated from within by placing the wood inside of it. Of course, while being heated, it had the appearance of a furnace. The meaning here is that the wicked would be consumed or destroyed "as if" they were such a burning oven; as if they were set on fire, and burned up.
The Lord shall swallow them up in his wrath - The same idea of the utter destruction of the wicked is here presented under another form - that they would be destroyed as if the earth should open and swallow them up. Perhaps the allusion in the language is to the case of Korah, Dathan, and Abiram, Num 16:32; compare Psa 106:17.
And the fire shall devour them - The same idea under another form. The wrath of God would utterly destroy them. That wrath is often represented under the image of "fire." See Deu 4:24; Deu 32:22; Psa 18:8; Mat 13:42; Mat 18:8; Mat 25:41; Mar 9:44; Th2 1:8. Fire is the emblem by which the future punishment of the wicked is most frequently denoted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:9: Thou: Gen 19:28; Dan 3:20-22; Mal 4:1; Mat 13:42, Mat 13:50, Mat 25:41, Mat 25:46; Th2 1:8; Rev 20:14
the Lord: Psa 56:1, Psa 56:2, Psa 106:17; Job 6:3; Lam 2:2
in his: Psa 2:5, Psa 2:12; Mat 22:7; Th1 2:16; Rev 6:16, Rev 6:17, Rev 19:15
the fire: Psa 18:8; Deu 32:22; Isa 26:11; Nah 1:6; Mat 3:10, Mat 3:12
Carl Friedrich Keil and Franz Delitzsch
21:9
(Heb.: 21:10-11) Hitherto the Psalm has moved uniformly in synonymous dipodia, now it becomes agitated; and one feels from its excitement that the foes of the king are also the people's foes. True as it is, as Hupfeld takes it, that לעת פּניך sounds like a direct address to Jahve, Ps 21:10 nevertheless as truly teaches us quite another rendering. The destructive effect, which in other passages is said to proceed from the face of Jahve, Ps 34:17; Lev 20:6; Lam 4:16 (cf. ἔχει θεὸς ἔκδικον ὄμμα), is here ascribed to the face, i.e., the personal appearing (2Kings 17:11) of the king. David's arrival did actually decide the fall of Rabbath Ammon, of whose inhabitants some died under instruments of torture and others were cast into brick-kilns, 2Kings 12:26. The prospect here moulds itself according to this fate of the Ammonites. כּתנּוּר אשׁ is a second accusative to תּשׁיתנו, thou wilt make them like a furnace of fire, i.e., a burning furnace, so that like its contents they shall entirely consume by fire (synecdoche continentis pro contento). The figure is only hinted at, and is differently applied to what it is in Lam 5:10, Mal 4:1. Ps 21:10 and Ps 21:10 are intentionally two long rising and falling wave-like lines, to which succeed, in Ps 21:11, two short lines; the latter describe the peaceful gleaning after the fiery judgment of God that has been executed by the hand of David. פּרימו, as in Lam 2:20; Hos 9:16, is to be understood after the analogy of the expression פּרי הבּטן. It is the fate of the Amalekites (cf. Ps 9:6.), which is here predicted of the enemies of the king.
Geneva 1599
21:9 Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his (f) wrath, and the fire shall devour them.
(f) This teaches us patiently to endure the cross till God destroys the adversary.
John Gill
21:9 Thou shalt make them as a fiery oven,.... Some think the allusion is to David's causing the Ammonites to pass through the brick kiln, 2Kings 12:31; others to the burning of Sodom and Gomorrah: it represents what a severe punishment shall be inflicted on the enemies of Christ; they shall be cast into a fiery oven, or furnace of fire, as Shadrach, Meshach, and Abednego, were by the order of Nebuchadnezzar; so some render the words, "thou shalt put them into a fiery oven", "as", being put for "into" (c): wicked men are as dry trees, as stubble, as thorns or briers, and are fit fuel for a fiery oven or furnace; by which is meant the wrath and fury of God, which is poured forth as fire; and this has had its fulfilment in part in the Jews at Jerusalem's destruction; when that day of the Lord burned like an oven, and the proud and haughty Jews, and who dealt wickedly by Christ, were burned up in it, Mal 4:1; and will have an additional accomplishment when the whore of Babylon shall be burnt with fire, and when the beast and false prophet shall be cast alive into a lake of fire burning with brimstone; and still more fully at the general conflagration, when will be the perdition of ungodly men, and the earth and all that is therein shall be burnt up; and especially when all wicked men and devils shall be cast into the lake and furnace of fire, where will be weeping, wailing, and gnashing of teeth; see Rev_ 17:16. This will be
in the time of thine anger, or "of thy countenance" (d); not his gracious, but his angry countenance; when he shall put on a fierce look, and appear as the Lion of the tribe of Judah, and stir up all his wrath;
the Lord shall swallow them up in his wrath; not that they shall be annihilated; their souls remain after death, and their bodies after the resurrection; and will be tormented with the fire of God's wrath for ever and ever; the phrase is expressive of utter ruin, of the destruction of soul and body in hell; see Ps 35:25; Jarchi takes it to be a prayer, "may the Lord swallow them up", &c.
and the fire shall devour them; that is, as the Targum paraphrases it, the fire of hell; or, however, it designs the wrath of God, who is a consuming fire; or that fiery indignation of his, which shall devour the adversaries; which comes down upon them either in temporal judgments here, or in their everlasting destruction hereafter.
