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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
"О заступлении утреннем" - (по слав. тексту) понимаемое в буквальном смысле надписание указывает на просительное содержание псалма об "утренней", возможно скорой помощи. Понимают это надписание и в смысле указания на время богослужебного исполнения - утром, чему отвечает и евр. надписание - при появлении зари. (Есть перевод - "об олени утреннем", т. е., мотив вокального исполнения должен походить на мотив песни, начинающейся словами "утренняя лань"). Давид изображает свое положение безвыходным: он делается предметом насмешки и находится в уничижении (3-9); враги его многочисленны и сильны (13-14); они "лукавы", нечестивы, Давид же одинок (22), так что он считает свою гибель неизбежной и предвидит, как его подвергнут казни через распятие (17:-19). В этом псалме Давид нигде не говорит о своей виновности пред Богом, а потому его страдания, при их незаслуженности являются особенно тяжелыми. Такая безвыходность положения Давида относится ко временам Саула, когда он был окружен с одной стороны горами, а с другой пустыней, а навстречу ему шел Саул с войском. Это было в пустыне Маон. Гибель Давида казалась неизбежной, но слух о нападении в это время на южные пределы государства филистимлян (1: Цар XXIII:24-28) побудил Саула выступить на защиту государства, чем и был спасен Давид.

Боже мой! Для чего Ты оставил меня? (2-3). Я все-таки буду взывать к Тебе (4-6). Я в презрении у народа: надо мной все издеваются (7:-10). Моя надежда только на Тебя, моего Творца, к которому я привязан с детства. Не удаляйся от меня, но защити от врагов, готовых распять меня, всеми оставленного (11-23). Благословляю Тебя, Господи, за защиту. Пусть восхвалят Его все ищущие Его! Имя Его сделается великим среди всех народов и будет воспето по всему миру (34-32).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Spirit of Christ, which was in the prophets, testifies in this psalm, as clearly and fully as any where in all the Old Testament, "the sufferings of Christ and the glory that should follow" (1 Pet. i. 11); of him, no doubt, David here speaks, and not of himself, or any other man. Much of it is expressly applied to Christ in the New Testament, all of it may be applied to him, and some of it must be understood of him only. The providences of God concerning David were so very extraordinary that we may suppose there were some wise and good men who then could not but look upon him as a figure of him that was to come. But the composition of his psalms especially, in which he found himself wonderfully carried out by the spirit of prophecy far beyond his own thought and intention, was (we may suppose) an abundant satisfaction to himself that he was not only a father of the Messiah, but a figure of him. In this psalm he speaks, I. Of the humiliation of Christ (ver. 1-21), where David, as a type of Christ, complains of the very calamitous condition he was in upon many accounts. 1. He complains, and mixes comforts with his complaints; he complains (ver. 1, 2), but comforts himself (ver. 3-5), complains again (ver. 6-8), but comforts himself again,, ver. 9, 10. 2. He complains, and mixes prayers with his complaints; he complains of the power and rage of his enemies (ver. 12, 13, 16, 18), of his own bodily weakness and decay (ver. 14, 15, 17); but prays that God would not be far from him (ver. 11, 19), that he would save and deliver him, ver. 19-21. II. Of the exaltation of Christ, that his undertaking should be for the glory of God (ver. 22-25), for the salvation and joy of his people (ver. 26-29), and for the perpetuating of his own kingdom, ver. 30, 31. In singing this psalm we must keep our thoughts fixed upon Christ, and be so affected with his sufferings as to experience the fellowship of them, and so affected with his grace as to experience the power and influence of it.
Adam Clarke: Commentary on the Bible - 1831
Under great affliction and distress, the psalmist prays unto God, Psa 22:1-3; appeals to God's wonted kinkiness in behalf of his people, Psa 22:4, Psa 22:5; relates the insults that he received, Psa 22:6-8; mentions the goodness of God to him in his youth, as a reason why he should expect help now, Psa 22:9-11; details his sufferings, and the indignities offered to him, Psa 22:12-18, prays with the confidence of being heard and delivered, Psa 22:19-24; praises God. and foretells the conversion of the nations to the true religion, Psa 22:25-31.
The title of this Psalm, To the chief Musician upon Aijeleth Shahar, A Psalm of David, has given rise to many conjectures. The words אילת השחר aiyeleth hashshachar are translated in the margin, "the hind of the morning;" but what was this? Was it the name of a musical instrument? or of a tune? or of a band of music? Calmet argues for the last, and translates "A Psalm of David, addressed to the Musicmaster who presides over the Band called the Morning Hind." This is more likely than any of the other conjectures I have seen. But aiyeleth hashshachar may be the name of the Psalm itself, for it was customary among the Asiatics to give names to their poetic compositions which often bore no relation to the subject itself. Mr. Harmer and others have collected a few instances from D'Herbelot's Bibliotheque Orientale. I could add many more from MSS. in my own collection: - thus Saady calls a famous miscellaneous work of his Gulisstan, "The Country of Roses," or, "Tbe Rose Garden:" and yet there is nothing relative to such a country, nor concerning roses nor rose gardens, in the book. Another is called Negeristan, "The Gallery of Pietures;" yet no picture gallery is mentioned. Another Beharistan, "The Spring Season;" Bostan, "The Garden;" Anvar Soheely, "The Light of Canopus;" Bahar Danush, "The Garden of Knowledge;" Tuhfit Almumeneen, "The Gift of the Faithful," a treatise on medicine; Kemeea lsadut, "The Alchymy of Life;" Mukhzeen al Asrar, "The Magazine of Secrets;" Sulselet al Zahab, "The Golden Chain;" Zuhfit al Abrar, "The Rosary of the Pious:" Merat al Asrar, "The Mirror of Secrets;" Durj al Durar, "The most precious Jewels" Deru Majlis, "The Jewel of the Assembly;" Al Bordah, "The Variegated Garment;" a poem written by Al Basiree, in praise of the Mohammedan religion, in gratitude for a cure which he believed he received from the prophet who appeared to him in a dream. The poem is written in one hundred and sixty-two couplets, each of which ends with mim, the first letter in the name of Mohammed.
Scarcely one of the above titles, and their number might be easily trebled, bears any relation to the subject of the work to which it is prefixed, no more than Aijeleth Shahar bears to the matter contained in the twenty-second Psalm. Such titles are of very little importance in themselves; and of no farther use to us than as they serve to distinguish the different books, poems, or Psalms, to which they are prefixed. To me, many seem to have spent their time uselessly in the investigation of such subjects. See my note on Sa2 1:18 (note).
On the subject of the Psalm itself, there is considerable diversity of opinion:
1. Some referring it all to David;
2. Others referring it all to Christ; and,
3. Some, because of the application of several verses of it to our Lord in his sufferings, take a middle way, and apply it primarily to David, and in a secondary or accommodated sense, to Christ.
Of this opinion was Theodore of Mopsuestia. who gave a very rational account of his own plan of interpretation; for which he was condemned by the second council of Constantinople or fifth Ecumenic council. Grotius and others have nearly copied his plan; and I think, with a little correction, it is the only safe one. That several parts of it relate to David, primarily, there is very little reason to doubt; that several passages may be applied by way of accommodation to our Lord, though originally belonging to and expressing the state of David, may be piously believed; and that it contains portions which are direct prophecies of our Lord's passion, death, and victory, appears too evident to be safely denied. On this plan I propose to treat it in the following paraphrase; keeping it as near to the Gospel standard as I can. Dr. Delaney supposes the Psalm to have been written by David when he was at Mahaniam, the very place where God appeared to Jacob in his distress. See Genesis 22: And on this supposition the third, fourth, and fifth verses may be easily and strikingly illustrated: Our fathers trusted in thee; why may not I? Thou didst deliver Them; why may not I expect deliverance also? They cried unto thee, trusted in thee, and were not confounded; I cry until thee, trust in thee; and why should I be confounded? For thou art the same God, thou changest not; and with thee there is no respect of persons. Thus David encouraged himself in the Lord; and these considerations helped to sustain him in his painful exercises and heavy distresses.
Albert Barnes: Notes on the Bible - 1834
22:0: I. "The author of the psalm." This psalm is said to have been composed by David: "A Psalm of David;" compare the notes at the title of Psa 3:1-8. It cannot be absolutely demonstrated that these titles to the psalms are all of them correct, as it cannot be supposed that they were affixed to them by the authors of the psalms themselves; and it is not absolutely known by whom they were prefixed. Of course there is no certain evidence that they were attached to the psalms by an inspired writer. Still they are to be presumed to be correct unless there is some clear evidence to the contrary. In this case there seems to be none. There is nothing in the psalm itself that is inconsistent with the supposition, and there are no historical evidences in the case which would make it necessary for us to set the title aside. The affixing of this title to the psalm undoubtedly implies that it wits the pRev_ailing opinion, at the time when the collection of Psalms was made, that this was a psalm of David. Rosenmuller indeed doubts this; but he assigns no historical reasons for the doubt. Hitzig supposes that the author was Jeremiah, on the ground, as he says, that it is "in the broad and flowing style" of Jeremiah, but this is mere conjecture.
It is not necessary, however, to suppose that David, though he was the author of the psalm, refers to himself. If it be admitted that he was inspired, or even if "this" should be doubted, it would still be an open question to whom the psalm refers - whether to himself as an individual; - whether to an "imaginary" sufferer, designing to illustrate the feelings of piety in a time of sorrow; whether to the people of God, considered collectively; or whether to the Messiah. The mere fact of the "authorship" of the psalm determines none of these questions.
It is not known, and it cannot now be determined, on what occasion the psalm was written. It is expressive of the feelings of a pious sufferer, - of one who appears to be forsaken by God and by man. Perhaps there may have been occasions in the life of David to which the expressions in the psalm may have been applicable; but if so, it is impossible now to determine on which "one" of these trials of his life the psalm was composed. There is no one period in which, from the historical records of his life, we could be able to make out all the circumstances which are mentioned in the psalm. There are, however, expressions in it which in their intensity, as expressing wretchedness and woe, seem to go beyond anything that occurred in his experience, and which lead naturally to the question whether he did not refer to some other than himself.
II. "The contents of the psalm." Various divisions of the psalm have been proposed, but there are no "marked" and "prominent" divisions in the psalm itself. Hengstenberg, and after him Prof. Alexander, divide it into three parts, or strophes,
(1) Psa 22:1-10;
(2) Psa 22:12-21;
(3) Psa 22:22-31.
According to this, each strophe, as Hengstenberg remarks, would consist of ten verses - with an intermediate verse between the 10th and the 12th Psa 22:11 connecting the first and second parts. Prof. Alexander supposes that Psa 22:21 is a connecting link also between the second and third parts.
This division, however, seems fanciful and arbitrary; and it will present a more simple and clear view of the psalm to regard it as embracing two main things: I. The condition of the sufferer; and II. His consolations or supports in his travels.
I. The condition of the sufferer. This consists of two parts:
(1) His sufferings as derived from God, or as they spring from God;
(2) as they are derived from men, or as they spring from the treatment which he receives from men.
(1) As they are derived from God, Psa 22:1-2.
(a) He is forsaken of God, Psa 22:1.
(b) He cries to him day and night (or continually), and receives no answer, Psa 22:2.
His prayer seems not to be heard, and he is left to suffer apparently unpitied and alone.
(2) his sufferings as derived front men, as produced by the treatment which he received from men.
Here there are "five" specifications; "five" sources of his affliction and sorrow.
"First." He was despised, reproached, derided by them in the midst of his other sufferings, Psa 22:6-8; especially his piety, or confidence in God was ridiculed, for it now seemed as if God had abandoned him.
"Second." His enemies were fierce and ravenous as strong bulls of Bashan, or as a ravening and roaring lion, Psa 22:12-13.
"Third." His sufferings were intense, so that his whole frame was relaxed and prostrated and crushed; he seemed to be poured out like water, and all his bones were out of joint; his heart was melted like wax; his strength was dried up like a potsherd; his tongue clave to his jaws, and he was brought into the dust of death, Psa 22:14-15.
"Fourth." His enemies pierced his hands and his feet, Psa 22:16.
"Fifth." They stripped him of his raiment, and parted his garments among themselves, Psa 22:18.
II. His consolations or supports in his trials. These are scattered through the psalm, and consist of the following things:
(l) His unshaken confidence in God as holy, Psa 22:3.
(2) his faith in God as the hearer of prayer, and especially on the ground that he "had" heard prayer in times past, Psa 22:4-5.
(3) The fact that he had been himself early devoted to God, and cast upon him as his Protector from very childhood, and trained up for him, Psa 22:9-11.
(4) The anticipated cricket or result of what he was then suffering, or the things to be accomplished "by" his sufferings, Psa 22:19-31. There are mainly "two" things implied here as to the anticipated result of his sufferings:
(a) The establishment of a great principle that would "encourage" the friends of God, or those whom the sufferer calls his "brethren," Psa 22:22-26.
(b) The world would be converted as the result of his sufferings, and the kingdom of God would be set up everywhere among men, Psa 22:27-31,
These views of the psalm are apparent on its time, or are such as are suggested by the analysis without reference to the inquiry who was the author, or to whom it refers. The analysis of the psalm, however, necessarily leads:
III. To the inquiry "to whom the psalm refers:"
(1) It refers to a sufferer, and it is designed to describe his condition and his feelings, when apparently forsaken by God and man. At the same time, he is a "pious" sufferer, or one who has real trust in God, though God "appears" to have forsaken him.
(2) There seems to be no reason to suppose that the psalm refers to David himself, or that he means to describe his own feelings and condition. He was indeed a sufferer; and he often refers to his own sufferings in the Psalms. It is true, also, that there are expressions in this psalm which would be applicable to him, or which might refer to his condition. But there are none which can be regarded as "exclusively" applicable to him, and there are some which could "not" be applied to him. Of the latter class are the expressions, "They pierced my hands and my feet," Psa 22:16; "They part my garments among them, and cast lots upon my vesture," Psa 22:18. We know of no circumstances in the life of David to which these expressions would be applicable; we have no reason to suppose that there were any in which what is here said would have been literally true of him. On the other hand, this language cannot with propriety be regarded as "figurative," for we cannot conceive of any circumstances which would be described by such figures of speech. The whole east of the psalm, moreover, is different from those in which David refers to his own sufferings.
(3) The psalm refers to a case not then actually before the psalmist, but to some case that might or would occur, as an individual or as a representative case. So far as the mere "language" of the psalm is concerned, this might have been a case purely imaginary, and the design might have been to describe a pious sufferer who seemed to be forsaken both by God and man, or to illustrate the nature of true submission to God "in" such trials. In other words, it might have been a "supposed" case intended to show the nature of real religion under the severest forms of suffering; and, as a poet, the author of the psalm may have pictured to himself such an instance in order to show what the feelings of true piety would suggest in such circumstances, or what would be the effect of true religion then. It is true that this interpretation would not be quite obvious and natural, for we usually find such descriptions connected with real cases; but I am merely saying that "so far as the language of the psalm is concerned," if we had no other way to ascertain its meaning, this interpretation would be allowable - and if we could not attach the psalm properly to any real person, this explanation would be admissible. But in this case such an interpretation is unnecessary, for there "is" a real person to whom the language is applicable, and one to whom we may properly suppose an inspired writer would refer in the language which is used here.
(4) The psalm refers, therefore, I apprehend, originally and exclusively, to the Messiah. The proof of this is to be found in such circumstances as the following:
(a) Portions of it are expressly applied to him in the New Testament. The cry in Psa 22:1, "My God, my God, why hast thou forsaken me?" is the very one used by the Redeemer when on the cross, Mat 27:46. The language Psa 22:8, "He trusted in the Lord that he would deliver him; let him deliver him, seeing he delighted in him," is the taunt which his enemies used as they passed by the cross, Mat 27:43. The language Psa 22:18, "They part my garments among them, and cast lots upon my vesture," is more than once expressly applied to him; and, in one instance, with the unequivocal statement that it was done "that the Scripture might be fulfilled," Joh 19:24. Compare Luk 23:34.
(b) We have evidence derived from the early Jewish interpreters. The modern Jews, indeed, affirm that it has no reference to the Messiah, for they reject the idea of a suffering Messiah altogether. Some of them suppose that it refers to David, and endeavor to find a fulfillment of it in his persecutions and trials. Others, as Kimchi and Jarchi, suppose that the psalm is applicable to the suffering Jewish people, and apply it to them in their trials and dispersions, as if "they" were forsaken of God. Some have supposed that it refers to the condition of the Jews in Babylon. But this was not the pRev_ailing interpretation among the ancient Jewish interpreters. See Jo. H. Michaelis, Com. in Ps., p. 138; and Schottgen de Messia, pp. 232ff. It is true that the opinion of the ancient Jews does not "demonstrate" that the psalm refers to the Messiah; but the fact that they "held" that opinion is an important circumstance in showing what is its fair and obvious interpretation, for there was everything to induce "them" to reject this explanation. In general, the Jews who lived in the times referred to here were opposed to the idea of a suffering Messiah; and the fact that they admitted the applicability of the psalm to the Messiah must have embarrassed them not a little in their early controversies with Christians, for the carly Christians with one voice maintained that it referred to the Messiah, and that it was fulfilled in Jesus of Nazareth. The correspondence between the psalm and his sufferings was one of the arguments on which they relied in proving that he was the Christ; and if the Jews admitted that the psalm had reference to the Messiah, they would find it hard to meet the force of this argument. Their admission, therefore, under these circumstances, that it referred to the Messiah, could have arisen only from the fair and obvious interpretation of the psalm which it was not easy to set aside.
(c) The internal character of the psalm shows that it refers to the Messiah. This will appear more conclusively in the course of the exposition, in the entire correspondence as will be seen there between the psalm and the sufferings of the Redeemer. It will be found that really of the expressions in the psalm are as applicable to him as they would be if they were "history" instead of "prophecy;" if they had been penned "after," instead of having been penned "before" his sufferings occurred. It is sufficient here to refer to the expressions in Psa 22:1, note; Psa 22:7-8, note; Psa 22:16, note; and Psa 22:18, note.
(d) There is no improbability in supposing that David here refers to the Messiah. It cannot be denied that there is, in the Old Testament, from some cause, a frequent reference to a personage who was expected to appear in future time, and who was called "the Messiah." And it cannot be denied that he is often represented as a sufferer, and that his humiliation and sufferings are often described. "Somehow," beyond all question, the Jewish writers had formed the conception of such a personage, and they exhaust the powers of their native tongue in their description of his person and his work. He was, in fact, their "hero;" he to whom they always looked, and on whom their descriptions usually terminated, wheRev_er they began. Compare Isa 53:1-12, notes; and Dan. 9, notes. Now, if it be admitted that the Jewish writers were "inspired," and that this view of the Messiah had been furnished by the Spirit of inspiration, nothing is more natural than to expect to find such descriptions of the Messiah as occur in this psalm; and if it should be said that they were "not" inspired, and that this anticipation was wholly a poetic fiction - a matter of national vanity, - a mere favorite "idea" of the nation - nothing would even then be more natural than that there should be a frequent reference to this imaginary person in their writings; and nothing would be more probable than that we should find frequent reference to him in the writings of one who was so deeply imbued with the national spirit, and who occupied so high a position among the poets of the nation, as David. Inspired or uninspired, then, there is the strongest probability that there would be in their poetic writings such allusions to the Messiah as we have in this psalm.
An examination of the objections to the interpretation which refers the psalm to the Messiah, may be found in Hengstenberg's Christology, vol. i, pp. 145-147.
The title of the psalm is, "To the chief Musician upon Aijeleth Shahar." On the meaning of the expression "chief Musician," see the notes at the title to Psa 4:1-8. The expression "Aijeleth Shahar" is rendered in the margin, "the hind of the morning." The word "Aijeleth" - אילת 'ayĕ lĕ th - means a "hind," and is used as a term of endearment toward a female, Pro 5:19. It is found in Gen 49:21, "Naphtali is a "hind" let loose." Also in Sa2 22:34; Job 39:1; Psa 18:33; Sol 2:7; Sol 3:5; Hab 3:19; in each of which places it is rendered in the singular "hind," and in the plural "hinds." The word "Shahar" - שׁחר shachar - means "the aurora, the dawn, the morning." "The phrase 'hind of the dawn' probably stands for the morning sun scattering his first rays upon the earth, as the Arabian poets call the rising sun "the gazelle," comparing his rays with the horns of that animal."
Gesenius, Lexicon - The image is one of gladness, "as if" the rays of the sun leaped and bounded over the hills with joyousness as the hart or hind does. But why such a title is given to this psalm can be only a matter of conjecture. It would seem most probable that these words were the beginning of some other psalm or hymn that was sung to a set piece of music, and that the design was, as indicated by this title, that this psalm was to be sung to the same tune. A tune might not improbably be known then, as it is in fact sometimes now, by the first or opening words of the piece which was commonly sung in that measure. Thus we have hynms so constantly sung to certain tunes that the mention of the first line would be a sufficient suggestion of the strain of music in which it was to be sung. It would be, for example, sufficient to say that it was to be sung to the same tune as "From Greenland's icy mountains;" or, "All hail the power of Jesus' name;" or, "I would not live alway." Other views of the meaning of the phrase may be seen in Rosenmuller, "Com. in loc." Rosenmuller himself adopts the views here expressed, and sustains his opinion by the authority of Bochart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 22:1, David complains in great discouragement; Psa 22:9, He prays in great distress; Psa 22:23, He praises God.
am 2962, bc 1042. (Title) Aijeleth, or, the hind of the morning. Psa 22:16, Psa 42:1, Psa 42:2
Carl Friedrich Keil and Franz Delitzsch

Eli Eli Lama Asabtani
We have here a plaintive Psalm, whose deep complaints, out of the midst of the most humiliating degradation and most fearful peril, stand in striking contrast to the cheerful tone of Ps 21:1-13 - starting with a disconsolate cry of anguish, it passes on to a trustful cry for help, and ends in vows of thanksgiving and a vision of world-wide results, which spring from the deliverance of the sufferer. In no Psalm do we trace such an accumulation of the most excruciating outward and inward suffering pressing upon the complainant, in connection the most perfect innocence. In this respect Ps 69 is its counterpart; but it differs from it in this particular, that there is not a single sound of imprecation mingled with its complaints.
Tit is David, who here struggles upward out of the gloomiest depth to such a bright height. It is a Davidic Psalm belonging to the time of the persecution by Saul. Ewald brings it down to the time preceding the destruction of Jerusalem, and Bauer to the time of the Exile. Ewald says it is not now possible to trace the poet more exactly. And Maurer closes by saying: illue unum equidem pro certo habeo, fuisse vatem hominem opibus praeditum atque illustrem, qui magna auctoritate valeret non solum apud suos, verum etiam apud barbaros. Hitzig persists in his view, that Jeremiah composed the first portion when cast into prison as an apostate, and the second portion in the court of the prison, when placed under this milder restraint. And according to Olshausen, even here again, the whole is appropriate to the time of the Maccabees. But it seems to us to be confirmed at every point, that David, who was so persecuted by Saul, is the author. The cry of prayer אל־תרחק (Ps 22:12, Ps 22:20; Ps 35:22; Ps 38:22, borrowed in Ps 71:12); the name given to the soul, יחידה (Ps 22:21; Ps 35:17); the designation of quiet and resignation by דומיה (Ps 22:3; Ps 39:3; Ps 62:2, cf. Ps 65:2), are all regarded by us, since we do not limit the genuine Davidic Psalms to Ps 3:1 as Hitzig does, as Davidic idioms. Moreover, there is no lack of points of contact in other respects with genuine old Davidic hymns (cf. Ps 22:30 with Ps 28:1, those that go down to the dust, to the grave; then in later Psalms as in Ps 143:7, in Isaiah and Ezekiel), and more especially those belonging to the time of Saul, as Ps 69 (cf. Ps 22:27 with Ps 69:33) and Ps 59 (cf. Ps 22:17 with Ps 59:15). To the peculiar characteristics of the Psalms of this period belong the figures taken from animals, which are heaped up in the Psalm before us. The fact that Ps 22 is an ancient Davidic original is also confirmed by the parallel passages in the later literature of the Shı̂r (Ps 71:5. taken from Ps 22:10.; Ps 102:18. in imitation Ps 22:25, Ps 22:31.), of the Chokma (Prov 16:3, גּל אל־ה taken from Ps 22:9; Ps 37:5), and of prophecy (Isaiah, Is 49:1, Is 53:1; Jeremiah, in Lam 4:4; cf. Ps 22:15, and many other similar instances). In spite of these echoes in the later literature there are still some expressions that remain unique in the Psalm and are not found elsewhere, as the hapaxlegomena אילוּת and ענוּת. Thus, then, we entertain no doubts respecting the truth of the לדוד. David speaks in this Psalm, - he and not any other, and that out of his own inmost being. In accordance with the nature of lyric poetry, the Psalm has grown up on the soil of his individual life and his individual sensibilities.
There is also in reality in the history of David, when persecuted by Saul, a situation which may have given occasion to the lifelike picture drawn in this Psalm, viz., 1Kings 23:25. The detailed circumstances of the distress at that time are not known to us, but they certainly did not coincide with the rare and terrible sufferings depicted in this Psalm in such a manner that these can be regarded as an historically faithful and literally exact copy of those circumstances; cf. on the other hand Ps 17:1-15 which was composed at the same period. To just as slight a degree have the prospects, which he connects in this Psalm with his deliverance, been realised in David's own life. On the other hand, the first portion exactly coincides with the sufferings of Jesus Christ, and the second with the results that have sprung from His resurrection. It is the agonising situation of the Crucified One which is presented before our eyes in Ps 22:15 with such artistic faithfulness: the spreading out of the limbs of the naked body, the torturing pain in hands and feet, and the burning thirst which the Redeemer, in order that the Scripture might be fulfilled, announced in the cry διψῶ, Jn 19:28. Those who blaspheme and those who shake their head at Him passed by His cross, Mt 27:39, just as Ps 22:8 says; scoffers cried out to Him: let the God in whom He trusts help Him, Mt 27:43, just as Ps 22:9 says; His garments were divided and lots were cast for His coat, Jn 19:23., in order that Ps 22:19 of our Psalm might be fulfilled. The fourth of the seven sayings of the dying One, Ἠελί, Ἠελί κ. τ. λ., Mt 27:46; Mk 15:34, is the first word of our Psalm and the appropriation of the whole. And the Epistle to the Hebrews, Heb 2:11., cites Ps 22:23 as the words of Christ, to show that He is not ashamed to call them brethren, whose sanctifier God has appointed Him to be, just as the risen Redeemer actually has done, Mt 28:10; Jn 20:17. This has by no means exhausted the list of mutual relationships. The Psalm so vividly sets before us not merely the sufferings of the Crucified One, but also the salvation of the world arising out of His resurrection and its sacramental efficacy, that it seems more like history than prophecy, ut non tam prophetia, quam historia videatur (Cassiodorus). Accordingly the ancient Church regarded Christ, not David, as the speaker in this Psalm; and condemned Theodore of Mopsuestia who expounded it as contemporary history. Bakius expresses the meaning of the older Lutheran expositors when he says: asserimus, hunc Psalmum ad literam primo, proprie et absque ulla allegoria, tropologia et ἀναγωῇ integrum et per omnia de solo Christo exponendum esse. Even the synagogue, so far as it recognises a suffering Messiah, hears Him speak here; and takes the "hind of the morning" as a name of the Shechı̂na and as a symbol of the dawning redemption.
To ourselves, who regard the whole Psalm as the words of David, it does not thereby lose anything whatever of its prophetic character. It is a typical Psalm. The same God who communicates His thoughts of redemption to the mind of men, and there causes them to develop into the word of prophetic announcement, has also moulded the history itself into a prefiguring representation of the future deliverance; and the evidence for the truth of Christianity which is derived from this factual prophecy (Thatweissagung) is as grand as that derived from the verbal prediction (Wortweissagung). That David, the anointed of Samuel, before he ascended the throne, had to traverse a path of suffering which resembles the suffering path of Jesus, the Son of David, baptized of John, and that this typical suffering of David is embodied for us in the Psalms as in the images reflected from a mirror, is an arrangement of divine power, mercy, and wisdom. But Ps 22 is not merely a typical Psalm. For in the very nature of the type is involved the distance between it and the antitype. In Ps 22, however, David descends, with his complaint, into a depth that lies beyond the depth of his affliction, and rises, with his hopes, to a height that lies far beyond the height of the reward of his affliction. In other words: the rhetorical figure hyperbole (Arab. mubâlgt, i.e., depiction, with colours thickly laid on), without which, in the eyes of the Semite, poetic diction would be flat and faded, is here made use of by the Spirit of God. By this Spirit the hyperbolic element is changed into the prophetic. This elevation of the typical into the prophetic is also capable of explanation on psychological grounds. Since David has been anointed with the oil of royal consecration, and at the same time with the Holy Spirit, the Spirit of the kingship of promise, he regards himself also as the messiah of God, towards whom the promises point; and by virtue of this view of himself, in the light of the highest calling in connection with the redemptive history, the historical reality of his own experiences becomes idealised to him, and thereby both what he experiences and what he hopes for acquire a depth and height of background which stretches out into the history of the final and true Christ of God. We do not by this maintain any overflowing of his own consciousness to that of the future Christ, an opinion which has been shown by Hengstenberg, Tholuck and Kurtz to be psychologically impossible. But what we say is, that looking upon himself as the Christ of God, - to express it in the light of the historical fulfilment, - he looks upon himself in Jesus Christ. He does not distinguish himself from the Future One, but in himself he sees the Future One, whose image does not free itself from him till afterwards, and whose history will coincide with all that is excessive in his own utterances. For as God the Father moulds the history of Jesus Christ in accordance with His own counsel, so His Spirit moulds even the utterances of David concerning himself the type of the Future One, with a view to that history. Through this Spirit, who is the Spirit of God and of the future Christ at the same time, David's typical history, as he describes it in the Psalms and more especially in this Psalm, acquires that ideal depth of tone, brilliancy, and power, by virtue of which it (the history) reaches far beyond its typical facts, penetrates to its very root in the divine counsels, and grows to be the word of prophecy: so that, to a certain extent, it may rightly be said that Christ here speaks through David, insofar as the Spirit of Christ speaks through him, and makes the typical suffering of His ancestor the medium for the representation of His own future sufferings. Without recognising this incontestable relation of the matter Ps 22 cannot be understood nor can we fully enter into its sentiments.
The inscription runs: To the precentor, upon (after) the hind of the morning's dawn, a Psalm of David. Luther, with reference to the fact that Jesus was taken in the night and brought before the Sanhedrim, renders it "of the hind, that is early chased," for
Patris Sapientia, Veritas divina,
Deus homo captus est hor matutin.
This interpretation is certainly a well-devised improvement of the ὑπὲρ τῆς ἀντιλήπσεως τῆς ἑωθινῆς of the lxx (Vulg. pro susceptione matutina), which is based upon a confounding of אילת with אילות (Ps 22:20), and is thus explained by Theodoret: ἀντίληψις ἑωθινὴ ἡ τοῦ σωτῆρος ἡμῶν ἐπιφάνεια. Even the Midrash recalls Song 2:8, and the Targum the lamb of the morning sacrifice, which was offered as soon as the watchman on the pinnacle of the Temple cried: ברק ברקאי (the first rays of the morning burst forth). איּלת השּׁחר is in fact, according to traditional definition, the early light preceding the dawn of the morning, whose first rays are likened to the horns of a hind.
(Note: There is a determination of the time to this effect, which is found both in the Jerusalem and in the Babylonian Talmud "from the hind of the morning's dawn till the east is lighted up." In Jer. Berachoth, ad init., it is explained: ומנהרין לעלמא אילת השחר כמין תרתי קרני דנהורא סלקין ממדינחא, "like two horns of light, rising from the east and filling the world with light.")
But natural as it may be to assign to the inscription a symbolical meaning in the case of this Psalm, it certainly forms no exception to the technical meaning, in connection with the music, of the other inscriptions. And Melissus (1572) has explained it correctly "concerning the melody of a common song, whose commencement was Ajleth Hashhar, that is, The hind of the morning's dawn." And it may be that the choice of the melody bearing this name was designed to have reference to the glory which bursts forth in the night of affliction.
According to the course of the thoughts the Psalm falls into three divisions, Ps 22:2, Ps 22:13, Ps 22:23, which are of symmetrical compass, consisting of 21, 24, and 21 lines. Whether the poet has laid out a more complete strophic arrangement within these three groups or not, must remain undecided. But the seven long closing lines are detached from the third group and stand to the column of the whole, in the relation of its base.
John Gill
INTRODUCTION TO PSALM 22
To the chief Musician upon Aijeleth Shahar, a Psalm of David. The only thing observable in the title of this psalm is the sense of the words "Aijeleth Shahar", left untranslated; which, according to some of the Jewish (g) interpreters, is the name of a musical instrument; to which our version inclines; and a learned Jew (h) says, it is the instrument which the mourning women used on account of distress which was sudden, not known till it came, as a man does not think of the morning till he sees it. "Aijeleth" with him has the signification of mourning, as "Eli" in Joel 1:8; and "Shahar", as in Is 47:11; so and are used in the Misnah (i) for a mourning woman; and with others it is the beginning of a song to the tune of which the psalm was set (k) but I rather think the words express the subject matter of the psalm, and that they may be rendered, concerning "Aijeleth Shahar"; which signify, either according to the Chaldee paraphrase, "the daily morning sacrifice"; or, as some Jewish writers (l) observe, the "morning star"; or, according to the Septuagint, "the morning help" (m); or rather "the morning hind"; or "hind of the morning": but who should be designed hereby is the question. The Jews would have any rather than the Messiah; some say Esther (n), who so seasonably and readily appeared for the Jews in distress, and was the means of their deliverance; but there is not one word in the psalm that agrees with her; and there are some things which were manifestly spoken of a man, and not a woman, Ps 22:8; others say David (o), when he fled from Saul, or, as others, from Absalom: but the disjointing the bones of this person, the piercing his hands and feet, parting his garments, and casting lots on his vesture, mentioned in Ps 22:14; were never fulfilled in him. Others (p) would have the congregation of Israel in captivity intended; but it is plain that a single person is spoken of throughout; and he is manifestly distinguished from others, from his brethren, from the congregation, from the seed of Jacob and Israel, Ps 22:22; and, indeed, no other than the Messiah can be meant: and of this there ought to be no doubt with Christians, when Ps 22:1 is compared with Mt 27:46; Ps 22:8 with Mt 27:43; Ps 22:18 with Mt 27:35; Ps 22:22 with Heb 2:12; and the Jews themselves sometimes say, that by "Aijeleth Shahar" is meant the Shechinah (q), or the divine Majesty; and in what way soever these words are rendered, they agree with Christ: he is the antitype of "the daily morning sacrifice", the Lamb of God, who continually takes away the sin of the world; and very fitly is he so called in the title of a psalm which speaks so much of his sufferings and death, which are a propitiatory sacrifice for the sins of his people; he is "the bright and morning star", Rev_ 22:16; the dayspring from on high, the sun of righteousness, and light of the world: he had "morning help" in his very infancy, when his life was sought for by Herod; and had early and seasonable help and assistance in the acceptable time, and in the day of salvation, and early in the morning was he raised from the dead, and had glory given him: but as the words are better rendered "the morning hind", this suits with Christ, who is frequently compared to a roe or a young hart, Song 2:9; and he may be compared to a "hind" for its lovingness to its mate and young, Prov 5:19; the love of Christ to his church and people being very strong and affectionate, and passing knowledge; and also for its loveliness and goodliness, Gen 49:21; Christ being exceeding amiable and lovely, and fairer than the children of men; likewise for its gentleness and harmlessness, Christ being meek and lowly, holy and harmless; and for its antipathy to serpents, there being an enmity between Christ, the seed of the woman, and the serpent and his seed; for its being hunted by dogs, as Christ was by Herod, by the Scribes and Pharisees, by Judas, and the band of soldiers; see Ps 22:16; for its being fit for food, Deut 14:5; and as it is said to be the fitter for being hunted, Christ's flesh being meat indeed, and the more suitable to faith, as being sacrificed for us; and for its long life it is said to have, Christ, though once dead, being alive again, and living for evermore; to which may be added its great swiftness, expressive of the readiness of Christ to comply with his Father's proposals and do his will; to come into this world in the fulness of time, and set about the work he came to do; to deliver up himself into the hands of his enemies, and lay down his life for his people; and of his haste to help them in distress, and visit them with his gracious presence, and to appear a second time to them unto salvation. He may be called the hind of "the morning", looking lovely and beautiful as the morning, and swift and cheerful as the hind when it rises from its rest, and runs its course; or because of his being hunted in the morning of his infancy by Herod; or because it was early in the morning the chief priests consulted to take away his life; and as early also he rose from the dead, when God made his feet like hinds feet, and set him on his high places, Ps 18:33. The ancient Christian writers generally understood it of Christ wholly. Justin Martyr (r) says, the whole psalm is spoken of Christ; and Tertullian observes (s), that it contains the whole passion, or all the sufferings of Christ. The late Mons. Fourmont (t), the elder, professor of the Oriental languages in the university of Paris, has a very singular notion, that this psalm was written by Jeremiah, when he was drawn up from the dungeon, and is a history of his life and sufferings, in which he was a type of Christ.
(g) Jarchi, Kimchi, & Abendana in loc. (h) Leo Mutinens. Shilte Hagibborim, fol. 5. 1. (i) Misn. Celim, c. 15. 6. & 16. 7. & Maimon. & Bartenora in ib. (k) Aben Ezra in loc. (l) Vide Kimchium & Abendauam in loc. (m) So Menachem in Jarchi, and others in Kimchi & Abendana in loc. (n) R. R. in Jarchi in loc. (o) In Kimchi in loc. (p) Kimchi & Ben Melech in loc. (q) Zohar in Lev. fol. 5. 4. & Imre Binah in ib. (r) Dialog cum Tryphone, p. 325. (s) Adv. Judaeos, c. 10. (t) In hunc Psalm. M. S. penes me, fol. 8. 9.
21:121:1: ՚Ի կատարած. վասն առաւօտին օգնականութեանց. Սաղմոս ՚ի Դաւիթ. ԻԱ[6704]։[6704] Ոմանք.Առաւօտին օգնականութեան։
1 Այսուհետեւ՝ առաւօտեան օգնութեան մասին. սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. վասն առաւօտին օգնականութեան``. Սաղմոս Դաւթի:

21:1: ՚Ի կատարած. վասն առաւօտին օգնականութեանց. Սաղմոս ՚ի Դաւիթ. ԻԱ[6704]։
[6704] Ոմանք.Առաւօտին օգնականութեան։
1 Այսուհետեւ՝ առաւօտեան օգնութեան մասին. սաղմոս Դաւթի
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
zohrab-1805▾ eastern-1994▾ western am▾
21:021:1 Начальнику хора. При появлении зари. Псалом Давида.
21:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ὑπὲρ υπερ over; for τῆς ο the ἀντιλήμψεως αντιληψις relief τῆς ο the ἑωθινῆς εωθινος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
21:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in עָזְּךָ֥ ʕozzᵊḵˌā עֹז protection יִשְׂמַח־ yiśmaḥ- שׂמח rejoice מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king וּ֝ ˈû וְ and בִ vi בְּ in ישׁ֥וּעָתְךָ֗ yšˌûʕāṯᵊḵˈā יְשׁוּעָה salvation מַה־ mah- מָה what יָּ֥גֶיל yyˌāḡeʸl גיל rejoice מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
21:1. victori pro cervo matutino canticumUnto the end, for the morning protection, a psalm for David.
For the Chief Musician; set to Aijeleth hash-Shahar. A Psalm of David.
[128] KJV Chapter [22] To the chief Musician upon Aijeleth Shahar, A Psalm of David:

21:1 Начальнику хора. При появлении зари. Псалом Давида.
21:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ὑπὲρ υπερ over; for
τῆς ο the
ἀντιλήμψεως αντιληψις relief
τῆς ο the
ἑωθινῆς εωθινος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
21:1
לַ la לְ to
הַ the
מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail
מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
עָזְּךָ֥ ʕozzᵊḵˌā עֹז protection
יִשְׂמַח־ yiśmaḥ- שׂמח rejoice
מֶ֑לֶךְ mˈeleḵ מֶלֶךְ king
וּ֝ ˈû וְ and
בִ vi בְּ in
ישׁ֥וּעָתְךָ֗ yšˌûʕāṯᵊḵˈā יְשׁוּעָה salvation
מַה־ mah- מָה what
יָּ֥גֶיל yyˌāḡeʸl גיל rejoice
מְאֹֽד׃ mᵊʔˈōḏ מְאֹד might
21:1. victori pro cervo matutino canticum
Unto the end, for the morning protection, a psalm for David.
For the Chief Musician; set to Aijeleth hash-Shahar. A Psalm of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:1: My God, my God, why hast thou forsaken me? - Show me the cause why thou hast abandoned me to my enemies; and why thou seemest to disregard my prayers and cries? For a full illustration of this passage, I beg the reader to refer to my note on Mat 27:46.
The words of my roaring? - שאגתי shaagathi, The Vulgate, Septuagint, Syriac, Ethiopic, and Arabic, with the Anglo-Saxon, make use of terms which may be thus translated: "My sins (or foolishness) are the cause why deliverance is so far from me." It appears that these versions have read שגגתי shegagathi, "my sin of ignorance," instead of שאגתי shaagathi, "my roaring:" but no MS. extant supports this reading.
Albert Barnes: Notes on the Bible - 1834
22:1: My God, my God - These are the very words uttered by the Saviour when on the cross Mat 27:46; and he evidently used them as best adapted of all the words that could have been chosen to express the extremity of his sorrow. The fact that he employed them may be referred to as "some" evidence that the psalm was designed to refer to him; though it must be admitted that this circumstance is no conclusive proof of such a design, since he might have used words having originally another reference, as best fitted to express his own sufferings. The language is abrupt, and is uttered without any pRev_ious intimation of what would produce or cause it. It comes from the midst of suffering - from one enduring intense agony - as if a new form of sorrow suddenly came upon him which he was unable to endure. That new form of suffering was the feeling that now he was forsaken by the last friend of the wretched - God himself. We may suppose that he had patiently borne all the other forms of trial, but the moment the thought strikes him that he is forsaken of God, he cries out in the bitterness of his soul, under the pressure of anguish which is no longer to be borne. All other forms of suffering he could bear. All others he had borne. But this crushes him; overpowers him; is beyond all that the soul can sustain - for the soul may bear all else but this. It is to be observed, however, that the sufferer himself still has confidence in God. He addresses him as his God, though he seems to have forsaken him: "My God; My God."
Why hast thou forsaken me? - Why hast thou abandoned me, or left me to myself, to suffer unaided and alone? As applicable to the Saviour, this refers to those dreadful moments on the cross when, forsaken by people, he seemed also to be forsaken by God Himself. God did not interpose to rescue him, but left him to bear those dreadful agonies alone. He bore the burden of the world's atonement by himself. He was overwhelmed with grief, and crushed with pain, for the sins of the world, as well as the agonies of the cross, had come upon him. But there was evidently more than this; "what" more we are unable fully to understand! There was a higher sense in which he was forsaken of God, for no mere physical sufferings, no pains of dying even on the cross, would have extorted this cry. If he had enjoyed the light of his Father's countenance; if these had been merely physical sufferings; if there was nothing else than what is apparent to our view in the record of those sufferings, we cannot suppose that this cry would have been heard even on the cross.
There is evidently some sense in which it was true that the dying Saviour was given up to darkness - to mental trouble, to despair, "as if" He who is the last hope of the suffering and the dying - the Father of mercies - had withdrawn from him; as if he were personally; a sinner; as if he were himself guilty or blameworthy on account of the sins for which he was making an expiation. In some sense he experienced what the sinner will himself experience when, for his own sins, he will be at last forsaken of God, and abandoned to despair. Every word in this wonderful exclamation may be supposed to be emphatic. "Why." What is the cause? How is it to be accounted for? What end is to be answered by it? "Hast thou." Thou, my Father; thou, the comforter of those in trouble; thou, to whom the suffering and the dying may look when all else fails. "Forsaken." Left me to suffer alone; withdrawn the light of thy countenance - the comfort of thy presence - the joy of thy manifested favor. "Me." Thy well-beloved Son; me. whom thou hast sent into the world to accomplish thine own work in redeeming man; me, against whom no sin can be charged, whose life has been perfectly pure and holy; why, now, in the extremity of these sufferings, hast thou forsaken me, and added to the agony of the cross the deeper agony of being abandoned by the God whom I love, the Father who loved me before the foundation of the world, Joh 17:24. There is a reason why God should forsake the wicked; but why should he forsake his own pure and holy Son in the agonies of death?
Why art thou so far from helping me? - Margin, from my salvation. So the Hebrew. The idea is that of one who stood so far off that he could not hear the cry, or that he could not reach out the hand to deliver. Compare Psa 10:1.
And from the words of my roaring - The word used here properly denotes the roaring of a lion, Job 4:10; Isa 5:29; Zac 11:3; and then the outcry or the groaning of a person in great pain, Job 3:24; Psa 32:3. It refers here to a loud cry for help or deliverance, and is descriptive of the intense suffering of the Redeemer on the cross. Compare Mat 27:50; Luk 23:46.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:1: my God: Psa 31:14-16, Psa 43:1-5; Mat 27:46; Mar 15:34; Luk 24:44
why hast: Psa 26:9, Psa 37:28, Psa 71:11; Sa1 12:22; Heb 13:5
far: Psa 22:11, Psa 16:1
helping: Heb. my salvation, Isa 46:13
words: Psa 32:3, Psa 32:4, Psa 38:8; Job 3:24; Isa 59:11; Luk 22:44; Heb 5:7
Carl Friedrich Keil and Franz Delitzsch
22:1
(Heb.: 22:2-3) In the first division, Ps 22:2, the disconsolate cry of anguish, beginning here in Ps 22:2 with the lamentation over prolonged desertion by God, struggles through to an incipient, trustfully inclined prayer. The question beginning with למּה (instead of למּה before the guttural, and perhaps to make the exclamation more piercing, vid., on Ps 6:5; Ps 10:1) is not an expression of impatience and despair, but of alienation and yearning. The sufferer feels himself rejected of God; the feeling of divine wrath has completely enshrouded him; and still he knows himself to be joined to God in fear and love; his present condition belies the real nature of his relationship to God; and it is just this contradiction that urges him to the plaintive question, which comes up from the lowest depths: Why hast Thou forsaken me? But in spite of this feeling of desertion by God, the bond of love is not torn asunder; the sufferer calls God אלי (my God), and urged on by the longing desire that God again would grant him to feel this love, he calls Him, אלי אלי. That complaining question: why hast Thou forsaken me? is not without example even elsewhere in Ps 88:15, cf. Is 49:14. The forsakenness of the Crucified One, however, is unique; and may not be judged by the standard of David or of any other sufferers who thus complain when passing through trial. That which is common to all is here, as there, this, viz., that behind the wrath that is felt, is hidden the love of God, which faith holds fast; and that he who thus complains even on account of it, is, considered in itself, not a subject of wrath, because in the midst of the feeling of wrath he keeps up his communion with God. The Crucified One is to His latest breath the Holy One of God; and the reconciliation for which He now offers himself is God's own eternal purpose of mercy, which is now being realised in the fulness of times. But inasmuch as He places himself under the judgment of God with the sin of His people and of the whole human race, He cannot be spared from experiencing God's wrath against sinful humanity as though He were himself guilty. And out of the infinite depth of this experience of wrath, which in His case rests on no mere appearance, but the sternest reality,
(Note: Eusebius observes on Ps 22:2 of this Psalm, δικαιοσύνης ὑπάρχων πηγὴ τὴν ἡμετέραν ἁμαρτίαν ἀνέλαβε καὶ εὐλογίας ὢν πέλαγος τὴν ἐπικειμένην ἡμῖν ἐδέξατο κατάραν, and: τὴν ὡρισμένην ἡμῖν παιδείαν ὑπῆλθεν ἑκὼν παιδεία γὰρ ειρήνης ἡμῶν ἐπ ̓ αὐτὸν, ᾗ φησὶν ὁ προφήτης.)
comes the cry of His complaint which penetrates the wrath and reaches to God's love, ἠλὶ ἠλὶ λαμὰ σαβαχθανί, which the evangelists, omitting the additional πρόσχες μοι
(Note: Vid., Jerome's Ep. ad Pammachium de optimo genere interpretandi, where he cries out to his critics, sticklers for tradition, Reddant rationem, cur septuaginta translatores interposuerunt "respice in me!")
of the lxx, render: Θεέ μου, θεέ μου, ἵνα τί με ἐγκατέλιπες. He does not say עזתּני, but שׁבקתּני, which is the Targum word for the former. He says it in Aramaic, not in order that all may understand it-for such a consideration was far from His mind at such a time-but because the Aramaic was His mother tongue, for the same reason that He called God אבּא doG dellac in prayer. His desertion by God, as Ps 22:2 says, consists in God's help and His cry for help being far asunder. שׁאגה, prop. of the roar of the lion (Aq. βρύχημα), is the loud cry extorted by the greatest agony, Ps 38:9; in this instance, however, as דּברי shows, it is not an inarticulate cry, but a cry bearing aloft to God the words of prayer. רחוק is not to be taken as an apposition of the subject of עזבתני: far from my help, (from) the words of my crying (Riehm); for דברי שׁאגתי would then also, on its part, in connection with the non-repetition of the מן, be in apposition to מישׁועתי. But to this it is not adapted on account of its heterogeneousness; hence Hitzig seeks to get over the difficulty by the conjecture משּׁועתי ("from my cry, from the words of my groaning"). Nor can it be explained, with Olshausen and Hupfeld, by adopting Aben-Ezra's interpretation, "My God, my God, why hast Thou forsaken me, far from my help? are the words of my crying." This violates the structure of the verse, the rhythm, and the custom of the language, and gives to the Psalm a flat and unlyrical commencement. Thus, therefore, רחוק in the primary form, as in Ps 119:155, according to Ges. 146, 4, will by the predicate to דברי and placed before it: far from my salvation, i.e., far from my being rescued, are the words of my cry; there is a great gulf between the two, inasmuch as God does not answer him though he cries unceasingly.
In Ps 22:3 the reverential name of God אלחי takes the place of אלי the name that expresses His might; it is likewise vocative and accordingly marked with Rebia magnum. It is not an accusative of the object after Ps 18:4 (Hitzig), in which case the construction would be continued with ולא יענה. That it is, however, God to whom he calls is implied both by the direct address אלהי, and by ולא תענה, since he from whom one expects an answer is most manifestly the person addressed. His uninterrupted crying remains unanswered, and unappeased. The clause ולא־דמיּה לּי is parallel to ולא תענה, and therefore does not mean: without allowing me any repose (Jer 14:17; Lam 3:49), but: without any rest being granted to me, without my complaint being appeased or stilled. From the sixth to the ninth hour the earth was shrouded in darkness. About the ninth hour Jesus cried, after a long and more silent struggle, ἠλί, ἠλί. The ἀνεβόησεν φωνῇ μεγάλῃ, Mt 27:46, and also the κραυγὴ ἰσχυρά of Hebr. Ps 5:7, which does not refer exclusively to the scene in Gethsemane, calls to mind the שׁאגתי of Ps 22:2. When His passion reached its climax, days and nights of the like wrestling had preceded it, and what then becomes audible was only an outburst of the second David's conflict of prayer, which grows hotter as it draws near to the final issue.
Geneva 1599
22:1 "To the chief Musician upon Aijeleth Shahar, A Psalm of David." My (a) God, my God, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my (b) roaring?
(a) Here appears that horrible conflict, which he sustained between faith and desperation.
(b) Being tormented with extreme anguish.
John Gill
22:1 My God, my God,.... God is the God of Christ as he is man; he prepared a body for him, an human nature; anointed it with the oil of gladness; supported it under all its sorrows and sufferings, and at last exalted it at his own right hand:, and Christ behaved towards him as his covenant God; prayed to him, believed in him, loved him, and was obedient to him as such; and here expresses his faith of interest in him, when he hid his face from him, on account of which he expostulates with him thus, "why hast thou forsaken me?" which is to be understood, not as if the hypostatical or personal union of the divine and human natures were dissolved, or that the one was now separated from the other: for the fulness of the Godhead still dwelt bodily in him; nor that he ceased to be the object of the Father's love; for so he was in the midst of all his sufferings, yea, his Father loved him because he laid down his life for the sheep; nor that the principle of joy and comfort was lost in him, only the act and sense of it; he was now deprived of the gracious presence of God, of the manifestations of his love to his human soul, and had a sense of divine wrath, not for his own sins, but for the sins of his people, and was for a while destitute of help and comfort; all which were necessary in order to make satisfaction for sin: for as he had the sins of his people imputed to him, he must bear the whole punishment of them, which is twofold the punishment of loss and the punishment of sense; the former lies in a deprivation of the divine presence, and the latter in a sense of divine wrath, and both Christ sustained as the surety of his people. This expostulation is made not as ignorant of the reason of it; he knew that as he was wounded and bruised for the sins of his people, he was deserted on the same account; nor as impatient, for he was a mirror of patience in all his sufferings; and much less as in despair; for, in these very words, he strongly expresses and repeats his faith of interest in God; see Ps 22:8; and also Is 50:6. But this is done to set forth the greatness and bitterness of his sufferings; that not only men hid their faces from him, and the sun in the firmament withdrew its light and heat from him, but, what was most grievous of all, his God departed from him. From hence it appears that he was truly man, had an human soul, and endured sorrows and sufferings in it; and this may be of use to his members, to expect the hidings of God's face, though on another account; and to teach them to wait patiently for him, and to trust in the Lord, and stay themselves upon their God, even while they walk in darkness and see no light;
why art thou so far from helping me? or from my salvation; from saving and delivering him out of his sorrows and sufferings? not that he despaired of help; he firmly believed he should have it, and accordingly had it: but he expostulates about the deferring of it. He adds,
and from the words of my roaring? which expresses the vehemency of his spirit in crying to God, the exceeding greatness of his sorrows, and his excruciating pains and sufferings: this is what the apostle means by his "strong crying and tears", Heb 5:7; or "the words of my roaring are far from my salvation"; there is a great space or interval between the one and the other, as Gussetius (u) observes.
(u) Comment. Ebr. p. 788.
John Wesley
22:1 My God - Who art my friend and father, though now thou frownest upon me. The repetition denotes, the depth of his distress, which made him cry so earnestly. Forsaken - Withdrawn the light of thy countenance, the supports and comforts of thy spirit, and filled me with the terrors of thy wrath: this was in part verified in David, but much more fully in Christ. Roaring - My out - cries forced from me, by my miseries.
Robert Jamieson, A. R. Fausset and David Brown
22:1 The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Ps 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Ps 22:1 by our Saviour on the cross, and the quotation of Ps 22:18 by John (Jn 19:24), and of Ps 22:22 by Paul (Heb 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Ps 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative. (Psa. 22:1-31)
A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.
words of my roaring--shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.
21:221:2: Աստուած Աստուած իմ նայեա՛ց առ իս, ընդէ՞ր թողեր զիս. հեռի՛ եղեր ՚ի փրկութենէ իմմէ՝ վասն բանից յանցանաց իմոց[6705]։ [6705] Ոմանք.Հեռի եղէ ՚ի փրկութենէ։
2 Աստուա՛ծ իմ, Աստուա՛ծ, նայի՛ր ինձ, ինչո՞ւ լքեցիր ինձ, յանցանքներիս պատճառով հեռու մնացիր իմ փրկութիւնից:
22 Աստուա՛ծ իմ, Աստուած իմ, զիս ինչո՞ւ թողուցիր։Զիս փրկելէն ու պոռալուս խօսքերէն հեռու կեցար։
[112]Աստուած, Աստուած իմ, նայեաց առ իս``, ընդէ՞ր թողեր զիս. հեռի եղեր ի փրկութենէ իմմէ` [113]վասն բանից յանցանաց իմոց:

21:2: Աստուած Աստուած իմ նայեա՛ց առ իս, ընդէ՞ր թողեր զիս. հեռի՛ եղեր ՚ի փրկութենէ իմմէ՝ վասն բանից յանցանաց իմոց[6705]։
[6705] Ոմանք.Հեռի եղէ ՚ի փրկութենէ։
2 Աստուա՛ծ իմ, Աստուա՛ծ, նայի՛ր ինձ, ինչո՞ւ լքեցիր ինձ, յանցանքներիս պատճառով հեռու մնացիր իմ փրկութիւնից:
22 Աստուա՛ծ իմ, Աստուած իմ, զիս ինչո՞ւ թողուցիր։Զիս փրկելէն ու պոռալուս խօսքերէն հեռու կեցար։
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21:121:2 Боже мой! Боже мой! [внемли мне] для чего Ты оставил меня? Далеки от спасения моего слова вопля моего.
21:2 ὁ ο the θεὸς θεος God ὁ ο the θεός θεος God μου μου of me; mine πρόσχες προσεχω pay attention; beware μοι μοι me ἵνα ινα so; that τί τις.1 who?; what? ἐγκατέλιπές εγκαταλειπω abandon; leave behind με με me μακρὰν μακραν far away ἀπὸ απο from; away τῆς ο the σωτηρίας σωτηρια safety μου μου of me; mine οἱ ο the λόγοι λογος word; log τῶν ο the παραπτωμάτων παραπτωμα lapse; setback μου μου of me; mine
21:2 תַּאֲוַ֣ת taʔᵃwˈaṯ תַּאֲוָה desire לִ֭בֹּו ˈlibbô לֵב heart נָתַ֣תָּה nāṯˈattā נתן give לֹּ֑ו llˈô לְ to וַ wa וְ and אֲרֶ֥שֶׁת ʔᵃrˌešeṯ אֲרֶשֶׁת desire שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip בַּל־ bal- בַּל not מָנַ֥עְתָּ mānˌaʕtā מנע withhold סֶּֽלָה׃ ssˈelā סֶלָה sela
21:2. Deus Deus meus quare dereliquisti me longe a salute mea verba rugitus meiO God my God, look upon me: why hast thou forsaken me? Far from my salvation are the words of my sins.
1. My God, my God, why hast thou forsaken me? far from helping me, the words of my roaring?
My God, my God, why hast thou forsaken me? [why art thou so] far from helping me, [and from] the words of my roaring:

21:2 Боже мой! Боже мой! [внемли мне] для чего Ты оставил меня? Далеки от спасения моего слова вопля моего.
21:2
ο the
θεὸς θεος God
ο the
θεός θεος God
μου μου of me; mine
πρόσχες προσεχω pay attention; beware
μοι μοι me
ἵνα ινα so; that
τί τις.1 who?; what?
ἐγκατέλιπές εγκαταλειπω abandon; leave behind
με με me
μακρὰν μακραν far away
ἀπὸ απο from; away
τῆς ο the
σωτηρίας σωτηρια safety
μου μου of me; mine
οἱ ο the
λόγοι λογος word; log
τῶν ο the
παραπτωμάτων παραπτωμα lapse; setback
μου μου of me; mine
21:2
תַּאֲוַ֣ת taʔᵃwˈaṯ תַּאֲוָה desire
לִ֭בֹּו ˈlibbô לֵב heart
נָתַ֣תָּה nāṯˈattā נתן give
לֹּ֑ו llˈô לְ to
וַ wa וְ and
אֲרֶ֥שֶׁת ʔᵃrˌešeṯ אֲרֶשֶׁת desire
שְׂ֝פָתָ֗יו ˈśᵊfāṯˈāʸw שָׂפָה lip
בַּל־ bal- בַּל not
מָנַ֥עְתָּ mānˌaʕtā מנע withhold
סֶּֽלָה׃ ssˈelā סֶלָה sela
21:2. Deus Deus meus quare dereliquisti me longe a salute mea verba rugitus mei
O God my God, look upon me: why hast thou forsaken me? Far from my salvation are the words of my sins.
1. My God, my God, why hast thou forsaken me? far from helping me, the words of my roaring?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Давид указывает на безвыходность своего положения в данном случае. По человеческому пониманию и последовательному ходу событий гибель Давида казалась неминуемой, почему у него бывали состояния, когда он видел себя совершенно оставленным Богом, вследствие чего и взывает: "Для чего Ты оставил меня?" Подобное состояние, близкое к отчаянию не было продолжительным. Давид дальше говорит, что "такие слова", слова "вопля", близкого к отчаянию, греховны, так как показывают в человеке колебание веры; вследствие же этого обнаруженного недостатка веры в Бога человек и не заслуживает того спасения, о котором он молит Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Sorrowful Complaints.

1 My God, my God, why hast thou forsaken me? why art thou so far from helping me, and from the words of my roaring? 2 O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent. 3 But thou art holy, O thou that inhabitest the praises of Israel. 4 Our fathers trusted in thee: they trusted, and thou didst deliver them. 5 They cried unto thee, and were delivered: they trusted in thee, and were not confounded. 6 But I am a worm, and no man; a reproach of men, and despised of the people. 7 All they that see me laugh me to scorn: they shoot out the lip, they shake the head, saying, 8 He trusted on the LORD that he would deliver him: let him deliver him, seeing he delighted in him. 9 But thou art he that took me out of the womb: thou didst make me hope when I was upon my mother's breasts. 10 I was cast upon thee from the womb: thou art my God from my mother's belly.
Some think they find Christ in the title of this psalm, upon Aijeleth Shahar--The hind of the morning. Christ is as the swift hind upon the mountains of spices (Cant. viii. 14), as the loving hind and the pleasant roe, to all believers (Prov. v. 19); he giveth goodly words like Naphtali, who is compared to a hind let loose, Gen. xlix. 21. He is the hind of the morning, marked out by the counsels of God from eternity, to be run down by those dogs that compassed him, v. 16. But others think it denotes only the tune to which the psalm was set. In these verses we have,
I. A sad complaint of God's withdrawings, v. 1, 2.
1. This may be applied to David, or any other child of God, in the want of the tokens of his favour, pressed with the burden of his displeasure, roaring under it, as one overwhelmed with grief and terror, crying earnestly for relief, and, in this case, apprehending himself forsaken of God, unhelped, unheard, yet calling him, again and again, "My God," and continuing to cry day and night to him and earnestly desiring his gracious returns. Note, (1.) Spiritual desertions are the saints' sorest afflictions; when their evidences are clouded, divine consolations suspended, their communion with God interrupted, and the terrors of God set in array against them, how sad are their spirits, and how sapless all their comforts! (2.) Even their complaint of these burdens is a good sign of spiritual life and spiritual senses exercised. To cry out, "My God, why am I sick? Why am I poor?" would give cause to suspect discontent and worldliness. But, Why has though forsaken me? is the language of a heart binding up its happiness in God's favour. (3.) When we are lamenting God's withdrawings, yet still we must call him our God, and continue to call upon him as ours. When we want the faith of assurance we must live by a faith of adherence. "However it be, yet God is good, and he is mine; though he slay me, yet I trust in him; though he do not answer me immediately, I will continue praying and waiting; though he be silent, I will not be silent."
2. But is must be applied to Christ: for, in the first words of this complaint, he poured out his soul before God when he was upon the cross (Matt. xxvii. 46); probably he proceeded to the following words, and, some think, repeated the whole psalm, if not aloud (because they cavilled at the first words), yet to himself. Note, (1.) Christ, in his sufferings, cried earnestly to his Father for his favour and presence with him. He cried in the day-time, upon the cross, and in the night-season, when he was in agony in the garden. He offered up strong crying and tears to him that was able to save him, and with some fear too, Heb. v. 7. (2.) Yet God forsook him, was far from helping him, and did not hear him, and it was this that he complained of more than all his sufferings. God delivered him into the hands of his enemies; it was by his determinate counsel that he was crucified and slain, and he did not give in sensible comforts. But, Christ having made himself sin for us, in conformity thereunto the Father laid him under the present impressions of his wrath and displeasure against sin. It pleased the Lord to bruise him and put him to grief, Isa. liii. 10. But even then he kept fast hold of his relation to his Father as his God, by whom he was now employed, whom he was now serving, and with whom he should shortly be glorified.
II. Encouragement taken, in reference hereunto, v. 3-5. Though God did not hear him, did not help him, yet, 1. He will think well of God: "But thou art holy, not unjust, untrue, nor unkind, in any of thy dispensations. Though thou dost not immediately come in to the relief of thy afflicted people, yet though lovest them, art true to thy covenant with them, and dost not countenance the iniquity of their persecutors, Hab. i. 13. And, as thou art infinitely pure and upright thyself, so thou delightest in the services of thy upright people: Thou inhabitest the praises of Israel; thou art pleased to manifest thy glory, and grace, and special presence with thy people, in the sanctuary, where they attend thee with their praises. There thou art always ready to receive their homage, and of the tabernacle of meeting thou hast said, This is my rest for ever." This bespeaks God's wonderful condescension to his faithful worshippers--(that, though he is attended with the praises of angels, yet he is pleased to inhabit the praises of Israel), and it may comfort us in all our complaints--that, though God seem, for a while, to turn a deaf ear to them, yet he is so well pleased with his people's praises that he will, in due time, give them cause to change their note: Hope in God, for I shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to the holiness of God, to preserve and advance the honour of that, and of his grace in inhabiting the praises of Israel notwithstanding the iniquities of their holy things. 2. He will take comfort from the experiences which the saints in former ages had of the benefit of faith and prayer (v. 4, 5): "Our fathers trusted in thee, cried unto thee, and thou didst deliver them; therefore thou wilt, in due time, deliver me, for never any that hoped in thee were made ashamed of their hope, never any that sought thee sought thee in vain. And thou art still the same in thyself and the same to thy people that ever thou wast. They were our fathers, and thy people are beloved for the fathers' sake," Rom. xi. 28. The entail of the covenant is designed for the support of the seed of the faithful. He that was our fathers' God must be ours, and will therefore be ours. Our Lord Jesus, in his sufferings, supported himself with this--that all the fathers who were types of him in his sufferings, Noah, Joseph, David, Jonah, and others, were in due time delivered and were types of his exaltation too; therefore he knew that he also should not be confounded, Isa. l. 7.
III. The complaint renewed of another grievance, and that is the contempt and reproach of men. This complaint is by no means so bitter as that before of God's withdrawings; but, as that touches a gracious soul, so this a generous soul, in a very tender part, v. 6-8. Our fathers were honoured, the patriarchs in their day, first or last, appeared great in the eye of the world, Abraham, Moses, David; but Christ is a worm, and no man. It was great condescension that he became man, a step downwards, which is, and will be, the wonder of angels; yet, as if it were too much, too great, to be a man, he becomes a worm, and no man. He was Adam--a mean man, and Enosh--a man of sorrows, but lo Ish--not a considerable man: for he took upon him the form of a servant, and his visage was marred more than any man's, Isa. lii. 14. Man, at the best, is a worm; but he became a worm, and no man. If he had not made himself a worm, he could not have been trampled upon as he was. The word signifies such a worm as was used in dyeing scarlet or purple, whence some make it an allusion to his bloody sufferings. See what abuses were put upon him. 1. He was reproached as a bad man, as a blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy to Cæsar, a confederate with the prince of the devils. 2. He was despised of the people as a mean contemptible man, not worth taking notice of, his country in no repute, his relations poor mechanics, his followers none of the rulers, or the Pharisees, but the mob. 3. He was ridiculed as a foolish man, and one that not only deceived others, but himself too. Those that saw him hanging on the cross laughed him to scorn. So far were they from pitying him, or concerning themselves for him, that they added to his afflictions, with all the gestures and expressions of insolence upbraiding him with his fall. They make mouths at him, make merry over him, and make a jest of his sufferings: They shoot out the lip, they shake their head, saying, This was he that said he trusted God would deliver him; now let him deliver him. David was sometimes taunted for his confidence in God; but in the sufferings of Christ this was literally and exactly fulfilled. Those very gestures were used by those that reviled him (Matt. xxvii. 39); they wagged their heads, nay, and so far did their malice make them forget themselves that they used the very words (v. 43), He trusted in God; let him deliver him. Our Lord Jesus, having undertaken to satisfy for the dishonour we had done to God by our sins, did it by submitting to the lowest possible instance of ignominy and disgrace.
IV. Encouragement taken as to this also (v. 9, 10): Men despise me, but thou art he that took me out of the womb. David and other good men have often, for direction to us, encouraged themselves with this, that God was not only the God of their fathers, as before (v. 4), but the God of their infancy, who began by times to take care of them, as soon as they had a being, and therefore, they hope, will never cast them off. He that did so well for us in that helpless useless state will not leave us when he has reared us and nursed us up into some capacity of serving him. See the early instances of God's providential care for us, 1. In the birth: He took us also out of the womb, else we had died there, or been stifled in the birth. Every man's particular time begins with this pregnant proof of God's providence, as time, in general, began with the creation, that pregnant proof of his being. 2. At the breast: "Then didst thou make me hope;" that is, "thou didst that for me, in providing sustenance for me and protecting me from the dangers to which I was exposed, which encourages me to hope in thee all my days." The blessings of the breasts, as they crown the blessings of the womb, so they are earnests of the blessings of our whole lives; surely he that fed us then will never starve us, Job iii. 12. 3. In our early dedication to him: I was cast upon thee from the womb, which perhaps refers to his circumcision on the eighth day; he was then by his parents committed and given up to God as his God in covenant; for circumcision was a seal of the covenant; and this encouraged him to trust in God. Those have reason to think themselves safe who were so soon, so solemnly, gathered under the wings of the divine majesty. 4. In the experience we have had of God's goodness to us all along ever since, drawn out in a constant uninterrupted series of preservations and supplies: Thou art my God, providing me and watching over me for good, from my mother's belly, that is, from my coming into the world unto this day. And if, as soon as we became capable of exercising reason, we put our confidence in God and committed ourselves and our way to him, we need not doubt but he will always remember the kindness of our youth and the love of our espousals, Jer. ii. 2. This is applicable to our Lord Jesus, over whose incarnation and birth the divine Providence watched with a peculiar care, when he was born in a stable, laid in a manger, and immediately exposed to the malice of Herod, and forced to flee into Egypt. When he was a child God loved him and called him thence (Hos. xi. 1), and the remembrance of this comforted him in his sufferings. Men reproached him, and discouraged his confidence in God; but God had honoured him and encouraged his confidence in him.
Adam Clarke: Commentary on the Bible - 1831
22:2: I cry in the day-time, and in the night-season - This seems to be David's own experience; and the words seem to refer to his own case alone. Though I am not heard, and thou appearest to forget or abandon me; yet I continue to cry both day and night after thy salvation.
Albert Barnes: Notes on the Bible - 1834
22:2: O my God, I cry in the daytime - This, in connection with what is said at the close of the verse, "and in the night-season," means that his cry was incessant or constant. See the notes at Psa 1:2. The whole expression denotes that his prayer or cry was continuous, but that it was not heard. As applicable to the Redeemer it refers not merely to the moment when he uttered the cry as stated in Psa 22:1, but to the continuous sufferings which he endured as if forsaken by God and men. His life in general was of that description. The whole series of sorrows and trials through which he passed was as if he were forsaken by God; as if he uttered a long continuous cry, day and night, and was not heard.
But thou hearest not - Thou dost not "answer" me. It is as if my prayers were not heard. God "hears" every cry; but the answer to a prayer is sometimes withheld or delayed, as if he did not hear the voice of the suppliant. Compare the notes at Dan 10:12-13. So it was with the Redeemer. He was permitted to suffer without being rescued by divine power, as if his prayers had not been heard. God seemed to disregard his supplications.
And in the night-season - As explained above, this means "constantly." It was literally true, however, that the Redeemer's most intense and earnest prayer was uttered in the night-season, in the garden of Gethsemane.
And am not silent - Margin, "there is no silence to me." Hebrew: "There is not silence to me." The idea is, that he prayed or cried incessantly. He was never silent. All this denotes intense and continuous supplication, supplication that came from the deepest anguish of the soul, but which was unheard and unanswered. If Christ experienced this, who may not?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:2: I cry: Psa 42:3, Psa 55:16, Psa 55:17, Psa 88:1; Luk 18:7; Th1 3:10; Ti2 1:3
but: Psa 80:4; Lam 3:8, Lam 3:44
in the night: Luk 6:12, Luk 18:7, Luk 22:41-46
am not silent: Heb. there is no silence to me, Mat 26:44
John Gill
22:2 O my God, I cry in the daytime,.... In the time of his suffering on the cross, which was in the daytime:
but thou hearest me not; and yet he was always heard, Jn 11:41; though he was not saved from dying, yet he was quickly delivered from the power of death, and so was heard in that he feared, Heb 5:7;
and in the night season: in the night in which he was in the garden, sorrowing and praying, the night in which he was betrayed and was apprehended; and though the natural desires of his human soul were not heard and answered, that the cup might pass from him, yet his prayer in submission to the will of God was: moreover, the daytime and night season may design the incessant and continual prayer of Christ; he prayed always, night and day:
and am not silent; but continue to pray, though as yet seemingly not heard and answered; or there is "no silence to me" (w); that is, no rest from sorrow and pain; or "no likeness to me" (x), there are none like me, no sorrow like my sorrow, as in Lam 1:12.
(w) "non est silentium mihi", Pagninus, Montanus, Junius & Tremellius; "intermissio", Cocceius; "quies", Gejerus; "cessatio, quies, aut silentium", Michaelis. (x) "Non est mihi similitudo", Gussetius, p. 193.
Robert Jamieson, A. R. Fausset and David Brown
22:2 The long distress is evinced by--
am not silent--literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.
21:321:3: Աստուած իմ ՚ի տուէ կարդացի առ քեզ, եւ ինձ ո՛չ լուար. ՚ի գիշերի՝ եւ ինձ ո՛չ անսացեր։
3 Աստուա՛ծ իմ, քեզ կանչեցի ցերեկով, բայց չլսեցիր ինձ, կանչեցի գիշերով՝ բայց չանսացիր ինձ:
2 Ո՛վ իմ Աստուածս, ցորեկը քեզի կը կանչեմ ու չես պատասխաներ. Եւ գիշերը կը կանչեմ ու չեմ դադարիր։
Աստուած իմ, ի տուէ կարդացի առ քեզ, եւ ինձ ոչ լուար. ի գիշերի` եւ [114]ինձ ոչ անսացեր:

21:3: Աստուած իմ ՚ի տուէ կարդացի առ քեզ, եւ ինձ ո՛չ լուար. ՚ի գիշերի՝ եւ ինձ ո՛չ անսացեր։
3 Աստուա՛ծ իմ, քեզ կանչեցի ցերեկով, բայց չլսեցիր ինձ, կանչեցի գիշերով՝ բայց չանսացիր ինձ:
2 Ո՛վ իմ Աստուածս, ցորեկը քեզի կը կանչեմ ու չես պատասխաներ. Եւ գիշերը կը կանչեմ ու չեմ դադարիր։
zohrab-1805▾ eastern-1994▾ western am▾
21:221:3 Боже мой! я вопию днем, и Ты не внемлешь мне, ночью, и нет мне успокоения.
21:3 ὁ ο the θεός θεος God μου μου of me; mine κεκράξομαι κραζω cry ἡμέρας ημερα day καὶ και and; even οὐκ ου not εἰσακούσῃ εισακουω heed; listen to καὶ και and; even νυκτός νυξ night καὶ και and; even οὐκ ου not εἰς εις into; for ἄνοιαν ανοια mindlessness; witlessness ἐμοί εμοι me
21:3 כִּֽי־ kˈî- כִּי that תְ֭קַדְּמֶנּוּ ˈṯqaddᵊmennû קדם be in front בִּרְכֹ֣ות birᵊḵˈôṯ בְּרָכָה blessing טֹ֑וב ṭˈôv טֹוב good תָּשִׁ֥ית tāšˌîṯ שׁית put לְ֝ ˈl לְ to רֹאשֹׁ֗ו rōšˈô רֹאשׁ head עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath פָּֽז׃ pˈāz פַּז topaz
21:3. Deus meus clamabo per diem et non exaudies et nocte nec est silentium mihiO my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me.
2. O my God, I cry in the day-time, but thou answerest not; and in the night season, and am not silent.
O my God, I cry in the daytime, but thou hearest not; and in the night season, and am not silent:

21:3 Боже мой! я вопию днем, и Ты не внемлешь мне, ночью, и нет мне успокоения.
21:3
ο the
θεός θεος God
μου μου of me; mine
κεκράξομαι κραζω cry
ἡμέρας ημερα day
καὶ και and; even
οὐκ ου not
εἰσακούσῃ εισακουω heed; listen to
καὶ και and; even
νυκτός νυξ night
καὶ και and; even
οὐκ ου not
εἰς εις into; for
ἄνοιαν ανοια mindlessness; witlessness
ἐμοί εμοι me
21:3
כִּֽי־ kˈî- כִּי that
תְ֭קַדְּמֶנּוּ ˈṯqaddᵊmennû קדם be in front
בִּרְכֹ֣ות birᵊḵˈôṯ בְּרָכָה blessing
טֹ֑וב ṭˈôv טֹוב good
תָּשִׁ֥ית tāšˌîṯ שׁית put
לְ֝ ˈl לְ to
רֹאשֹׁ֗ו rōšˈô רֹאשׁ head
עֲטֶ֣רֶת ʕᵃṭˈereṯ עֲטֶרֶת wreath
פָּֽז׃ pˈāz פַּז topaz
21:3. Deus meus clamabo per diem et non exaudies et nocte nec est silentium mihi
O my God, I shall cry by day, and thou wilt not hear: and by night, and it shall not be reputed as folly in me.
2. O my God, I cry in the day-time, but thou answerest not; and in the night season, and am not silent.
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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
3-6. Но такое состояние недостатка веры, как мы сказали, было выражением временного упадка духа от тяжелых условий, в которые был поставлен Давид. Он осуждает себя за это малодушие и вслед за тем молится Богу: я буду взывать к тебе днем и ночью, т. е. постоянно; я это делаю, хотя и не вижу тотчас Твоей помощи ("Ты не внемлешь мне") и не считаю такой постоянной и, по-видимому, бесплодной, молитвы - излишней, неразумной. В этом меня убеждает во-первых то, что "Ты, Святый, живешь среди славословий Израиля", т. е., Ты - свят, а потому являешься покровителем и защитником святости, праведности, невинности, вообще, за что Тебе постоянно воздаются от Израиля славословия. Как Святый, Ты не оставишь без защиты и меня невинного. Смысл этих слов тот, что Давид оправдывает неусыпность своей молитвы к Богу и веру в Его защиту незаслуженностью настоящих бедствий и Его правосудием, которое не допустит гибели праведного; во-вторых - историческими фактами из жизни евр. народа: когда последние в бедствиях взывали к Богу, Он оказывал им свою защиту. Такими фактами история евреев переполнена. Слова 2: ст., выражающие в Давиде чувство богооставленности, были буквально впоследствии повторены Иисусом Христом на кресте (Мф XXVII:46; Мк XV:34). Как и Давидом дальше выражена полная вера в Бога и, следовательно, преданность Его воле, так и Иисус Христос обнаружил ту же покорность на кресте воле Отца, когда Он сказал: Отче, в руки твои предаю дух Мой (Лк XXIII:46).
Adam Clarke: Commentary on the Bible - 1831
22:3: But thou art holy - Though I be not heard, even while I cry earnestly, yet I cannot impute any fault or unkindness to my Maker; for thou art holy. and canst do nothing but what is right. This is the language of profound resignation, in trials the most difficult to be borne.
Inhabitest the praises of Israel - Thou dwellest in the sanctuary where the praises, thanksgivings, and sacrifices of thy people are continually offered.
Albert Barnes: Notes on the Bible - 1834
22:3: But thou art holy - Thou art righteous and blameless. This indicates that the sufferer had still unwavering confidence in God. Though his prayer seemed not to be heard, and though he was not delivered, he was not disposed to blame God. He believed that God was righteous, though he received no answer; he doubted not that there was some sufficient reason why he was not answered. This is applicable, not only to the Redeemer, in whom it was most fully illustrated, but also to the people of God everywhere. It expresses a state of mind such as all true believers in God have - confidence in him, whatever may be their trials; confidence in him, though the answer to their prayers may be long delayed; confidence in him, though their prayers should seem to be unanswered. Compare the notes at Job 13:15.
O thou that inhabitest the praises of Israel - That dwellest where praise is celebrated; that seemest to dwell in the midst of praises. The language here refers to the praises offered in the tabernacle or temple. God was supposed to dwell there, and he was surrounded by those who praised him. The sufferer looks upon him as worshipped by the multitude of his people; and the feeling of his heart is, that though he was himself a sufferer - a great and apparently unpitied sufferer - though he, by his afflictions, was not permitted to unite in those lofty praises, yet he could own that God was worthy of all those songs, and that it was proper that they should be addressed to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:3: But: Psa 145:17; Isa 6:3; Rev 4:8
that: Psa 50:23, Psa 65:1; Deu 10:21
Carl Friedrich Keil and Franz Delitzsch
22:3
(Heb.: 22:4-6) The sufferer reminds Jahve of the contradiction between the long season of helplessness and His readiness to help so frequently and so promptly attested. ואתּה opens an adverbial clause of the counterargument: although Thou art...Jahve is קדושׁ, absolutely pure, lit., separated (root קד, Arab. qd, to cut, part, just as ṭahur, the synonym of ḳadusa, as the intransitive of ṭahara = ab‛ada, to remove to a distance, and בּר pure, clean, radically distinct from p-rus, goes back to בּרר to sever), viz., from that which is worldly and common, in one word: holy. Jahve is holy, and has shown Himself such as the תּהלּות of Israel solemnly affirm, upon which or among which He sits enthroned. תהלות are the songs of praise offered to God on account of His attributes and deeds, which are worthy of praise (these are even called תהלות in Ps 78:4; Ex 15:11; Is 63:7), and in fact presented in His sanctuary (Is 64:10). The combination יושׁב תּהלּות (with the accusative of the verbs of dwelling and tarrying) is like יושׁב כּרבים, Ps 99:1; Ps 80:2. The songs of praise, which resounded in Israel as the memorials of His deeds of deliverance, are like the wings of the cherubim, upon which His presence hovered in Israel. In Ps 22:5, the praying one brings to remembrance this graciously glorious self-attestation of God, who as the Holy One always, from the earliest times, acknowledged those who fear Him in opposition to their persecutors and justified their confidence in Himself. In Ps 22:5 trust and rescue are put in the connection of cause and effect; in Ps 22:6 in reciprocal relation. פּלּט and מלּט are only distinguished by the harder and softer sibilants, cf. Ps 17:13 with Ps 116:4. It need not seem strange that such thoughts were at work in the soul of the Crucified One, since His divine-human consciousness was, on its human side, thoroughly Israelitish; and the God of Israel is also the God of salvation; redemption is that which He himself determined, why, then, should He not speedily deliver the Redeemer?
Geneva 1599
22:3 But thou [art] holy, [O thou] that inhabitest the (c) praises of Israel.
(c) He means the place of praising, even the tabernacle or else it is so called, because he gave the people continuous opportunity to praise him.
John Gill
22:3 But thou art holy,.... Which may be considered either as an argument with his God, why he should hear and answer him, since he is holy, just, and faithful; he has promised, when any call upon him in a day of trouble, he will hear and answer them, and will be glorified by them; this Christ did, and therefore pleads his faithfulness to his promise: or rather a reason quieting him under divine desertion, and a sense of divine wrath, that God was righteous in all his ways, and holy in all his works; and that whereas he was the surety of his people, and had all their sins on him, it was perfectly agreeable to the holiness and justice of God to treat him in the manner he did; yea, it was done to declare his righteousness, that he might appear to be just, while he is the justifier of him that believes in him;
O thou that inhabitest the praises of Israel; either the place where Israel offered the sacrifices of praise to God, the tabernacle or temple, the house of prayer and praise in which Jehovah dwelt: or the true Israel of God praising him, who are formed for himself, and called by his grace to show forth his praises; among whom he takes up his residence: or else the praises themselves; and so the phrase denotes God's gracious acceptance of them, and well pleasedness in them, signified by his inhabiting of them, and the frequent and constant ascription of them to him: and perhaps respect may be had chiefly to the praises of his people for providing such a Saviour for them, settling him in the fulness of time, and not sparing him, but delivering him up into the hands of justice and death for them; and for giving all things freely with him.
John Wesley
22:3 But thou art - Just and true in all thy ways, this he adds to strengthen his faith, and to enforce his prayers, and prevail with God for the honour of his holy name, to hear and help him. Inhabitest - Whom thy people are perpetually praising.
Robert Jamieson, A. R. Fausset and David Brown
22:3 Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.
thou art holy--or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.
21:421:4: Դու ՚ի սուրբս բնակեալ ես, եւ գովեա՛լ յԻսրայէլի[6706]։ [6706] Ոմանք.Եւ գովեալդ Իսրայէլի։
4 Դու ապրում ես սրբերի մէջ եւ գովերգւում Իսրայէլում:
3 Բայց դուն սուրբ ես, Ով Իսրայէլի գովաբանութիւններուն մէջ բնակող։
Դու ի սուրբս բնակեալ ես, գովեալդ յԻսրայելի:

21:4: Դու ՚ի սուրբս բնակեալ ես, եւ գովեա՛լ յԻսրայէլի[6706]։
[6706] Ոմանք.Եւ գովեալդ Իսրայէլի։
4 Դու ապրում ես սրբերի մէջ եւ գովերգւում Իսրայէլում:
3 Բայց դուն սուրբ ես, Ով Իսրայէլի գովաբանութիւններուն մէջ բնակող։
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21:321:4 Но Ты, Святый, живешь среди славословий Израиля.
21:4 σὺ συ you δὲ δε though; while ἐν εν in ἁγίοις αγιος holy κατοικεῖς κατοικεω settle ὁ ο the ἔπαινος επαινος applause Ισραηλ ισραηλ.1 Israel
21:4 חַיִּ֤ים׀ ḥayyˈîm חַיִּים life שָׁאַ֣ל šāʔˈal שׁאל ask מִ֭מְּךָ ˈmimmᵊḵā מִן from נָתַ֣תָּה nāṯˈattā נתן give לֹּ֑ו llˈô לְ to אֹ֥רֶךְ ʔˌōreḵ אֹרֶךְ length יָ֝מִ֗ים ˈyāmˈîm יֹום day עֹולָ֥ם ʕôlˌām עֹולָם eternity וָ wā וְ and עֶֽד׃ ʕˈeḏ עַד future
21:4. et tu sancte habitator Laus IsrahelBut thou dwellest in the holy place, the praise of Israel.
3. But thou art holy, O thou that inhabitest the praises of Israel.
But thou [art] holy, [O thou] that inhabitest the praises of Israel:

21:4 Но Ты, Святый, живешь среди славословий Израиля.
21:4
σὺ συ you
δὲ δε though; while
ἐν εν in
ἁγίοις αγιος holy
κατοικεῖς κατοικεω settle
ο the
ἔπαινος επαινος applause
Ισραηλ ισραηλ.1 Israel
21:4
חַיִּ֤ים׀ ḥayyˈîm חַיִּים life
שָׁאַ֣ל šāʔˈal שׁאל ask
מִ֭מְּךָ ˈmimmᵊḵā מִן from
נָתַ֣תָּה nāṯˈattā נתן give
לֹּ֑ו llˈô לְ to
אֹ֥רֶךְ ʔˌōreḵ אֹרֶךְ length
יָ֝מִ֗ים ˈyāmˈîm יֹום day
עֹולָ֥ם ʕôlˌām עֹולָם eternity
וָ וְ and
עֶֽד׃ ʕˈeḏ עַד future
21:4. et tu sancte habitator Laus Israhel
But thou dwellest in the holy place, the praise of Israel.
3. But thou art holy, O thou that inhabitest the praises of Israel.
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Adam Clarke: Commentary on the Bible - 1831
22:4: Our fathers trusted in thee - David is supposed to have been, at the time of composing this Psalm, at Mahanaim, where Jacob was once in such great distress; where he wrestled with the angel, and was so signally blessed. David might well allude to this circumstance in order to strengthen his faith in God. I am now in the place where God so signally blessed the head and father of our tribes. I wrestle with God, as he did; may I not expect similar success?
Albert Barnes: Notes on the Bible - 1834
22:4: Our fathers trusted in thee - This is a plea of the sufferer as drawn from the character which God had manifested in former times. The argument is, that he had interposed in those times when his people in trouble had called upon him; and he now pleads with God that he would manifest himself to him in the same way. The argument derives additional force also from the idea that he who now pleads was descended from them, or was of the same nation and people, and that he might call them his ancestors. As applicable to the Redeemer, the argument is that he was descended from those holy and suffering men who had trusted in God, and in whose behalf God had so often interposed. He identifies himself with that people; he regards himself as one of their number; and he makes mention of God's merciful interposition in their behalf, and of the fact that he had not forsaken them in their troubles, as a reason why he should now interpose in his behalf and save him. As applicable to others, it is an argument which the people of God may always use in their trials - that God has thus interposed in behalf of his people of former times who trusted in him, and who called upon him. God is always the same. We may strengthen our faith in our trials by the assurance that he never changes; and, in pleading with him, we may urge it as an argument that he has often interposed when the tried and the afflicted of his people have called upon him.
They trusted, and thou didst deliver them - They confided in thee; they called on thee; thou didst not spurn their prayer; thou didst not forsake them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:4: Psa 44:1-7; Gen 15:6, Gen 32:9-12, Gen 32:28; Exo 14:13, Exo 14:14, Exo 14:31; Sa1 7:9-12; Rom 4:18-22; Heb. 11:8-32
John Gill
22:4 Our fathers trusted in thee,.... By whom are meant Abraham, Isaac, and Jacob, from whom our Lord descended; and the people of Israel when in Egypt, in the times of the judges, and in all ages before the coming of Christ, of whom, as concerning the flesh, or as to his human nature, Christ came, Rom 9:5; these, as they were sojourners, and went from place to place, especially the patriarchs, and were often in trouble and distress, when they called upon the Lord, looked to him, and put their trust and confidence in him; not in themselves, their own wisdom, riches, and strength, nor in others, in any mere creature, nor in any outward thing, or arm of flesh, but in the Lord Jehovah, in whom is everlasting strength; they believed in the power of God, that he was able to help and deliver them, and they had faith in him that he would; they depended upon his word and promise, and were persuaded he would never suffer his faithfulness to fail; they committed themselves to the Lord, and stayed themselves upon him;
they trusted; this is repeated not only for the sake of emphasis, pointing out something remarkable and commendable, and for the greater certainty of it, more strongly confirming it; or to observe the many that put their trust in the Lord, the numerous instances of confidence in him; but also to denote the constancy and continuance of their faith, they trusted in the Lord at all times;
and thou didst deliver them; out of the hands of all their enemies, and out of all their sorrows and afflictions; instances of which we have in the patriarchs, and in the people of Israel when brought out of Egypt, and through the Red sea and wilderness, and in the times of the judges, when they were distressed by their neighbours, and God sent them a deliverer time after time.
Robert Jamieson, A. R. Fausset and David Brown
22:4 Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.
21:521:5: ՚Ի քեզ յուսացան հարքն մեր, յուսացան ՚ի քեզ եւ փրկեցեր զնոսա։
5 Քեզ վրայ յոյս դրին հայրերը մեր, յոյս դրին քեզ վրայ, եւ դու փրկեցիր նրանց:
4 Մեր հայրերը քեզի յուսացին։Յուսացին ու փրկեցիր զանոնք։
Ի քեզ յուսացան հարքն մեր, յուսացան ի քեզ եւ փրկեցեր զնոսա:

21:5: ՚Ի քեզ յուսացան հարքն մեր, յուսացան ՚ի քեզ եւ փրկեցեր զնոսա։
5 Քեզ վրայ յոյս դրին հայրերը մեր, յոյս դրին քեզ վրայ, եւ դու փրկեցիր նրանց:
4 Մեր հայրերը քեզի յուսացին։Յուսացին ու փրկեցիր զանոնք։
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21:421:5 На Тебя уповали отцы наши; уповали, и Ты избавлял их;
21:5 ἐπὶ επι in; on σοὶ σοι you ἤλπισαν ελπιζω hope οἱ ο the πατέρες πατηρ father ἡμῶν ημων our ἤλπισαν ελπιζω hope καὶ και and; even ἐρρύσω ρυομαι rescue αὐτούς αυτος he; him
21:5 גָּדֹ֣ול gāḏˈôl גָּדֹול great כְּ֭בֹודֹו ˈkᵊvôḏô כָּבֹוד weight בִּ bi בְּ in ישׁוּעָתֶ֑ךָ yšûʕāṯˈeḵā יְשׁוּעָה salvation הֹ֥וד hˌôḏ הֹוד splendour וְ֝ ˈw וְ and הָדָר hāḏˌār הָדָר ornament תְּשַׁוֶּ֥ה tᵊšawwˌeh שׁוה place עָלָֽיו׃ ʕālˈāʸw עַל upon
21:5. in te confisi sunt patres nostri confisi sunt et salvasti eosIn thee have our fathers hoped: they have hoped, and thou hast delivered them.
4. Our fathers trusted in thee: they trusted, and thou didst deliver them.
Our fathers trusted in thee: they trusted, and thou didst deliver them:

21:5 На Тебя уповали отцы наши; уповали, и Ты избавлял их;
21:5
ἐπὶ επι in; on
σοὶ σοι you
ἤλπισαν ελπιζω hope
οἱ ο the
πατέρες πατηρ father
ἡμῶν ημων our
ἤλπισαν ελπιζω hope
καὶ και and; even
ἐρρύσω ρυομαι rescue
αὐτούς αυτος he; him
21:5
גָּדֹ֣ול gāḏˈôl גָּדֹול great
כְּ֭בֹודֹו ˈkᵊvôḏô כָּבֹוד weight
בִּ bi בְּ in
ישׁוּעָתֶ֑ךָ yšûʕāṯˈeḵā יְשׁוּעָה salvation
הֹ֥וד hˌôḏ הֹוד splendour
וְ֝ ˈw וְ and
הָדָר hāḏˌār הָדָר ornament
תְּשַׁוֶּ֥ה tᵊšawwˌeh שׁוה place
עָלָֽיו׃ ʕālˈāʸw עַל upon
21:5. in te confisi sunt patres nostri confisi sunt et salvasti eos
In thee have our fathers hoped: they have hoped, and thou hast delivered them.
4. Our fathers trusted in thee: they trusted, and thou didst deliver them.
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Adam Clarke: Commentary on the Bible - 1831
22:5: They cried unto thee - So do I: They were delivered; so may I: They trusted in thee; I also trust in thee. And were not confounded; and is it likely that I shall be put to confusion?
Albert Barnes: Notes on the Bible - 1834
22:5: They cried unto thee - They offered earnest prayer and supplication.
And were delivered - From dangers and trials.
They trusted in thee, and were not confounded - They were not disappointed. Literally, "they were not ashamed." That is, they had not the confusion which those have who are disappointed. The idea in the word is, that when men put their trust in anything and are disappointed, they are conscious of a species of "shame" as if they had been foolish in relying on that which proved to be insufficient to help them; as if they had manifested a want of wisdom in not being more cautious, or in supposing that they could derive help from that which has proved to be fallacious. So in Jer 14:3, "Their nobles have sent their little ones to the waters; they came to the pits, and found no water; they returned with their vessels empty; "they were ashamed and confounded," and covered their heads." That is, they felt as if they had acted "foolishly" or "unwisely" in expecting to find water there. Compare the notes at Job 6:20. In the expression here, "they trusted in thee, and were not confounded," it is meant that men who confide in God are never disappointed, or never have occasion for shame as if herein they had acted foolishly. They are never left to feel that they had put their trust where no help was to be found; that they had confided in one who had deceived them, or that they had reason to be ashamed of their act as an act of foolishness.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:5: cried: Psa 99:6, Psa 99:7, Psa 106:44; Jdg 4:3, Jdg 6:6, Jdg 10:10-16
and were: Psa 25:2, Psa 25:3, Psa 31:1, Psa 69:6, Psa 69:7, Psa 71:1; Isa 45:17, Isa 49:23; Rom 9:33, Rom 10:11; Pe1 2:6
John Gill
22:5 They cried unto thee, and were delivered,.... As the Israelites did in Egyptian bondage, and as they in later times did when in distress; see Ex 2:23; &c. The crying is to be understood of prayer to God, and sometimes designs mental prayer, sighing, and groaning, which cannot be uttered, when no voice is heard, as in Moses, Ex 14:15; but oftener vocal prayer, put up in times of distress, and denotes the vehemency of trouble, and eagerness of desire to be heard and relieved; and this cry was from faith, it followed upon and was accompanied with trusting in the Lord; it was the prayer of faith, which is effectual and availeth much, and issued in deliverance;
they trusted in thee, and were not confounded: or ashamed; neither of the object of their trust, the living God, as those who trust in graven images; so Moab was ashamed of Chemosh, Jer 48:13; nor of their hope and trust in him, it being such as makes not ashamed, Ps 119:116, Rom 5:5; nor of the consequences of it; When men trust in anything and it fails them, and they have not what they expect by it, they are filled with shame and confusion, Is 30:2; but they that trust in the Lord are never confounded, or made ashamed; their expectations do not perish: now Christ mentions this case of his ancestors as a reason of the praises of Israel, which they offered up to God for deliverances, and which he inhabited, Ps 22:3; as also by way of encouragement to himself in his present circumstances, that though the Lord was at a distance from him, and seemed not to regard him and his cries, yet that he would deliver him; and likewise as an argument with God that he would do so, since it had been his wonted way and method with his fathers before; moreover he may take notice of it in order to represent his own forlorn, uncomfortable, and deplorable condition, which was abundantly worse than theirs, and the reverse of it, as it seemed at present.
21:621:6: Առ քեզ աղաղակեցին եւ կեցին, ՚ի քեզ յուսացան եւ ո՛չ ամաչեցին։
6 Առ քեզ աղաղակեցին ու ապրեցին, քեզ վրայ յոյս դրին եւ ամօթով չմնացին:
5 Քեզի աղաղակեցին ու ազատեցան. Քեզի յուսացին ու չամչցան.
Առ քեզ աղաղակեցին եւ կեցին, ի քեզ յուսացան եւ ոչ ամաչեցին:

21:6: Առ քեզ աղաղակեցին եւ կեցին, ՚ի քեզ յուսացան եւ ո՛չ ամաչեցին։
6 Առ քեզ աղաղակեցին ու ապրեցին, քեզ վրայ յոյս դրին եւ ամօթով չմնացին:
5 Քեզի աղաղակեցին ու ազատեցան. Քեզի յուսացին ու չամչցան.
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21:521:6 к Тебе взывали они, и были спасаемы; на Тебя уповали, и не оставались в стыде.
21:6 πρὸς προς to; toward σὲ σε.1 you ἐκέκραξαν κραζω cry καὶ και and; even ἐσώθησαν σωζω save ἐπὶ επι in; on σοὶ σοι you ἤλπισαν ελπιζω hope καὶ και and; even οὐ ου not κατῃσχύνθησαν καταισχυνω shame; put to shame
21:6 כִּֽי־ kˈî- כִּי that תְשִׁיתֵ֣הוּ ṯᵊšîṯˈēhû שׁית put בְרָכֹ֣ות vᵊrāḵˈôṯ בְּרָכָה blessing לָ lā לְ to עַ֑ד ʕˈaḏ עַד future תְּחַדֵּ֥הוּ tᵊḥaddˌēhû חדה rejoice בְ֝ ˈv בְּ in שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy אֶת־ ʔeṯ- אֵת together with פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
21:6. ad te clamaverunt et salvati sunt in te confisi sunt et non sunt confusiThey cried to thee, and they were saved: they trusted in thee, and were not confounded.
5. They cried unto thee, and were delivered: they trusted in thee, and were not ashamed.
They cried unto thee, and were delivered: they trusted in thee, and were not confounded:

21:6 к Тебе взывали они, и были спасаемы; на Тебя уповали, и не оставались в стыде.
21:6
πρὸς προς to; toward
σὲ σε.1 you
ἐκέκραξαν κραζω cry
καὶ και and; even
ἐσώθησαν σωζω save
ἐπὶ επι in; on
σοὶ σοι you
ἤλπισαν ελπιζω hope
καὶ και and; even
οὐ ου not
κατῃσχύνθησαν καταισχυνω shame; put to shame
21:6
כִּֽי־ kˈî- כִּי that
תְשִׁיתֵ֣הוּ ṯᵊšîṯˈēhû שׁית put
בְרָכֹ֣ות vᵊrāḵˈôṯ בְּרָכָה blessing
לָ לְ to
עַ֑ד ʕˈaḏ עַד future
תְּחַדֵּ֥הוּ tᵊḥaddˌēhû חדה rejoice
בְ֝ ˈv בְּ in
שִׂמְחָ֗ה śimḥˈā שִׂמְחָה joy
אֶת־ ʔeṯ- אֵת together with
פָּנֶֽיךָ׃ pānˈeʸḵā פָּנֶה face
21:6. ad te clamaverunt et salvati sunt in te confisi sunt et non sunt confusi
They cried to thee, and they were saved: they trusted in thee, and were not confounded.
5. They cried unto thee, and were delivered: they trusted in thee, and were not ashamed.
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Adam Clarke: Commentary on the Bible - 1831
22:6: But I am a worm, and no man - I can see no sense in which our Lord could use these terms. David might well use them to express his vileness and worthlessness. The old Psalter gives this a remarkable turn: I am a worme, that es, I am borne of the mayden with outen manseede; and nout man anely, bot god als so: and nevir the latter, I am reprove of men. In spitting, buffetyng, and punging with the thornes and outkasting of folk; for thai chesed Barraban the thefe, and nought me.
Albert Barnes: Notes on the Bible - 1834
22:6: But I am a worm, and no man - In contrast with the fathers who trusted in thee. They prayed, and were heard; they confided in God, and were treated as men. I am left and forsaken, as if I were not worth regarding; as if I were a grovelling worm beneath the notice of the great God. In other words, I am treated as if I were the most insignificant, the most despicable, of all objects - alike unworthy the attention of God or man. By the one my prayers are unheard; by the other I am cast out and despised. Compare Job 25:6. As applicable to the Redeemer, this means that he was forsaken alike by God and men, as if he had no claims to the treatment due to a "man."
A reproach of men - Reproached by men. Compare Isa 53:3, and the notes at that verse.
Despised of the people - That is, of the people who witnessed his sufferings. It is not necessary to say how completely this had a fulfillment in the sufferings of the Saviour.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:6: I am: Job 25:6; Isa 41:14
a reproach: Psa 31:1, Psa 69:7-12, Psa 69:19, Psa 69:20, Psa 88:8; Isa 49:7, Isa 53:3; Lam 3:30; Mat 11:19, Mat 12:24; Mat 27:20-23; Joh 7:15, Joh 7:20, Joh 7:47-49, Joh 8:48; Rev 15:3; Heb 13:12
Carl Friedrich Keil and Franz Delitzsch
22:6
(Heb.: 22:7-9)The sufferer complains of the greatness of his reproach, in order to move Jahve, who is Himself involved therein, to send him speedy succour. Notwithstanding his cry for help, he is in the deepest affliction without rescue. Every word of Ps 22:7 is echoed in the second part of the Book of Isaiah. There, as here, Israel is called a worm, Is 41:14; there all these traits of suffering are found in the picture of the Servant of God, Is 49:7; Is 53:3, cf. Is 50:6, and especially Is 52:14 "so marred was His appearance, that He no longer looked like a man." תּולעת is more particularly the kermes, or cochineal (vermiculus, whence color vermiculi, vermeil, vermiglio); but the point of comparison in the present instance is not the blood-red appearance, but the suffering so utterly defenceless and even ignominious. עם is gen. subj., like גּוי, Is 49:7. Jerome well renders the ἐξουθένωμα λαοῦ of the lxx by abjectio (Tertullian: nullificamen) plebis, not populi. The ἐξεμυκτήρισάν με, by which the lxx translates ילעיגו לי, is used by Luke, Lk 23:35, cf. Lk 16:14, in the history of the Passion; fulfilment and prediction so exactly coincide, that no more adequate expressions can be found in writing the gospel history than those presented by prophecy. In הפטיר בּשׂפה, what appears in other instances as the object of the action (to open the mouth wide, diducere labia), is regarded as the means of its execution; so that the verbal notion being rendered complete has its object in itself: to make an opening with the mouth, cf. פּער בּפה, Job 16:10, נתן בּקול Ps 68:34; Ges. 138, 1, rem. 3. The shaking of the head is, as in Ps 109:25, cf. Ps 44:15; Ps 64:9, a gesture of surprise and astonishment at something unexpected and strange, not a προσνεύειν approving the injury of another, although נוּע, נוּד, נוּט, νεύ-ω, nu-t-o, nic-to, neigen, nicken, all form one family of roots. In Ps 22:9 the words of the mockers follow without לאמר. גּל is not the 3 praet. (lxx, cf. Mt 27:43) like אור, בּושׁ; it is not only in Piel (Jer 11:20; Jer 20:12, where גּלּיתי = גּלּלתּי, Ew. 121, a) that it is transitive, but even in Kal; nor is it inf. absol. in the sense of the imperative (Hitz., Bttch.), although this infinitive form is found, but always only as an inf. intens. (Num 23:25; Ruth 2:16, cf. Is 24:19); but, in accordance with the parallels Ps 37:5 (where it is written גּול), Prov 16:3, cf. Ps 55:23; 1Pet 5:7, it is imperat.: roll, viz., thy doing and thy suffering to Jahve, i.e., commit it to Him. The mockers call out this גּל to the sufferer, and the rest they say of him with malicious looks askance. כּי in the mouth of the foes is not confirmatory as in Ps 18:20, but a conditional ἐάν (in case, provided that).
Geneva 1599
22:6 But I [am] a (d) worm, and no man; a reproach of men, and despised of the people.
(d) And seeming most miserable of all creatures, which referred to Christ, and in this appears the unspeakable love of God for man, that he would thus abase his son for our sakes.
John Gill
22:6 But I am a worm, and no man,.... Christ calls himself a worm, not because of his original, for he was not of the earth earthy, but was the Lord from heaven; nor because of his human nature, man being a worm, and the Son of Man such, Job 25:6; and because of his meanness and low estate in that nature, in his humiliation; nor to express his humility, and the mean thoughts he had of himself, as David, his type, calls himself a dead dog, and a flea, 1Kings 24:14; but on account of the opinion that men of the world had of him; so Jacob is called "a worm", Is 41:14; not only because mean in his own eyes, but contemptible in the eyes of others. The Jews esteemed Christ as a worm, and treated him as such; he was loathsome to them and hated by them; everyone trampled upon him and trod him under foot as men do worms; such a phrase is used of him in Heb 10:29; there is an agreement in some things between the worm and Christ in his state of humiliation; as in its uncomeliness and disagreeable appearance; so in Christ the Jews could discern no form nor comeliness wherefore he should be desired; and in its weakness, the worm being an impotent, unarmed, and defenceless creatures, hence the Chaldee paraphrase renders it here "a weak worm"; and though Christ is the mighty God, and is also the Son of Man whom God made strong for himself, yet mere was a weakness in his human nature and he was crucified through it, 2Cor 13:4; and it has been observed by some, that the word here used signifies the scarlet worm, or the worm that is in the grain or berry with which scarlet is dyed; and like, is scarlet worm did our Lord look, when by way of mockery be was clothed with a scarlet robe; and especially when he appeared in his dyed garments, and was red in his apparel, as one that treadeth in the wine fat; when his body was covered with blood when he hung upon the cross, which was shed to make crimson and scarlet sins as white as wool. When Christ says he was "no man", his meaning is, not that he was not truly and really man, for he assumed a true body and a reasonable soul; he partook of the same flesh and blood with his children, and was in all things made like unto his brethren, excepting sin; but that he was a man of no figure, he bore no office, and had no title of honour; he was not a Rabbi, nor a member of the Jewish sanhedrim; he had no share of government, either in the civil or ecclesiastic state; he was a carpenter's son, and a carpenter; nor was he treated as a man, but in the most inhuman manner; he was despised and rejected of men, he was called a madman, and said to have a devil;
a reproach of men; he was reproached by men, as if he had been the worst of men; the reproaches of God and of his people all fell on him, insomuch that his heart was broken with them; see Ps 69:7; and it was reckoned a reproach to men to be seen in his company, or to be thought to belong to him, and be a disciple of his; hence some, who believed he was the Messiah, yet would not confess him, because they loved the praise of men more than the praise of God, Jn 12:42;
and despised of the people; rejected with contempt as the Messiah, refused with scorn as the stone of Israel, disallowed of men, and set at nought by them; by "the people" are meant the people of the Jews, his own people and nation; which contempt of him they signified both by gestures and words, as in the following verses.
(When the female of the scarlet worm species was ready to give birth to her young, she would attach her body to the trunk of a tree, fixing herself so firmly and permanently that she would never leave again. The eggs deposited beneath her body were thus protected until the larvae were hatched and able to enter their own life cycle. As the mother died, the crimson fluid stained her body and the surrounding wood. From the dead bodies of such female scarlet worms, the commercial scarlet dyes of antiquity were extracted. (x) What a picture this gives of Christ, dying on the tree, shedding his precious blood that he might "bring many sons unto glory" (Heb 2:10)! He died for us, that we might live through him! Ps 22:6 describes such a worm and gives us this picture of Christ. (cf. Is 1:18) Editor.)
(x) Dr. Henry Morris, "Biblical Basis for Modern Science", p. 73. Baker Book House, 1985.
John Wesley
22:6 A worm - Neglected and despised. People - Not only of the great men, but also of the common people. Which doth not so truly agree to David as to Christ.
Robert Jamieson, A. R. Fausset and David Brown
22:6 He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.
21:721:7: Այլ ես ո՛րդն եմ եւ ո՛չ եմ մարդ, նախատի՛նք մարդկան եւ արհամարհա՛նք ժողովրդոց։
7 Բայց ես որդ եմ եւ ոչ թէ մարդ, մարդկանց համար նախատինք եմ եւ անարգանք՝ ժողովուրդներին:
6 Բայց ես որդ եմ ու մարդ չեմ, Մարդոց մէջ՝ քամահրուած ու ժողովուրդներուն մէջ՝ անարգուած։
Այլ ես որդն եմ եւ ոչ եմ մարդ, նախատինք մարդկան եւ արհամարհանք ժողովրդոց:

21:7: Այլ ես ո՛րդն եմ եւ ո՛չ եմ մարդ, նախատի՛նք մարդկան եւ արհամարհա՛նք ժողովրդոց։
7 Բայց ես որդ եմ եւ ոչ թէ մարդ, մարդկանց համար նախատինք եմ եւ անարգանք՝ ժողովուրդներին:
6 Բայց ես որդ եմ ու մարդ չեմ, Մարդոց մէջ՝ քամահրուած ու ժողովուրդներուն մէջ՝ անարգուած։
zohrab-1805▾ eastern-1994▾ western am▾
21:621:7 Я же червь, а не человек, поношение у людей и презрение в народе.
21:7 ἐγὼ εγω I δέ δε though; while εἰμι ειμι be σκώληξ σκωληξ worm καὶ και and; even οὐκ ου not ἄνθρωπος ανθρωπος person; human ὄνειδος ονειδος disgrace ἀνθρώπου ανθρωπος person; human καὶ και and; even ἐξουδένημα εξουδενημα populace; population
21:7 כִּֽי־ kˈî- כִּי that הַ֭ ˈha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king בֹּטֵ֣חַ bōṭˈēₐḥ בטח trust בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH וּ û וְ and בְ vᵊ בְּ in חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty עֶ֝לְיֹ֗ון ˈʕelyˈôn עֶלְיֹון upper בַּל־ bal- בַּל not יִמֹּֽוט׃ yimmˈôṭ מוט totter
21:7. ego autem sum vermis et non homo obprobrium hominum et dispectio plebisBut I am a worm, and no man: the reproach of men, and the outcast of the people.
6. But I am a worm, and no man; a reproach of men, and despised of the people.
But I [am] a worm, and no man; a reproach of men, and despised of the people:

21:7 Я же червь, а не человек, поношение у людей и презрение в народе.
21:7
ἐγὼ εγω I
δέ δε though; while
εἰμι ειμι be
σκώληξ σκωληξ worm
καὶ και and; even
οὐκ ου not
ἄνθρωπος ανθρωπος person; human
ὄνειδος ονειδος disgrace
ἀνθρώπου ανθρωπος person; human
καὶ και and; even
ἐξουδένημα εξουδενημα populace; population
21:7
כִּֽי־ kˈî- כִּי that
הַ֭ ˈha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
בֹּטֵ֣חַ bōṭˈēₐḥ בטח trust
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וּ û וְ and
בְ vᵊ בְּ in
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
עֶ֝לְיֹ֗ון ˈʕelyˈôn עֶלְיֹון upper
בַּל־ bal- בַּל not
יִמֹּֽוט׃ yimmˈôṭ מוט totter
21:7. ego autem sum vermis et non homo obprobrium hominum et dispectio plebis
But I am a worm, and no man: the reproach of men, and the outcast of the people.
6. But I am a worm, and no man; a reproach of men, and despised of the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7:-9. Во всем последующем содержании до 24: ст. Давид изображает тяжесть своего положения. Над ним, как противником царя, издеваются; он беззащитен и слаб, как червь, которого легко раздавить. Но беспомощность Давида не только ни в ком не вызывает естественного чувства сострадания, а даже вызывает издевательство над его верой в Бога. Давид подвергался тому же унижению, как Христос, когда, вися на кресте и обратившись к Богу, издал предсмертный вопль: "Или, Или, лама савахвани", на что окружавшие его крест отвечали недоверчивым и насмешливым любопытством, (Мф XXVII:41-50).
Adam Clarke: Commentary on the Bible - 1831
22:7: Laugh me to scorn - They utterly despised me; set me at naught; treated me with the utmost contempt. Laugh to scorn is so completely antiquated that it should be no longer used; derided, despised, treated with contempt, are much more expressive and are still in common use.
They shoot out the lip, they shake the head - This is applied by St. Matthew, to the conduct of the Jews towards our Lord, when he hung upon the cross; as is also the following verse. But both are primarily true of the insults which David suffered from Shimei and others during the rebellion of Absalom; and, as the cases were so similar, the evangelist thought proper to express a similar conduct to Jesus Christ by the same expressions. These insults our Lord literally received, no doubt David received the same.
Albert Barnes: Notes on the Bible - 1834
22:7: All they that see me laugh me to scorn - They deride or mock me. On the word used here - לעג lâ‛ ag - see the notes at Psa 2:4. The meaning here is to mock, to deride, to treat with scorn. The idea of laughing is not properly in the word, nor would that necessarily occur in the treatment here referred to. How completely this was fulfilled in the case of the Saviour, it is not necessary to say. Compare Mat 27:39, "And they that passed by, Rev_iled him." There is no evidence that this literally occurred in the life of David.
They shoot out the lip - Margin, "open." The Hebrew word - פטר pâ ṭ ar - means properly "to split, to burst open;" then, as in this place, it means to open wide the mouth; to stretch the mouth in derision and scorn. See Psa 35:21, "They opened their mouth wide against me." Job 16:10, "they have gaped upon me with their mouth."
They shake the head - In contempt and derision. See Mat 27:39, "Wagging their heads."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:7: laugh: Psa 35:15, Psa 35:16; Mat 9:24, Mat 27:29, Mat 27:39; Mar 15:20, Mar 15:29; Luk 16:14, Luk 23:11, Luk 23:35-39
shoot out: Heb. open, Psa 31:18; Job 16:4, Job 16:10, Job 30:9-11; Isa 57:4; Mat 26:66-68
shake: Psa 44:14, Psa 109:25; Isa 37:22, Isa 37:23; Mat 27:39, Mat 27:40; Mar 11:29-32
John Gill
22:7 All they that see me laugh me to scorn,.... To the afflicted pity should be shown; but instead or pitying him in his distresses they laughed at him; this must be understood of the soldiers when they had him in Pilate's hall, and of the Jews in general when he hung upon the cross; some particular persons must be excepted, as John the beloved disciple, the mother of our Lord, Mary Magdalene, and some other women, who stood afar off beholding him;
they shoot out the lip; or "open with the lip" (y); they made mouths at him, they put out their lips, or gaped upon him with their mouths, and in a way of sport and pastime made wide mouths and drew out their tongues, as in Job 16:10;
they shake the head, saying; in a way of scorn and derision, as in Lam 2:15. This was fulfilled in the Jews, Mt 27:39.
(y) "hiatum fecerunt labiis suis", Grotius; "they make a mow with their lip", Ainsworth.
John Wesley
22:7 Shoot out - They gape with their mouths, in mockery. This and the next verse are applied to Christ, Mt 27:39, Mt 27:43.
Robert Jamieson, A. R. Fausset and David Brown
22:7 For the Jews used one of the gestures (Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage.
shoot out--or, "open."
the lip--(Compare Ps 35:21).
21:821:8: Ամենեքեան որ տեսանէին զիս արհամարհէի՛ն զինեւ, խօսէին շրթամբք՝ եւ շարժէին զգլուխս իւրեանց։
8 Բոլոր ինձ տեսնողներն արհամարհում էին ինձ, խօսում շրթունքներով եւ շարժում գլուխներն իրենց՝ ասելով.
7 Բոլոր զիս տեսնողները զիս ծաղր կ’ընեն. Շրթունք կը բանան, գլուխ կ’երերցնեն,
Ամենեքեան որ տեսանէին զիս արհամարհէին զինեւ, խօսէին շրթամբք եւ շարժէին զգլուխս իւրեանց:

21:8: Ամենեքեան որ տեսանէին զիս արհամարհէի՛ն զինեւ, խօսէին շրթամբք՝ եւ շարժէին զգլուխս իւրեանց։
8 Բոլոր ինձ տեսնողներն արհամարհում էին ինձ, խօսում շրթունքներով եւ շարժում գլուխներն իրենց՝ ասելով.
7 Բոլոր զիս տեսնողները զիս ծաղր կ’ընեն. Շրթունք կը բանան, գլուխ կ’երերցնեն,
zohrab-1805▾ eastern-1994▾ western am▾
21:721:8 Все, видящие меня, ругаются надо мною, говорят устами, кивая головою:
21:8 πάντες πας all; every οἱ ο the θεωροῦντές θεωρεω observe με με me ἐξεμυκτήρισάν εκμυκτηριζω sneer με με me ἐλάλησαν λαλεω talk; speak ἐν εν in χείλεσιν χειλος lip; shore ἐκίνησαν κινεω stir; shake κεφαλήν κεφαλη head; top
21:8 תִּמְצָ֣א timṣˈā מצא find יָ֭דְךָ ˈyāḏᵊḵā יָד hand לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile יְ֝מִֽינְךָ ˈymˈînᵊḵā יָמִין right-hand side תִּמְצָ֥א timṣˌā מצא find שֹׂנְאֶֽיךָ׃ śōnᵊʔˈeʸḵā שׂנא hate
21:8. omnes videntes me subsannant me dimittunt labium movent caputAll they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head.
7. All they that see me laugh me to scorn: they shoot out the lip, they shake the head, ,
All they that see me laugh me to scorn: they shoot out the lip, they shake the head:

21:8 Все, видящие меня, ругаются надо мною, говорят устами, кивая головою:
21:8
πάντες πας all; every
οἱ ο the
θεωροῦντές θεωρεω observe
με με me
ἐξεμυκτήρισάν εκμυκτηριζω sneer
με με me
ἐλάλησαν λαλεω talk; speak
ἐν εν in
χείλεσιν χειλος lip; shore
ἐκίνησαν κινεω stir; shake
κεφαλήν κεφαλη head; top
21:8
תִּמְצָ֣א timṣˈā מצא find
יָ֭דְךָ ˈyāḏᵊḵā יָד hand
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אֹיְבֶ֑יךָ ʔōyᵊvˈeʸḵā איב be hostile
יְ֝מִֽינְךָ ˈymˈînᵊḵā יָמִין right-hand side
תִּמְצָ֥א timṣˌā מצא find
שֹׂנְאֶֽיךָ׃ śōnᵊʔˈeʸḵā שׂנא hate
21:8. omnes videntes me subsannant me dimittunt labium movent caput
All they that saw me have laughed me to scorn: they have spoken with the lips, and wagged the head.
7. All they that see me laugh me to scorn: they shoot out the lip, they shake the head, ,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
22:8: He trusted on the Lord that he would deliver him - Margin, "He rolled himself on the Lord." The margin expresses the true sense of the Hebrew word. The idea is that of being under the pressure of a heavy burden, and of rolling it off, or casting it on another. Hence, the word is often used in the sense of committing to another; entrusting anything to another; confiding in another. Psa 37:5, "commit thy way unto the Lord;" Margin, as in Hebrew: "Roll thy way upon the Lord." Pro 16:3, "commit thy works unto the Lord," Margin, as in Hebrew: "Roll." The language here is the taunting language of his enemies, and the meaning is that he had professed to commit himself to the Lord as if he were his friend; he had expressed confidence in God, and he believed that his cause was sate in His hand. This, too, was actually fulfilled in the ease of the Saviour. Mat 27:43, "he trusted in God; let him deliver him now, if he will have him." It is one of the most remarkable instances of blindness and infatuation that has ever occurred in the world, that the Jews should have used this language in taunting the dying Redeemer, without even suspecting that they were fulfilling the prophecies, and demonstrating at the very time when they were Rev_iling him that he was the true Messiah.
Let him deliver him - Let him come and save him. Since he professes to belong to God; since he claims that God loves him and regards him as his friend, let him come now and rescue one so dear to him. He is hopelessly abandoned by men. If God chooses to have one so abject, so despised, so forsaken, so helpless, let him come now and take him as his own. We will not rescue him; we will do nothing to save him, for we do not need him. If God wants him, let him come and save him. What blasphemy! What an exhibition of the dreadful depravity of the human heart was manifested in the crucifixion of the Redeemer!
Seeing he delighted in him - Margin, "if he delight in him." The correct rendering is," for he delighted in him." That is, it was claimed by the sufferer that God delighted in him. If this is so, say they, let him come and rescue one so dear to himself. Let him show his friendship for this vagrant, this impostor, this despised and worthless man
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:8: He trusted: Heb. rolled himself on, Psa 37:5, Psa 55:22; Pro 16:3 *marg. Mat 27:42, Mat 27:43
let him: Psa 3:1, Psa 3:2, Psa 42:10, Psa 71:11, Psa 91:14; Mar 15:30-32
seeing: etc. or, if he delight, Psa 18:19; Isa 42:1; Mat 3:17, Mat 12:18, Mat 17:5; Luk 23:35
John Gill
22:8 He trusted on the Lord, that he would deliver him,.... Not that they spoke in a deriding way of the object of his trust, for, as impious as they were, this they did not do; but of his trust in the Lord, which they looked upon to be a false one, as would appear by his not being delivered, as he trusted; but his confidence was a well grounded one, though jeered at by these men, and he was delivered in the Lord's own time and way from all his enemies, and out of all his troubles;
let him deliver him, seeing he delighted in him; this is another ironical sarcastic flout, not at God, but at Christ, and at his profession of trust in God, his claim of interest in his favour, and of relation to him as being the Son of his love, in whom he was well pleased; he always was the delight of his Father; he expressed his well pleasedness in him at his baptism, and transfiguration on the mount; he took pleasure in him while he was suffering and dying in the room and stead of his people; and he delivered him, raised him from the dead, and brought him into a large place, because he delighted in him, Ps 18:19; These very words were said by the Jews concerning Christ, as he hung upon the cross, Mt 27:43.
Robert Jamieson, A. R. Fausset and David Brown
22:8 trusted on the Lord--literally, "rolled"--that is, his burden (Ps 37:5; Prov 16:3) on the Lord. This is the language of enemies sporting with his faith in the hour of his desertion.
21:921:9: Յուսացաւ ՚ի Տէր եւ փրկեսցէ՛ զնա, կեցուսցէ զնա զի կամի՛ զնա։
9 «Յոյսը դրել է Տիրոջ վրայ, դէ թող փրկի ու ազատի նրան, եթէ սիրում է նրան»:
8 Ըսելով. «Տէրոջը յուսաց, թող փրկէ զանիկա. Թող ազատէ զանիկա, վասն զի անոր հաւնեցաւ»։
Յուսացաւ ի Տէր եւ փրկեսցէ զնա, կեցուսցէ զնա զի կամի զնա:

21:9: Յուսացաւ ՚ի Տէր եւ փրկեսցէ՛ զնա, կեցուսցէ զնա զի կամի՛ զնա։
9 «Յոյսը դրել է Տիրոջ վրայ, դէ թող փրկի ու ազատի նրան, եթէ սիրում է նրան»:
8 Ըսելով. «Տէրոջը յուսաց, թող փրկէ զանիկա. Թող ազատէ զանիկա, վասն զի անոր հաւնեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
21:821:9 >.
21:9 ἤλπισεν ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master ῥυσάσθω ρυομαι rescue αὐτόν αυτος he; him σωσάτω σωζω save αὐτόν αυτος he; him ὅτι οτι since; that θέλει θελω determine; will αὐτόν αυτος he; him
21:9 תְּשִׁיתֵ֤מֹו׀ tᵊšîṯˈēmô שׁית put כְּ kᵊ כְּ as תַנּ֥וּר ṯannˌûr תַּנּוּר furnace אֵשׁ֮ ʔēš אֵשׁ fire לְ lᵊ לְ to עֵ֪ת ʕˈēṯ עֵת time פָּ֫נֶ֥יךָ pˈānˌeʸḵā פָּנֶה face יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in אַפֹּ֣ו ʔappˈô אַף nose יְבַלְּעֵ֑ם yᵊvallᵊʕˈēm בלע swallow וְֽ wᵊˈ וְ and תֹאכְלֵ֥ם ṯōḵᵊlˌēm אכל eat אֵֽשׁ׃ ʔˈēš אֵשׁ fire
21:9. confugit ad Dominum salvet eum liberet eum quoniam vult eumHe hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.
8. Commit unto the LORD; let him deliver him: let him deliver him, seeing he delighteth in him.
He trusted on the LORD [that] he would deliver him: let him deliver him, seeing he delighted in him:

21:9 <<он уповал на Господа; пусть избавит его, пусть спасет, если он угоден Ему>>.
21:9
ἤλπισεν ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
ῥυσάσθω ρυομαι rescue
αὐτόν αυτος he; him
σωσάτω σωζω save
αὐτόν αυτος he; him
ὅτι οτι since; that
θέλει θελω determine; will
αὐτόν αυτος he; him
21:9
תְּשִׁיתֵ֤מֹו׀ tᵊšîṯˈēmô שׁית put
כְּ kᵊ כְּ as
תַנּ֥וּר ṯannˌûr תַּנּוּר furnace
אֵשׁ֮ ʔēš אֵשׁ fire
לְ lᵊ לְ to
עֵ֪ת ʕˈēṯ עֵת time
פָּ֫נֶ֥יךָ pˈānˌeʸḵā פָּנֶה face
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בְּ bᵊ בְּ in
אַפֹּ֣ו ʔappˈô אַף nose
יְבַלְּעֵ֑ם yᵊvallᵊʕˈēm בלע swallow
וְֽ wᵊˈ וְ and
תֹאכְלֵ֥ם ṯōḵᵊlˌēm אכל eat
אֵֽשׁ׃ ʔˈēš אֵשׁ fire
21:9. confugit ad Dominum salvet eum liberet eum quoniam vult eum
He hoped in the Lord, let him deliver him: let him save him, seeing he delighteth in him.
8. Commit unto the LORD; let him deliver him: let him deliver him, seeing he delighteth in him.
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Adam Clarke: Commentary on the Bible - 1831
22:9: But thou art he that took me out of the womb - Thou hast made me; and hast guided and defended me from my earliest infancy.
Albert Barnes: Notes on the Bible - 1834
22:9: But thou art he that took me out of the womb - I owe my life to thee. This is urged by the sufferer as a reason why God should now interpose and protect him. God had brought him into the world, guarding him in the perils of the earliest moments of his being, and he now pleads that in the day of trouble God will interpose and save him. There is nothing improper in applying this to the Messiah. He was a man, with all the innocent propensities and feelings of a man; and no one can say but that when on the cross - and perhaps with special fitness we may say when he saw his mother standing near him Joh 19:25 - these thoughts may have passed through his mind. In the remembrance of the care bestowed on his early years, he may now have looked with an eye of earnest pleading to God, that, if it were possible, he might deliver him.
Thou didst make me hope - Margin, "Keptest me in safety." The phrase in the Hebrew means, Thou didst cause me to trust or to hope. It may mean here either that he was made to cherish a hope of the divine favor "in very early life," as it were when an infant at the breast; or it may mean that he had cause then to hope, or to trust in God. The former, it seems to me, is probably the meaning; and the idea is, that frown his earliest years he had been lea to trust in God; and he now pleads this fact as a reason why he should interpose to save him. Applied to the Redeemer as a man, it means that in his earliest childhood he had trusted in God. His first breathings were those of piety. His first aspirations were for the divine favor. His first love was the love of God. This he now calls to remembrance; this he now urges as a reason why God should not with. draw the light of his countenance, and leave him to suffer alone. No one can prove that these thoughts did not pass through the mind of the Redeemer when he was enduring the agonies of desertion on the cross; no one can show that they would have been improper.
Upon my mother's breast - In my earliest infancy. This does not mean that he literally cherished hope then, but that he had done it in the earliest period of his life, as the first act of his conscious being.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:9: that took: Psa 71:6, Psa 139:15, Psa 139:16; Isa 49:1, Isa 49:2
thou didst: Psa 71:17; Isa 7:14, Isa 7:15, Isa 9:6
make me hope: or, keep me in safety, Mat 2:13-15; Rev 12:4, Rev 12:5
Carl Friedrich Keil and Franz Delitzsch
22:9
(Heb.: 22:10-12)The sufferer pleads that God should respond to his trust in Him, on the ground that this trust is made an object of mockery. With כּי he establishes the reality of the loving relationship in which he stands to God, at which his foes mock. The intermediate thought, which is not expressed, "and so it really is," is confirmed; and thus כי comes to have an affirmative signification. The verb גּוּח (גּיח) signifies both intransitive: to break forth (from the womb), Job 38:8, and transitive: to push forward (cf. Arab. jchcha), more especially, the fruit of the womb, Mic 4:10. It might be taken here in the first signification: my breaking forth, equivalent to "the cause of my breaking forth" (Hengstenberg, Baur, and others); but there is no need for this metonymy. גּחי is either part. equivalent to גּחי, my pusher forth, i.e., he who causes me to break forth, or, - since גוח in a causative signification cannot be supported, and participles like בּוס stamping and לוט veiling (Ges. 72, rem. 1) are nowhere found with a suffix, - participle of a verb גּחהּ, to draw forth (Hitz.), which perhaps only takes the place, per metaplasmum, of the Pil. גּחח with the uneuphonic מגחחי (Ewald S. 859, Addenda). Ps 71 has גוזי (Ps 71:6) instead of גּחי, just as it has מבטחי (Ps 71:5) instead of מבטיחי. The Hiph. הבטיח does not merely mean to make secure (Hupf.), but to cause to trust. According to biblical conception, there is even in the new-born child, yea in the child yet unborn and only living in the womb, a glimmering consciousness springing up out of the remotest depths of unconsciousness (Psychol. S. 215; transl. p. 254). Therefore, when the praying one says, that from the womb he has been cast
(Note: The Hoph. has o, not u, perhaps in a more neuter sense, more closely approximating the reflexive (cf. Ezek 32:19 with Ezek 32:32), rather than a purely passive. Such is apparently the feeling of the language, vid., B. Megilla 13a (and also the explanation in Tosefoth).)
upon Jahve, i.e., directed to go to Him, and to Him alone, with all his wants and care (Ps 55:23, cf. Ps 71:6), that from the womb onwards Jahve was his God, there is also more in it than the purely objective idea, that he grew up into such a relationship to God. Twice he mentions his mother. Throughout the Old Testament there is never any mention made of a human father, or begetter, to the Messiah, but always only of His mother, or her who bare Him. And the words of the praying one here also imply that the beginning of his life, as regards its outward circumstances, was amidst poverty, which likewise accords with the picture of Christ as drawn both in the Old and New Testaments. On the ground of his fellowship with God, which extends so far back, goes forth the cry for help (Ps 22:12), which has been faintly heard through all the preceding verses, but now only comes to direct utterance for the first time. The two כּי are alike. That the necessity is near at hand, i.e., urgent, refers back antithetically to the prayer, that God would not remain afar off; no one doth, nor can help except He alone. Here the first section closes.
Geneva 1599
22:9 But thou [art] he that took me out of the (e) womb: thou didst make me hope [when I was] upon my mother's breasts.
(e) Even from my birth you have given me opportunity to trust in you.
John Gill
22:9 But thou art he that took me out of the womb,.... The Papists affirm, that there was something miraculous in the manner of Christ's coming into the world, as well as in his conception; that his conception of a virgin was miraculous is certain, being entirely owing to the wonderful and mysterious overshadowing of the Holy Ghost, and which was necessary to preserve his human nature from the contagion of sin, common to all that descend from Adam by ordinary generation; that so that individual of human nature might be proper to be united to the Son of God, and that it might be a fit sacrifice for the sins of men; but otherwise in all other things, sin only excepted, he was made like unto us; and it is a clear case, that his mother bore him the usual time, and went with him her full time of nine months, as women commonly do; see Lk 1:56; and it is as evident that he was born and brought forth in the same manner other infants are, seeing he was presented, to the Lord in the temple, and the offering was brought for him according to the law respecting the male that opens the womb, Lk 2:22; and the phrase that is here used is expressive of the common providence of God which attends such an event, every man being as it were midwifed into the world by God himself; see Job 10:18; though there was, no doubt, a peculiar providence which attended the birth of our Lord, and makes this expression more peculiarly applicable to him; since his mother Mary, when her full time was come, was at a distance from the place of her residence, was in an inn, and in a stable there, there being no room for her in the inn, and so very probably had no women about her to assist her, nor any midwife with her; and there was the more visible appearance of the hand of God in this affair, who might truly be said to take him out of the womb:
thou didst make me hope when I was upon my mother's breasts; which may be understood of the expectation and hope, common to infants, which have not the use of reason, with all creatures, whose eyes wait upon the Lord, and he gives them their meat in due season; and here may regard the sudden and suitable provision of milk in the mother's breast, to which there is in the infant a natural desire, and an hope and expectation of. The words may be rendered, as they are by some, "thou didst keep me in safety", or make me safe and secure (z), when I was "upon my mother's breast": this was verified in Christ at the time Herod sought to take away his life; he was then in his mother's arms, and sucked at her breast; when the Lord in a dream acquainted Joseph with Herod's design, and directed him to flee with the young child and his mother into Egypt, where they were kept in safety till the death of Herod. This sense of the words frees them from a difficulty, how the grace of hope, or of faith and confidence, can, in a proper sense, be exercised in the infant state; for though the principle of grace may be implanted so early, yet how it should be exercised when there is not the due use of reason is not easy to conceive; if, therefore, the words are taken in this sense, the meaning must be, that he was caused to hope as soon as he was capable of it, which is sometimes the design of such a phrase; see Job 31:18; unless we suppose something extraordinary in Christ's human nature, which some interpreters are not willing to allow, because he was in all things like unto us excepting sin; but I see not, that seeing the human nature was an extraordinary one, was perfectly holy from the first of it, the grace of God was upon it as soon as born, and it was anointed with the Holy Ghost above its fellows, why it may not be thought to exercise grace in an extraordinary manner, so early as is here expressed, literally understood.
(z) "tu me tutum fecisti", Cocceius; so Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
22:9 Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.
didst make me hope--literally, "made me secure."
21:1021:10: Դու ես որ հանա՛ր զիս յարգանդի. յո՛յս իմ ՚ի ստեանց մօր իմոյ[6707]։ [6707] Ոմանք.Որ հաներ զիս յարգանդէ։
10 Դո՛ւ հանեցիր ինձ արգանդից, իմ յոյսը դարձար մօրս կաթով սնուելու օրից:
9 Բայց զիս մօրս արգանդէն հանողը դուն ես. Մօրս ծիծը եղած ատենս դուն ինծի յոյս տուիր։
Դու ես որ հաներ զիս յարգանդէ, յոյս իմ ի ստեանց մօր իմոյ:

21:10: Դու ես որ հանա՛ր զիս յարգանդի. յո՛յս իմ ՚ի ստեանց մօր իմոյ[6707]։
[6707] Ոմանք.Որ հաներ զիս յարգանդէ։
10 Դո՛ւ հանեցիր ինձ արգանդից, իմ յոյսը դարձար մօրս կաթով սնուելու օրից:
9 Բայց զիս մօրս արգանդէն հանողը դուն ես. Մօրս ծիծը եղած ատենս դուն ինծի յոյս տուիր։
zohrab-1805▾ eastern-1994▾ western am▾
21:921:10 Но Ты извел меня из чрева, вложил в меня упование у грудей матери моей.
21:10 ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the ἐκσπάσας εκσπαω me ἐκ εκ from; out of γαστρός γαστηρ stomach; pregnant ἡ ο the ἐλπίς ελπις hope μου μου of me; mine ἀπὸ απο from; away μαστῶν μαστος breast τῆς ο the μητρός μητηρ mother μου μου of me; mine
21:10 פִּ֭רְיָמֹו ˈpiryāmô פְּרִי fruit מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth תְּאַבֵּ֑ד tᵊʔabbˈēḏ אבד perish וְ֝ ˈw וְ and זַרְעָ֗ם zarʕˈām זֶרַע seed מִ mi מִן from בְּנֵ֥י bbᵊnˌê בֵּן son אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
21:10. tu autem propugnator meus ex utero fiducia mea ab uberibus matris meaeFor thou art he that hast drawn me out of the womb: my hope from the breasts of my mother.
9. But thou art he that took me out the womb: thou didst make me trust upon my mother’s breasts.
But thou [art] he that took me out of the womb: thou didst make me hope [when I was] upon my mother' s breasts:

21:10 Но Ты извел меня из чрева, вложил в меня упование у грудей матери моей.
21:10
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
ο the
ἐκσπάσας εκσπαω me
ἐκ εκ from; out of
γαστρός γαστηρ stomach; pregnant
ο the
ἐλπίς ελπις hope
μου μου of me; mine
ἀπὸ απο from; away
μαστῶν μαστος breast
τῆς ο the
μητρός μητηρ mother
μου μου of me; mine
21:10
פִּ֭רְיָמֹו ˈpiryāmô פְּרִי fruit
מֵ מִן from
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
תְּאַבֵּ֑ד tᵊʔabbˈēḏ אבד perish
וְ֝ ˈw וְ and
זַרְעָ֗ם zarʕˈām זֶרַע seed
מִ mi מִן from
בְּנֵ֥י bbᵊnˌê בֵּן son
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
21:10. tu autem propugnator meus ex utero fiducia mea ab uberibus matris meae
For thou art he that hast drawn me out of the womb: my hope from the breasts of my mother.
9. But thou art he that took me out the womb: thou didst make me trust upon my mother’s breasts.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-11. В словах этих стихов - объяснение, почему Господь является единственным предметом упования и надежды для Давида. "Ты извел меня из чрева", т. е. я родился по особенному Твоему благоволению; своим рождением, началом жизни я был обязан Тебе; "вложил в меня упование у грудей матери моей" - я воспитывался матерью своей в привязанности к Тебе. Вероятно, мать Давида, когда кормила еще его своей грудью, говорила ему о Боге и вместе с молоком матери он воспринял высокие понятия о Нем, благоговение и преданность Ему. Чем же древнее в человеке известные привязанности, тем они глубже и прочнее; заложенные в Давида еще с детства и укрепившиеся в нем от последующих фактов его жизни, они стали несокрушимым достоянием его духовной жизни и сознания.
Albert Barnes: Notes on the Bible - 1834
22:10: I was cast upon thee from the womb - Upon thy protection and care. This, too, is an argument for the divine interposition. He had been, as it were, thrown early in life upon the protecting care of God. In some special sense he had been more unprotected and defenseless than is common at that period of life, and he owed his preservation then entirely to God. This, too, may have passed through the mind of the Redeemer on the cross. In those sad and desolate moments he may have recalled the scenes of his early life - the events which had occurred in regard to him in his early years; the poverty of his mother, the manger, the persecution by Herod, the flight into Egypt, the return, the safety which he then enjoyed from persecution in a distant part of the land of Palestine, in the obscure and unknown village of Nazareth. This too may have occurred to his mind as a reason why God should interpose and deliver him from the dreadful darkness which had come over him now.
Thou art my God from my mother's belly - Thou hast been my God from my very childhood. He had loved God as such; be had obeyed him as such; he had trusted him as such; and he now pleads this as a reason why God should interpose for him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:10: cast: Isa 46:3, Isa 46:4, Isa 49:1; Luk 2:40, Luk 2:52
thou: Joh 20:17
from: Jer 1:5; Gal 1:15
Geneva 1599
22:10 I was cast upon thee from the womb: thou [art] my God from my mother's (f) belly.
(f) For unless God's providence preserves the infants, they would perish a thousand times in the mother's womb.
John Gill
22:10 I was cast upon thee from the womb,.... Either by himself, trusting in God, hoping in him, and casting all the care of himself upon him; or by his parents, who knew the danger he was exposed to, and what schemes were laid to take away his life; and therefore did, in the use of all means they were directed to, commit him to the care and protection of God: the sense is, that the care of him was committed to God so early; and he took the care of him and gave full proof of it:
thou art my God from my mother's belly: God was his covenant God from everlasting, as he loved his human nature, chose it to the grace of union, and gave it a covenant subsistence; but he showed himself to be his God in time, and that very early, calling him from the womb, and making mention of his name from his mother's belly, and preserving him from danger in his infancy; and it was his covenant interest in God, which, though mentioned last, was the foundation of all his providential care of him and goodness to him. Now all these early appearances of the power and providence of God, on the behalf of Christ as man, are spoken of in opposition to the scoffs and flouts of his enemies about his trust in God, and deliverance by him, and to encourage his faith and confidence in him; as well as are so many reasons and arguments with God yet to be with him, help and assist him, as follows.
21:1121:11: ՚Ի քեզ անկայ ես յարգանդէ յորովայնէ մօր իմոյ դո՛ւ ես Աստուած իմ։
11 Քե՛զ յանձնուեցի ես արգանդից, մօրս որովայնից սկսած՝ դու ես Աստուածն իմ:
10 Արգանդէն ես քեզի յանձնուեցայ. Իմ մօրս որովայնէն դուն ես իմ Աստուածս։
Ի քեզ անկայ ես յարգանդէ, յորովայնէ մօր իմոյ, դու ես Աստուած իմ:

21:11: ՚Ի քեզ անկայ ես յարգանդէ յորովայնէ մօր իմոյ դո՛ւ ես Աստուած իմ։
11 Քե՛զ յանձնուեցի ես արգանդից, մօրս որովայնից սկսած՝ դու ես Աստուածն իմ:
10 Արգանդէն ես քեզի յանձնուեցայ. Իմ մօրս որովայնէն դուն ես իմ Աստուածս։
zohrab-1805▾ eastern-1994▾ western am▾
21:1021:11 На Тебя оставлен я от утробы; от чрева матери моей Ты Бог мой.
21:11 ἐπὶ επι in; on σὲ σε.1 you ἐπερρίφην επιρριπτω fling on ἐκ εκ from; out of μήτρας μητρα womb ἐκ εκ from; out of κοιλίας κοιλια insides; womb μητρός μητηρ mother μου μου of me; mine θεός θεος God μου μου of me; mine εἶ ειμι be σύ συ you
21:11 כִּי־ kî- כִּי that נָט֣וּ nāṭˈû נטה extend עָלֶ֣יךָ ʕālˈeʸḵā עַל upon רָעָ֑ה rāʕˈā רָעָה evil חָֽשְׁב֥וּ ḥˈāšᵊvˌû חשׁב account מְ֝זִמָּ֗ה ˈmzimmˈā מְזִמָּה purpose בַּל־ bal- בַּל not יוּכָֽלוּ׃ yûḵˈālû יכל be able
21:11. in te proiectus sum ex vulva de ventre matris meae Deus meus es tuI was cast upon thee from the womb. From my mother's womb thou art my God,
10. I was cast upon thee from the womb: thou art my God from my mother’s belly.
I was cast upon thee from the womb: thou [art] my God from my mother' s belly:

21:11 На Тебя оставлен я от утробы; от чрева матери моей Ты Бог мой.
21:11
ἐπὶ επι in; on
σὲ σε.1 you
ἐπερρίφην επιρριπτω fling on
ἐκ εκ from; out of
μήτρας μητρα womb
ἐκ εκ from; out of
κοιλίας κοιλια insides; womb
μητρός μητηρ mother
μου μου of me; mine
θεός θεος God
μου μου of me; mine
εἶ ειμι be
σύ συ you
21:11
כִּי־ kî- כִּי that
נָט֣וּ nāṭˈû נטה extend
עָלֶ֣יךָ ʕālˈeʸḵā עַל upon
רָעָ֑ה rāʕˈā רָעָה evil
חָֽשְׁב֥וּ ḥˈāšᵊvˌû חשׁב account
מְ֝זִמָּ֗ה ˈmzimmˈā מְזִמָּה purpose
בַּל־ bal- בַּל not
יוּכָֽלוּ׃ yûḵˈālû יכל be able
21:11. in te proiectus sum ex vulva de ventre matris meae Deus meus es tu
I was cast upon thee from the womb. From my mother's womb thou art my God,
10. I was cast upon thee from the womb: thou art my God from my mother’s belly.
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Adam Clarke: Commentary on the Bible - 1831
22:11: Be not far from me; for trouble is near - A present God is a present blessing. We always need the Divine help; but more especially when troubles and trials are at hand.
Albert Barnes: Notes on the Bible - 1834
22:11: Be not far from me - Do not withdraw from me; do not leave or forsake me.
For trouble is near - Near, in the sense that deep sorrow has come upon me; near, in the sense that I am approaching a dreadful death.
For there is none to help - Margin, as in Hebrew, "not a helper." There were those who would have helped, but they could not; there were those who could have helped, but they would not. His friends that stood around the cross were unable to aid him; his foes were unwilling to do it; and he was left to suffer unhelped.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:11: Be not: Psa 10:1, Psa 13:1-3, Psa 35:22, Psa 38:21, Psa 69:1, Psa 69:2, Psa 69:18, Psa 71:12; Joh 16:32; Heb 5:7
none to help: Heb. not a helper, Psa 72:12, Psa 142:4-6; Deu 32:36; Mat 26:56, Mat 26:72, Mat 26:74
John Gill
22:11 Be not far from me,.... Who had been so near unto him, as to take him out of the womb, and to take the care of him ever since; this is to be understood not with respect to the omnipresence of God, who is everywhere, and is not far from any of us; but of his presence, which was now withdrawn from Christ, and he was filled with a sense of divine wrath, and with sorrow and distress; and also of his powerful and assisting presence which he had promised, and Christ expected, and believed he should have, as he had: the reasons for it follow:
for trouble is near; Satan was marching towards him with his principalities and powers, to attack him in the garden and on the cross; Judas, one of his own disciples, was at hand to betray him; a multitude with swords and staves were about to seize him; the sins and chastisement of his people were just going to be laid upon him; the sword of justice was awaked against him, ready to give the blow; the hour of death was near, he was brought to the dust of it, as in Ps 22:15. A second reason is given,
for there is none to help; none among his disciples: one of them was to betray him, another to deny him, and all to forsake him and flee from him, as they did; nor any among the angels in heaven; for though they ministered to him in the wilderness, and strengthened him in the garden, there were none near him on the cross, that it might be manifest that salvation was wrought out alone by him, Is 63:5; and, indeed, if any of these had been willing to have helped him, it was not in their power to do it, none but God could; and therefore he applies to him, who had promised and was as good as his word, Is 49:8.
Robert Jamieson, A. R. Fausset and David Brown
22:11 From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.
21:1221:12: Մի՛ ՚ի բացեայ առնիր յինէն, զի նեղութիւնք մերձեալ են, եւ ո՛չ ոք է որ օգնէ ինձ[6708]։ [6708] Ոմանք.Մի՛ ՚ի բացէ առներ յինէն։
12 Մի՛ հեռացիր ինձնից, քանզի մօտ են վտանգները, եւ չկայ մէկը, որ օգնի ինձ:
11 Մի՛ հեռանար ինձմէ, վասն զի նեղութիւնը մօտ է, Վասն զի օգնող մը չկայ։
Մի՛ ի բացեայ առնիր յինէն, զի նեղութիւնք մերձեալ են, եւ ոչ ոք է որ օգնէ ինձ:

21:12: Մի՛ ՚ի բացեայ առնիր յինէն, զի նեղութիւնք մերձեալ են, եւ ո՛չ ոք է որ օգնէ ինձ[6708]։
[6708] Ոմանք.Մի՛ ՚ի բացէ առներ յինէն։
12 Մի՛ հեռացիր ինձնից, քանզի մօտ են վտանգները, եւ չկայ մէկը, որ օգնի ինձ:
11 Մի՛ հեռանար ինձմէ, վասն զի նեղութիւնը մօտ է, Վասն զի օգնող մը չկայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1121:12 Не удаляйся от меня, ибо скорбь близка, а помощника нет.
21:12 μὴ μη not ἀποστῇς αφιστημι distance; keep distance ἀπ᾿ απο from; away ἐμοῦ εμου my ὅτι οτι since; that θλῖψις θλιψις pressure ἐγγύς εγγυς close ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὁ ο the βοηθῶν βοηθεω help
21:12 כִּ֭י ˈkî כִּי that תְּשִׁיתֵ֣מֹו tᵊšîṯˈēmô שׁית put שֶׁ֑כֶם šˈeḵem שְׁכֶם shoulder בְּ֝ ˈbᵊ בְּ in מֵֽיתָרֶ֗יךָ mˈêṯārˈeʸḵā מֵיתָר string תְּכֹונֵ֥ן tᵊḵônˌēn כון be firm עַל־ ʕal- עַל upon פְּנֵיהֶֽם׃ pᵊnêhˈem פָּנֶה face
21:12. ne longe fias a me quoniam tribulatio proxima est quoniam non est adiutorDepart not from me. For tribulation is very near: for there is none to help me.
11. Be not far from me; for trouble is near; for there is none to help.
Be not far from me; for trouble [is] near; for [there is] none to help:

21:12 Не удаляйся от меня, ибо скорбь близка, а помощника нет.
21:12
μὴ μη not
ἀποστῇς αφιστημι distance; keep distance
ἀπ᾿ απο from; away
ἐμοῦ εμου my
ὅτι οτι since; that
θλῖψις θλιψις pressure
ἐγγύς εγγυς close
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ο the
βοηθῶν βοηθεω help
21:12
כִּ֭י ˈkî כִּי that
תְּשִׁיתֵ֣מֹו tᵊšîṯˈēmô שׁית put
שֶׁ֑כֶם šˈeḵem שְׁכֶם shoulder
בְּ֝ ˈbᵊ בְּ in
מֵֽיתָרֶ֗יךָ mˈêṯārˈeʸḵā מֵיתָר string
תְּכֹונֵ֥ן tᵊḵônˌēn כון be firm
עַל־ ʕal- עַל upon
פְּנֵיהֶֽם׃ pᵊnêhˈem פָּנֶה face
21:12. ne longe fias a me quoniam tribulatio proxima est quoniam non est adiutor
Depart not from me. For tribulation is very near: for there is none to help me.
11. Be not far from me; for trouble is near; for there is none to help.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14. Помощь Бога тем для Давида нужнее, чем ближе и грознее опасность. У Давида нет нигде защитника, враги же его так многочисленны и так обеспечены в своем благополучии, как многочисленны и сыты тельцы васанские, вместе с тем они также грозны по отношению к нему, как львы для обыкновенных животных. Васан имел богатые пастбища, а потому преобладающим занятием обитателей его было скотоводство, особенно много было рогатого скота. Силы Давида истощились, пропали, как бесследно поглощается вода, пролитая на сухую землю; "кости в нем", как более твердая часть человеческого организма, а потому - символ его крепости, рассыпались, т. е. настойчивые преследования со стороны Саула, вынуждавшие Давида к постоянному бегству, настолько истощили последнего, что он не находит в себе уже сил продолжать это бегство. "Сердце его" растаяло, как "воск", он потерял мужество при виде безвыходности своего положения, как фигура, сделанная из воска, обращается от действия огня в бесформенную массу; силы его пропали, как высыхает вода в скудельном сосуде, когда его обжигает горшечник; его "язык прилип к гортани", что является показателем истощения его сил. Положение его настолько безвыходно, что он считает себя уже на краю гроба ("в персти смертной").
Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Be not far from me; for trouble is near; for there is none to help. 12 Many bulls have compassed me: strong bulls of Bashan have beset me round. 13 They gaped upon me with their mouths, as a ravening and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels. 15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death. 16 For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet. 17 I may tell all my bones: they look and stare upon me. 18 They part my garments among them, and cast lots upon my vesture. 19 But be not thou far from me, O LORD: O my strength, haste thee to help me. 20 Deliver my soul from the sword; my darling from the power of the dog. 21 Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
In these verses we have Christ suffering and Christ praying, by which we are directed to look for crosses and to look up to God under them.
I. Here is Christ suffering. David indeed was often in trouble, and beset with enemies; but many of the particulars here specified are such as were never true of David, and therefore must be appropriated to Christ in the depth of his humiliation.
1. He is here deserted by his friends: Trouble and distress are near, and there is none to help, none to uphold, v. 11. He trod the wine-press alone; for all his disciples forsook him and fled. It is God's honour to help when all other helps and succours fail.
2. He is here insulted and surrounded by his enemies, such as were of a higher rank, who for their strength and fury, are compared to bulls, strong bulls of Bashan (v. 12), fat and fed to the full, haughty and sour; such were the chief priests and elders that persecuted Christ; and others of a lower rank, who are compared to dogs (v. 16), filthy and greedy, and unwearied in running him down. There was an assembly of the wicked plotting against him (v. 16); for the chief priests sat in council, to consult of ways and means to take Christ. These enemies were numerous and unanimous: "Many, and those of different and clashing interests among themselves, as Herod and Pilate, have agreed to compass me. They have carried their plot far, and seem to have gained their point, for they have beset me round, v. 12. They have enclosed me, v. 16. They are formidable and threatening (v. 13): They gaped upon me with their mouths, to show me that they would swallow me up; and this with as much strength and fierceness as a roaring ravening lion leaps upon his prey."
3. He is here crucified. The very manner of his death is described, though never in use among the Jews: They pierced my hands and my feet (v. 16), which were nailed to the accursed tree, and the whole body left so to hang, the effect of which must needs be the most exquisite pain and torture. There is no one passage in all the Old Testament which the Jews have so industriously corrupted as this, because it is such an eminent prediction of the death of Christ and was so exactly fulfilled.
4. He is here dying (v. 14, 15), dying in pain and anguish, because he was to satisfy for sin, which brought in pain, and for which we must otherwise have lain in everlasting anguish. Here is, (1.) The dissolution of the whole frame of his body: I am poured out like water, weak as water, and yielding to the power of death, emptying himself of all the supports of his human nature. (2.) The dislocation of his bones. Care was taken that not one of them should be broken (John xix. 36), but they were all out of joint by the violent stretching of his body upon the cross as upon a rack. Or it may denote the fear that seized him in his agony in the garden, when he began to be sore amazed, the effect of which perhaps was (as sometimes it has been of great fear, Dan. v. 6), that the joints of his loins were loosed and his knees smote one against another. His bones were put out of joint that he might put the whole creation into joint again, which sin had put out of joint, and might make our broken bones to rejoice. (3.) The colliquation of his spirits: My heart is like wax, melted to receive the impressions of God's wrath against the sins he undertook to satisfy for, melting away like the vitals of a dying man; and, as this satisfied for the hardness of our hearts, so the consideration of it should help to soften them. When Job speaks of his inward trouble he says, The Almighty makes my heart soft, Job xxiii. 16, and see Ps. lviii. 2. (4.) The failing of his natural force: My strength is dried up; so that he became parched and brittle like a potsherd, the radical moisture being wasted by the fire of divine wrath preying upon his spirits. Who then can stand before God's anger? Or who knows the power of it? If this was done in the green tree, what shall be done in the dry? (5.) The clamminess of his mouth, a usual symptom of approaching death: My tongue cleaveth to my jaws; this was fulfilled both in his thirst upon the cross (John xix. 28) and in his silence under his sufferings; for, as a sheep before the shearers is dumb, so he opened not his mouth, nor objected against any thing done to him. (6.) His giving up the ghost: "Thou hast brought me to the dust of death; I am just ready to drop into the grave;" for nothing less would satisfy divine justice. The life of the sinner was forfeited, and therefore the life of the sacrifice must be the ransom for it. The sentence of death passed upon Adam was thus expressed: Unto dust thou shalt return. And therefore Christ, having an eye to that sentence in his obedience to death, here uses a similar expression: Thou hast brought me to the dust of death.
5. He was stripped. The shame of nakedness was the immediate consequence of sin; and therefore our Lord Jesus was stripped of his clothes, when he was crucified, that he might clothe us with the robe of his righteousness, and that the shame of our nakedness might not appear. Now here we are told, (1.) How his body looked when it was thus stripped: I may tell all my bones, v. 17. His blessed body was lean and emaciated with labour, grief, and fasting, during the whole course of his ministry, which made him look as if he was nearly 50 years old when he was yet but 33, as we find, John viii. 57. His wrinkles now witnessed for him that he was far from being what was called, a gluttonous man and a wine-bibber. Or his bones might be numbered, because his body was distended upon the cross, which made it easy to count his ribs. They look and stare upon me, that is, my bones do, being distorted, and having no flesh to cover them, as Job says (ch. xvi. 8), My leanness, rising up in me, beareth witness to my face. Or "the standers by, the passers by, are amazed to see my bones start out thus; and, instead of pitying me, are pleased even with such a rueful spectacle." (2.) What they did with his clothes, which they took from him (v. 18): They parted my garments among them, to every soldier a part, and upon my vesture, the seamless coat, do they cast lots. This very circumstance was exactly fulfilled, John xix. 23, 24. And though it was no great instance of Christ's suffering, yet it is a great instance of the fulfilling of the scripture in him. Thus it was written, and therefore thus it behoved Christ to suffer. Let this therefore confirm our faith in him as the true Messiah, and inflame our love to him as the best of friends, who loved us and suffered all this for us.
II. Here is Christ praying, and with that supporting himself under the burden of his sufferings. Christ, in his agony, prayed earnestly, prayed that the cup might pass from him. When the prince of this world with his terrors set upon him, gaped upon him as a roaring lion, he fell upon the ground and prayed. And of that David's praying here was a type. He calls God his strength, v. 19. When we cannot rejoice in God as our song, yet let us stay ourselves upon him as out strength, and take the comfort of spiritual supports when we cannot come at spiritual delights. He prays, 1. That God would be with him, and not set himself at a distance from him: Be not thou far from me (v. 11), and again, v. 19. "Whoever stands aloof from my sore, Lord, do not thou." The nearness of trouble should quicken us to draw near to God and then we may hope that he will draw near to us. 2. That he would help him and make haste to help him, help him to bear up under his troubles, that he might not fail nor be discouraged, that he might neither shrink from his undertaking no sink under it. And the Father heard him in that he feared (Heb. v. 7) and enabled him to go through with his work. 3. That he would deliver him and save him, v. 20, 21. (1.) Observe what the jewel is which he is in care for, "The safety of my soul, my darling; let that be redeemed from the power of the grave, Ps. xlix. 15. Father, into thy hands I commit that, to be conveyed safely to paradise." The psalmist here calls his soul his darling, his only one (so the word is): "My soul is my only one. I have but one soul to take care of, and therefore the greater is my shame if I neglect it and the greater will the loss be if I let it perish. Being my only one, it ought to be my darling, for the eternal welfare of which I ought to be deeply concerned. I do not use my soul as my darling, unless I take care to preserve it from every thing that would hurt it and to provide all necessaries for it, and be entirely tender of its welfare." (2.) Observe what the danger is from which he prays to be delivered, from the sword, the flaming sword of divine wrath, which turns every way. This he dreaded more than any thing, Gen. iii. 24. God's anger was the wormwood and the gall in the bitter cup that was put into his hands. "O deliver my soul from that. Lord, though I lose my life, let me not lose thy love. Save me from the power of the dog, and from the lion's mouth." This seems to be meant of Satan, that old enemy who bruised the heel of the seed of the woman, the prince of this world, with whom he was to engage in close combat and whom he saw coming, John xiv. 30. "Lord, save me from being overpowered by his terrors." He pleads, "Thou hast formerly heard me from the horns of the unicorn," that is, "saved me from him in answer to my prayer." This may refer to the victory Christ had obtained over Satan and his temptations (Matt. iv.), when the devil left him for a season (Luke iv. 13), but now returned in another manner to attack him with his terrors. "Lord, thou gavest me the victory then, give it me now, that I may spoil principalities and powers, and cast out the prince of this world." Has God delivered us from the horns of the unicorn, that we be not tossed? Let that encourage us to hope that we shall be delivered from the lion's mouth, that we be not torn. He that has delivered doth and will deliver. This prayer of Christ, no doubt, was answered, for the Father heard him always. And, though he did not deliver him from death, yet he suffered him not to see corruption, but, the third day, raised him out of the dust of death, which was a greater instance of God's favour to him than if he had helped him down from the cross; for that would have hindered his undertaking, whereas his resurrection crowned it.
In singing this we should meditate on the sufferings and resurrection of Christ till we experience in our own souls the power of his resurrection and the fellowship of his sufferings.
Adam Clarke: Commentary on the Bible - 1831
22:12: Many bulls have compassed me - The bull is the emblem of brutal strength, that gores and tramples down all before it. Such was Absalom, Ahithophel, and others, who rose up in rebellion against David; and such were the Jewish rulers who conspired against Christ.
Strong bulls of Bashan - Bashan was a district beyond Jordan, very fertile, where they were accustomed to fatten cattle, which became, in consequence of the excellent pasture, the largest, as well as the fattest, in the country. See Calmet. All in whose hands were the chief power and influence became David's enemies; for Absalom had stolen away the hearts of all Israel. Against Christ, the chiefs both of Jews and Gentiles were united.
Albert Barnes: Notes on the Bible - 1834
22:12: Many bulls have compassed me - Men with the fierceness and fury of bulls. Compare Isa 51:20; Psa 68:30.
Strong bulls of Bashan - The country of Bashan embraced the territory which was on the east of the Jordan, north of Gilead, which was given to the half tribe of Manasseh: compare Gen 14:5 with Jos 12:4-6. It was distinguished as pasture land for its richness. Its trees and its breed of cattle are frequently referred to in the Scriptures. Thus in Deu 32:14, "rams of the breed of Bashan" are mentioned; in Isa 2:13, Zac 11:2, "oaks of Bashan" are mentioned in connection with the cedars of Lebanon; in Amo 4:1, "the kine of Bashan" are mentioned. The bulls of Bashan are here alluded to as remarkable for their size, their strength, and their fierceness; and are designed to represent men that were fierce, savage, and violent. As applied to the Redeemer, the allusion is to the fierce and cruel men that persecuted him and sought his life. No one can doubt that the allusion is applicable to his persecutors and murderers; and no one can show that the thought indicated by this phrase also may not have passed through the mind of the Redeemer when on the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:12: Many: Psa 68:30; Jer 50:11
strong: Deu 32:14, Deu 32:15; Isa 34:7; Eze 39:18; Amo 4:1-3; Mat 27:1; Act 4:27
Carl Friedrich Keil and Franz Delitzsch
22:12
(Heb.: 22:13-14)Looking back upon his relationship to God, which has existed from the earliest times, the sufferer has become somewhat more calm, and is ready, in Ps 22:13, to describe his outward and inner life, and thus to unburden his heart. Here he calls his enemies פּרים, bullocks, and in fact אבּירי בּשׁן (cf. Ps 50:13 with Deut 32:14), strong ones of Bashan, the land rich in luxuriant oak forests and fat pastures (בשׁן = buthne, which in the Beduin dialect means rich, stoneless meadow-land, vid., Job S. 509f.; tr. ii. pp. 399f.) north of Jabbok extending as far as to the borders of Hermon, the land of Og and afterwards of Manasseh (Num 30:1). They are so called on account of their robustness and vigour, which, being acquired and used in opposition to God is brutish rather than human (cf. Amos 4:1). Figures like these drawn from the animal world and applied in an ethical sense are explained by the fact, that the ancients measured the instincts of animals according to the moral rules of human nature; but more deeply by the fact, that according to the indisputable conception of Scripture, since man was made to fall by Satan through the agency of an animal, the animal and Satan are the two dominant powers in Adamic humanity. כּתּר is a climactic synonym of סבב. On Ps 22:14 compare the echoes in Jeremiah, Lam 2:16; Lam 3:46. Finally, the foes are all comprehended under the figure of a lion, which, as soon as he sights his prey, begins to roar, Amos 3:4. The Hebrew טרף, discerpere, according to its root, belongs to חרף, carpere. They are instar leonis dilaniaturi et rugientis.
Geneva 1599
22:12 Many bulls have compassed me: strong (g) [bulls] of Bashan have beset me round.
(g) He means that his enemies were so fat, proud and cruel that they were more like beasts than men.
John Gill
22:12 Many bulls have compassed me,.... By whom are meant the chief priests, elders, Scribes, and Pharisees, among the Jews, and Herod and Pontius Pilate among the Gentiles, comparable to bulls for their fierceness, rage, and fury against Christ, Ps 2:1; and for their pushing at him with their horns of power and authority, and for their trampling him under their feet, his person and offices; these compassed him about at his apprehension, arraignment, trial, and condemnation; and there were many of them to one child, Jesus:
strong bulls of Bashan have beset me round; Bashan was a very fruitful country, in which cattle of various sorts, and bulls among the rest, were fed and fattened; see Deut 32:14; bulls are noted for their strength in other writers (a). Hence great men, who abounded in riches and power, and used them to the oppression of the poor, are compared to the kine of Bashan, Amos 4:1; and a very fit name this was for the kings and princes of the earth; for Caiaphas, Annas, and the chief priests, that lived upon the fat of the land, who beset Christ around, and employed all their power and policy to take him and bring him to death; nor is it unusual with Heathen writers (b) to compare great personages to bulls.
(a) "Fortes tauri", Virgil. Georgic. l. 1. v. 65. Ovid. Metamorph. l. 9. Fab. 1. (b) Homer. Iliad. 2. v. 48. Horat. Satyr. l. 1. Satyr. 3. v. 110.
John Wesley
22:12 Bulls - Wicked and violent, and potent enemies; for such are so called, Ezek 39:18; Amos 4:1. Of Bashan - As the cattle there bred were, and therefore fierce and furious.
Robert Jamieson, A. R. Fausset and David Brown
22:12 His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.
21:1321:13: Շուրջ եղեն զինեւ զուարակք բազումք, եւ ցուլք գէրք պաշարեցին զիս։
13 Բազում եզներ շրջապատեցին ինձ, եւ պարարտ ցուլերը պաշարեցին ինձ:
12 Շատ զուարակներ չորս կողմս առին, Բասանի ցուլերը զիս պաշարեցին։
Շուրջ եղեն զինեւ զուարակք բազումք, եւ ցուլք [115]գէրք պաշարեցին զիս:

21:13: Շուրջ եղեն զինեւ զուարակք բազումք, եւ ցուլք գէրք պաշարեցին զիս։
13 Բազում եզներ շրջապատեցին ինձ, եւ պարարտ ցուլերը պաշարեցին ինձ:
12 Շատ զուարակներ չորս կողմս առին, Բասանի ցուլերը զիս պաշարեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1221:13 Множество тельцов обступили меня; тучные Васанские окружили меня,
21:13 περιεκύκλωσάν περικυκλοω encircle; surround με με me μόσχοι μοσχος calf πολλοί πολυς much; many ταῦροι ταυρος bull πίονες πιων constrain; contain με με me
21:13 ר֣וּמָה rˈûmā רום be high יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH בְ vᵊ בְּ in עֻזֶּ֑ךָ ʕuzzˈeḵā עֹז power נָשִׁ֥ירָה nāšˌîrā שׁיר sing וּֽ֝ ˈˈû וְ and נְזַמְּרָה nᵊzammᵊrˌā זמר sing גְּבוּרָתֶֽךָ׃ gᵊvûrāṯˈeḵā גְּבוּרָה strength
21:13. circumdederunt me vituli multi tauri pingues vallaverunt meMany calves have surrounded me: fat bulls have besieged me.
12. Many bulls have compassed me: strong bulls of Bashan have beset me round.
Many bulls have compassed me: strong [bulls] of Bashan have beset me round:

21:13 Множество тельцов обступили меня; тучные Васанские окружили меня,
21:13
περιεκύκλωσάν περικυκλοω encircle; surround
με με me
μόσχοι μοσχος calf
πολλοί πολυς much; many
ταῦροι ταυρος bull
πίονες πιων constrain; contain
με με me
21:13
ר֣וּמָה rˈûmā רום be high
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
בְ vᵊ בְּ in
עֻזֶּ֑ךָ ʕuzzˈeḵā עֹז power
נָשִׁ֥ירָה nāšˌîrā שׁיר sing
וּֽ֝ ˈˈû וְ and
נְזַמְּרָה nᵊzammᵊrˌā זמר sing
גְּבוּרָתֶֽךָ׃ gᵊvûrāṯˈeḵā גְּבוּרָה strength
21:13. circumdederunt me vituli multi tauri pingues vallaverunt me
Many calves have surrounded me: fat bulls have besieged me.
12. Many bulls have compassed me: strong bulls of Bashan have beset me round.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:13: They gaped upon me - They were fiercely and madly beat on my destruction.
Albert Barnes: Notes on the Bible - 1834
22:13: They gaped upon me with their mouths - Margin, as in Hebrew, "opened their mouths against me." That is, they opened their mouths wide as if they would devour me, as a lion does when he seizes upon his prey. In Psa 22:7 they are represented as "opening" the mouth for another purpose - that of derision or scorn; here they are described as if they were fierce and wild beasts ready to fall upon their prey.
As a ravening and roaring lion - The word "ravening" means "voraciously devouring," and the allusion in the Hebrew word is to the lion as he tears his prey - טרף ṭ â raph - rending it in pieces to devour it. All this is designed to denote the greediness with which the enemies of the Redeemer sought his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:13: gaped: etc. Heb. opened their mouths against me, Psa 22:7, Psa 35:21; Job 16:10; Lam 2:16, Lam 3:46; Mat 26:3, Mat 26:4, Mat 26:59-65
as a: Psa 22:21, Psa 7:2, Psa 17:12, Psa 35:17; Eze 22:27, Eze 22:28; Pe1 5:8
John Gill
22:13 They gaped upon me with their mouths,.... Either by way of derision and contempt, Job 16:10; or belching out blasphemy against him, or rather, with the greatest vehemency, crying out "Crucify him, crucify him", Lk 23:21; and this they did
as a ravening and roaring lion, when it has got its prey and rejoices, Amos 3:4; and being in such hands, and encompassed about with such enemies, as Christ was in the garden, in the high priest's hall, and in Pilate's judgment hall, is a third reason or argument used by him with God his Father, to be near to him and not far from him.
21:1421:14: Բացին ՚ի վերայ իմ զբերանս իւրեանց, որպէս առեւծ զի մռնչէ եւ յափշտակէ։
14 Մռնչացող ու յափշտակող առիւծների պէս ինձ վրայ բացին բերաններն իրենց:
13 Իրենց բերանը իմ վրաս բացին՝ Յափշտակող ու մռնչող առիւծի պէս։
Բացին ի վերայ իմ զբերանս իւրեանց, որպէս առեւծ զի մռնչէ եւ յափշտակէ:

21:14: Բացին ՚ի վերայ իմ զբերանս իւրեանց, որպէս առեւծ զի մռնչէ եւ յափշտակէ։
14 Մռնչացող ու յափշտակող առիւծների պէս ինձ վրայ բացին բերաններն իրենց:
13 Իրենց բերանը իմ վրաս բացին՝ Յափշտակող ու մռնչող առիւծի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
21:1321:14 раскрыли на меня пасть свою, {как} лев, алчущий добычи и рыкающий.
21:14 ἤνοιξαν ανοιγω open up ἐπ᾿ επι in; on ἐμὲ εμε me τὸ ο the στόμα στομα mouth; edge αὐτῶν αυτος he; him ὡς ως.1 as; how λέων λεων lion ὁ ο the ἁρπάζων αρπαζω snatch καὶ και and; even ὠρυόμενος ωρυομαι roar
21:14. aperuerunt super me os suum quasi leo capiens et rugiensThey have opened their mouths against me, as a lion ravening and roaring.
13. They gape upon me with their mouth, a ravening and a roaring lion.
They gaped upon me [with] their mouths, [as] a ravening and a roaring lion:

21:14 раскрыли на меня пасть свою, {как} лев, алчущий добычи и рыкающий.
21:14
ἤνοιξαν ανοιγω open up
ἐπ᾿ επι in; on
ἐμὲ εμε me
τὸ ο the
στόμα στομα mouth; edge
αὐτῶν αυτος he; him
ὡς ως.1 as; how
λέων λεων lion
ο the
ἁρπάζων αρπαζω snatch
καὶ και and; even
ὠρυόμενος ωρυομαι roar
21:14. aperuerunt super me os suum quasi leo capiens et rugiens
They have opened their mouths against me, as a lion ravening and roaring.
13. They gape upon me with their mouth, a ravening and a roaring lion.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:14: I am poured out like water - That is, as the old Psalter: Thai rought na mare to sla me than to spil water.
The images in this verse are strongly descriptivr of a person in the deepest distress; whose strength, courage, hope, and expectation of succor and relief, had entirely failed.
Our Lord's sufferings were extreme; but I cannot think there is any sound theologic sense in which these things can be spoken of Christ, either in his agony in the garden, or his death upon the cross.
Albert Barnes: Notes on the Bible - 1834
22:14: I am poured out like water - The sufferer now turns from his enemies, and describes the effect of all these outward persecutions and trials on himself. The meaning in this expression is, that all his strength was gone. It is remarkable that we have a similar expression, which is not easily accounted for, when we say of ourselves that "we are as weak as water." An expression similar to this occurs in Jos 7:5 : "The hearts of the people melted, and became as water." Compare Lam 2:19; Psa 58:7. "My bones are out of joint." Margin, "sundered." The Hebrew word - פרד pâ rad - means "to break off, to break in pieces, to separate by breaking;" and then, to be separated, or divided. It is not necessary to suppose here that his bones were literally dislocated or "put out of joint," anymore than it is necessary to suppose that he was literally "poured out like water," or that his heart was literally "melted like wax" within him. The meaning is that he was utterly prostrated and powerless; he was as if his bones had been dislocated, and he was unable to use his limbs.
My heart is like wax - The idea here also is that of debility. His strength seemed all to be gone. His heart was no longer firm; his vigour was exhausted.
It is melted in the midst of my bowels - Or, within me. The word bowels in the Scriptures is not restricted in its signification as it is with us. It embraces the upper parts of the viscera as well as the lower, and consequently would include that part in which the heart is situated. See the notes at Isa 16:11. The meaning here is that his heart was no longer firm and strong. As applied to the Redeemer, this would refer to the prostration of his strength in his last struggle; and no one can prove that these thoughts did not pass through his mind when on the cross.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:14: I am: Jos 7:5; Mat 26:38; Luk 22:44; Joh 12:27
all: Psa 22:17; Dan 5:6
out of joint: or, sundered
heart: Psa 68:2; Jos 7:5; Job 23:16; Mar 14:33, Mar 14:34
Carl Friedrich Keil and Franz Delitzsch
22:14
(Heb.: 22:15-16)Now he described, how, thus encompassed round, he is still just living, but already as it were dead. The being poured out like water reminds us of the ignominious abandonment of the Crucified One to a condition of weakness, in which His life, deprived of its natural support, is in the act of dissolution, and its powers dried up (2Kings 14:14); the bones being stretched out, of the forcible stretching out of His body (חתפּרד, from פּרד to separate, cf. Arab. frd, according to its radical signification, which has been preserved in the common Arabic dialect: so to spread out or apart that the thing has no bends or folds,
(Note: Vid., Bocthor, Dict. fran.-arabe, s. v. Etendre and Dployer.)
Greek ἐξαπλοῦν); the heart being melted, recalls His burning anguish, the inflammation of the wounds, and the pressure of blood on the head and heart, the characteristic cause of death by crucifixion. נמס, in pause נמס, is 3 praet.; wax, דּונג, receives its name from its melting (דנג, root דג, τηκ). In Ps 22:16 the comparison כּחרשׂ has reference to the issue of result (vid., Ps 18:43): my strength is dried up, so that it is become like a potsherd. חכּי (Saadia) instead of כּחי commends itself, unless, כּח perhaps, like the Talmudic כּיח cidumlaT eht eki, also had the signification "spittle" (as a more dignified word for רק). לשׁון, with the exception perhaps of Prov 26:28, is uniformly feminine; here the predicate has the masculine ground-form without respect to the subject. The part. pass. has a tendency generally to be used without reference to gender, under the influence of the construction laid down in Ges. 143, 1, b, according to which לשׁני may be treated as an accusative of the object; מלקוחי, however, is acc. loci (cf. ל Ps 137:6; Job 29:10; אל Lam 4:4; Ezek 3:26): my tongue is made to cleave to my jaws, fauces meas. Such is his state in consequence of outward distresses. His enemies, however, would not have power to do all this, if God had not given it to them. Thus it is, so to speak, God Himself who lays him low in death. שׁפת to put anywhere, to lay, with the accompanying idea of firmness and duration, Arab. ṯbât, Is 26:12; the future is used of that which is just taking place. Just in like manner, in Is 53:1-12, the death of the Servant of God is spoken of not merely as happening thus, but as decreed; and not merely as permitted by God, but as being in accordance with the divine will. David is persecuted by Saul, the king of His people, almost to the death; Jesus, however, is delivered over by the Sanhedrim, the authority of His people, to the heathen, under whose hands He actually dies the death of the cross: it is a judicial murder put into execution according to the conditions and circumstances of the age; viewed, however, as to its final cause, it is a gracious dispensation of the holy God, in whose hands all the paths of the world's history run parallel, and who in this instance makes sin subservient to its own expiation.
Geneva 1599
22:14 I am poured out like (h) water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
(h) Before he spoke of the cruelty of his enemies, and now he declares the inward grief of the mind, so that Christ was tormented both in soul and body.
John Gill
22:14 I am poured out like water,.... This may refer to Christ's sweat in the garden, when through his agony or conflict with Satan, and his vehemency in prayer, and the pressure on his mind, in a view of his people's sins, and the wrath of God for, them, and the accursed death he was about to undergo on that account, sweat in great abundance came from all parts of his body, and not only stood in large drops, but fell to the ground like great drops of blood; so that his body was all covered with water, or rather seemed to be dissolving into water, or else to the quantity of tears he shed both there and elsewhere; his sorrow was great even unto death, which vented itself in floods of tears; his prayers were offered up with strong crying and tears; his head was, as Jeremiah wished his might be, as waters, and his eyes a fountain of tears, yea, his whole body seemed to be bathed with them: or else to the shedding of his blood, and the pouring out his soul unto death for his people, which was voluntarily done by himself, or by his enemies; which they shed like water, and made no account of it, Ps 79:3. Some have thought this respects the opinion some had of him, even some of his own disciples, when he was dead; all their hopes of his being their Redeemer and Saviour being gone, he was as water spilled on the ground, which cannot be gathered up; see 2Kings 14:14; but rather the phrase intends his being quite dispirited, his heart failing, his soul sorrowful unto death, his hands feeble, his knees weak like water, and he just ready to faint and die; see Josh 7:5, Ezek 7:17;
and all my bones are out of joint; not through the stretching of his body on the cross, which seems to be designed in Ps 22:17; but as it is with persons in a panic, their joints seem to be loosed, and their bones parting asunder, their legs tremble, no member can perform its office, but as if everyone was dislocated and out of its place; see Ps 6:2;
my heart is like wax, it is melted in the midst of my bowels; as wax melts before the fire, so did the heart of Christ at the wrath and fury of God, which was poured forth like fire upon him; and which he had a sense of, when in the garden and on the cross, bearing the sins of his people, and sustaining the punishment due unto them for it was not because of his enemies, nor merely at the presence of God, and his righteous judgments, which is sometimes the case; see 2Kings 17:10; but at the apprehension of divine wrath, and feeling the same, as the surety of his people; and what an idea does this give of the wrath of God! for if the heart of Christ, the Lion of the tribe of Judah, melted at it, what heart can endure, or hands be strong, when God deals with them in his wrath? Ezek 22:14.
John Wesley
22:14 Water - My spirits are spent and gone like water which once spilt can never be recovered; my very flesh is melted within me, and I am become as weak as water. Bones - I am as unable to help myself, and as full of torment, as if all my bones were disjointed. Wax - Melted, through fear and overwhelming grief.
Robert Jamieson, A. R. Fausset and David Brown
22:14 Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare Gen 49:4; 2Kings 14:14; Ps 58:8). In this, God is regarded as the ultimate source, and men as the instruments.
21:1521:15: Ես որպէս զջուր հեղայ՝ եւ ցրուեցան ամենայն ոսկերք իմ. եւ եղեւ սիրտ իմ որպէս մոմ հալեալ ՚ի մէջ որովայնի իմոյ։
15 Հոսեցի ես ինչպէս ջուր, խախտուեցին իմ բոլոր ոսկորները, եւ սիրտս հալած մոմ դարձաւ որովայնիս մէջ:
14 Ջուրի պէս թափուեցայ Ու բոլոր ոսկորներս քակուեցան. Սիրտս մոմի պէս եղաւ, Հալեցաւ փորիս մէջ։
Ես որպէս զջուր հեղայ, եւ ցրուեցան ամենայն ոսկերք իմ, եւ եղեւ սիրտ իմ որպէս մոմ հալեալ ի մէջ որովայնի իմոյ:

21:15: Ես որպէս զջուր հեղայ՝ եւ ցրուեցան ամենայն ոսկերք իմ. եւ եղեւ սիրտ իմ որպէս մոմ հալեալ ՚ի մէջ որովայնի իմոյ։
15 Հոսեցի ես ինչպէս ջուր, խախտուեցին իմ բոլոր ոսկորները, եւ սիրտս հալած մոմ դարձաւ որովայնիս մէջ:
14 Ջուրի պէս թափուեցայ Ու բոլոր ոսկորներս քակուեցան. Սիրտս մոմի պէս եղաւ, Հալեցաւ փորիս մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
21:1421:15 Я пролился, как вода; все кости мои рассыпались; сердце мое сделалось, как воск, растаяло посреди внутренности моей.
21:15 ὡσεὶ ωσει as if; about ὕδωρ υδωρ water ἐξεχύθην εκχεω pour out; drained καὶ και and; even διεσκορπίσθη διασκορπιζω disperse; confound πάντα πας all; every τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ἐγενήθη γινομαι happen; become ἡ ο the καρδία καρδια heart μου μου of me; mine ὡσεὶ ωσει as if; about κηρὸς κηρος melt ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the κοιλίας κοιλια insides; womb μου μου of me; mine
21:15. sicut aqua effusus sum et separata sunt omnia ossa mea factum est cor meum sicut cera liquefacta in medio ventris meiI am poured out like water; and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.
14. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels:

21:15 Я пролился, как вода; все кости мои рассыпались; сердце мое сделалось, как воск, растаяло посреди внутренности моей.
21:15
ὡσεὶ ωσει as if; about
ὕδωρ υδωρ water
ἐξεχύθην εκχεω pour out; drained
καὶ και and; even
διεσκορπίσθη διασκορπιζω disperse; confound
πάντα πας all; every
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
ἐγενήθη γινομαι happen; become
ο the
καρδία καρδια heart
μου μου of me; mine
ὡσεὶ ωσει as if; about
κηρὸς κηρος melt
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
κοιλίας κοιλια insides; womb
μου μου of me; mine
21:15. sicut aqua effusus sum et separata sunt omnia ossa mea factum est cor meum sicut cera liquefacta in medio ventris mei
I am poured out like water; and all my bones are scattered. My heart is become like wax melting in the midst of my bowels.
14. I am poured out like water, and all my bones are out of joint: my heart is like wax; it is melted in the midst of my bowels.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:15: My strength is dried up - All these expressions mark a most distressed and hopeless case.
Into the dust of death - This means only that he was apparently brought nigh to the grave, and consequent corruption, this latter David saw; but Jesus Christ never saw corruption.
Albert Barnes: Notes on the Bible - 1834
22:15: My strength is dried up like a potsherd, - A "potsherd" is a fragment of a broken pot, or a piece of earthenware. See Isa 45:9, note; and Job 2:8, note. The meaning here is, that his strength was not vigorous like a green tree that was growing, and that was full of sap, but it was like a brittle piece of earthenware, so dry and fragile that it could be easily crumbled to pieces.
And my tongue cleaveth to my jaws - See the notes at Job 29:10. The meaning here is, that his mouth was dry, and he could not speak. His tongue adhered to the roof of his mouth so that he could not use it - another description of the effects of intense thirst. Compare Joh 19:28.
And thou hast brought me into the dust of death - Or, as we should say, "to dust" - "to the grave" - to the dust where death reigns. See the notes at Dan 12:2. The meaning is, that he was near death; or, was just ready to die. Who can show that the Redeemer when on the cross may not in his own meditations have gone over these very expressions in the psalm as applicable to himself?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:15: strength: Psa 32:3, Psa 32:4; Pro 17:22
tongue: Psa 69:3, Psa 69:21; Job 29:10; Lam 4:4; Joh 19:28
into the: Psa 30:9, Psa 104:29; Gen 3:19, Gen 18:27; Job 7:21, Job 10:9, Job 34:15; Isa 53:12; Dan 12:2; Mat 27:50; Co1 15:3
Geneva 1599
22:15 My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou (i) hast brought me into the dust of death.
(i) You permitted me to be without all hope of life.
John Gill
22:15 My strength is dried up like a potsherd,.... The radical moisture of his body was dried up through his loss of blood and spirits, and through the violent fever upon him, brought on him by his being hurried from court to court; and which generally attends persons under a panic, in consternation and fear of danger and death, and at crucifixion; or this was occasioned by the inward sorrow and distress of his mind, which affected his body and dried his bones, as a broken spirit is said to do, Prov 17:22; and chiefly it was brought upon him through the sense he had the wrath of God, which like fire dried up his strength, just as a potsherd burnt in a furnace; which expresses his dolorous sufferings, which were typified by the passover lamb being roasted with fire, and the manna being baked in pans;
and my tongue cleaveth to my jaws; so that he could not, or rather would not, speak; this phrase sometimes signifying silence, Job 29:10, Ezek 3:26. Thus Christ answered not a word to the charges of the false witnesses before the high priest, nor to the accusations of the chief priests and elders before Pilate; nor did he open his mouth, when he was led to be crucified, neither against the law and justice of God, nor against his people for whom he suffered, nor against his enemies who used him cruelly; when he was reviled he reviled not again; but rather this was occasioned by thirst, through the violent fever that was upon him; see Lam 4:4; Hence, when he hung upon the cross, he said, "I thirst", Jn 19:28;
and thou hast brought me into the dust of death; meaning either death itself, which brings to the dust, and which is signified in this psalm by going down to it, Ps 22:29; or the grave, where the body crumbles into dust, and where it is covered with dust, and therefore is said to sleep in the dust of the earth, Dan 12:2; and accordingly the Targum renders it here, "thou hast shut me up in the house of the grave": now Christ both died and was laid in the grave, though he did not lie there so long as to corrupt and decompose, yet he might be truly said to be laid in the dust: and this is attributed to God, to his counsel, disposal, and Providence; and even whatever was done to Christ antecedent to his death, and which led on to it, were what God's hand and counsel had determined to be done; and though it was with wicked hands the Jews took Christ and used him in the manner after related, and crucified and slew him, he was delivered to them by the determinate counsel and foreknowledge of God; and by these he was delivered into the hands of justice, and brought to death itself, Acts 2:23.
John Wesley
22:15 Dried - I have in a manner no more moisture left in me, than is in a dry potsherd. Cleaveth - Through excessive thirst and drought. Death - Thy providence, delivering me into the power of mine enemies, and by thy terrors in my soul.
Robert Jamieson, A. R. Fausset and David Brown
22:15 the dust of death--of course, denotes the grave. We need not try to find the exact counterpart of each item of the description in the particulars of our Saviour's sufferings. Figurative language resembles pictures of historical scenes, presenting substantial truth, under illustrations, which, though not essential to the facts, are not inconsistent with them. Were any portion of Christ's terrible sufferings specially designed, it was doubtless that of the garden of Gethsemane.
21:1621:16: Չորացաւ որպէս խեցւոյ զօրութիւն իմ, լեզու իմ ՚ի քի՛մս իմ կցեցաւ, եւ ՚ի հող մահո՛ւ իջուցին զիս[6709]։ [6709] Ոմանք.Որպէս զխեցի զօրութիւն իմ։
16 Զօրութիւնն իմ չորացաւ խեցու նման, լեզուս կպաւ քիմքիս, եւ ինձ իջեցրին մահուան հողի մէջ:
15 Չորցաւ իմ ոյժս հողէ ամանի մը պէս Ու լեզուս քիմքիս փակաւ Եւ զիս մահուան հողը դրիր։
Չորացաւ որպէս խեցւոյ զօրութիւն իմ, լեզու իմ ի քիմս իմ կցեցաւ, եւ ի հող մահու [116]իջուցին զիս:

21:16: Չորացաւ որպէս խեցւոյ զօրութիւն իմ, լեզու իմ ՚ի քի՛մս իմ կցեցաւ, եւ ՚ի հող մահո՛ւ իջուցին զիս[6709]։
[6709] Ոմանք.Որպէս զխեցի զօրութիւն իմ։
16 Զօրութիւնն իմ չորացաւ խեցու նման, լեզուս կպաւ քիմքիս, եւ ինձ իջեցրին մահուան հողի մէջ:
15 Չորցաւ իմ ոյժս հողէ ամանի մը պէս Ու լեզուս քիմքիս փակաւ Եւ զիս մահուան հողը դրիր։
zohrab-1805▾ eastern-1994▾ western am▾
21:1521:16 Сила моя иссохла, как черепок; язык мой прильпнул к гортани моей, и Ты свел меня к персти смертной.
21:16 ἐξηράνθη ξηραινω wither; dry ὡς ως.1 as; how ὄστρακον οστρακον the ἰσχύς ισχυς force μου μου of me; mine καὶ και and; even ἡ ο the γλῶσσά γλωσσα tongue μου μου of me; mine κεκόλληται κολλαω cling; join τῷ ο the λάρυγγί λαρυγξ larynx μου μου of me; mine καὶ και and; even εἰς εις into; for χοῦν χους.1 dust θανάτου θανατος death κατήγαγές καταγω lead down; draw up με με me
21:16. aruit velut testa fortitudo mea et lingua mea adhesit palato meo et in pulverem mortis detraxisti meMy strength is dried up like a potsherd, and my tongue hath cleaved to my jaws: and thou hast brought me down into the dust of death.
15. My Strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
My strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death:

21:16 Сила моя иссохла, как черепок; язык мой прильпнул к гортани моей, и Ты свел меня к персти смертной.
21:16
ἐξηράνθη ξηραινω wither; dry
ὡς ως.1 as; how
ὄστρακον οστρακον the
ἰσχύς ισχυς force
μου μου of me; mine
καὶ και and; even
ο the
γλῶσσά γλωσσα tongue
μου μου of me; mine
κεκόλληται κολλαω cling; join
τῷ ο the
λάρυγγί λαρυγξ larynx
μου μου of me; mine
καὶ και and; even
εἰς εις into; for
χοῦν χους.1 dust
θανάτου θανατος death
κατήγαγές καταγω lead down; draw up
με με me
21:16. aruit velut testa fortitudo mea et lingua mea adhesit palato meo et in pulverem mortis detraxisti me
My strength is dried up like a potsherd, and my tongue hath cleaved to my jaws: and thou hast brought me down into the dust of death.
15. My Strength is dried up like a potsherd; and my tongue cleaveth to my jaws; and thou hast brought me into the dust of death.
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Adam Clarke: Commentary on the Bible - 1831
22:16: For dogs have compassed me - This may refer to the Gentiles, the Roman soldiers, and others by whom our Lord was surrounded in his trial, and at his cross.
They pierced my hands and my feet - The other sufferings David, as a type of our Lord, might pass through; but the piercing of the hands and feet was peculiar to our Lord; therefore, this verse may pass for a direct revelavion. Our Lord's hands and feet were pierced when he was nailed to the cross, David's never were pierced.
But there is a various reading here which is of great importance. Instead of כארו caaru, they pierced, which is what is called the kethib, or marginal reading, and which our translators have followed; the keri or textual reading is כארי caari, as a lion. In support of each reading there are both MSS. and eminent critics. The Chaldee has, "Biting as a lion my hands and my feet;" but the Syriac, Vulgate, Septuagint, Ethiopic, and Arabic read, "they pierced or digged;" and in the Anglo-Saxon the words translate: "They dalve (digged) hands mine, and feet mine."
The Complutensian Polyglot has כארו caaru, they digged or pierced, in the text; for which it gives כרה carah, to cut, dig, or penetrate, in the margin, as the root whence כארו is derived. But the Polyglots of Potken, Antwerp, Paris. and London, have כארי caari in the text; and כארו caaru is referred to in the margin; and this is the case with the most correct Hebrew Bibles. The whole difference here lies between י yod and ו vau. which might easily be mistaken for each other; the former making like a lion; the latter, they pierced. The latter is to me most evidently the true reading.
Albert Barnes: Notes on the Bible - 1834
22:16: For dogs have compassed me - Men who resemble dogs; harsh, snarling, fierce, ferocious. See Phi 3:2, note; and Rev 22:15, note. No one can doubt that this is applicable to the Redeemer.
The assembly of the wicked have enclosed me - That is, they have surrounded me; they have come around me on all sides so that I might not escape. So they surrounded the Redeemer in the garden of Gethsemane when they arrested him and bound him; so they surrounded him when on his trial before the Sanhedrin and before Pilate; and so they surrounded him on the cross.
They pierced my hands and my feet - This passage is attended with more difficulty than perhaps any other part of the psalm. It is remarkable that it is nowhere quoted or referred to in the New Testament as applicable to the Saviour; and it is no less remarkable that there is no express statement in the actual history of the crucifixion that either the hands or the feet of the Saviour were pierced, or that he was nailed to the cross at all. This was not necessarily implied in the idea of crucifixion, for the hands and the feet were sometimes merely bound to the cross by cords, and the sufferer was allowed to linger on the cross thus suspended until he died from mere exhaustion. There can be no doubt, however, that the common mode of crucifixion was to nail the hands to the transverse beam of the cross, and the feet to the upright part of it. See the description of the crucifixion in the notes at Mat 27:31-32. Thus, Tertullian, speaking of the sufferings of Christ, and applying this passage to his death, says that "this was the special or proper - "propria" - severity of the cross." Adv. Marcionem, iii. 19, ed. Wurtz, I. p. 403. See Hengstenberg's Christology, 1, 139. The great difficulty in this passage is in the word rendered in our version, "they pierced" - כארי kâ'ă riy. It occurs only in one other place, Isa 38:13, where it means as a lion. This would undoubtedly be the most natural interpretation of the word here, unless there were good reasons for setting it aside; and not a few have endeavored to show that this is the true rendering. According to this interpretation, the passage would mean, "As lions, they (that is, my enemies) surround (gape upon) my hands and my feet; that is, they threaten to tear my limbs to pieces." Gesenius, Lexicon. This interpretation is also that of Aben Ezra, Ewald, Paulus, and others. But, whatever may be the true explanation, there are very serious objections to this one.
(a) It is difficult to make sense of the passage if this is adopted. The preceding word, rendered in our version "enclosed," can mean only "surrounded" or "encompassed," and it is difficult to see how it could be said that a lion could "surround" or "encompass" "the hands and the feet." At all events, such an interpretation would be harsh and unusual.
(b) According to this interpretation the word "me" - "enclosed me" - would be superfluous; since the idea would be, "they enclose or surround my hands and my feet."
(c) All the ancient interpreters have taken the word here to be a verb, and in all the ancient versions it is rendered as if it were a verb.
Even in the Masorah Parva it is said that the word here is to be taken in a different sense from what it has in Isa 38:13, where it plainly means a lion. Gesenius admits that all the ancient interpreters have taken this as a verb, and says that it is "certainly possible" that it may be so. He says that it may be regarded as a participle formed in the Aramaic manner (from כוּר kû r), and in the plural number for כארים kâ'ă riym, and says that in this way it would be properly rendered, "piercing, my hands and my feet;" that is, as he says, "my enemies, who are understood in the dogs." From such high authority, and from the uniform mode of interpreting the word among the ancients, it may be regarded as morally certain that the word is a verb, and that it is not to be rendered, as in Isa 38:13, "as a lion." The material question is, What does the verb mean? The verb - כוּר kû r - properly means "to dig, to bore through, to pierce."
Thus used, according to Gesenius, it would mean "piercing;" and if the word used here is a verb, he supposes that it would refer to the enemies of David as wounding him, or piercing him, "with darts and weapons." He maintains that it is applicable to David literally, and he sees no reason to refer it to the Messiah. But, if so, it is natural to ask why "the hands" and "the feet" are mentioned. Certainly it is not usual for darts and spears thrown by an enemy to injure the hands or the feet particularly; nor is it customary to refer to the hands or the feet when describing the effects produced by the use of those weapons. If the reference were to the enemies of David as wounding him with darts and spears, it would be much more natural to refer to the body in general, without specifying any of the particular members of the body. DeWette renders it "fesseln" - "they bind my hands and my feet."
He remarks, however, in a note, that according to the ancient versions, and the codices of Kennicott and DeRossi, it means durchbohren - bore through. Aquila, Symmachus, and Jerome in five codices, says he, render it bind. The Septuagint renders it ὥρυξαν ō ruxan - "they pierced." The Latin Vulgate the same, "foderunt." See the Syriac. For these reasons it seems to me that the common rendering is the true one, and that the meaning is, that, in some proper sense, the enemies here referred to "pierced or bored through" the hands and the feet of the sufferer. Evidently this could not be literally applied to David, for there is not the least authority for supposing that this ever happened to him; nor, as has been shown, was such a thing probable. A casual dart, or the stroke of a spear, might indeed strike the hand or the foot; but it would be unusual and remarkable if they should strike those members of the body and leave the other parts uninjured, so as to make this a matter for special notice; and even if they did strike those parts, it would be every way unlikely that they would "pierce them, or bore them through."
Such an event would be so improbable that we may assume that it did not occur, unless there was the most decisive evidence of the fact. Nor is there the least probability that the enemies of David would pierce his hands and feet deliberately and of design. I say nothing in regard to the fact that they never had him in their possession so that they could do it; it is sufficient to say that this was not a mode of punishing one who was taken captive in war. Conquerors killed their captives; they made them pass under yokes; they put them under saws and harrows of iron (compare Sa2 12:31; Ch1 20:3); but there is not the slightest evidence that they ever tortured captives in war by piercing the hands and the feet. But, as has been remarked above, there is every reason to believe that this was the ordinary mode of crucifixion. I conclude, therefore, that this must have had original reference to the Messiah. It is no objection to the interpretation that this passage is not expressly referred to as having been fulfilled in the Redeemer, for there are undoubtedly many passages in the prophets which refer to the Messiah, which are not formally applied to him in the New Testament. To make it certain that the prophecy referred to him, and was fulfilled in him, it is not necessary that we should find on record an actual application of the passage to him. All that is necessary in the case is, that it should be a prophecy; that it should have been spoken before the event; and that to him it should be fairly applicable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:16: dogs: Psa 22:1 *title Psa 22:20, Psa 59:6, Psa 59:14; Mat 7:6; Phi 3:2; Rev 22:15
compassed: Luk 11:53, Luk 11:54
assembly: Psa 86:14; Jer 12:6; Mat 26:57; Mar 15:16-20; Luk 22:63-71, Luk 23:4, Luk 23:5, Luk 23:10, Luk 23:11; Luk 23:23
they pierced: The textual reading is kaari, "as a lion my hands and feet;" but several manuscripts, read karoo, and others karoo in the margin, which affords the reading adopted by our translators. So the LXX ωρυξαν χειρας μου και ποδας, so also the Vulgate, Syriac, Arabic, and Ethiopic; and as all the Evangelists so quote the passage, and apply it to the crucifixion of Christ, there seems scarcely the shadow of a doubt that this is the genuine reading; especially when it is considered, that the other contains no sense at all. The whole difference lies between ו, wav and י, yood, which might easily be mistaken for each other. Zac 12:10; Mat 27:35; Mar 15:24; Luk 23:33; Joh 19:23, Joh 19:37, Joh 20:25, Joh 20:27
Carl Friedrich Keil and Franz Delitzsch
22:16
(Heb.: 22:17-19)A continuation, referring back to Ps 22:12, of the complaint of him who is dying and is already as it were dead. In the animal name כּלבים, figuratively descriptive of character, beside shamelessness and meanness, special prominence is given to the propensity for biting and worrying, i.e., for persecuting; hence Symmachus and Theodotion render it θηράται κυνηγέται. In Ps 22:17 עדת מרעים takes the place of כלבים; and this again is followed by הקּיף in the plur. (to do anything in a circle, to surround by forming a circle round, a climactic synonym, like כּתּר to סבב) either per attractionem (cf. Ps 140:10; 1Kings 2:4), or on account of the collective עדה. Tertullian renders it synagoga maleficorum, Jerome concilium pessimorum. But a faction gathered together for some evil purpose is also called עדה, e.g., עדת קרח. In Ps 22:17 the meaning of כּארי, instar leonis, is either that, selecting a point of attack, they make the rounds of his hands and feet, just as a lion does its prey upon which it springs as soon as its prey stirs; or, that, standing round about him like lions, they make all defence impossible to his hands, and all escape impossible to his feet. But whether we take this ידי ורגלי as accusative of the members beside the accusative of the person (vid., Ps 17:11), or as the object of the הקּיפוּ to be supplied from Ps 22:17, it still remains harsh and drawling so far as the language is concerned. Perceiving this, the Masora on Is 38:13 observes, that כּארי, in the two passages in which it occurs (Ps 22:17; Is 38:13), occurs in two different meanings (לישׁני בתרי); just as the Midrash then also understands כארי in the Psalm as a verb used of marking with conjuring, magic characters.
(Note: Hupfeld suspects this Masoretic remark (קמצין בתרי לישׁני כּארי ב) as a Christian interpolation, but it occurs in the alphabetical Masoreth register ותרויהון בתרי לישׁני ב ב. Even Elias Levita speaks of it with astonishment (in his מסרת המסרת [ed. Ginsburg, p. 253]) without doubting its genuineness, which must therefore have been confirmed, to his mind, by MS authority. Heidenheim also cites it in his edition of the Pentateuch, `ynym m'wr, on Num 24:9; and down to the present time no suspicion has been expressed on the part of Jewish critics, although all kinds of unsatisfactory attempts have been made to explain this Masoretic remark (e.g., in the periodical Biccure ha-'Ittim).)
Is the meaning of the Masora that כּארי, in the passage before us, is equivalent to כּארים? If so the form would be doubly Aramaic: both the participial form כּאר (which only occurs in Hebrew in verbs med. E) and the apocopated plural, the occurrence of which in Hebrew is certainly, with Gesenius and Ewald, to be acknowledged in rare instances (vid., Ps 45:9, and compare on the other hand 2Kings 22:44), but which would here be a capricious form of expression most liable to be misapprehended. If כארי is to be understood as a verb, then it ought to be read כּארי. Tradition is here manifestly unreliable. Even in MSS the readings כּארוּ and כּארי are found. The former is attested both by the Masora on Num 24:9 and by Jacob ben Chajim in the Masora finalis as the MS Chethb.
(Note: The authenticity of this statement of the Masora כארי ידי ורגלי כארו כתיב may be disputed, especially since Jacob ben Chajim became a convert to Christianity, and other Masoretic testimonies do not mention a קרי וכתיב to כארי; nevertheless, in this instance, it would be premature to say that this statement is interpolated. Ant. Hulsius in his edition of the Psalter (1650) has written כארו in the margin according to the text of the Complutensis.)
Even the Targum, which renders mordent sicut leo manus et pedes meos, bears witness to the ancient hesitancy between the substantival and verbal rendering of the כארי. The other ancient versions have, without any doubt, read כארו. Aquila in the 1st edition of his translation rendered it ᾔσχυαν (from the Aramaic and Talmudic כּאר = כּער to soil, part. כּאוּר, dirty, nasty); but this is not applicable to hands and feet, and therefore has nothing to stand upon. In the 2nd edition of his translation the same Aquila had instead of this, like Symmachus, "they have bound,"
(Note: Also in Jerome's independent translation the reading vinxerunt is found by the side of fixerunt, just as Abraham of Zante paraphrases it in his paraphrase of the Psalter in rhyme גּם כּארי ידי ורגלי אסרוּ. The want of a verb is too perceptible. Saadia supplies it in a different way "they compass me as a lion, to crush my hands and feet.")
after כר, Arab. krr, to twist, lace; but this rendering is improbable since the Hebrew has other words for "to bind," constringere. On the other hand nothing of any weight can be urged against the rendering of the lxx ὤρυξαν (Peshto בזעו, Vulg. foderunt, Jer. fixerunt); for (1) even if we do not suppose any special verb כּארוּ ,כּאר can be expanded from כּרוּ (כוּר) = כּרוּ (כּרה) just in the same manner as ראמה, Zech 14:10 from רמה, cf. קאמיּא Dan 7:16. And (2) that כוּר and כּרה can signify not merely to dig out and dig into, engrave, but also to dig through, pierce, is shown, - apart from the derivative מכרה (the similarity of the sound of which to μάχαιρα from the root μαχ, maksh, mraksh, is only accidental), - by the double meaning of the verbs נקר, ὀρύσσειν (e.g., ὀρύσσειν τὸν ἰσθμόν Herod. i. 174), fodere (hast); the lxx version of Ps 40:7 would also support this meaning, if κατετρήσω (from κατατιτρᾶν) in that passage had been the original reading instead of κατηρτίσω. If כּארוּ be read, then Ps 22:17, applied to David, perhaps under the influence of the figure of the attacking dogs (Bhl), says that the wicked bored into his hands and feet, and thus have made him fast, so that he is inevitably abandoned to their inhuman desires. The fulfilment in the nailing of the hands and (at least, the binding fast) of the feet of the Crucified One to the cross is clear. This is not the only passage in which it is predicated that the future Christ shall be murderously pierced; but it is the same in Is 53:5 where He is said to be pierced (מחלל) on account of our sins, and in Zech 12:10, where Jahve describes Himself as ἐκκεντηθείς in Him.
Thus, therefore, the reading כּארוּ might at least have an equal right to be recognised with the present recepta, for which Hupfeld and Hitzig demand exclusive recognition; while Bttcher, - who reads כּארי, and gives this the meaning"springing round about (after the manner of dogs), - regards the sicut leo as "a production of meagre Jewish wit;" and also Thenius after taking all possible pains to clear it up gives it up as hopeless, and with Meier, adopting a different division of the verse, renders it: "a mob of the wicked has encompassed me like lions. On my hands and feet I can count all my bones." But then, how כּארי comes limping on after the rest! And how lamely does ידי ורגלי precede Ps 22:18! How unnaturally does it limit עצמותי, with which one chiefly associates the thought of the breast and ribs, to the hands and feet! אספּר is potientialis. Above in Ps 22:15 he has said that his bones are out of joint. There is no more reason for regarding this "I can count etc." as referring to emaciation from grief, than there is for regarding the former as referring to writing with agony. He can count them because he is forcibly stretched out, and thereby all his bones stand out. In this condition he is a mockery to his foes. הבּיט signifies the turning of one's gaze to anything, ראה בּ the fixing of one's sight upon it with pleasure. In Ps 22:19 a new feature is added to those that extend far beyond David himself: they part my garments among them.... It does not say they purpose doing it, they do it merely in their mind, but they do it in reality. This never happened to David, or at least not in the literal sense of his words, in which it has happened to Christ. In Him Ps 22:19 and Ps 22:19 are literally fulfilled. The parting of the בּגדים by the soldiers dividing his ἰμάτια among them into four parts; the casting lots upon the לבוּשׁ by their not dividing the χιτὼν ἄῤῥαφος, but casting lots for it, Jn 19:23. לבוּשׁ is the garment which is put on the body that it may not be bare; בּגדים the clothes, which one wraps around one's self for a covering; hence לבושׁ is punningly explained in B. Sabbath 77b by לא בושׁה (with which one has no need to be ashamed of being naked) in distinction from גלימא, a mantle (that through which one appears כגולם, because it conceals the outline of the body). In Job 24:7, and frequently, לבושׁ is an undergarment, or shirt, what in Arabic is called absolutely Arab. ṯwb, thôb "the garment," or expressed according to the Roman distinction: the tunica in distinction from the toga, whose exact designation is מעיל. With Ps 22:19 of this Psalm it is exactly as with Zech 9:9, cf. Mt 21:5; in this instance also, the fulfilment has realised that which, in both phases of the synonymous expression, is seemingly identical.
(Note: On such fulfilments of prophecy, literal beyond all expectation, vid., Saat auf Hoffnung iii., 3, 47-51.)
Geneva 1599
22:16 For dogs have compassed me: the assembly of the wicked have inclosed me: they (k) pierced my hands and my feet.
(k) Thus David complained as though he were nailed by his enemies in both hands and feet, but this was accomplished in Christ.
John Gill
22:16 For dogs have compassed me,.... By whom are meant wicked men, as the following clause shows; and so the Chaldee paraphrase renders it, "the wicked who are like to many dogs"; and to these such are often compared in Scripture, Mt 7:6; and it may be the Roman soldiers, who were Gentiles, may be chiefly intended, whom the Jews used to call dogs, Mt 15:26; these assembled together in Pilate's hall and surrounded Christ, and made sport with him; to these were committed the execution of him, they crucified him, and sat around him watching him while on the cross, as they also did when in the grave: some have thought the dregs of the Jewish people are designed, the common people, such as Job says he would not set with the dogs of his flock, Job 30:1; who encompassed Christ on the cross, wagging their heads at him; though I see not but that all of them, even the chief among them, the high priest, sanhedrim, Scribes, and Pharisees, may be intended; who are so called because of their impurity in themselves; for their avarice and covetousness, being greedy dogs that could never have enough; and for their impudence, calumnies, malice, and envy, against Christ: the allusion seems to be to hunting dogs, who, when they have got the creature they have been in pursuit of, surround it and fall upon it. Christ, in the title of this psalm, is called Aijeleth Shahar, "the morning hind", who was hunted by the Jews, and at last surrounded and taken by them;
the assembly of the wicked have enclosed me; the Jewish sanhedrim, the chief priests and elders, who assembled together to consult his death, before whom he was brought when taken; and in, the midst of whom he was set and examined, and by them unanimously condemned; and who, notwithstanding all their pretensions to religion, were a set of wicked men: and also the whole congregation of the Jews, the body of the people, who were united in their request for his crucifixion and death; and who in great numbers got together, and in a circle stood around him when on the cross, insulting him;
they pierced my hands and my feet; by nailing them to the cross, which, though not related by the evangelists, is plainly suggested in Jn 20:25; and is referred to in other passages of Scripture, Zech 12:10; and clearly points at the kind of death Christ should die; the death, of the cross, a shameful and painful one. In this clause there is a various reading; in some copies in the margin it is, "as a lion my hands and my feet", but in the text, "they have dug" or "pierced my hands and my feet"; both are joined together in the Targum, "biting as a lion my hands and my feet"; as it is by other interpreters (c); and Schultens (d) retains the latter, rendering the preceding clause in connection with it thus,
"the assembly of the wicked have broken me to pieces, as a lion, my hands and my feet.''
In the Targum, in the king of Spain's Bible, the phrase, "as a lion", is left out. The modern Jews are for retaining the marginal reading, though without any good sense, and are therefore sometimes charged with a wilful and malicious corruption of the text; but without sufficient proof, since the different reading in some copies might be originally occasioned by the similarity of the letters and and therefore finding it in their copies, or margin, sometimes and sometimes have chose that which best suits their purpose, and is not to be wondered at; however, their "masoretic" notes, continued by them, sufficiently clear them from such an imputation, and direct to the true reading of the words; in the small Masorah on the text it is observed that the word is twice used as here pointed, but in two different senses; this is one of the places; the other is Is 38:13; where the sense requires it should be read "as a lion": wherefore, according to the authors of that note, it must have a different sense here, and not to be understood of a lion; the larger Masorah, in Num 24:9; observes the word is to be found in two places, in that place and in Ps 22:16; and adds to that, it is written "they pierced"; and Ben Chayim confirms (e) this reading, and says he found it so written it, some correct copies, and in the margin and so it is written in several manuscripts; and which is confirmed by the Arabic, Syriac, Ethiopic, Greek, and Vulgate Latin versions; in which it is rendered, "they dug my hands and my feet"; and so took it to be a verb and not a noun: so Apollinarius in his metaphrase; and which is also confirmed by the points; though taking for a participle, as the Targum, that reading may be admitted, as it is by some learned men (f), who render it "digging" or "piercing", and so has the same sense, deriving the word either from or which signify to dig, pierce, or make hollow; and there are many instances of plural words which end in the omitted, being cut off by an apocope; see 2Kings 23:8; and either way the words are expressive of the same thing, and manifestly point to the sufferings of Christ, and that kind of death he should die, the death of the cross, and the nailing of his hands and feet to it, whereby they were pierced. This passage is sometimes applied by the Jews (g) themselves to their Messiah.
(c) Amamae Antibarb. Bibl. p. 743. (d) Origin. Heb. l. 1. c. 12. s. 8. Vid. Jacob. Alting. Dissert. Philolog. 5. s. 27-34. (e) In Maarcath fol. 10. 2. ad Calc. Buxtorf. Bibl. (f) Pocock. Miscell. c. 4. p. 59, 60. Pfeiffer. Exercitat. 8. s. 37. Carpzov. Critic. Sacr. p. 838, 839. Alting. ut supra. (Dissert. Philolog. 5.) s. 48, 49. (g) Pesikta in Yalkut, par. 2. fol. 56. 4.
John Wesley
22:16 Dogs - So he calls his enemies for their insatiable greediness, and implacable fierceness against him. Pierced - These words cannot with any probability be applied to David, but were properly and literally verified in Christ.
Robert Jamieson, A. R. Fausset and David Brown
22:16 Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.
21:1721:17: Շուրջ եղեն զինեւ շո՛ւնք բազումք, եւ ժողովք չարա՛ց պաշարեցին զիս։
17 Չորս կողմս բազում շներ հաւաքուեցին, եւ չարագործների ամբոխն ինձ պաշարեց:
16 Վասն զի շուները չորս կողմս առին, Չարերուն ժողովը զիս պատեց, Ձեռքերս ու ոտքերս ծակեցին։
Շուրջ եղեն զինեւ շունք բազումք, եւ ժողովք չարաց պաշարեցին զիս:

21:17: Շուրջ եղեն զինեւ շո՛ւնք բազումք, եւ ժողովք չարա՛ց պաշարեցին զիս։
17 Չորս կողմս բազում շներ հաւաքուեցին, եւ չարագործների ամբոխն ինձ պաշարեց:
16 Վասն զի շուները չորս կողմս առին, Չարերուն ժողովը զիս պատեց, Ձեռքերս ու ոտքերս ծակեցին։
zohrab-1805▾ eastern-1994▾ western am▾
21:1621:17 Ибо псы окружили меня, скопище злых обступило меня, пронзили руки мои и ноги мои.
21:17 ὅτι οτι since; that ἐκύκλωσάν κυκλοω encircle; surround με με me κύνες κυων dog πολλοί πολυς much; many συναγωγὴ συναγωγη gathering πονηρευομένων πονηρευομαι constrain; contain με με me ὤρυξαν ορυσσω dig χεῖράς χειρ hand μου μου of me; mine καὶ και and; even πόδας πους foot; pace
21:17. circumdederunt me venatores concilium pessimorum vallavit me vinxerunt manus meas et pedes meosFor many dogs have encompassed me: the council of the malignant hath besieged me. They have dug my hands and feet.
16. For dogs have compassed me: the assembly of evil-doers have enclosed me; they pierced my hands and my feet.
For dogs have compassed me: the assembly of the wicked have inclosed me: they pierced my hands and my feet:

21:17 Ибо псы окружили меня, скопище злых обступило меня, пронзили руки мои и ноги мои.
21:17
ὅτι οτι since; that
ἐκύκλωσάν κυκλοω encircle; surround
με με me
κύνες κυων dog
πολλοί πολυς much; many
συναγωγὴ συναγωγη gathering
πονηρευομένων πονηρευομαι constrain; contain
με με me
ὤρυξαν ορυσσω dig
χεῖράς χειρ hand
μου μου of me; mine
καὶ και and; even
πόδας πους foot; pace
21:17. circumdederunt me venatores concilium pessimorum vallavit me vinxerunt manus meas et pedes meos
For many dogs have encompassed me: the council of the malignant hath besieged me. They have dug my hands and feet.
16. For dogs have compassed me: the assembly of evil-doers have enclosed me; they pierced my hands and my feet.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17:-19. Давид называет своих врагов "псами" и "скопищем злых", указывая тем как на их многочисленность, так и на их нравственное ничтожество. Они лукавы, фальшивы, неспособны действовать во имя какого-либо высшего идеала и правды, но во имя личных выгод, склоняясь в ту сторону, где сила и польза; они также заслуживают презрения, как "псы", собаки, которые считались евреями за животных презираемых.

Опасность Давида так велика, и, по-видимому, гибель его так неизбежна, что он уже представляет себе картину своей казни. Его, как государственного преступника, покушавшегося на царскую власть, как врага государя, должны подвергнуть самой жестокой и позорной казни через распятие на кресте. Давид уже видит, как из раны его течет кровь; на теле его от растяжения мускулов особенно ясно выделились кости, так что их можно пересчитать. Хотя эти страдания от растяжении мускулов ужасны по продолжительности и соединенной с ними боли, враги его смотрели на его страдания с пренебрежением, без сочувствия. Все, что было на нем, его платье - разделили на равные части; "об одежде моей бросают жребий", вероятно - о верхней, о хитоне, которая не шилась, а ткалась цельной и делалась из более тонкого материала. Изображаемые Давидом страдания во всем содержании псалма, особенно в данных стихах, со всей полнотой и точностью исполнились на Христе, о чем свидетельствуют все евангелисты (Мф XXVII:35; Мк XV:24; Лк XXIII:34; Ин XIX:23). То, что Давид переживал в своем представлении, что было достоянием его мысли, нашло полное, внешне фактическое выражение в действительных страданиях Мессии.
Adam Clarke: Commentary on the Bible - 1831
22:17: I may tell all my bones - This may refer to the violent extension of his body when the whole of its weight hung upon the nails which attached his hands to the transverse beam of the cross. The body being thus extended, the principal bones became prominent, and easily discernible.
Albert Barnes: Notes on the Bible - 1834
22:17: I may tell all my bones - That is, I may count them. They are so prominent, so bare, that I can see them and count their number. The idea here is that of emaciation from continued suffering or from some other cause. As applied to the Redeemer, it would denote the effect of long protracted suffering and anxiety on his frame, as rendering it crushed, weakened, emaciated. Compare the notes at Isa 52:14; Isa 53:2-3. No one can prove that an effect such as is here referred to may not have been produced by the sufferings of the Redeemer.
They look and stare upon me - That is, either my bones - or, my enemies that stand around me. The most obvious construction would refer it to the former - to his bones - as if they stood out prominently and stared him in the face. Rosenmuller understands it in the latter sense, as meaning that his enemies gazed with wonder on such an object. Perhaps this, on the whole, furnishes the best interpretation, as there is something unnatural in speaking of a man's own bones staring or gazing upon him, and as the image of his enemies standing and looking with wonder on one so wretched, so crushed, so broken, is a very striking one. This, too, will better agree with the statement in Isa 52:14, "Many were astonished at thee;" and Isa 53:2-3, "He hath no form nor comeliness, and when we shall see him, there is no beauty that we should desire him;" "we hid, as it were, our faces from him; he was despised, and we esteemed him not." It accords also better with the statement in the following verse; "they," that is, the same persons referred to, "part my garments amoung them."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:17: I may: Psa 102:3-5; Job 33:21; Isa 52:14
look: Mat 27:36, Mat 27:39-41; Mar 15:29-32; Luk 23:27, Luk 23:35
John Gill
22:17 I may tell all my bones,.... For what with the stretching out of his body on the cross, when it was fastened to it as it lay on the ground, and with the jolt of the cross when, being reared up, it was fixed in the ground, and with the weight of the body hanging upon it, all his bones were disjointed and started out; so that, could he have seen them, he might have told them, as they might be told by the spectators who were around him; and so the Septuagint, Vulgate Latin, Arabic, and Ethiopic versions render it, "they have numbered all my bones"; that is, they might have done if: the Targum is, "I will number all the scars of my members", made by the blows, scourges, and wounds he received;
they look and stare upon me; meaning not his bones, but his enemies; which may be understood either by way of contempt, as many Jewish interpreters explain it: so the Scribes and elders of the people, and the people themselves, looked and stared at him on the cross, and mocked at him, and insulted him; or by way of rejoicing, saying, "Aha, aha, our eye hath seen", namely, what they desired and wished for, Ps 35:21; a sight as was enough to have moved an heart of stone made no impression on them; they had no sympathy with him, no compassion on him, but rejoiced at his misery: this staring agrees with their character as dogs.
John Wesley
22:17 May tell - By my being stretched out upon the cross.
Robert Jamieson, A. R. Fausset and David Brown
22:17 His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Ps 27:13; Ps 54:7; Ps 118:7).
21:1821:18: Ծակեցին զձե՛ռս իմ եւ զոտս իմ, եւ թուեցին զամենայն ոսկերս իմ. եւ նոքա հայեցա՛ն եւ տեսին զիս։
18 Ծակեցին ձեռքերն ու ոտքերն իմ, հաշուեցին բոլոր ոսկորներս, նրանք նայեցին ու տեսան ինձ:
17 Իմ բոլոր ոսկորներս կրնամ համրել. Անոնք կը նային, կը տեսնեն զիս։
Ծակեցին զձեռս իմ եւ զոտս իմ, եւ [117]թուեցին զամենայն ոսկերս իմ. նոքա հայեցան եւ տեսին զիս:

21:18: Ծակեցին զձե՛ռս իմ եւ զոտս իմ, եւ թուեցին զամենայն ոսկերս իմ. եւ նոքա հայեցա՛ն եւ տեսին զիս։
18 Ծակեցին ձեռքերն ու ոտքերն իմ, հաշուեցին բոլոր ոսկորներս, նրանք նայեցին ու տեսան ինձ:
17 Իմ բոլոր ոսկորներս կրնամ համրել. Անոնք կը նային, կը տեսնեն զիս։
zohrab-1805▾ eastern-1994▾ western am▾
21:1721:18 Можно было бы перечесть все кости мои; а они смотрят и делают из меня зрелище;
21:18 ἐξηρίθμησα εξαριθμεω all; every τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine αὐτοὶ αυτος he; him δὲ δε though; while κατενόησαν κατανοεω take note of καὶ και and; even ἐπεῖδόν επειδον look on; have regard με με me
21:18. numeravi omnia ossa mea quae ipsi respicientes viderunt in meThey have numbered all my bones. And they have looked and stared upon me.
17. I may tell all my bones; they look and stare upon me:
I may tell all my bones: they look [and] stare upon me:

21:18 Можно было бы перечесть все кости мои; а они смотрят и делают из меня зрелище;
21:18
ἐξηρίθμησα εξαριθμεω all; every
τὰ ο the
ὀστᾶ οστεον bone
μου μου of me; mine
αὐτοὶ αυτος he; him
δὲ δε though; while
κατενόησαν κατανοεω take note of
καὶ και and; even
ἐπεῖδόν επειδον look on; have regard
με με me
21:18. numeravi omnia ossa mea quae ipsi respicientes viderunt in me
They have numbered all my bones. And they have looked and stared upon me.
17. I may tell all my bones; they look and stare upon me:
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Adam Clarke: Commentary on the Bible - 1831
22:18: They part my garments - This could be true in no sense of David. The fact took place at the crucifixion of our Lord. The soldiers divided his upper garment into four parts, each soldier taking a part; but his tunic or inward vestment being without seam, woven in one entire piece, they agreed not to divide, but to cast lots whose the whole should be. Of this scripture the Roman soldiers knew nothing; but they fulfilled it to the letter. This was foreseen by the Spirit of God; and this is a direct revelation concerning Jesus Christ, which impresses the whole account with the broad seal of eternal truth.
Albert Barnes: Notes on the Bible - 1834
22:18: They part my garments among them - They divide; they apportion. This refers merely to the fact that they made such a division or distribution of his garments; the manner in which it was done, is specified in the other part of the verse. The word "garments" is a general term, and would be applicable to any part of the raiment.
And cast lots upon my vesture - That is, upon the part here represented by the word "vesture," "they cast lots." There was a general division of his garments by agreement, or in some other mode not involving the use of the lot; on some particular portion, here indicated by the word vesture, the lot was cast to determine whose it should be. The word thus rendered vesture - לבושׁ lebû sh - does not necessarily denote any particular article of raiment, as distinguished from what is meant by the word rendered "garments." Both are general terms denoting clothing, raiment, vestment; and either of the terms might be applied to any article of apparel. The original words used here would not necessarily designate one article of raiment as disposed of without the lot and another specified portion by the lot. But although it could not be argued beforehand from the mere use of the language that such would be the case, yet if that should occur, it would be natural and not improper to apply the language in that sense, and as therein completely fulfilled.
As a matter of fact this was literally fulfilled in the crucifixion of the Saviour. By remarkable circumstances which no human sagacity could have foreseen or anticipated, there occurred a general division of a portion of his raiment, without an appeal to the lot, among the soldiers who were engaged in crucifying him, and a specific disposal of one article of his raiment by the lot, Mat 27:35; Luk 23:34; Joh 19:23-24. It never occurred in the life of David, as far as we know, or have reason to believe, that his enemies stripped him, and divided his garments among themselves; and the description here, therefore, could be applicable only to some one else. It was completely fulfilled in the Saviour; and this verse, therefore, furnishes the fullest proof that the psalm refers to him. At the same time it should be observed that these circumstances are such that an impostor could not have secured the correspondence of the events with the prediction. The events referred to were not under the control of him whose garments were thus divided. They depended wholly on others; and by no art or plan could an impostor have so arranged matters that all these things should have appeared to be fulfilled in himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:18: Mat 27:35; Mar 15:24; Luk 23:34; Joh 19:23, Joh 19:24
John Gill
22:18 They part my garments among them,.... Such as died the death of the cross were crucified naked (h), and their clothes were the perquisites of the executioners; there were four soldiers concerned in the crucifixion of Christ, and these parted his garments into four parts, and everyone took his part;
and cast lots on my vesture; which was a seamless coat, wove from the top to the bottom; and therefore, not willing to rend it, they cast lots upon it who should have it; all this was exactly fulfilled in Christ, Jn 19:23.
(h) Vid Lipsium de Cruce, l. 2. c. 7. p. 81.
John Wesley
22:18 They part - This also cannot be applied to David, but was literally fulfilled in Christ, Mt 27:35; Jn 19:24.
Robert Jamieson, A. R. Fausset and David Brown
22:18 This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.
21:1921:19: Բաժանեցան զհանդերձս իմ ՚ի մէ՛ջ իւրեանց, եւ ՚ի վերայ պատմուճանի իմոյ վիճակս արկանէին[6710]։ [6710] Ոսկան.Բաժանեցին զհան՛՛։
19 Հագուստներս բաժանեցին իրար մէջ, եւ պատմուճանիս վրայ վիճակ գցեցին:
18 Իմ հանդերձներս իրենց մէջ կը բաժնեն Ու պատմուճանիս վրայ վիճակ կը ձգեն։
Բաժանեցին զհանդերձս իմ ի մէջ իւրեանց, եւ ի վերայ պատմուճանի իմոյ վիճակս արկանէին:

21:19: Բաժանեցան զհանդերձս իմ ՚ի մէ՛ջ իւրեանց, եւ ՚ի վերայ պատմուճանի իմոյ վիճակս արկանէին[6710]։
[6710] Ոսկան.Բաժանեցին զհան՛՛։
19 Հագուստներս բաժանեցին իրար մէջ, եւ պատմուճանիս վրայ վիճակ գցեցին:
18 Իմ հանդերձներս իրենց մէջ կը բաժնեն Ու պատմուճանիս վրայ վիճակ կը ձգեն։
zohrab-1805▾ eastern-1994▾ western am▾
21:1821:19 делят ризы мои между собою и об одежде моей бросают жребий.
21:19 διεμερίσαντο διαμεριζω divide τὰ ο the ἱμάτιά ιματιον clothing; clothes μου μου of me; mine ἑαυτοῖς εαυτου of himself; his own καὶ και and; even ἐπὶ επι in; on τὸν ο the ἱματισμόν ιματισμος clothing μου μου of me; mine ἔβαλον βαλλω cast; throw κλῆρον κληρος lot; allotment
21:19. diviserunt vestimenta mea sibi et super vestimentum meum miserunt sortemThey parted my garments amongst them; and upon my vesture they cast lots.
18. They part my garments among them, and upon my vesture do they cast lots.
They part my garments among them, and cast lots upon my vesture:

21:19 делят ризы мои между собою и об одежде моей бросают жребий.
21:19
διεμερίσαντο διαμεριζω divide
τὰ ο the
ἱμάτιά ιματιον clothing; clothes
μου μου of me; mine
ἑαυτοῖς εαυτου of himself; his own
καὶ και and; even
ἐπὶ επι in; on
τὸν ο the
ἱματισμόν ιματισμος clothing
μου μου of me; mine
ἔβαλον βαλλω cast; throw
κλῆρον κληρος lot; allotment
21:19. diviserunt vestimenta mea sibi et super vestimentum meum miserunt sortem
They parted my garments amongst them; and upon my vesture they cast lots.
18. They part my garments among them, and upon my vesture do they cast lots.
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Adam Clarke: Commentary on the Bible - 1831
22:19: Be not thou far from me - In the first verse he asks, Why hast thou forsaken me? Or, as if astonished at their wickedness, Into what hands hast thou permitted me to fall? Now he prays, Be not far from me. St. Jerome observes here, that it is the humanity of our blessed Lord which speaks to his divinity. Jesus was perfect man; and as man he suffered and died. But this perfect and sinless man could not have sustained those sufferings so as to make them expiatory had he not been supported by the Divine nature. All the expressions in this Psalm that indicate any weakness as far as it relates to Christ, (and indeed it relates principally to him), are to be understood of the human nature; for, that in him God and man were united, but not confounded, the whole New Testament to me bears evidence, the manhood being a perfect man, the Godhead dwelling bodily in that manhood. Jesus, as Mans, was conceived, born, grew up, increased in wisdom, stature, and favor with God and man; hungered, thirsted, suffered, and died. Jesus, as God, knew all things, was from the beginning with God, healed the diseased, cleansed the lepers, and raised the dead; calmed the raging of the sea, and laid the tempest by a word; quickened the human nature, raised it from the dead, took it up into heaven, where as the Lamb newly slain, it ever appears in the presence of God for us. These are all Scripture facts. The man Christ Jesus could not work those miracles; the God in that man could not have suffered those sufferings. Yet one person appears to do and suffer all; here then is God manifested in the Flesh.
O my strength - The divinity being the poxver by which the humanity was sustained in this dreadful conflict.
Albert Barnes: Notes on the Bible - 1834
22:19: But be not thou far from me, O Lord - "O Yahweh." Others - all others - have forsaken me, and left me to perish. Now, in the day of my desertion and my peril, be thou near to me. See Psa 22:11. This is the burden of the prayer in the whole psalm, that God would not leave him, but sustain and deliver him. Compare Psa 22:1.
O my strength - Source of my strength; thou on whom I rely for support and deliverance.
Haste thee to help me - Help me speedily. Come to support me; come to deliver me from these dreadful sorrows. This is not necessarily a prayer to be rescued from death, but it would be applicable to deliverance from those deep mental sorrows that had come upon him - from this abandonment to unutterable woes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:19: But: Psa 22:11, Psa 10:1
O my: Psa 18:1, Psa 21:1, Psa 40:13, Psa 40:17, Psa 69:13-18
Carl Friedrich Keil and Franz Delitzsch
22:19
(Heb.: 22:20-22)In Ps 22:19 the description of affliction has reached its climax, for the parting of, and casting lots for, the garments assumes the certain death of the sufferer in the mind of the enemies. In Ps 22:20, with ואתּה the looks of the sufferer, in the face of his manifold torments, concentrate themselves all at once upon Jahve. He calls Him אילוּתי nom. abstr. from איל, Ps 88:5 : the very essence of strength, as it were the idea, or the ideal of strength; lė‛ezrāthi has the accent on the penult., as in Ps 71:12 (cf. on the other hand Ps 38:23), in order that two tone syllables may not come together. In Ps 22:21, חרב means the deadly weapon of the enemy and is used exemplificatively. In the expression מיּד כּלב, מיּד is not merely equivalent to מן, but יד is, according to the sense, equivalent to "paw" (cf. כּף, Lev 11:27), as פּי is equivalent to jaws; although elsewhere not only the expression "hand of the lion and of the bear," 1Kings 17:37, but also "hands of the sword," Ps 63:11, and even "hand of the flame," Is 47:14 are used, inasmuch as יד is the general designation of that which acts, seizes, and subjugates, as the instrument of the act. Just as in connection with the dog יד, and in connection with the lion פי (cf. however, Dan 6:28) is mentioned as its weapon of attack, the horns, not the horn (also not in Deut 33:17), are mentioned in connection with antilopes, רמים (a shorter form, occurring only in this passage, for ראמים, Ps 29:6; Ps 34:7). Nevertheless, Luther following the lxx and Vulgate, renders it "rescue me from the unicorns" (vid., thereon on Ps 29:6). יהידה, as the parallel member here and in Ps 35:17 shows, is an epithet of נפשׁ. The lxx in both instances renders it correctly τὴν μονογενῆ μου, Vulg. unicam meam, according to Gen 22:2; Judg 11:34, the one soul besides which man has no second, the one life besides which man has no second to lose, applied subjectively, that is, soul or life as the dearest and most precious thing, cf. Homer's fi'lon kee'r. It is also interpreted according to Ps 25:16; Ps 68:7 : my solitary one, solitarium, the soul as forsaken by God and man, or at least by man, and abandoned to its own self (Hupfeld, Kamphausen, and others). But the parallel נפשׁי, and the analogy of כּבודי (= נפשׁי), stamp it as an universal name for the soul: the single one, i.e., that which does not exist in duplicate, and consequently that which cannot be replaced, when lost. The praet. עניתני might be equivalent to ענני, provided it is a perf. consec. deprived of its Waw convers. in favour of the placing of מקּרני רמים first for the sake of emphasis; but considering the turn which the Psalm takes in Ps 22:23, it must be regarded as perf. confidentiae, inasmuch as in the very midst of his supplication there springs up in the mind of the suppliant the assurance of being heard and answered. To answer from the horns of the antilope is equivalent to hearing and rescuing from them; cf. the equally pregnant expression ענה בּ Ps 118:5, perhaps also Heb 5:7.
(Note: Thrupp in his Emendations on the Psalms (Journal of Classic and Sacred Philology, 1860) suggests עניּתי, my poverty (my poor soul), instead of עניתני.)
John Gill
22:19 But be not thou far from me, O Lord,.... See Gill on Ps 22:11;
O my strength; Christ as God is the mighty God, the Almighty; as Mediator, he is the strength of his people; but, as man, God is his strength; he is the man of his right hand, whom he has made strong for himself, and whom he has promised his arm shall strengthen, Ps 80:17; and therefore he addresses him in this manner here, saying,
haste thee to help me; his help was alone in God his strength; there were none that could help him but he, and he seemed to stand afar off from helping him, Ps 22:1; and his case being so distressed, as is represented in the preceding verses, it required haste.
Robert Jamieson, A. R. Fausset and David Brown
22:19 He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.
21:2021:20: Դու Տէր մի՛ հեռի առներ զօգնականութիւն քո յինէն. եւ Տէր յօգնե՛լ ինձ նայեաց[6711]։ [6711] Ոմանք.Մի՛ հեռի առներ զօգնութիւն. կամ՝ զգթութիւն քո յի՛՛։
20 Դու, Տէ՛ր, օգնութիւնդ ինձնից հեռու մի՛ պահիր, այլ օգնի՛ր ինձ, Տէ՛ր:
19 Բայց դուն, ո՛վ Տէր, մի՛ հեռանար ինձմէ. Ո՛վ իմ զօրութիւնս, շուտով ինծի օգնութեան հասիր
Դու, Տէր, մի՛ հեռի [118]առներ զօգնականութիւն քո յինէն, եւ, Տէր, յօգնել ինձ նայեաց:

21:20: Դու Տէր մի՛ հեռի առներ զօգնականութիւն քո յինէն. եւ Տէր յօգնե՛լ ինձ նայեաց[6711]։
[6711] Ոմանք.Մի՛ հեռի առներ զօգնութիւն. կամ՝ զգթութիւն քո յի՛՛։
20 Դու, Տէ՛ր, օգնութիւնդ ինձնից հեռու մի՛ պահիր, այլ օգնի՛ր ինձ, Տէ՛ր:
19 Բայց դուն, ո՛վ Տէր, մի՛ հեռանար ինձմէ. Ո՛վ իմ զօրութիւնս, շուտով ինծի օգնութեան հասիր
zohrab-1805▾ eastern-1994▾ western am▾
21:1921:20 Но Ты, Господи, не удаляйся от меня; сила моя! поспеши на помощь мне;
21:20 σὺ συ you δέ δε though; while κύριε κυριος lord; master μὴ μη not μακρύνῃς μακρυνω the βοήθειάν βοηθεια help μου μου of me; mine εἰς εις into; for τὴν ο the ἀντίλημψίν αντιληψις relief μου μου of me; mine πρόσχες προσεχω pay attention; beware
21:20. tu autem Domine ne longe fias fortitudo mea in auxilium meum festinaBut thou, O Lord, remove not thy help to a distance from me; look towards my defence.
19. But be not thou far off, O LORD: O thou my succour, haste thee to help me.
But be not thou far from me, O LORD: O my strength, haste thee to help me:

21:20 Но Ты, Господи, не удаляйся от меня; сила моя! поспеши на помощь мне;
21:20
σὺ συ you
δέ δε though; while
κύριε κυριος lord; master
μὴ μη not
μακρύνῃς μακρυνω the
βοήθειάν βοηθεια help
μου μου of me; mine
εἰς εις into; for
τὴν ο the
ἀντίλημψίν αντιληψις relief
μου μου of me; mine
πρόσχες προσεχω pay attention; beware
21:20. tu autem Domine ne longe fias fortitudo mea in auxilium meum festina
But thou, O Lord, remove not thy help to a distance from me; look towards my defence.
19. But be not thou far off, O LORD: O thou my succour, haste thee to help me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-23. Ввиду неизбежности такой судьбы, если бы враги захватили Давида, последний молит Бога о спасении: "спаси" "от псов одинокую мою" душу, т. е., меня, одинокого, избавь от врагов; "от рогов единорогов" - от рогов единорога, носорога, чем Давид образно рисует силу и жестокость врагов. За свое спасение Давид обещает воспеть Бога "посреди собрания", т. е., всенародно, в поэтических песнях, будет восхвалять Бога, как единственного защитника всякого страждущего праведника.