(c) Vide Aben Ezram in loc. (d) "vultus tui", V. L. so Sept. Aethiop. Gejerus, Muis, Ainsworth; "faciei iratae tuae", Junius & Tremellius; so Michaelis.
John Wesley
21:9 Oven - Like wood, which when it is cast in there, is quickly consumed.
Robert Jamieson, A. R. Fausset and David Brown
21:9 The king is only God's agent.
anger--literally, "face," as appearing against them.
as a fiery oven--as in it.
20:1020:10: Դիցես զնոսա որպէս հնոց ՚ի հուր՝ ՚ի ժամանակի երեսաց քոց։ Տէր բարկութեամբ իւրով խռովեցուսցէ զնոսա, եւ հո՛ւր կերիցէ զնոսա[6701]։ [6701] Ոմանք.Որպէս հնոց հրոյ ՚ի ժամա՛՛։
10 Երբ դու երեւաս, նրանց հրաբորբոք հնոց կը դարձնես. Տէրն իր զայրոյթով կը խռովի նրանց, եւ հուրը նրանց կը լափի:
9 Զանոնք կրակի հնոցի պէս պիտի ընես քու բարկութեանդ ժամանակը. Տէրը իր բարկութիւնովը բոլորովին պիտի կորսնցնէ* զանոնք Ու կրակը պիտի ուտէ զանոնք։
Դիցես զնոսա որպէս հնոց հրոյ` ի ժամանակի [109]երեսաց քոց``. Տէր բարկութեամբ իւրով խռովեցուսցէ զնոսա, եւ հուր կերիցէ զնոսա:

20:10: Դիցես զնոսա որպէս հնոց ՚ի հուր՝ ՚ի ժամանակի երեսաց քոց։ Տէր բարկութեամբ իւրով խռովեցուսցէ զնոսա, եւ հո՛ւր կերիցէ զնոսա[6701]։
[6701] Ոմանք.Որպէս հնոց հրոյ ՚ի ժամա՛՛։
10 Երբ դու երեւաս, նրանց հրաբորբոք հնոց կը դարձնես. Տէրն իր զայրոյթով կը խռովի նրանց, եւ հուրը նրանց կը լափի:
9 Զանոնք կրակի հնոցի պէս պիտի ընես քու բարկութեանդ ժամանակը. Տէրը իր բարկութիւնովը բոլորովին պիտի կորսնցնէ* զանոնք Ու կրակը պիտի ուտէ զանոնք։
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20:920:10 Во время гнева Твоего Ты сделаешь их, как печь огненную; во гневе Своем Господь погубит их, и пожрет их огонь.
20:10 θήσεις τιθημι put; make αὐτοὺς αυτος he; him ὡς ως.1 as; how κλίβανον κλιβανος oven πυρὸς πυρ fire εἰς εις into; for καιρὸν καιρος season; opportunity τοῦ ο the προσώπου προσωπον face; ahead of σου σου of you; your κύριος κυριος lord; master ἐν εν in ὀργῇ οργη passion; temperament αὐτοῦ αυτος he; him συνταράξει συνταρασσω he; him καὶ και and; even καταφάγεται κατεσθιω consume; eat up αὐτοὺς αυτος he; him πῦρ πυρ fire
20:10. pones eos ut clibanum ignis in tempore vultus tui Dominus in furore suo praecipitabit eos et devorabit eos ignisThou shalt make them as an oven of fire, in the time of thy anger: the Lord shall trouble them in his wrath, and fire shall devour them.
9. Thou shalt make them as a fiery furnace in the time of thine anger. The LORD shall swallow them up in his wrath, and the fire shall devour them.
Thou shalt make them as a fiery oven in the time of thine anger: the LORD shall swallow them up in his wrath, and the fire shall devour them:

20:10 Во время гнева Твоего Ты сделаешь их, как печь огненную; во гневе Своем Господь погубит их, и пожрет их огонь.
20:10
θήσεις τιθημι put; make
αὐτοὺς αυτος he; him
ὡς ως.1 as; how
κλίβανον κλιβανος oven
πυρὸς πυρ fire
εἰς εις into; for
καιρὸν καιρος season; opportunity
τοῦ ο the
προσώπου προσωπον face; ahead of
σου σου of you; your
κύριος κυριος lord; master
ἐν εν in
ὀργῇ οργη passion; temperament
αὐτοῦ αυτος he; him
συνταράξει συνταρασσω he; him
καὶ και and; even
καταφάγεται κατεσθιω consume; eat up
αὐτοὺς αυτος he; him
πῦρ πυρ fire
20:10. pones eos ut clibanum ignis in tempore vultus tui Dominus in furore suo praecipitabit eos et devorabit eos ignis
Thou shalt make them as an oven of fire, in the time of thy anger: the Lord shall trouble them in his wrath, and fire shall devour them.
9. Thou shalt make them as a fiery furnace in the time of thine anger. The LORD shall swallow them up in his wrath, and the fire shall devour them.
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Adam Clarke: Commentary on the Bible - 1831
21:10: Their fruit shalt thou destroy - Even their posterity shall be cut off, and thus their memorial shall perish.
Albert Barnes: Notes on the Bible - 1834
21:10: Their fruit - Their offspring; their children; their posterity, for so the parallelism demands. The "fruit" is that which the tree produces; and hence, the word comes to be applied to children as the production of the parent. See this use of the word in Gen 30:2; Exo 21:22; Deu 28:4, Deu 28:11, Deu 28:18; Psa 127:3; Hos 9:16; Mic 6:7.
Shalt thou destroy from the earth - Thou shalt utterly destroy them. This is in accordance with the statement so often made in the Scriptures, and with what so often occurs in fact, that the consequences of the sins of parents pass over to their posterity, and that they suffer in consequence of those sins. Compare Exo 20:5; Exo 34:7; Lev 20:5; Lev 26:39; compare the notes at Rom 5:12-21.
And their seed - Their posterity.
From among the children of men - From among men, or the human family. That is, they would be entirely cut off from the earth. The truth taught here is, that the wicked will ultimately be destroyed, and that God will obtain a complete triumph over them, or that the kingdom of righteousness shall be at length completely established. A time will come when truth and justice shall be triumphant, when all the wicked shall be removed out of the way; when all that oppose God and his cause shall be destroyed, and when God shall show, by thus removing and punishing the wicked, that he is the Friend of all that is true, and good, and right. The "idea" of the psalmist probably was that this would yet occur on the earth; the "language" is such, also, as may be applied to that ultimate state, in the future world, when all the wicked shall be destroyed, and the righteous shall be no more troubled with them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:10: Psa 37:28, Psa 109:13; Kg1 13:34; Job 18:16-19, Job 20:28; Isa 14:20; Mal 4:1
John Gill
21:10 Their fruit shall thou destroy from the earth,.... Meaning the offspring of wicked men; the fruit of the womb, Ps 127:3; the same with their seed in the next clause:
and their seed from among the children of men; see Ps 37:28; which must be understood of such of their seed, and offspring as are as they were when born; are never renewed and sanctified, but are like their parents; as the Jews were, their parents were vipers, and they were serpents, the generation of them; and were the children of the devil, and did his works: now these passages had their accomplishment in the Jews, when the day of God's wrath burnt them up, and left them neither root nor branch, Mal 4:1; and in the Pagan empire, when every mountain and island were moved out of their places, and the Heathen perished out of the land, Rev_ 6:14; and will be further accomplished when the Lord shall punish the wicked woman Jezebel, the antichristian harlot, and kill her children with death, Rev_ 2:23; see Ps 104:35.
John Wesley
21:10 Fruit - Their children. God will take away both root and branch, the parents and all that wicked race.
Robert Jamieson, A. R. Fausset and David Brown
21:10 fruit--children (Ps 37:25; Hos 9:16).
20:1120:11: Պտուղ նոցա յերկրէ կորիցէ, եւ զաւակ նոցա յորդւոց ՚ի մարդկանէ։
11 Երկրից կը կորչի պտուղը նրանց, իսկ մարդկանց որդիներից՝ սերունդը նրանց:
10 Անոնց զաւակը երկրէն պիտի կորսնցնես Ու անոնց սերունդը՝ մարդոց որդիներէն։
Պտուղ նոցա յերկրէ կորիցէ, եւ զաւակ նոցա յորդւոց ի մարդկանէ:

20:11: Պտուղ նոցա յերկրէ կորիցէ, եւ զաւակ նոցա յորդւոց ՚ի մարդկանէ։
11 Երկրից կը կորչի պտուղը նրանց, իսկ մարդկանց որդիներից՝ սերունդը նրանց:
10 Անոնց զաւակը երկրէն պիտի կորսնցնես Ու անոնց սերունդը՝ մարդոց որդիներէն։
zohrab-1805▾ eastern-1994▾ western am▾
20:1020:11 Ты истребишь плод их с земли и семя их из среды сынов человеческих,
20:11 τὸν ο the καρπὸν καρπος.1 fruit αὐτῶν αυτος he; him ἀπὸ απο from; away γῆς γη earth; land ἀπολεῖς απολλυμι destroy; lose καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτῶν αυτος he; him ἀπὸ απο from; away υἱῶν υιος son ἀνθρώπων ανθρωπος person; human
20:11. fructum eorum de terra perdes et semen eorum de filiis hominumTheir fruit shalt thou destroy from the earth: and their seed from among the children of men.
10. Their fruit shalt thou destroy from the earth, and their seed from among the children of men.
Their fruit shalt thou destroy from the earth, and their seed from among the children of men:

20:11 Ты истребишь плод их с земли и семя их из среды сынов человеческих,
20:11
τὸν ο the
καρπὸν καρπος.1 fruit
αὐτῶν αυτος he; him
ἀπὸ απο from; away
γῆς γη earth; land
ἀπολεῖς απολλυμι destroy; lose
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτῶν αυτος he; him
ἀπὸ απο from; away
υἱῶν υιος son
ἀνθρώπων ανθρωπος person; human
20:11. fructum eorum de terra perdes et semen eorum de filiis hominum
Their fruit shalt thou destroy from the earth: and their seed from among the children of men.
10. Their fruit shalt thou destroy from the earth, and their seed from among the children of men.
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Adam Clarke: Commentary on the Bible - 1831
21:11: For they intended evil - Sinners shall not be permitted to do all that is in their power against the godly; much less shall they be able to perform all that they wish.
Albert Barnes: Notes on the Bible - 1834
21:11: For they intended evil against thee - literally, "They stretched out evil." The idea seems to be derived from "stretching out" or laying snares, nets, or gins, for the purpose of taking wild beasts. That is, they formed a plan or purpose to bring evil upon God and his cause: as the hunter or fowler forms a purpose or plan to take wild beasts or fowls. It is not merely a purpose in the head, as our word "intended" would seem to imply; it supposes that arrangements had been entered into, or that a scheme had been formed to injure the cause of God - that is, through the person referred to in the psalm. The purposes of wicked men against religion are usually much more than a mere "intention." The intention is accompanied with a scheme or plan in their own mind by which the act may be accomplished. The evil here referred to was that of resisting or overpowering him who was engaged in the cause of God, or whom God had appointed to administer his laws.
They imagined a mischievous device - They thought, or they purposed. The word rendered "mischievous device" מזמה mezimmâ h - means properly "counsel, purpose; then prudence, sagacity;" then, in a bad sense, "machination, device, trick." Gesenius, Lexicon. Pro 12:2; Pro 14:17; Pro 24:8.
Which they are not able to perform - literally, "they could not;" that is, they had not the power to accomplish it, or to carry out their purpose. Their purpose was plain; their guilt was therefore clear; but they were pRev_ented from executing their design. Many such designs are kept from being carried into execution for the want of power. If all the devices and the desires of the wicked were accomplished, righteousness would soon cease in the earth, religion and virtue would come to an end, and even God would cease to occupy the throne.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:11: imagined: Psa 2:1, Psa 10:2, Psa 31:13, Psa 35:20; Jer 11:18, Jer 11:19; Eze 11:2; Mat 21:46, Mat 26:4, Mat 26:5; Act 5:27, Act 5:28
are not: Psa 83:4; Isa 7:6, Isa 7:7, Isa 8:9, Isa 8:10; Mat 2:8, Mat 2:16, Mat 27:63, Mat 27:64, Mat 28:2-6; Act 4:17, Act 4:18
Carl Friedrich Keil and Franz Delitzsch
21:11
(Heb.: 21:12-13) And this fate is the merited frustration of their evil project. The construction of the sentences in Ps 21:12 is like Ps 27:10; Ps 119:83; Ew. 362, b. נטה רעה is not to be understood according to the phrase נטה רשׁת (= פּרשׁ), for this phrase is not actually found; we have rather, with Hitzig, to compare Ps 55:4, 2Kings 15:14 : to incline evil down upon any one is equivalent to: to put it over him, so that it may fall in upon him. נטה signifies "to extend lengthwise," to unfold, but also to bend by drawing tight. שׁית שׁכם to make into a back, i.e., to make them into such as turn the back to you, is a more choice expression than נתן ערף, Ps 18:41, cf. 1Kings 10:9; the half segolate form שׁכם, (= שׁכם) becomes here, in pause, the full segolate form שׁכם. חצּים must be supplied as the object to תּכונן, as it is in other instances after הורה, השׁליך, ידה; כּונן חץ, Ps 11:2, cf. Ps 7:14, signifies to set the swift arrow upon the bow-string (מיתר = יתר) = to aim. The arrows hit the front of the enemy, as the pursuer overtakes them.
Geneva 1599
21:11 For they (g) intended evil against thee: they imagined a mischievous device, [which] they are not able [to perform].
(g) They laid as it were their nets to make God's power bend to their wicked enterprises.
John Gill
21:11 For they intended evil against thee,.... All evil, whether in thought or deed, if not immediately and directly, yet is ultimately against the Lord, whose law is transgressed, and who is despised and reflected upon as a lawgiver; all sin is an hostility committed against God, or against Christ, against the Lord and his Anointed, or against his people, who are all one as himself: the intention of evil is evil, and is cognizable by the Lord, and punishable by him:
they imagined a mischievous device, which they are not able to perform; not the death of Christ; that was indeed in itself a mischievous device of theirs, but that they performed, though they had not their end in it; they expected his name would then perish, and they should hear no more of him: but rather it respects his resurrection from the dead, they could not prevent, though they took all imaginable care that them might be no show of it; and when they found he was really raised from the dead, they contrived a wicked scheme to stop the credit of it, but in vain, Mt 27:63; and Jews and Gentiles, and Papists, have formed schemes and done all they can to root the Gospel, cause, and interest of Christ, out of the world, but have not been able to perform it.
John Wesley
21:11 Thee - Against God, not directly, but by consequence, because it was against David, whom God had anointed, and against the Lord's people, whose injuries God takes as done to himself.
Robert Jamieson, A. R. Fausset and David Brown
21:11 This terrible overthrow, reaching to posterity, is due to their crimes (Ex 20:5-6).
20:1220:12: Խոտորեցան ՚ի քէն չարութեամբ. խորհեցան խորհուրդ զոր ո՛չ կարացին հաստատել[6702]։ [6702] Ոմանք.Զոր ո՛չ կարասցեն հաստատել։
12 Չարամտութեամբ խոտորուեցին քեզնից, դաւեր նիւթեցին, բայց չեն կարող իրագործել դրանք:
11 Եթէ քեզի դէմ չարութիւն ծրագրեն, Եթէ նենգութիւն խորհին, պիտի չկրնան կատարել։
Խոտորեցան ի քէն չարութեամբ, խորհեցան խորհուրդ զոր ոչ կարասցեն հաստատել:

20:12: Խոտորեցան ՚ի քէն չարութեամբ. խորհեցան խորհուրդ զոր ո՛չ կարացին հաստատել[6702]։
[6702] Ոմանք.Զոր ո՛չ կարասցեն հաստատել։
12 Չարամտութեամբ խոտորուեցին քեզնից, դաւեր նիւթեցին, բայց չեն կարող իրագործել դրանք:
11 Եթէ քեզի դէմ չարութիւն ծրագրեն, Եթէ նենգութիւն խորհին, պիտի չկրնան կատարել։
zohrab-1805▾ eastern-1994▾ western am▾
20:1120:12 ибо они предприняли против Тебя злое, составили замыслы, но не могли [выполнить их].
20:12 ὅτι οτι since; that ἔκλιναν κλινω bend; tip over εἰς εις into; for σὲ σε.1 you κακά κακος bad; ugly διελογίσαντο διαλογιζομαι reason; argue βουλήν βουλη intent ἣν ος who; what οὐ ου not μὴ μη not δύνωνται δυναμαι able; can στῆσαι ιστημι stand; establish
20:12. quoniam inclinaverunt super te malum cogitaverunt scelus quod non potueruntFor they have intended evils against thee: they have devised counsels which they have not been able to establish.
11. For they intended evil against thee: they imagined a device, which they are not able to perform.
For they intended evil against thee: they imagined a mischievous device, [which] they are not able:

20:12 ибо они предприняли против Тебя злое, составили замыслы, но не могли [выполнить их].
20:12
ὅτι οτι since; that
ἔκλιναν κλινω bend; tip over
εἰς εις into; for
σὲ σε.1 you
κακά κακος bad; ugly
διελογίσαντο διαλογιζομαι reason; argue
βουλήν βουλη intent
ἣν ος who; what
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
στῆσαι ιστημι stand; establish
20:12. quoniam inclinaverunt super te malum cogitaverunt scelus quod non potuerunt
For they have intended evils against thee: they have devised counsels which they have not been able to establish.
11. For they intended evil against thee: they imagined a device, which they are not able to perform.
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Adam Clarke: Commentary on the Bible - 1831
21:12: Therefore shalt thou make them turn their back - God can in a moment strike the most powerful and numerous army, even in the moment of victory, with panic; and then even the lame, the army which they had nearly routed, shall take the prey, and divide the spoil.
Against the face of them - Thou shalt cause them to turn their backs and fly, as if a volley of arrows had been discharged in their faces. This seems to be the sense of this difficult verse.
Albert Barnes: Notes on the Bible - 1834
21:12: Therefore shalt thou make them turn their back - Margin, "Thou shalt set them as a butt." The word back also is rendered in the margin "shoulder." The word translated "therefore" means in this placer or, and the rendering "therefore" obscures the sense. The statement in this verse in connection with the pRev_ious verse, is, that they would not be able to "perform" or carry out their well-laid schemes, "for" or "because" God would make them turn the back; that is, he had vanquished them. They were going forward in the execution of their purposes, but God would interpose and turn them back, or compel them to "retreat." The word rendered "back" in this place - שׁכם shekem - means properly "shoulder," or, more strictly, the "shoulder-blades," that is, the part where these approach each other behind; and then the upper part of the back. It is not, therefore, incorrectly rendered by the phrase "thou shalt make them turn "the back."" The expression is equivalent to saying that they would be defeated or foiled in their plans and purposes.
When thou shalt make ready thine arrows upon thy strings - Compare the notes at Psa 11:2. That is, when God should go forth against them, armed as a warrior.
Against the face of them - Against them; or, in their very front. He would meet them as they seemed to be marching on to certain conquest, and would defeat them. It would not be by a side-blow, or by skillful maneuver, or by turning their flank and attacking them in the rear. Truth meets error boldly, face to face, and is not afraid of a fair fight. In every such conflict error will ultimately yield; and whenever the wicked come openly into conflict with God, they must be compelled to turn and flee.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:12: Therefore: Psa 9:3, Psa 44:10, Psa 56:9
make: etc. or, set them as a butt, Job 7:20, Job 16:12, Job 16:13; Lam 3:12
back: Heb. shoulder
thou shalt: Psa 7:13, Psa 18:14, Psa 64:7
Geneva 1599
21:12 Therefore shalt thou make them (h) turn their back, [when] thou shalt make ready [thine arrows] upon thy strings against the face of them.
(h) As a mark to shoot at.
John Gill
21:12 Therefore shall thou make them turn their back,.... Or flee and run away to private places, to hide themselves from the wrath of God and of the Lamb, though to no purpose; or "make them turn behind thy back": God will turn his back upon them, and be negligent and careless of them, and not regard them when they cry in their misery and destruction. Some Jewish interpreters (e) understand it of their being put together on one side, in one corner, and be separate from the people of God; to which sense the Targum inclines, rendering the word for "back" the "shoulder", which sometimes signifies unanimity and union, Zeph 3:9; and thus, being all together by themselves, the wrath of God shall be poured forth upon them, and they shall be destroyed at once: so the Christians were, by the providence of God, brought out of Jerusalem before its destruction; and the saints will be called out of Babylon before its fall; and the goats, the wicked, will be separated from the righteous, and set together at Christ's left hand; for they shall not stand in the congregation of the righteous: but the best sense of the words is, "thou shalt set them for a butt" or (f) "heap"; or, as it is in the Hebrew text, a shoulder; a butt to shoot at being so called, because it is earth heaped up like a shoulder; see Job 16:12; and to this agrees what follows:
when thou shalt make ready thine arrows upon thy strings against the face of them; that is, direct the arrows of his wrath and vengeance right against them; see Ps 7:11.
(e) Kimchi & Ben Melech in loc. (f) "ponis eos metam", Cocceius; "humerum", Pagninus, Montanus, Gejerus; "velut tumulum", Junius & Tremellius, Piscator.
Robert Jamieson, A. R. Fausset and David Brown
21:12 turn their back--literally, "place them [as to the] shoulder."
against the face of them--The shooting against their faces would cause them to turn their backs in flight.
20:1320:13: Արասցես զնոսա հալածեալս, ՚ի մնացուածս քո պատրաստեսցես զերեսս նոցա։
13 Դու նրանց հալածական կ’անես, եւ նրանց երեսը կ’ուղղես քո հաւատարիմների կողմը:
12 Վասն զի դուն անոնց կռնակը ետ պիտի դարձնես. Քու նետերդ անոնց երեսին դէմ՝ լարերդ անոնց պիտի ուղղես։
Արասցես զնոսա հալածեալս, [110]ի մնացուածս քո պատրաստեսցես զերեսս`` նոցա:

20:13: Արասցես զնոսա հալածեալս, ՚ի մնացուածս քո պատրաստեսցես զերեսս նոցա։
13 Դու նրանց հալածական կ’անես, եւ նրանց երեսը կ’ուղղես քո հաւատարիմների կողմը:
12 Վասն զի դուն անոնց կռնակը ետ պիտի դարձնես. Քու նետերդ անոնց երեսին դէմ՝ լարերդ անոնց պիտի ուղղես։
zohrab-1805▾ eastern-1994▾ western am▾
20:1220:13 Ты поставишь их целью, из луков Твоих пустишь стрелы в лице их.
20:13 ὅτι οτι since; that θήσεις τιθημι put; make αὐτοὺς αυτος he; him νῶτον νωτος back ἐν εν in τοῖς ο the περιλοίποις περιλοιπος of you; your ἑτοιμάσεις ετοιμαζω prepare τὸ ο the πρόσωπον προσωπον face; ahead of αὐτῶν αυτος he; him
20:13. quia pones eos umerum funes tuos firmabis contra facies eorumFor thou shalt make them turn their back: in thy remnants thou shalt prepare their face.
12. For thou shalt make them turn their back, thou shalt make ready with thy bowstrings against the face of them.
Therefore shalt thou make them turn their back, [when] thou shalt make ready [thine arrows] upon thy strings against the face of them:

20:13 Ты поставишь их целью, из луков Твоих пустишь стрелы в лице их.
20:13
ὅτι οτι since; that
θήσεις τιθημι put; make
αὐτοὺς αυτος he; him
νῶτον νωτος back
ἐν εν in
τοῖς ο the
περιλοίποις περιλοιπος of you; your
ἑτοιμάσεις ετοιμαζω prepare
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτῶν αυτος he; him
20:13. quia pones eos umerum funes tuos firmabis contra facies eorum
For thou shalt make them turn their back: in thy remnants thou shalt prepare their face.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Ты поставишь их целью" - Сам Господь сделает врагов предметом для стремления, поэтому им угрожает неизбежная гибель.
Adam Clarke: Commentary on the Bible - 1831
21:13: Be thou exalted - Exalt thyself. O Lord - thy creatures cannot exalt thee. Lift thyself up, and discomfit thy foes by thine own strength! Thou canst give a victory to thy people over the most formidable enemies, though they strike not one blow in their own defense. God's right hand has often given the victory to his followers, while they stood still to see the salvation of God. How little can the strength of man avail when the Lord raiseth up himself to the battle! His children, therefore, may safely trust in him, for the name of the Lord is a strong tower; the righteous flee into it, and are safe.
Praise thy power - God is to receive praise in reference to that attribute which he has exhibited most in the defense or salvation of his followers. Sometimes he manifests his power, his mercy, his wisdom, his longsuffering, his fatherly care, his good providence, his holiness, his justice, his truth, etc. Whatever attribute or perfection he exhibits most, that should be the chief subject of his children's praise. One wants teaching, prays for it, and is deeply instructed: he will naturally celebrate the wisdom of God. Another feels himself beset with the most powerful adversaries, with the weakest of whom he is not able to cope: he cries to the Almighty God for strength; he is heard, and strengthened with strength in his soul. He therefore will naturally magnify the all-conquering power of the Lord. Another feels himself lost, condemned, on the brink of hell; he calls for mercy, is heard and saved: mercy, therefore, will be the chief subject of his praise, and the burden of his song.
The old Anglo-Scottish Psalter says, We sal make knowen thi wordes in gude wil and gude werk, for he synges well that wirkes well. For thi, sais he twise, we sal syng; ane tyme for the luf of hert; another, for the schewyng of ryghtwisness, til ensampil.
Albert Barnes: Notes on the Bible - 1834
21:13: Be thou exalted, Lord, in thine own strength - This is the concluding part of the psalm (see the introduction), expressing a desire that God "might" be exalted over all his foes; or that his own strength might he so manifestly put forth that he would be exalted as he ought to be. This is the ultimate and chief desire of all holy created beings, that God might be exalted in the estimation of the universe above all other beings - or that he might so triumph over all his enemies as to reign supreme.
So will we sing and praise thy power - That is, as the result of thy being thus exalted to proper honor, we will unite in celebrating thy glory and thy power. Compare Rev 7:10-12; Rev 12:10; Rev 19:1-3. This will be the result of all the triumphs which God will achieve in the world, that the holy beings of all worlds will gather around his throne and "sing and praise his power." The "thought" in the psalm is that God will ultimately triumph over all his foes, and that this triumph will be followed by universal rejoicing and praise. Come that blessed day!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
21:13: Be thou: Psa 18:46, Psa 46:10, Psa 57:5, Psa 57:11, Psa 72:18, Psa 72:19, Psa 113:5 *marg. Ch1 29:11; Job 9:19; Mat 6:10, Mat 6:13; Rev 11:17
so will: Psa 58:10, Psa 58:11; Rev 15:3, Rev 15:4, Rev 16:5-7, Rev 18:20, Rev 19:1-6
Carl Friedrich Keil and Franz Delitzsch
21:13
(Heb.: 21:14) After the song has spread abroad its wings in twice three tetrastichs, it closes by, as it were, soaring aloft and thus losing itself in a distich. It is a cry to God for victory in battle, on behalf of the king. "Be Thou exalted," i.e., manifest Thyself in Thy supernal (Ps 57:6, 12) and judicial (Ps 7:7.) sovereignty. What these closing words long to see realised is that Jahve should reveal for world-wide conquest this גּבוּרה, to which everything that opposes Him must yield, and it is for this they promise beforehand a joyous gratitude.
Geneva 1599
21:13 (i) Be thou exalted, LORD, in thine own strength: [so] will we sing and praise thy power.
(i) Maintain your Church against your adversaries that we may have ample opportunity to praise your Name.
John Gill
21:13 Be thou exalted, Lord, in thine own strength,.... Exert thy strength, display thy power in such manner, that thou mayest be exalted and magnified on account of it. This was fulfilled at the destruction of Jerusalem, when the kingdom of God came with power, Mk 9:1; and will be again when Babylon shall be utterly destroyed, because the Lord is strong who judgeth her, Rev_ 18:8; and finally at the day of judgment, when the wicked will be punished with everlasting destruction from the presence of the Lord, and the glory of his power, Th2 1:9;
so will we sing and praise thy power; forms of such songs of praise may be seen, as Cocceius observes, in Rev_ 11:15; at the sounding of the seventh trumpet, at the victory over the beast, and his image, and at the destruction of Babylon.
John Wesley
21:13 Exalted - By thy own power, or by the manifestation thereof.
Robert Jamieson, A. R. Fausset and David Brown
21:13 The glory of all is ascribable to God alone.
20:1420:14: Բա՛րձր լեր Տէր ՚ի զօրութեան քում. օրհնեսցուք, եւ սաղմո՛ս ասասցուք զօրութեան քում[6703]։ Տունք. ժդ̃։ Գոբղայս. լը̃։[6703] Ոմանք.Եւ սաղմոս ասասցուք զօրութեանց քոց։
14 Բա՛րձր եղիր, Տէ՜ր, քո զօրութեամբ. օրհնենք եւ սաղմոս երգենք քո զօրութեանը:
13 Ո՛վ Տէր, քու ուժովդ փառաւորուէ։Պիտի երգենք ու սաղմոս ըսենք քու զօրութեանդ։
Բարձր լեր, Տէր, ի զօրութեան քում. օրհնեսցուք, եւ սաղմոս ասասցուք զօրութեան քում:

20:14: Բա՛րձր լեր Տէր ՚ի զօրութեան քում. օրհնեսցուք, եւ սաղմո՛ս ասասցուք զօրութեան քում[6703]։ Տունք. ժդ̃։ Գոբղայս. լը̃։
[6703] Ոմանք.Եւ սաղմոս ասասցուք զօրութեանց քոց։
14 Բա՛րձր եղիր, Տէ՜ր, քո զօրութեամբ. օրհնենք եւ սաղմոս երգենք քո զօրութեանը:
13 Ո՛վ Տէր, քու ուժովդ փառաւորուէ։Պիտի երգենք ու սաղմոս ըսենք քու զօրութեանդ։
zohrab-1805▾ eastern-1994▾ western am▾
20:1320:14 Вознесись, Господи, силою Твоею: мы будем воспевать и прославлять Твое могущество.
20:14 ὑψώθητι υψοω elevate; lift up κύριε κυριος lord; master ἐν εν in τῇ ο the δυνάμει δυναμις power; ability σου σου of you; your ᾄσομεν αδω sing καὶ και and; even ψαλοῦμεν ψαλλω play τὰς ο the δυναστείας δυναστεια of you; your
20:14. exaltare Domine in fortitudine tua cantabimus et psallemus fortitudines tuasBe thou exalted, O Lord, in thy own strength: we will sing and praise thy power.
13. Be thou exalted, O LORD, in thy strength: so will we sing and praise thy power.
Be thou exalted, LORD, in thine own strength: [so] will we sing and praise thy power:

20:14 Вознесись, Господи, силою Твоею: мы будем воспевать и прославлять Твое могущество.
20:14
ὑψώθητι υψοω elevate; lift up
κύριε κυριος lord; master
ἐν εν in
τῇ ο the
δυνάμει δυναμις power; ability
σου σου of you; your
ᾄσομεν αδω sing
καὶ και and; even
ψαλοῦμεν ψαλλω play
τὰς ο the
δυναστείας δυναστεια of you; your
20:14. exaltare Domine in fortitudine tua cantabimus et psallemus fortitudines tuas
Be thou exalted, O Lord, in thy own strength: we will sing and praise thy power.
13. Be thou exalted, O LORD, in thy strength: so will we sing and praise thy power.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