С 24: ст. содержание псалма изменяется: ранее оно было скорбно-просительное, теперь же - благодарственно-хвалебное. Можно думать, что вторая часть псалма была написана Давидом по окончании гонений.
Adam Clarke: Commentary on the Bible - 1831
22:20: Deliver my soul from the sword - Deliver נפשי naphshi, my life; save me alive, or raise me again.
My darling - יחידתי yechidathi, my only one. The only human being that was ever produced since the creation, even by the power of God himself, without the agency of man. Adam the first was created out of the dust of the earth; that was his mother; God was the framer. Adam the second was produced in the womb of the virgin; that was his mother. But that which was conceived in her was by the power of the Holy Ghost; hence the man Christ Jesus is the Only Son of God; God is his Father, and he is his Only One.
Albert Barnes: Notes on the Bible - 1834
22:20: Deliver my soul from the sword - The word soul here means life, and denotes a living person. It is equivalent to "deliver me." "The sword" is used to denote an instrument of death, or anything that pierces like a sword. Compare Sa2 11:24-25. As applied to the Saviour here, it may mean those extreme mental sufferings that were like the piercing of a sword.
My darling - Margin, "my only one." Prof. Alexander, "my lonely one." DeWette, my life. The Hebrew word - יחיד yâ chı̂ yd - means "one alone, only," as of an only child; then one alone, as forsaken, solitary, wretched, Psa 25:16; Psa 68:6; then it means one only, the only one, in the sense of "most dear, darling." Here, according to Gesenius (Lexicon), it is used poetically for life, as being something most dear, or as denoting all that we have, and, therefore, most precious. Compare Job 2:4. This is the most probable interpretation here, as it would thus correspond with the expression in the first part of the verse, "deliver my soul."
From the power of the dog - Margin, as in Hebrew, from the hand. The enemy is represented, as in Psa 22:16, as a "dog" (see the notes on that verse); and then that enemy is spoken of as inflicting death by his hand. There is a little incongruity in speaking of a "dog" as having hands, but the image before the mind is that of the enemy with the character of a dog, and thus there is no impropriety in using in reference to him the language which is commonly applied to a man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:20: soul: Psa 17:13; Zac 13:7
my darling: etc. Heb. my only one from the hand, Psa 35:17
the dog: Psa 22:16
Geneva 1599
22:20 Deliver my soul from the sword; my (l) darling from the power of the dog.
(l) My life that is solitary, left alone and forsaken by all, (Ps 35:17, Ps 25:16)
John Gill
22:20 Deliver my soul from the sword,.... Wicked men, whose tongues were as a sharp sword, reproaching and blaspheming him, and bearing false witness against him; and crying out, "Crucify him, crucify him", Lk 23:21; see Ps 17:12; or any instrument of violence, as the iron bar with which the legs of the malefactors crucified with him were broken, which he escaped; and the spear which pierced his side, after he had commended his soul or spirit into the hands of his Father; or a violent death; for though his death had the appearance of one, he was taken in a violent manner, and condemned to be put to death, and was crucified, yet his life was not taken away by men; he laid it down, and gave up his breath himself;
my darling from the power of the dog, or "my only one" (i); meaning his life or soul, as before; so called, not because there is but one soul in the body, but because it was dear and valuable to him; and hence we render it "darling", an only one being usually the darling of its parents; so a man's life is dear to him, all that he has will he give for it, Job 2:4. Christ's life was a more precious life than any man's, and peculiarly his own, in such sense as another man's, is not his own; and his soul also was an only one, it was not polluted with original sin, as the souls of other men are; it was pure and holy: the word here used is sometimes rendered "desolate" and "solitary"; see Ps 25:16; and it may have this sense here, and be translated "my lonely" or "solitary one" (k); he being forsaken by God, and deserted by his disciples; his soul was in darkness, sorrow, and distress, wherefore he prays it might be delivered "from the power of the dog"; either Satan is so called for his malice and envy, who had put it into the heart of Judas to betray him, and had filled the Pharisees with envy at him, and who through it delivered him to Pilate; or the impure, cruel, and wicked Roman soldiers, and in short all his crucifiers; called in the plural number "dogs"; see Gill on Ps 22:16.
(i) "unicam meam", V. L. Pagninus, Montanus, Vatablus, Tiguriue version, Cocceius, Junius & Tremellius. (k) "Solitariam meam", Piscator, Gejerus, Michaelis; so Ainsworth.
John Wesley
22:20 Darling - Heb. my only one; his soul, which he so calls, because it was left alone and destitute of friends and helpers.
Robert Jamieson, A. R. Fausset and David Brown
22:20 my soul--or self (compare Ps 3:2; Ps 16:10).
my darling--literally, "my only one," or, "solitary one," as desolate and afflicted (Ps 25:16; Ps 35:17).
21:2121:21: Փրկեա՛ ՚ի սրոյ զանձն իմ, եւ ՚ի ձեռաց շանց զմիամօրութիւն իմ։
21 Փրկի՛ր ինձ սրից, փրկի՛ր միամօրիկիս շների ձեռքից:
20 Իմ անձս սուրէն ազատէ Ու կեանքս*՝ շանը ձեռքէն։
Փրկեա ի սրոյ զանձն իմ, եւ ի ձեռաց շանց զմիամօրութիւն իմ:

21:21: Փրկեա՛ ՚ի սրոյ զանձն իմ, եւ ՚ի ձեռաց շանց զմիամօրութիւն իմ։
21 Փրկի՛ր ինձ սրից, փրկի՛ր միամօրիկիս շների ձեռքից:
20 Իմ անձս սուրէն ազատէ Ու կեանքս*՝ շանը ձեռքէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:2021:21 избавь от меча душу мою и от псов одинокую мою;
21:21 ῥῦσαι ρυομαι rescue ἀπὸ απο from; away ῥομφαίας ρομφαια broadsword τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even ἐκ εκ from; out of χειρὸς χειρ hand κυνὸς κυων dog τὴν ο the μονογενῆ μονογενης only child μου μου of me; mine
21:21. erue a gladio animam meam de manu canis solitariam meamDeliver, O God, my soul from the sword: my only one from the hand of the dog.
20. Deliver my soul from the sword; my darling from the power of the dog;
Deliver my soul from the sword; my darling from the power of the dog:

21:21 избавь от меча душу мою и от псов одинокую мою;
21:21
ῥῦσαι ρυομαι rescue
ἀπὸ απο from; away
ῥομφαίας ρομφαια broadsword
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
χειρὸς χειρ hand
κυνὸς κυων dog
τὴν ο the
μονογενῆ μονογενης only child
μου μου of me; mine
21:21. erue a gladio animam meam de manu canis solitariam meam
Deliver, O God, my soul from the sword: my only one from the hand of the dog.
20. Deliver my soul from the sword; my darling from the power of the dog;
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Adam Clarke: Commentary on the Bible - 1831
22:21: Save me from the lion's mouth - Probably our Lord here includes his Church with himself. The lion may then mean the Jews; the unicorns, רמים remim (probably the rhinoceros), the Gentiles. For the unicorn, see the note on Num 23:22. There is no quadruped or land animal with one horn only, except the rhinoceros; but there is a marine animal, the narwhal or monodon, a species of whale, that has a very fine curled ivory horn, which projects from its snout. One in my own museum measures seven feet four inches and is very beautiful. Some of these animals have struck their horn through the side of a ship and with it they easily transfix the whale, or any such animal. The old Psalter says, "The unicorn es ane of the prudest best that es, so that he wil dye for dedeyn if he be haldyn ogayn his wil."
Albert Barnes: Notes on the Bible - 1834
22:21: Save me from the lion's mouth - His enemies represented as fierce and ravening lions, compare Psa 22:13,
For thou hast heard me - The word "heard" in this place is equivalent to "saved" - or saved in answer to prayer. The fact of "hearing" the prayer, and answering it, is regarded as so identical, or the one as so certainly following from the other, that they may be spoken of as the same thing.
From the horns of the unicorns - The idea here is, that he cried to God when exposed to what is here called "the horns of the unicorns." That is, when surrounded by enemies as fierce and violent as wild beasts - as if he were among "unicorns" seeking his life - he had called upon God, and God had heard him. This would refer to some former period of his life, when surrounded by dangers, or exposed to the attacks of wicked men, and when he had called upon God, and had been heard. There were not a few occasions alike in the life of David and in the life of the Saviour, to which this would be applicable. The fact that he had thus been delivered from danger, is now urged as an argument why God was to be regarded as able to deliver him again, and why the prayer might be offered that he would do it; compare Psa 22:9-11. To see the force of this it is not necessary to be able to determine with accuracy what is meant here by the word rendered unicorn, or whether the psalmist referred to the animal now denoted by that term. The existence of such an animal was long regarded as fabulous; but though it has been proved that there is such an animal, it is not necessary to suppose that the psalmist referred to it. Gesenius renders the word - ראם re'ê m - "buffalo" (Lexicon) So also DeWette. See the notes at Job 39:9-10, where the meaning of the word is fully considered. The word occurs elsewhere only in Num 23:22; Num 24:8; Deu 33:17; Psa 29:6; Psa 92:10; Isa 34:7, in all which places it is rendered "unicorn," or "unicorns."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:21: me from: Luk 22:53; Joh 14:30; Ti2 4:17; Pe1 5:8
horns: Num 23:22; Deu 33:17; Job 39:9, Job 39:10; Isa 34:7; Joh 8:59; Act 4:27; Act 5:30-32
Geneva 1599
22:21 (m) Save me from the lion's mouth: for thou hast heard me from the horns of the unicorns.
(m) Christ is delivered with a more mighty deliverance by overcoming death, than if he had not tasted death at all.
John Gill
22:21 Save me from the lion's mouth,.... Either the devil, who is as a roaring lion, whom Christ overcame both in the garden and on the cross, and destroyed him and his works; or all his wicked enemies, especially the most powerful of them, who were in greatest authority, as the chief priests and elders; so rulers and civil magistrates, who are cruel and unmerciful, are compared to lions, Prov 28:15;
for thou hast heard me from the horns of the unicorns; some read this as a prayer like the former, "hear thou me" (l), &c. that is, deliver me; but according to our version it expresses what God had done, that he had heard him and saved him; and is used as a reason or argument with him that he would regard also his other petitions: or it may have respect to what follows, that since God had heard him, and delivered him out of the hands of his most powerful enemies, therefore he would declare his name and praise him; for the unicorn being a very strong creature, and its strength lying much in its horn, with which it pushes and does mischief; see Num 23:22. Christ's strong and potent enemies are intended here; such as Satan and his principalities and powers, the sanhedrim of the Jews, Herod, Pontius Pilate, and others, from whose power he was freed when raised from the dead. According to Pliny (m), the monoceros, or unicorn, is the fiercest of wild beasts; in its body like a horse, it has the head of an hart and feet of an elephant, the tail of a bear, makes a great bellowing; has one black horn rising up in the middle of the forehead, of two cubits long; it is denied that it was ever taken alive, which agrees with Job 39:9; See Gill on Job 39:9 and See Gill on Job 39:10.
(l) "exaudi me", Muis, Gejerus, Michaelis. (m) Nat. Hist. l. 8. c. 21.
John Wesley
22:21 Heard - Answered and delivered me.
Robert Jamieson, A. R. Fausset and David Brown
22:21 Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.
the lion's mouth--(Compare Ps 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.
21:2221:22: Փրկեա՛ զիս ՚ի բերանոյ առիւծու, եւ յեղջերէ միեղջերւոյ զխոնարհութիւն իմ[6712]։ [6712] Ոմանք.Յեղջերէ միեղջեւրոյ։
22 Ազատի՛ր ինձ առիւծի բերանից, եւ խեղճ անձն իմ՝ միեղջերուի եղջիւրից:
21 Փրկէ՛ զիս առիւծին բերնէն Ու վշտացած հոգիս՝ միեղջերուներուն* եղջիւրներէն։
Փրկեա զիս ի բերանոյ առիւծու, յեղջերէ միեղջերւոյ [119]զխոնարհութիւն իմ:

21:22: Փրկեա՛ զիս ՚ի բերանոյ առիւծու, եւ յեղջերէ միեղջերւոյ զխոնարհութիւն իմ[6712]։
[6712] Ոմանք.Յեղջերէ միեղջեւրոյ։
22 Ազատի՛ր ինձ առիւծի բերանից, եւ խեղճ անձն իմ՝ միեղջերուի եղջիւրից:
21 Փրկէ՛ զիս առիւծին բերնէն Ու վշտացած հոգիս՝ միեղջերուներուն* եղջիւրներէն։
zohrab-1805▾ eastern-1994▾ western am▾
21:2121:22 спаси меня от пасти льва и от рогов единорогов, услышав, {избавь} меня.
21:22 σῶσόν σωζω save με με me ἐκ εκ from; out of στόματος στομα mouth; edge λέοντος λεων lion καὶ και and; even ἀπὸ απο from; away κεράτων κερας horn μονοκερώτων μονοκερως the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine
21:22. salva me ex ore leonis et de cornibus unicornium exaudi meSave me from the lion's mouth; and my lowness from the horns of the unicorns.
21. Save me from the lion’s mouth; yea, from the horns of the wild-oxen thou hast answered me.
Save me from the lion' s mouth: for thou hast heard me from the horns of the unicorns:

21:22 спаси меня от пасти льва и от рогов единорогов, услышав, {избавь} меня.
21:22
σῶσόν σωζω save
με με me
ἐκ εκ from; out of
στόματος στομα mouth; edge
λέοντος λεων lion
καὶ και and; even
ἀπὸ απο from; away
κεράτων κερας horn
μονοκερώτων μονοκερως the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
21:22. salva me ex ore leonis et de cornibus unicornium exaudi me
Save me from the lion's mouth; and my lowness from the horns of the unicorns.
21. Save me from the lion’s mouth; yea, from the horns of the wild-oxen thou hast answered me.
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Adam Clarke: Commentary on the Bible - 1831
22:22: I will declare the name unto my brethren - I will make a complete revelation concerning the God of justice and love, to my disciples; and I will announce to the Jewish people thy merciful design in sending me to be the Savior of the world.
Albert Barnes: Notes on the Bible - 1834
22:22: I will declare thy name - I will make thee known; that is, thine existence; thy perfections; thy law; thy method of salvation. As the result or effect of the interposition which he desired, and for which he prayed, he says that he would diffuse a knowledge of God. This is an expression of true piety, and is a statement of what in a pure mind will always be consequent on a gracious divine interposition - a purpose to make the character of the benefactor known. Compare Psa 51:12-13; Psa 18:48-49. As applicable to the Redeemer, it means that he would make the name of God known to people, or that "through him" that name would be made known.
Unto my brethren - Compare Joh 20:17; Rom 8:29. The word "brethren" would embrace literally brothers; kinsfolk; countrymen; then, those of the same opinion, profession, or religion; then, in a still larger sense, the human race as descended from a common parent. As having reference to the Redeemer, it would embrace here not only those who were his immediate followers and whom he called brethren - not only those of his own nation, - but the human family in general, toward whom he consented to sustain this relation. Compare the notes at Heb 2:10-12, where this passage is quoted and expressly applied to our Saviour.
In the midst of the congregation - Among the people assembled to worship there. See the notes at Heb 2:12. This is the place where praise is commonly celebrated, and he says that there he would make known the goodness of God. Compare Isa 38:19-20. It is not necessary to show that this was literally done by the Redeemer. It is enough to observe that this is the usual language of piety, and that the effect of his work has been to cause the praises of God to be celebrated in tens of thousands of the congregations of his saints.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:22: I will: Psa 40:9, Psa 71:18, Psa 71:19; Joh 7:25, Joh 7:26; Heb 2:11, Heb 2:12
my brethren: Mat 12:48, Mat 12:49, Mat 25:40, Mat 28:10; Joh 20:17; Rom 8:29
in the: Psa 22:25, Psa 40:9, Psa 40:10
Carl Friedrich Keil and Franz Delitzsch
22:22
(Heb.: 22:23-24)In the third section, Ps 22:23, the great plaintive prayer closes with thanksgiving and hope. In certainty of being answered, follows the vow of thanksgiving. He calls his fellow-country men, who are connected with him by the ties of nature, but, as what follows, viz., "ye that fear Jahve" shows, also by the ties of spirit, "brethren." קהל (from קחל = קל, καλ-έω, cal-o, Sanscr. kal, to resound) coincides with εκκλησία. The sufferer is conscious of the significance of his lot of suffering in relation to the working out of the history of redemption. Therefore he will make that salvation which he has experienced common property. The congregation or church shall hear the evangel of his rescue. In Ps 22:24 follows the introduction to this announcement, which is addressed to the whole of Israel, so far as it fears the God of revelation. Instead of וגורו the text of the Orientals (מדנחאי), i.e., Babylonians, had here the Chethb יגורו with the Ker וגוּרוּ; the introduction of the jussive (Ps 33:8) after the two imperatives would not be inappropriate. גּוּר מן (= יגר) is a stronger form of expression for ירא מן, Ps 33:8.
John Gill
22:22 I will declare thy name unto my brethren,.... Not those who were more nearly related to him according to the flesh; for though there were some who believed in him, and to whom he declared the name of God, as James and Joses, and Judas and Simon, Mt 13:55; yet there were others that did not believe on him, Jn 7:3; nor those more remotely related to him, as all the Jews, who were his brethren and kinsmen also according to the flesh; to these indeed he came and preached, but they received him not; but rather his apostles, whom he called his brethren, even after his resurrection, and to whom he appeared and declared the name of God, Mt 28:10; and the five hundred brethren by whom he was seen at once may be also included; and even all true believers in him, who through his incarnation, being their "goel" and near kinsman, stands in such a relation to them, and through their adoption into his Father's family, his Father being their Father, and his God their God; which is manifested in regeneration, and evidenced by their doing the will of God, which is believing in Christ, Mt 12:49. By the "name" of God is meant, not anyone of the names by which he is known, as God Almighty, Jehovah, &c. if any of these could be thought to be designed, the New Testament name and title of God as the Father of Christ would bid fair for it; but rather the perfections of God, which appear in Christ, and were glorified in the work of redemption; or God himself; or else his Gospel, Acts 9:15; and which Christ declared and manifested to his disciples, both before and after his resurrection, Jn 17:6; which latter seems here to be referred unto;
in the midst of the congregation will I praise thee; meaning not the congregation of the Jews, their synagogue, or temple, where he often attended on public worship, and preached and praised the Lord; but rather the company of his disciples, among whom he sung an hymn the night he was betrayed, and with whom he conversed by times for forty days after his resurrection: unless the general assembly and church of the firstborn in heaven is intended, in the midst of which he praised the Lord, when he ascended on high, led captivity captive, and received gifts for men; though it seems best to understand this of the church of God, particularly among the Gentiles, under the Gospel dispensation, where Christ in his members sings the praise of electing, redeeming, and calling grace; see Ps 18:49; compared with Rom 15:9. This is a proof of singing of psalms and hymns in Gospel churches, and of its being a duty to be publicly performed by the members of them, who may expect the presence of Christ in the midst of his church, seeing he here promises to be there: these words are applied to Christ in Heb 2:12.
John Wesley
22:22 Declare - When thou hast delivered me. Thy name - that power and faithfulness and goodness, which thou hast manifested on my behalf. Congregations - The same whom he calls the congregation, and the seed of Jacob and Israel: which also does not so fitly agree to David, who never gives this title to any, but such as were near a - kin to him, as it does to Christ, who extends this name to all his disciples, Mt 12:48-49, and to whom this very text is applied, Heb 2:11-12.
Robert Jamieson, A. R. Fausset and David Brown
22:22 He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Ps 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Ps 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Ps 30:7; Is 1:15).
21:2321:23: Պատմեցից զանուն քո եղբարց իմոց, ՚ի մէջ եկեղեցւոյ օրհնեցի՛ց զքեզ[6713]։ [6713] Ոմանք.՚Ի մէջ եկեղեցեաց օրհնե՛՛։
23 Անունդ պիտի հռչակեմ իմ եղբայրներին, ժողովատեղում պիտի օրհնեմ քեզ:
22 Քու անունդ եղբայրներուս պիտի պատմեմ, Ժողովին մէջ քեզ պիտի գովեմ։
Պատմեցից զանուն քո եղբարց իմոց, ի մէջ եկեղեցւոյ օրհնեցից զքեզ:

21:23: Պատմեցից զանուն քո եղբարց իմոց, ՚ի մէջ եկեղեցւոյ օրհնեցի՛ց զքեզ[6713]։
[6713] Ոմանք.՚Ի մէջ եկեղեցեաց օրհնե՛՛։
23 Անունդ պիտի հռչակեմ իմ եղբայրներին, ժողովատեղում պիտի օրհնեմ քեզ:
22 Քու անունդ եղբայրներուս պիտի պատմեմ, Ժողովին մէջ քեզ պիտի գովեմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2221:23 Буду возвещать имя Твое братьям моим, посреди собрания восхвалять Тебя.
21:23 διηγήσομαι διηγεομαι narrate; describe τὸ ο the ὄνομά ονομα name; notable σου σου of you; your τοῖς ο the ἀδελφοῖς αδελφος brother μου μου of me; mine ἐν εν in μέσῳ μεσος in the midst; in the middle ἐκκλησίας εκκλησια assembly ὑμνήσω υμνεω sing a hymn σε σε.1 you
21:23. narrabo nomen tuum fratribus meis in medio ecclesiae laudabo teI will declare thy name to my brethren: in the midst of the church will I praise thee.
22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
I will declare thy name unto my brethren: in the midst of the congregation will I praise thee:

21:23 Буду возвещать имя Твое братьям моим, посреди собрания восхвалять Тебя.
21:23
διηγήσομαι διηγεομαι narrate; describe
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
τοῖς ο the
ἀδελφοῖς αδελφος brother
μου μου of me; mine
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἐκκλησίας εκκλησια assembly
ὑμνήσω υμνεω sing a hymn
σε σε.1 you
21:23. narrabo nomen tuum fratribus meis in medio ecclesiae laudabo te
I will declare thy name to my brethren: in the midst of the church will I praise thee.
22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
22 I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 23 Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel. 24 For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard. 25 My praise shall be of thee in the great congregation: I will pay my vows before them that fear him. 26 The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever. 27 All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. 28 For the kingdom is the LORD's: and he is the governor among the nations. 29 All they that be fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul. 30 A seed shall serve him; it shall be accounted to the Lord for a generation. 31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done this.
The same that began the psalm complaining, who was no other than Christ in his humiliation, ends it here triumphing, and it can be no other than Christ in his exaltation. And, as the first words of the complaint were used by Christ himself upon the cross, so the first words of the triumph are expressly applied to him (Heb. ii. 12) and are made his own words: I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. The certain prospect which Christ had of the joy set before him not only gave him a satisfactory answer to his prayers, but turned his complaints into praises; he saw of the travail of his soul, and was well satisfied, witness that triumphant word wherewith he breathed his last: It is finished.
Five things are here spoken of, the view of which were the satisfaction and triumph of Christ in his sufferings:--
I. That he should have a church in the world, and that those that were given him from eternity should, in the fulness of time, be gathered in to him. This is implied here; that he should see his seed, Isa. liii. 10. It pleased him to think, 1. That by the declaring of God's name, by the preaching of the everlasting gospel in its plainness and purity, many should be effectually called to him and to God by him. And for this end ministers should be employed to publish this doctrine to the world, and they should be much his messengers and his voice that their doing it should be accounted his doing it; their word is his, and by them he declares God's name. 2. That those who are thus called in should be brought into a very near and dear relation to him as his brethren; for he is not only not ashamed, but greatly well pleased, to call them so; not the believing Jews only, his countrymen, but those of the Gentiles also who became fellow-heirs and of the same body, Heb. ii. 11. Christ is our elder brother, who takes care of us, and makes provision for us, and expects that our desire should be towards him and that we should be willing he should rule over us. 3. That these is brethren should be incorporated into a congregation, a great congregation; such is the universal church, the whole family that is named from him, unto which all the children of God that were scattered abroad are collected, and in which they are united (John xi. 52, Eph. i. 10), and that they should also be incorporated into smaller societies, members of that great body, many religious assemblies for divine worship, on which the face of Christianity should appear and in which the interests of it should be supported and advanced. 4. That these should be accounted the seed of Jacob and Israel (v. 23), that on them, though Gentiles, the blessing of Abraham might come (Gal. iii. 14), and to them might pertain the adoption, the glory, the covenant, and the service of God, as much as ever they did to Israel according to the flesh, Rom. ix. 4, Heb. viii. 10. The gospel church is called the Israel of God, Gal. vi. 16.
II. That God should be greatly honoured and glorified in him by that church. His Father's glory was that which he had in his eye throughout his whole undertaking (John xvii. 4), particularly in his sufferings, which he entered upon with this solemn request, Father, glorify thy name, John xii. 27, 28. He foresees with pleasure, 1. That God would be glorified by the church that should be gathered to him, and that for this end they should be called and gathered in that they might be unto God for a name and a praise. Christ by his ministers will declare God's name to his brethren, as God's mouth to them, and then by them, as the mouth of the congregation to God, will God's name be praised. All that fear the Lord will praise him (v. 23), even every Israelite indeed. See Ps. cxviii. 2-4; cxxxv. 19, 20. The business of Christians, particularly in their solemn religious assemblies, is to praise and glorify God with a holy awe and reverence of his majesty, and therefore those that are here called upon to praise God are called upon to fear him. 2. That God would be glorified in the Redeemer and in his undertaking. Therefore Christ is said to praise God in the church, not only because he is the Master of the assemblies in which God is praised, and the Mediator of all the praises that are offered up to God, but because he is the matter of the church's praise. See Eph. iii. 21. All our praises must centre in the work of redemption and a great deal of reason we have to be thankful, (1.) That Jesus Christ was owned by his Father in his undertaking, notwithstanding the apprehension he was sometimes under that his Father had forsaken him. (v. 24): For he hath not despised nor abhorred the affliction of the afflicted one (that is, of the suffering Redeemer), but has graciously accepted it as a full satisfaction for sin, and a valuable consideration on which to ground the grant of eternal life to all believers. Though it was offered for us poor sinners, he did not despise nor abhor him that offered it for our sakes; no did he turn his face from him that offered it, as Saul was angry with his own son because he interceded for David, whom he looked upon as his enemy. But when he cried unto him, when his blood cried for peace and pardon for us, he heard him. This, as it is the matter of our rejoicing, ought to be the matter of our thanksgiving. Those who have thought their prayers slighted and unheard, if they continue to pray and wait, will find they have not sought in vain. (2.) That he himself will go on with his undertaking and complete it. Christ says, I will pay my vows, v. 25. Having engaged to bring many sons to glory, he will perform his engagement to the utmost, and will lose none.
III. That all humble gracious souls should have a full satisfaction and happiness in him, v. 26. It comforted the Lord Jesus in his sufferings that in and through him all true believers should have everlasting consolation. 1. The poor in spirit shall be rich in blessings, spiritual blessings; the hungry shall be filled with good things. Christ's sacrifice being accepted, the saints shall feast upon the sacrifice, as, under the law, upon the peace-offerings, and so partake of the altar: The meek shall eat and be satisfied, eat of the bread of life, feed with an appetite upon the doctrine of Christ's mediation, which is meat and drink to the soul that knows its own nature and case. Those that hunger and thirst after righteousness in Christ shall have all they can desire to satisfy them and make them easy, and shall not labour, as they have done, for that which satisfies not. 2. Those that are much in praying shall be much in thanksgiving: Those shall praise the Lord that seek him, because through Christ they are sure of finding him, in the hopes of which they have reason to praise him even while they are seeking him, and the more earnest they are in seeking him the more will their hearts be enlarged in his praises when they have found him. 3. The souls that are devoted to him shall be for ever happy with him: "Your heart shall live for ever. Yours that are meek, that are satisfied in Christ, that continue to seek God; what ever becomes of your bodies, your hearts shall live for ever; the graces and comforts you have shall be perfected in everlasting life. Christ has said, Because I live, you shall live also, (John xiv. 19); and therefore that life shall be as sure and as long as his."
IV. That the church of Christ, and with it the kingdom of God among men, should extend itself to all the corners of the earth and should take in all sorts of people.
1. That it should reach far (v. 27, 28), that, whereas the Jews had long been the only professing people of God, now all the ends of the world should come into the church, and, the partition-wall being taken down, the Gentiles should be taken in. It is here prophesied, (1.) That they should be converted: They shall remember, and turn to the Lord. Note, Serious reflection is the first step, and a good step it is towards true conversion. We must consider and turn. The prodigal came first to himself, and then to his father. (2.) That then they should be admitted into communion with God and with the assemblies that serve him; They shall worship before thee, for in every place incense shall be offered to God, Mal. i. 11; Isa. lxvi. 23. Those that turn to God will make conscience of worshipping before him. And good reason there is why all the kindreds of nations should do homage to God, for (v. 28) the kingdom is the Lord's; his, and his only, is the universal monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his providence rules among the nations, and upon that account we are bound to worship him; so that the design of the Christian religion is to revive natural religion and its principles and laws. Christ died to bring us to God, the God that made us, from whom we had revolted, and to reduce us to our native allegiance. [2.] The kingdom of grace is the Lord Christ's, and he, as Mediator, is appointed governor among the nations, head over all things to his church. Let every tongue therefore confess that he is Lord.
2. That it should include many of different ranks, v. 29. High and low, rich and poor, bond and free, meet in Christ. (1.) Christ shall have the homage of many of the great ones. Those that are fat upon the earth, that live in pomp and power, shall eat and worship; even those that fare deliciously, when they have eaten and are full, shall bless the Lord their God for their plenty and prosperity. (2.) The poor also shall receive his gospel: Those that go down to the dust, that sit in the dust (Ps. cxiii. 7), that can scarcely keep life and soul together, shall bow before him, before the Lord Jesus, who reckons it his honour to be the poor man's King (Ps. lxxii. 12) and whose protection does, in a special manner, draw their allegiance. Or this may be understood in general of dying men, whether poor or rich. See then what is our condition--we are going down to the dust to which we are sentenced and where shortly we must make our bed. Nor can we keep alive our own souls; we cannot secure our own natural life long, nor can we be the authors of our own spiritual and eternal life. It is therefore our great interest, as well as duty, to bow before the Lord Jesus, to give up ourselves to him to be his subjects and worshippers; for this is the only way, and it is a sure way, to secure our happiness when we go down to the dust. Seeing we cannot keep alive our own souls, it is our wisdom, by an obedient faith, to commit our souls to Jesus Christ, who is able to save them and keep them alive for ever.
V. That the church of Christ, and with it the kingdom of God among men, should continue to the end, through all the ages of time. Mankind is kept up in a succession of generations; so that there is always a generation passing away and a generation coming up. Now, as Christ shall have honour from that which is passing away and leaving the world (v. 29, those that go down to the dust shall bow before him, and it is good to die bowing before Christ; blessed are the dead who thus die in the Lord), so he shall have honour from that which is rising up, and setting out, in the world, v. 30. Observe, 1. Their application to Christ: A seed shall serve him, shall keep up the solemn worship of him and profess and practice obedience to him as their Master and Lord. Note, God will have a church in the world to the end of time; and, in order to that, there shall be a succession of professing Christians and gospel ministers from generation to generation. A seed shall serve him; there shall be a remnant, more or less, to whom shall pertain the service of God and to whom God will give grace to serve him,--perhaps not the seed of the same persons, for grace does not run in a blood (he does not say their seed, but a seed),--perhaps but few, yet enough to preserve the entail. 2. Christ's acknowledgment of them: They shall be accounted to him for a generation; he will be the same to them that he was to those who went before them; his kindness to his friends shall not die with them, but shall be drawn out to their heirs and successors, and instead of the fathers shall be the children, whom all shall acknowledge to be a seed that the Lord hath blessed, Isa. lxi. 9; lxv. 23. The generation of the righteous God will graciously own as his treasure, his children. 3. Their agency for him (v. 31): they shall come, shall rise up in their day, not only to keep up the virtue of the generation that is past, and to do the work of their own generation, but to serve the honour of Christ and the welfare of souls in the generations to come; they shall transmit to them the gospel of Christ (that sacred deposit) pure and entire, even to a people that shall be born hereafter; to them they shall declare two things:-- (1.) That there is an everlasting righteousness, which Jesus Christ has brought in. This righteousness of his, and not any of our own, they shall declare to be the foundation of all our hopes and the fountain of all our joys. See Rom. i. 16, 17. (2.) That the work of our redemption by Christ is the Lord's own doing (Ps. cxviii. 23) and no contrivance of ours. We must declare to our children that God has done this; it is his wisdom in a mystery; it is his arm revealed.
In singing this we must triumph in the name of Christ as above every name, must give him honour ourselves, rejoice in the honours others do him, and in the assurance we have that there shall be a people praising him on earth when we are praising him in heaven.
Adam Clarke: Commentary on the Bible - 1831
22:23: Ye that fear the Lord - This is an exhortation to the Jews particularly, to profit by the preaching of the Gospel. Perhaps, by them that fear him, the Gentiles, and particularly the proselytes, may be intended. The Jews are mentioned by name: Glorify him, all ye seed of Jacob; fear him, all ye seed of Israel.
Albert Barnes: Notes on the Bible - 1834
22:23: Ye that fear the Lord - A phrase denoting those who are pious.
Praise him - This is language which may be supposed to be addressed by the speaker in the great congregation. In the pRev_ious verse he had said that he would praise God "in the midst of the congregation;" he here speaks as if he were in that congregation, and addressing them. He, therefore, calls on them to praise and honor God.
All ye the seed of Jacob, glorify him - The descendants of Jacob; that is, all who are true worshippers of God.
And fear him - Honour him, worship him. See the notes at Psa 5:7.
All ye the seed of Israel - Another name for Jacob Gen 32:28, and designed to denote also all who are true worshippers of Yahweh.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:23: Ye that: Psa 115:11, Psa 115:13, Psa 135:19, Psa 135:20, Psa 145:19; Ch1 16:8-13; Luk 1:50
all ye: Psa 105:3-7, Psa 106:5, Psa 107:1, Psa 107:2, Psa 135:19, Psa 135:20
glorify: Psa 50:23; Isa 25:3; Luk 2:20; Co1 6:19, Co1 6:20, Co1 10:31; Rev 15:4
all ye the: Psa 22:30; Ch1 16:13
Geneva 1599
22:23 Ye that fear the LORD, (n) praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel.
(n) He promises to exhort the Church that they by his example might praise the Lord.
John Gill
22:23 Ye that fear the Lord, praise him,.... By whom are meant, not the proselytes among the Gentiles, as distinct from the Jews, which is the sense of some Jewish interpreters (n); but all the people of God, whether Jews or Gentiles, who have the grace of filial and godly fear put into their hearts, with which they worship God, and walk before him in all holy conversation; which is not a fear of wrath, or a distrust of divine goodness; but is a reverential affection for God, and is consistent with the greatest degree of faith, the strongest expressions of spiritual joy and holy courage: it includes the whole worship of God, internal and external; and such who have it in their hearts, and before their eyes, are called upon by Christ to praise the Lord for him, for the unspeakable gift of his love; that he has not spared his son, but delivered him up for them, to undergo so much sorrow, and such sufferings as before related, to obtain salvation for them; and that he has delivered him out of them, raised him from the dead, and has given him glory;
all ye the seed of Jacob, glorify him; not the natural, but spiritual seed of Jacob, who walk in the steps of the faith of that man of God; these are exhorted to glorify the Lord with their bodies and spirits, which are his, being redeemed with the precious blood of Christ; by believing in him, glorying in him, and offering praise unto him;
and fear him, all ye the seed of Israel; who are the same with the seed of Jacob, Jacob and Israel being two names of the same person; and design not Israel according to the flesh, but according to the Spirit; the whole Israel of God, the all spiritual seed of Israel, who are justified in Christ, and are saved in him; they are the same with them that fear the Lord, and are here stirred up to exercise the grace of fear upon him; to fear him only, and not men, though ever so mighty and powerful, as before described in Ps 22:12; and that not only because of his power and greatness; but because of his grace and goodness, as shown forth in Christ Jesus.
(n) Midrash Tillim, Jarchi & Aben Ezra, in loc.
21:2421:24: Երկիւղածք Տեառն օրհնեցէ՛ք զՏէր, ամենայն զաւակն Յակովբեան փառաւո՛ր արասցեն զնա[6714]։ [6714] Ոմանք.Երկիւղածք Տեառն օրհնեսցեն զնա ամենայն։
24 Աստուածավախնե՛ր, օրհնեցէ՛ք Տիրոջը, եւ թող Յակոբի բոլոր զաւակները փառաբանեն նրան:
23 Ո՛վ Տէրոջմէ վախցողներ, գովեցէ՛ք զանիկա. Ո՛վ Յակոբի զաւակներ, փառաւորեցէ՛ք զանիկա, Վախցէ՛ք անկէ, Իսրայէլի՛ զաւակներ։
Երկիւղածք Տեառն, օրհնեցէք զՏէր. ամենայն զաւակն Յակովբեան փառաւոր արասցեն զնա. եւ երկիցէ ի Տեառնէ ամենայն զաւակն Իսրայելի:

21:24: Երկիւղածք Տեառն օրհնեցէ՛ք զՏէր, ամենայն զաւակն Յակովբեան փառաւո՛ր արասցեն զնա[6714]։
[6714] Ոմանք.Երկիւղածք Տեառն օրհնեսցեն զնա ամենայն։
24 Աստուածավախնե՛ր, օրհնեցէ՛ք Տիրոջը, եւ թող Յակոբի բոլոր զաւակները փառաբանեն նրան:
23 Ո՛վ Տէրոջմէ վախցողներ, գովեցէ՛ք զանիկա. Ո՛վ Յակոբի զաւակներ, փառաւորեցէ՛ք զանիկա, Վախցէ՛ք անկէ, Իսրայէլի՛ զաւակներ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2321:24 Боящиеся Господа! восхвалите Его. Все семя Иакова! прославь Его. Да благоговеет пред Ним все семя Израиля,
21:24 οἱ ο the φοβούμενοι φοβεω afraid; fear κύριον κυριος lord; master αἰνέσατε αινεω sing praise αὐτόν αυτος he; him ἅπαν απας all at once; everything τὸ ο the σπέρμα σπερμα seed Ιακωβ ιακωβ Iakōb; Iakov δοξάσατε δοξαζω glorify αὐτόν αυτος he; him φοβηθήτωσαν φοβεω afraid; fear αὐτὸν αυτος he; him ἅπαν απας all at once; everything τὸ ο the σπέρμα σπερμα seed Ισραηλ ισραηλ.1 Israel
21:24. qui timetis Dominum laudate eum omne semen Iacob glorificate eumYe that fear the Lord, praise him: all ye the seed of Jacob, glorify him.
23. Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and stand in awe of him, all ye the seed of Israel.
Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and fear him, all ye the seed of Israel:

21:24 Боящиеся Господа! восхвалите Его. Все семя Иакова! прославь Его. Да благоговеет пред Ним все семя Израиля,
21:24
οἱ ο the
φοβούμενοι φοβεω afraid; fear
κύριον κυριος lord; master
αἰνέσατε αινεω sing praise
αὐτόν αυτος he; him
ἅπαν απας all at once; everything
τὸ ο the
σπέρμα σπερμα seed
Ιακωβ ιακωβ Iakōb; Iakov
δοξάσατε δοξαζω glorify
αὐτόν αυτος he; him
φοβηθήτωσαν φοβεω afraid; fear
αὐτὸν αυτος he; him
ἅπαν απας all at once; everything
τὸ ο the
σπέρμα σπερμα seed
Ισραηλ ισραηλ.1 Israel
21:24. qui timetis Dominum laudate eum omne semen Iacob glorificate eum
Ye that fear the Lord, praise him: all ye the seed of Jacob, glorify him.
23. Ye that fear the LORD, praise him; all ye the seed of Jacob, glorify him; and stand in awe of him, all ye the seed of Israel.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24-25. Ввиду необычайности бедствий и спасения от них, Давид вместе с собой приглашает славить Бога и всех евреев за то, что Господь услышал молитву "страждущего", ничтожного и слабого по своей силе человека.
Adam Clarke: Commentary on the Bible - 1831
22:24: For he hath not despised - It is his property to help and save the poor and the humble; and he rejects not the sighings of a contrite heart. Perhaps it may mean, Though ye have despised me in my humiliation, yet God has graciously received me in the character of a sufferer on account of sin; as by that humiliation unto death the great atonement was made for the sin of the world.
Albert Barnes: Notes on the Bible - 1834
22:24: For he hath not despised nor abhorred the affliction of the afflicted - This expresses the belief that his prayer had been heard. The fact that he had been thus heard is here assigned to be the ground or reason for the exhortation in the pRev_ious verse, addressed to all the pious. The Lord had heard his prayer, and this was a reason why others should also confide in the Lord, and feel assured that he would likewise hear their prayers.
Neither hath he hid his face from him - That is, "permanently, constantly, finally, completely." He has not wholly abandoned me, but though he seemed to forsake me, it was for a time only; and his friendship has not been ultimately and foRev_er withdrawn. It was indeed the foundation of all the petitions in this psalm that the Lord had hid his face from the sufferer Psa 22:1; but, from this verse, it seems that it was only for a time. That which he passed through was a temporary darkness, succeeded by the clear manifestations of the divine favor. The Lord heard his prayer; the Lord showed that he had not utterly forsaken him.
But when he cried unto him, he heard - Showing that now he had the evidence and the assurance that his prayer had been heard. As applicable to the Redeemer on the cross, this means that though the darkness seemed to continue until death, yet it was not an utter forsaking. His prayer was heard; his work was accepted; the great object for which he came into the world would be accomplished; he himself would rise triumphantly from his sufferings; and the cause which he came to establish, and for which he died, would finally pRev_ail in the world. Compare Heb 5:7-8; Joh 11:42; Isa 53:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:24: For: Psa 22:6, Psa 35:10, Psa 69:29-34; Isa 50:6-9
neither: Luk 23:46
but: Psa 22:2, Psa 34:6, Psa 116:3-6, Psa 118:5; Heb 5:7
Carl Friedrich Keil and Franz Delitzsch
22:24
(Heb.: 22:25) This tristich is the evangel itself. The materia laudis is introduced by כּי. ענוּת (principal form ענוּת) bending, bowing down, affliction, from ענה, the proper word to denote the Passion. For in Isaiah, Is 53:4, Is 53:7, the Servant of God is also said to be מענּה and נענה, and Zechariah, Zech 9:9, also introduces Him as עני and נושׁע. The lxx, Vulgate, and Targum erroneously render it "cry." ענה does not mean to cry, but to answer, ἀμείβεσθαι; here, however, as the stem-word of ענות, it means to be bent. From the שׁקּץ (to regard as an abhorrence), which alternates with בּזה, we see that the sufferer felt the wrath of God, but this has changed into a love that sends help; God did not long keep His countenance hidden, He hearkened to him, for his prayer was well-pleasing to Him. שׁמע is not the verbal adjective, but, since we have the definite fact of the rescue before us, it is a pausal form for שׁמע, as in Ps 34:7, Ps 34:18; Jer 36:13.
Geneva 1599
22:24 For he hath not despised nor abhorred the affliction of the (o) afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
(o) The poor afflicted are comforted by this example of David, or Christ.
John Gill
22:24 For he hath not despised nor abhorred the affliction of the afflicted,.... That is, Christ, who was afflicted by men, both by their tongues, and by their hands; by devils, by the temptations of Satan for Christ suffered being tempted, though he was not overcome; and by his attacks upon him, both in the garden and on the cross; and by the Lord himself, Jehovah his Father, who laid on him the iniquity and chastisement of his people, bruised him, and put him to grief; awoke the sword of justice against him, and spared him not: his afflictions were many, both in body and soul; in body, being scourged, buffeted, bruised, pierced, racked, and tortured on the cross; in soul, being made exceeding sorrowful, and an offering for sin; sustaining his Father's wrath, and seeking and enduring affliction by the rod of it; see Is 53:4; now, though his afflictions and sufferings were despised by men, and he was despised and abhorred on account of them; yet not by his Father, he took pleasure in them, and in him as suffering for his people; not simply considered, as if he delighted in his sufferings as such, but as they were agreeable to his counsel and covenant, and brought about the salvation of his chosen ones: he accepted them in the room and stead of his people; the sacrifice of Christ was of a sweet smelling savour to him; he was well pleased with his righteousness, his law being magnified and made honourable by it; and his death was precious in his sight, being the propitiation for the sins of his people; so far was he from despising and abhorring the afflictions of his son. And this is mentioned as a reason or argument for praise and thanksgiving in them that fear the Lord; since God has looked upon the redemption price his Son has paid for them sufficient; has not despised, but accepted of it as the ransom of their souls: some render the words, "the prayer of the afflicted"; so the Targum, and the Septuagint version, and the versions that follow that; which agrees with the next words:
neither hath he hid his face from him; when men did, as ashamed of him, Is 53:3; for though he forsook him for a while, and in a little wrath hid his face from him for a moment, that he might bear the whole curse of the law for us; yet he returned again, and did not hide his face from him for even;
but when he cried unto him, he heard; cried not only on account of his crucifiers, that God would forgive them; but on account of himself, that he would not be afar off from him; that he would take his spirit or soul into his hands, into which he committed it; that he would deliver him from the power of death and the grave, and loose their bands; in all which he was heard, Heb 5:7.
John Wesley
22:24 Abhorred - He did not turn away his face from it, as men do from things which they abhor. From him - For ever: tho' he did so for a time.
21:2521:25: Երկիցէ ՚ի Տեառնէ ամենայն զաւակն Իսրայէլի, զի ո՛չ արհամարհեաց եւ ո՛չ անարգեաց Տէր զաղօթս աղքատիս, եւ ո՛չ դարձոյց զերեսս իւր յինէն. այլ ՚ի կարդալ իմում առ նա լուաւ ինձ[6715]։ [6715] Ոմանք.Ամենայն զաւակն Իսրայէլեան... զաղօթս աղքատին։
25 Իսրայէլի ողջ սերունդը երկիւղ պիտի կրի Տիրոջից, քանզի Տէրը չարհամարհեց ու չանարգեց աղօթքն աղքատիս եւ երեսն ինձնից չշրջեց, այլ երբ ձայն տուի նրան՝ լսեց ինձ:
24 Վասն զի չանարգեց ու չքամահրեց տառապեալին տառապանքը Ու երեսը անկէ չդարձուց. Հապա իրեն կանչած ատենս լսեց։
Զի ոչ արհամարհեաց եւ ոչ անարգեաց Տէր զաղօթս աղքատիս, եւ ոչ դարձոյց զերեսս իւր [120]յինէն, այլ ի կարդալ [121]իմում առ նա լուաւ [122]ինձ:

21:25: Երկիցէ ՚ի Տեառնէ ամենայն զաւակն Իսրայէլի, զի ո՛չ արհամարհեաց եւ ո՛չ անարգեաց Տէր զաղօթս աղքատիս, եւ ո՛չ դարձոյց զերեսս իւր յինէն. այլ ՚ի կարդալ իմում առ նա լուաւ ինձ[6715]։
[6715] Ոմանք.Ամենայն զաւակն Իսրայէլեան... զաղօթս աղքատին։
25 Իսրայէլի ողջ սերունդը երկիւղ պիտի կրի Տիրոջից, քանզի Տէրը չարհամարհեց ու չանարգեց աղօթքն աղքատիս եւ երեսն ինձնից չշրջեց, այլ երբ ձայն տուի նրան՝ լսեց ինձ:
24 Վասն զի չանարգեց ու չքամահրեց տառապեալին տառապանքը Ու երեսը անկէ չդարձուց. Հապա իրեն կանչած ատենս լսեց։
zohrab-1805▾ eastern-1994▾ western am▾
21:2421:25 ибо Он не презрел и не пренебрег скорби страждущего, не скрыл от него лица Своего, но услышал его, когда сей воззвал к Нему.
21:25 ὅτι οτι since; that οὐκ ου not ἐξουδένωσεν εξουδενοω set at naught οὐδὲ ουδε not even; neither προσώχθισεν προσοχθιζω burdened τῇ ο the δεήσει δεησις petition τοῦ ο the πτωχοῦ πτωχος bankrupt; beggarly οὐδὲ ουδε not even; neither ἀπέστρεψεν αποστρεφω turn away; alienate τὸ ο the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἀπ᾿ απο from; away ἐμοῦ εμου my καὶ και and; even ἐν εν in τῷ ο the κεκραγέναι κραζω cry με με me πρὸς προς to; toward αὐτὸν αυτος he; him εἰσήκουσέν εισακουω heed; listen to μου μου of me; mine
21:25. et metuite eum universum semen Israhel quoniam non dispexit neque contempsit modestiam pauperis et non abscondit faciem suam ab eo et cum clamaret ad eum audivitLet all the seed of Israel fear him: because he hath not slighted nor despised the supplication of the poor man. Neither hath he turned away his face form me: and when I cried to him he heard me.
24. For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard:

21:25 ибо Он не презрел и не пренебрег скорби страждущего, не скрыл от него лица Своего, но услышал его, когда сей воззвал к Нему.
21:25
ὅτι οτι since; that
οὐκ ου not
ἐξουδένωσεν εξουδενοω set at naught
οὐδὲ ουδε not even; neither
προσώχθισεν προσοχθιζω burdened
τῇ ο the
δεήσει δεησις petition
τοῦ ο the
πτωχοῦ πτωχος bankrupt; beggarly
οὐδὲ ουδε not even; neither
ἀπέστρεψεν αποστρεφω turn away; alienate
τὸ ο the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἀπ᾿ απο from; away
ἐμοῦ εμου my
καὶ και and; even
ἐν εν in
τῷ ο the
κεκραγέναι κραζω cry
με με me
πρὸς προς to; toward
αὐτὸν αυτος he; him
εἰσήκουσέν εισακουω heed; listen to
μου μου of me; mine
21:25. et metuite eum universum semen Israhel quoniam non dispexit neque contempsit modestiam pauperis et non abscondit faciem suam ab eo et cum clamaret ad eum audivit
Let all the seed of Israel fear him: because he hath not slighted nor despised the supplication of the poor man. Neither hath he turned away his face form me: and when I cried to him he heard me.
24. For he hath not despised nor abhorred the affliction of the afflicted; neither hath he hid his face from him; but when he cried unto him, he heard.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
22:25: The great congregation - In Psa 22:22 he declares that he will praise God in the midst of the congregation. Here the Jews seem to be intended. In this verse he says he will praise him in the Great Congregation. Here the Gentiles are probably meant. The Jewish nation was but a small number in comparison of the Gentile world. And those of the former who received the Gospel were very few when compared with those among the Gentiles who received the Divine testimony. The one was (for there is scarcely a converted Jew now) קהל kahal, an assembly; the other was, is, and will be increasingly, קהל רב kahal rab, a Great Assembly. Salvation was of the Jews, it is now of the Gentiles.
Albert Barnes: Notes on the Bible - 1834
22:25: My praise shall be of thee - That is, I will praise thee. I will call to remembrance thy goodness, and will unite with others in celebrating thy faithfulness and lovingkindness.
In the great congregation - See the notes at Psa 22:27.
I will pay my vows before them that fear him - In the presence of his worshippers. That is, he would keep the vows which in his afflictions he had made, that he would praise and serve God. These vows or promises were of the nature of a "debt" which he says he would remember to pay. Of the Redeemer, this need not be understood personally, but it means that as the result of his prayer having been heard, the worship of God would be celebrated by those who feared him. The solemn worship of the people of God - the praises which they offer to the Most High - may be regarded as worship paid by the Redeemer himself, for he does it in the persons and services of those whom he redeemed. All the praises which proceed from their hearts and lips are the fruit of his "vows," of his fidelity, and his prayers.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:25: My praise: Psa 22:22, Psa 35:18, Psa 40:9, Psa 40:10, Psa 111:1
I will: Psa 56:12, Psa 65:1, Psa 66:13, Psa 66:16, Psa 116:14-19, Psa 118:19, Psa 118:20; Ecc 5:4, Ecc 5:5
Carl Friedrich Keil and Franz Delitzsch
22:25
(Heb.: 22:26-27) The call to thanksgiving is now ended; and there follows a grateful upward glance towards the Author of the salvation; and this grateful upward glance grows into a prophetic view of the future. This fact, that the sufferer is able thus to glory and give thanks in the great congregation (Ps 40:10), proceeds from Jahve (מאת as in Ps 118:23, cf. Ps 71:6). The first half of the verse, according to Baer's correct accentuation, closes with בּקהל רב. יראיו does not refer to קהל, but, as everywhere else, is meant to be referred to Jahve, since the address of prayer passes over into a declarative utterance. It is not necessary in this passage to suppose, that in the mind of David the paying of vows is purely ethical, and not a ritualistic act. Being rescued he will bring the שׁלמי נדר, which it is his duty to offer, the thank-offerings, which he vowed to God when in the extremest peril. When the sprinkling with blood (זריקה) and the laying of the fat pieces upon the altar (הקטרה) were completed, the remaining flesh of the shalemim was used by the offerer to make a joyous meal; and the time allowed for this feasting was the day of offering and on into the night in connection with the tda-shelamim offering, and in connection with the shelamim of vows even the following day also (Lev 7:15.). The invitation of the poor to share in it, which the law does not command, is rendered probable by these appointments of the law, and expressly commended by other and analogous appointments concerning the second and third tithes. Ps 22:27 refers to this: he will invite the ענוים, those who are outwardly and spiritually poor, to this "eating before Jahve;" it is to be a meal for which they thank God, who has bestowed it upon them through him whom He has thus rescued. Ps 22:27 is as it were the host's blessing upon his guests, or rather Jahve's guests through him: "your heart live for ever," i.e., may this meal impart to you ever enduring refreshment. יחי optative of חיה, here used of the reviving of the heart, which is as it were dead (1Kings 25:37), to spiritual joy. The reference to the ritual of the peace offerings is very obvious. And it is not less obvious, that the blessing, which, for all who can be saved, springs from the salvation that has fallen to the lot of the sufferer, is here set forth. But it is just as clear, that this blessing consists in something much higher than the material advantage, which the share in the enjoyment of the animal sacrifice imparts; the sacrifice has its spiritual meaning, so that its outward forms are lowered as it were to a mere figure of its true nature; it relates to a spiritual enjoyment of spiritual and lasting results. How natural, then, is the thought of the sacramental eucharist, in which the second David, like to the first, having attained to the throne through the suffering of death, makes us partakers of the fruits of His suffering!
Geneva 1599
22:25 My praise [shall be] of thee in the great congregation: I will pay my (p) vows before them that fear him.
(p) Which were sacrifices of thanksgiving which they offered by God's commandment, when they were delivered out of any great danger.
John Gill
22:25 My praise shall be of thee in the great congregation,.... Or, "my praise is from thee" (o); not that he should have praise of God, as he had, when he was received up into heaven, and set down at the right hand of God; but that God should be the object of his praise, as he was the cause of it; his salvation and deliverance of him, and resurrection from the dead, and exaltation of him, were the occasion and matter of it: the place where Christ determined to praise the Lord is "the great congregation"; either his apostles, who, though a little flock, yet, on account of their extraordinary office and gifts, and peculiar privileges, were the greatest congregation that ever was in the world; or the five hundred brethren to whom Christ appeared at once after his resurrection; or else the whole church under the Gospel dispensation; in the midst of which Christ is, and who in the members of it praises the name of the Lord; and this especially will have its accomplishment at the latter day, when great multitudes will be converted, and the voice of praise and thanksgiving will be among them, Rev_ 7:9;
I will pay my vows before them that fear him; either those which he made in the council and covenant of grace, when he engaged to become a surety for his people, to assume their nature, to suffer and die for them, to redeem them from sin and misery, and bring them nigh to God, and save them with an everlasting salvation; all which he has openly done; see Ps 31:19; or those which he made in Ps 22:21; that he would declare the name of the Lord unto his brethren, and sing praise unto him in the midst of the church; compare with this Ps 116:12.
(o) , Sept. "a te", Pagninus, Montanus, Rivetus, Cocceius, Ainsworth.
John Wesley
22:25 Great congregation - In the universal church, of Jews and Gentiles.
Robert Jamieson, A. R. Fausset and David Brown
22:25 My praise shall be of thee--or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (Deut 12:18; Deut 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Ps 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Ps 22:26]. The dying of the heart denotes death (1Kings 25:37); so its living denotes life.
21:2621:26: ՚Ի քէ՛ն է գովութիւն իմ, յեկեղեցիս մեծս օրհնեցից զքեզ։ Զուխտս իմ կատարեցից առաջի ամենա՛յն երկիւղածաց նորա[6716]։ [6716] Յօրինակին.՚Ի քէն է գոհութիւն իմ։
26 Քո մասին է գովքն իմ, մեծ հաւաքներում պիտի օրհնեմ քեզ: Ուխտս պիտի կատարեմ նրա բոլոր երկիւղածների առջեւ:
25 Քեզմով պիտի ըլլայ իմ գովութիւնս մեծ ժողովին մէջ. Իմ ուխտերս անկէ վախցողներուն առջեւ պիտի կատարեմ։
Ի քէն է գովութիւն [123]իմ, յեկեղեցիս մեծս օրհնեցից զքեզ``. զուխտս իմ կատարեցից առաջի ամենայն երկիւղածաց նորա:

21:26: ՚Ի քէ՛ն է գովութիւն իմ, յեկեղեցիս մեծս օրհնեցից զքեզ։ Զուխտս իմ կատարեցից առաջի ամենա՛յն երկիւղածաց նորա[6716]։
[6716] Յօրինակին.՚Ի քէն է գոհութիւն իմ։
26 Քո մասին է գովքն իմ, մեծ հաւաքներում պիտի օրհնեմ քեզ: Ուխտս պիտի կատարեմ նրա բոլոր երկիւղածների առջեւ:
25 Քեզմով պիտի ըլլայ իմ գովութիւնս մեծ ժողովին մէջ. Իմ ուխտերս անկէ վախցողներուն առջեւ պիտի կատարեմ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2521:26 О Тебе хвала моя в собрании великом; воздам обеты мои пред боящимися Его.
21:26 παρὰ παρα from; by σοῦ σου of you; your ὁ ο the ἔπαινός επαινος applause μου μου of me; mine ἐν εν in ἐκκλησίᾳ εκκλησια assembly μεγάλῃ μεγας great; loud τὰς ο the εὐχάς ευχη wish; vow μου μου of me; mine ἀποδώσω αποδιδωμι render; surrender ἐνώπιον ενωπιος in the face; facing τῶν ο the φοβουμένων φοβεω afraid; fear αὐτόν αυτος he; him
21:26. apud te laus mea in ecclesia multa vota mea reddam in conspectu timentium eumWith thee is my praise in a great church: I will pay my vows in the sight of them that fear him.
25. Of thee cometh my praise in the great congregation: I will pay my vows before them that fear him.
My praise [shall be] of thee in the great congregation: I will pay my vows before them that fear him:

21:26 О Тебе хвала моя в собрании великом; воздам обеты мои пред боящимися Его.
21:26
παρὰ παρα from; by
σοῦ σου of you; your
ο the
ἔπαινός επαινος applause
μου μου of me; mine
ἐν εν in
ἐκκλησίᾳ εκκλησια assembly
μεγάλῃ μεγας great; loud
τὰς ο the
εὐχάς ευχη wish; vow
μου μου of me; mine
ἀποδώσω αποδιδωμι render; surrender
ἐνώπιον ενωπιος in the face; facing
τῶν ο the
φοβουμένων φοβεω afraid; fear
αὐτόν αυτος he; him
21:26. apud te laus mea in ecclesia multa vota mea reddam in conspectu timentium eum
With thee is my praise in a great church: I will pay my vows in the sight of them that fear him.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26. "О Тебе хвала моя в собрании великом". Та защита, которую Господь оказал Давиду, служит источником похвалы Бога пред народным собранием. В этом - исполнение Давидом того обета, который он дал в минуту опасности (23: ст. ).
Adam Clarke: Commentary on the Bible - 1831
22:26: The meek shall eat - ענוים anavim. the Poor, shall eat. In the true only Sacrifice there shall be such a provision for all believers that they shall have a fullness of joy. Those who offered the sacrifice, fed on what they offered. Jesus, the true Sacrifice, is the bread that came down from heaven; they who eat of this bread shall never die.
Albert Barnes: Notes on the Bible - 1834
22:26: The meek shall eat and be satisfied - The word "meek" - ענוים ‛ ă nâ viym - means here rather "afflicted, distressed, miserable." This is its usual meaning. It is employed sometimes in the sense of mild or meek (compare Num 12:3); but it here manifestly denotes the afflicted; the poor; the distressed. When it is said that they would "eat and be satisfied," the idea is that of prosperity or abundance; and the statement is, that, as the result of the Redeemer's work, blessings in abundance would be imparted to the poor and the distressed - those who had been destitute, forsaken, and friendless.
They shall praise the Lord that seek him - Those that worship God, or the pious, shall see abundant cause to praise God. They will not merely call upon him by earnest prayer, but they will render him thanks for his mercies.
Your heart shall live for ever - The hearts of those that worship God. Their hearts would not faint or be discouraged. They would exult and rejoice continually. In other words, their joy and their praise would never die away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:26: The meek: Psa 69:32; Lev 7:11-17; Isa 25:6, Isa 65:13; Joh 6:48-58
they: Psa 105:3, Psa 105:4
your: Psa 69:32; Joh 4:14, Joh 6:51
Geneva 1599
22:26 (q) The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever.
(q) He alludes still to the sacrifice.
John Gill
22:26 The meek shall eat and be satisfied,.... Such who, being made thoroughly sensible of sin, look upon themselves the chief of sinners, and the least of saints; and being truly convicted of the insufficiency of their own righteousness, wholly trust to and rely on the righteousness of Christ; and, being acquainted with their impotency and inability to do any good thing of themselves, ascribe all to the grace of God, and have no dependence on anything done by them; who are willing to be instructed and reproved by the meanest saint; are not easily provoked to wrath; patiently bear indignities and affronts, and are gentle unto all men: these shall "eat" the fat and drink the sweet of Christ the bread of lift; they shall eat of his flesh by faith, which is meat indeed; they shall find the word, and eat it; feed on the wholesome words of Christ, the words of faith and good doctrine, and shall be "satisfied", or "filled": other food is not satisfying; it proves gravel, ashes, and wind; it is not bread, and satisfies not; but such as hunger and thirst after Christ and his righteousness, and are poor in their own eyes, meek and humble; these are filled with good things to satisfaction, Mt 5:6; Jarchi interprets these words of the time of the redemption and the days of the Messiah;
they shall praise the Lord that seek him; in Christ, with their whole heart; who being filled by him and satisfied, bless the Lord for their spiritual food and comfortable repast, as it becomes men to do for their corporeal food, Deut 8:10;
your heart shall live for ever; this is an address of Christ to them that fear the Lord, the seed of Jacob and Israel; the meek ones, and that seek the Lord, his face and favour, and who eat and are satisfied; signifying, that they should be revived and refreshed, should be cheerful and comfortable; should live by faith on Christ now, and have eternal life in them; and should live with him for ever hereafter, and never die the second death.
John Wesley
22:26 Satisfied - This is doubtless to be understood, of those spiritual blessings, that grace and peace, and comfort, which all believing souls have in the sense of God's love, the pardon of their sins, and the influences of God's spirit. Seek him - That seek his favour. Your heart - He speaks of the same persons still, though there be a change from the third to the second person, as is usual in these poetical books. For ever - Your comfort shall not be short and transitory, as worldly comforts are, but everlasting.
21:2721:27: Կերիցեն տնանկք եւ յագեսցին. օրհնեսցեն զՏէր որ խնդրեն զնա։ Կեցցեն սիրտք նոցա յաւիտեա՛նս յաւիտենից[6717]. [6717] Ոմանք.Ոյք խնդրեն զնա։
27 Տնանկները պիտի ուտեն ու յագենան, Տիրոջը փնտռողները պիտի օրհնեն նրան: Նրանց սրտերը կ’ապրեն յաւիտեանս յաւիտենից:
26 Տնանկները պիտի ուտեն ու կշտանան. Տէրը պիտի գովեն զանիկա փնտռողները։Ձեր սիրտը յաւիտեան պիտի ապրի։
Կերիցեն տնանկք եւ յագեսցին, օրհնեսցեն զՏէր ոյք խնդրեն զնա. կեցցեն սիրտք [124]նոցա յաւիտեանս յաւիտենից:

21:27: Կերիցեն տնանկք եւ յագեսցին. օրհնեսցեն զՏէր որ խնդրեն զնա։ Կեցցեն սիրտք նոցա յաւիտեա՛նս յաւիտենից[6717].
[6717] Ոմանք.Ոյք խնդրեն զնա։
27 Տնանկները պիտի ուտեն ու յագենան, Տիրոջը փնտռողները պիտի օրհնեն նրան: Նրանց սրտերը կ’ապրեն յաւիտեանս յաւիտենից:
26 Տնանկները պիտի ուտեն ու կշտանան. Տէրը պիտի գովեն զանիկա փնտռողները։Ձեր սիրտը յաւիտեան պիտի ապրի։
zohrab-1805▾ eastern-1994▾ western am▾
21:2621:27 Да едят бедные и насыщаются; да восхвалят Господа ищущие Его; да живут сердца ваши во веки!
21:27 φάγονται φαγω swallow; eat πένητες πενης poor καὶ και and; even ἐμπλησθήσονται εμπιπλημι fill in; fill up καὶ και and; even αἰνέσουσιν αινεω sing praise κύριον κυριος lord; master οἱ ο the ἐκζητοῦντες εκζητεω seek out / thoroughly αὐτόν αυτος he; him ζήσονται ζαω live; alive αἱ ο the καρδίαι καρδια heart αὐτῶν αυτος he; him εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever
21:27. comedent mites et saturabuntur laudabunt Dominum quaerentes eum vivet cor vestrum in sempiternumThe poor shall eat and shall be filled: and they shall praise the Lord that seek him: their hearts shall live for ever and ever.
26. The meek shall eat and be satisfied: they shall praise the LORD that seek after him: let your heart live for ever.
The meek shall eat and be satisfied: they shall praise the LORD that seek him: your heart shall live for ever:

21:27 Да едят бедные и насыщаются; да восхвалят Господа ищущие Его; да живут сердца ваши во веки!
21:27
φάγονται φαγω swallow; eat
πένητες πενης poor
καὶ και and; even
ἐμπλησθήσονται εμπιπλημι fill in; fill up
καὶ και and; even
αἰνέσουσιν αινεω sing praise
κύριον κυριος lord; master
οἱ ο the
ἐκζητοῦντες εκζητεω seek out / thoroughly
αὐτόν αυτος he; him
ζήσονται ζαω live; alive
αἱ ο the
καρδίαι καρδια heart
αὐτῶν αυτος he; him
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
21:27. comedent mites et saturabuntur laudabunt Dominum quaerentes eum vivet cor vestrum in sempiternum
The poor shall eat and shall be filled: and they shall praise the Lord that seek him: their hearts shall live for ever and ever.
26. The meek shall eat and be satisfied: they shall praise the LORD that seek after him: let your heart live for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ 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
27. Спасение Давида служит свидетельством, что все убогие найдут защиту в Боге: Он даст им необходимое для жизни, будет их питать всегда, поэтому нужно благоговеть и чтить Его. В этом стихе св. Отцы видят указание на таинство Евхаристии потому, что здесь вкушение какой-то трапезы от Бога своим следствием имеет вечную жизнь, каким свойством обыкновенная пища не может обладать. Под трапезой, поэтому, разумеют не обыкновенную пищу или трапезу, а вкушение Тела и Крови Христовых, дающих достойно вкушающему вечную жизнь.
Adam Clarke: Commentary on the Bible - 1831
22:27: All the ends of the world - The Gospel shall be preached to every nation under heaven; and all the kindred of nations, משפחות mishpechoth, the families of the nations: not only the nations of the world shall receive the Gospel as a revelation from God, but each family shall embrace it for their own salvation. They shall worship before Jesus the Savior, and through him shall all their praises be offered unto God.
Albert Barnes: Notes on the Bible - 1834
22:27: All the ends of the world - All parts of the earth; all nations. The earth is frequently represented in the Scriptures as having limits or boundaries; as spread out; as having corners, etc. Compare Isa 11:12; Jer 9:26; Jer 25:23; Jer 49:32; Rev 7:1. This language is in accordance with the pRev_ailing modes of thinking, in the same way as we say, "the sun rises;" "the sun sets," etc.
Shall remember - The nations are often represented as "forgetting" God; that is, they act as if they had once known him, and had then forgotten him. See Job 8:13; Psa 9:17; Psa 50:22; Rom 1:21. Here it is said that they would again call God to remembrance; that is, they would worship him as the true God.
And turn unto the Lord - Turn away from their idols to worship the living God.
And all the kindreds of the nations - All the families. The numerous families upon the earth that constitute the one great family of mankind.
Shall worship before thee - Shall worship in thy presence; that is, shall worship thee. The language is derived from the act of worshipping God in the tabernacle or the temple, before the visible symbol of his presence there. As applicable to the Redeemer, this language is in accordance with what is uniformly said of him and his work, that the world would be converted to the living and true God. Compare the notes at Psa 2:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:27: All the ends: Psa 2:8, Psa 72:8, Psa 72:11, Psa 86:9, Psa 98:3; Isa 45:22, Isa 46:8, Isa 46:9, Isa 49:6, Isa 49:12
turn: Act 14:15, Act 20:21, Act 26:18-20; Rom 16:26; Th1 1:9
and all: Psa 96:7, Psa 102:22, Psa 117:1; Rev 7:9-12, Rev 15:4
Carl Friedrich Keil and Franz Delitzsch
22:27
(Heb.: 22:28-32)The long line closing strophe, which forms as it were the pedestal to the whole, shows how far not only the description of the affliction of him who is speaking here, but also the description of the results of his rescue, transcend the historical reality of David's experience. The sufferer expects, as the fruit of the proclamation of that which Jahve has done for him, the conversion of all peoples. The heathen have become forgetful and will again recollect themselves; the object, in itself clear enough in Ps 9:18, becomes clear from what follows: there is a γνῶσις τοῦ θεοῦ (Psychol. S. 346ff.; tr. pp. 407ff.) among the heathen, which the announcement of the rescue of this afflicted one will bring back to their consciousness.
(Note: Augustin De trinitate xiv. 13, Non igitur sic erant oblitae istae gentes Deum, ut ejus nec commemoratae recordarentur.)
This prospect (Jer 16:19.) is, in Ps 22:29 (cf. Jer 10:7), based upon Jahve's right of kingship over all peoples. A ruler is called משׁל as being exalted above others by virtue of his office (משׁל according to its primary meaning = Arab. mṯl, erectum stare, synonymous with כּחן, vid., on Ps 110:4, cf. עמד Mic 5:3). In וּמשׁל we have the part., used like the 3 praet., without any mark of the person (cf. Ps 7:10; Ps 55:20), to express the pure praes., and, so to speak, as tempus durans: He rules among the nations (ἔθνη). The conversion of the heathen by that sermon will, therefore, be the realisation of the kingdom of God.
Ps 22:29
The eating is here again brought to mind. The perfect, אכלוּ, and the future of sequence, ויּשׁתּחווּ, stand to one another in the relation of cause and effect. It is, as is clear from Ps 22:27, an eating that satisfies the soul, a spiritual meal, that is intended, and in fact, one that is brought about by the mighty act of rescue God has wrought. At the close of Ps 69, where the form of the ritual thank-offering is straightway ignored, ראוּ (Ps 22:23) takes the place of the אכלוּ. There it is the view of one who is rescued and who thankfully glorifies God, which leads to others sharing with him in the enjoyment of the salvation he has experienced; here it is an actual enjoyment of it, the joy, springing from thankfulness, manifesting itself not merely in words but in a thank-offering feast, at which, in Israel, those who long for salvation are the invited guests, for with them it is an acknowledgment of the mighty act of a God whom they already know; but among the heathen, men of the most diversified conditions, the richest and the poorest, for to them it is a favour unexpectedly brought to them, and which is all the more gratefully embraced by them on that account. So magnificent shall be the feast, that all דּשׁני־ארץ, i.e., those who stand out prominently before the world and before their own countrymen by reason of the abundance of their temporal possessions (compare on the ascensive use of ארץ, Ps 75:9; Ps 76:10; Is 23:9), choose it before this abundance, in which they might revel, and, on account of the grace and glory which the celebration includes within itself, they bow down and worship. In antithesis to the "fat ones of the earth" stand those who go down to the dust (עפר, always used in this formula of the dust of the grave, like the Arabic turâb) by reason of poverty and care. In the place of the participle יורדי we now have with ונפשׁו (= ואשׁר נפשׁו) a clause with ולא, which has the value of a relative clause (as in Psalms 49:21; Ps 78:39, Prov 9:13, and frequently): and they who have not heretofore prolonged and could not prolong their life (Ges. 123, 3, c). By comparing Phil 2:10 Hupfeld understands it to be those who are actually dead; so that it would mean, His kingdom extends to the living and the dead, to this world and the nether world. But any idea of a thankful adoration of God on the part of the dwellers in Hades is alien to the Old Testament; and there is nothing to force us to it here, since יורד עפר, can just as well mean descensuri as qui descenderunt, and נפשׁו dna ,tnuredne חיּה (also in Ezek 18:27) means to preserve his own life, - a phrase which can be used in the sense of vitam sustentare and of conservare with equal propriety. It is, therefore, those who are almost dead already with care and want, these also (and how thankfully do these very ones) go down upon their knees, because they are accounted worthy to be guests at this table. It is the same great feast, of which Isaiah, Is 25:6, prophesies, and which he there accompanies with the music of his words. And the result of this evangel of the mighty act of rescue is not only of boundless universality, but also of unlimited duration: it propagates itself from one generation to another.
Formerly we interpreted Ps 22:31 "a seed, which shall serve Him, shall be reckoned to the Lord for a generation;" taking יספּר as a metaphor applying to the census, 2Chron 2:16, cf. Ps 87:6, and לדּור, according to Ps 24:6 and other passages, as used of a totality of one kind, as זרע of the whole body of those of the same race. But the connection makes it more natural to take דור in a genealogical sense; and, moreover, with the former interpretation it ought to have been לדּור instead of לדּור. We must therefore retain the customary interpretation: "a seed (posterity) shall serve Him, it shall be told concerning the Lord to the generation (to come)." Decisive in favour of this interpretation is לדּור with the following יבאוּ, by which דור acquires the meaning of the future generation, exactly as in Ps 71:18, inasmuch as it at once becomes clear, that three generations are distinctly mentioned, viz., that of the fathers who turn unto Jahve, Ps 22:30, that of the coming דור, Ps 22:31, and עם נולד, to whom the news of the salvation is propagated by this דור, Ps 22:31 : "They shall come (בּוא as in Ps 71:18 : to come into being), and shall declare His righteousness to the people that shall be born, that He hath finished." Accordingly זרע is the principal notion, which divides itself into (יבאו) דור and עם נולד; from which it is at once clear, why the expression could be thus general, "a posterity," inasmuch as it is defined by what follows. עם נולד is the people which shall be born, or whose birth is near at hand (Ps 78:6); the lxx well renders it: λαῷ τῷ τεχθησομένῳ (cf. Ps 102:19 עם נברא populus creandus). צדקתו is the dikaiosu'nee of God, which has become manifest in the rescue of the great sufferer. That He did not suffer him to come down to the very border of death without snatching him out of the way of his murderous foes and raising him to a still greater glory, this was divine צדקה. That He did not snatch him out of the way of his murderous foes without suffering him to be on the point of death - even this wrathful phase of the divine צדקה, is indicated in Ps 22:16, but then only very remotely. For the fact, that the Servant of God, before spreading the feast accompanying the shelamim (thank-offering) in which He makes the whole world participants in the fruit of His suffering, offered Himself as an asham (sin-offering), does not become a subject of prophetic revelation until later on, and then under other typical relationships. The nature of the עשׂה, which is in accordance with the determinate counsel of God, is only gradually disclosed in the Old Testament. This one word, so full of meaning (as in Ps 52:11; Ps 37:5; Is 44:23), implying the carrying through of the work of redemption, which is prefigured in David, comprehends everything within itself. It may be compared to the לעשׂות, Gen 2:3, at the close of the history of the creation. It is the last word of the Psalm, just as τετέλεσται is the last word of the Crucified One. The substance of the gospel in its preparatory history and its fulfilment, of the declaration concerning God which passes from generation to generation, is this, that God has accomplished what He planned when He anointed the son of Jesse and the Son of David as mediator in His work of redemption; that He accomplished it by leading the former through affliction to the throne, and making the cross to the latter a ladder leading up to heaven.
John Gill
22:27 All the ends of the world shall remember and turn unto the Lord,.... That is, all the elect of God among the Gentiles, who live in the farthermost parts of the world, for whom Christ is appointed to be their salvation, and whom he calls to look to him for it; these shall remember the Lord whom they have forgotten, and against whom they have sinned, how great and how good he is; they shall be put in mind of their sins and iniquities committed against him, and call to mind their latter end; and consider, that after death will come judgment to which they must be brought; they shall be apprised of the grace and goodness of God in Christ, in providing and sending him to be the Saviour of lost sinners, by his sufferings and death, at large described in this psalm; which will encourage them to turn unto the Lord, since they may hope for full pardon of sin, through his blood and sacrifice; and to turn from their idols, and from all their evil ways, and from all dependence on themselves or on creatures, to trust in and serve the living God in faith and fear; which turning is usually brought about under and by the ministry of the word; which is appointed to turn men from darkness to light, and from the power of Satan unto God; and has this effect when it is attended with the Spirit and power of God; for conversion is not the work of man, neither of ministers nor of men themselves, but of God, in which men are at first passive; they are turned, and then, under the influence of grace, become active, and turn to the Lord, by believing in him, and so cleave unto him: and likewise remembrance of the above things is not owing to themselves, but to the Spirit of God, who puts them into their minds; and which is very necessary and essential to conversion, even as a remembrance of past things is necessary to a restoration after backslidings, which is a second conversion;
and all the kindreds of the nations shall worship before thee; not only externally, by praying before the Lord, and attending on his word and ordinances; but internally, in spirit and in truth, which worshippers the Lord seeks; such spiritual worship being suitable to his nature, and such worshippers believers in him are; this must be understood of some of all nations, kindred and tongues, whom Christ has redeemed by his blood, and calls by his grace; see Zech 14:16.
John Wesley
22:27 The world - All nations from one end of the world to the other. So this is an evident prophecy of the calling of the Gentiles, and a clear proof, that this psalm immediately speaks of Christ; to whom alone, this and divers other passages of it, belong. Remember - They shall remember their former wickedness with grief and shame, and fear; particularly in worshiping dead and impotent idols. They shall remember their great and manifold obligation to God, which they had quite forgotten, his patience in sparing them so long, in the midst of all their impieties, and in giving his son for them: they shall remember the gracious words and glorious works of Christ, what he did, and suffered for them; which possibly divers of them had been eye and ear - witnesses of. The Lord - Into the only true God, and unto Jesus Christ, to whom this name of Jehovah is often ascribed in scripture.
Robert Jamieson, A. R. Fausset and David Brown
22:27 His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.
21:2821:28: յիշեսցեն, եւ դարձցին առ Տէր ամենայն ծագք երկրի։ Երկի՛ր պագցեն նմա ամենայն տոհմք ազանց.
28 Աշխարհի բոլոր ծայրերից մարդիկ կը վերյիշեն ու կը դառնան Տիրոջը: Բոլոր ազգատոհմերը կ’երկրպագեն նրան,
27 Պիտի յիշեն ու Տէրոջը դառնան երկրի ամէն ծայրերէն Ու քու առջեւդ երկրպագութիւն պիտի ընեն ազգերուն տոհմերը։
Յիշեսցեն եւ դարձցին առ Տէր ամենայն ծագք երկրի. երկիր պագցեն [125]նմա ամենայն տոհմք ազանց:

21:28: յիշեսցեն, եւ դարձցին առ Տէր ամենայն ծագք երկրի։ Երկի՛ր պագցեն նմա ամենայն տոհմք ազանց.
28 Աշխարհի բոլոր ծայրերից մարդիկ կը վերյիշեն ու կը դառնան Տիրոջը: Բոլոր ազգատոհմերը կ’երկրպագեն նրան,
27 Պիտի յիշեն ու Տէրոջը դառնան երկրի ամէն ծայրերէն Ու քու առջեւդ երկրպագութիւն պիտի ընեն ազգերուն տոհմերը։
zohrab-1805▾ eastern-1994▾ western am▾
21:2721:28 Вспомнят, и обратятся к Господу все концы земли, и поклонятся пред Тобою все племена язычников,
21:28 μνησθήσονται μιμνησκω remind; remember καὶ και and; even ἐπιστραφήσονται επιστρεφω turn around; return πρὸς προς to; toward κύριον κυριος lord; master πάντα πας all; every τὰ ο the πέρατα περας extremity; limit τῆς ο the γῆς γη earth; land καὶ και and; even προσκυνήσουσιν προσκυνεω worship ἐνώπιόν ενωπιος in the face; facing σου σου of you; your πᾶσαι πας all; every αἱ ο the πατριαὶ πατρια lineage; family line τῶν ο the ἐθνῶν εθνος nation; caste
21:28. recordabuntur et convertentur ad Dominum omnes fines terrae et adorabunt coram eo universae cognationes gentiumAll the ends of the earth shall remember, and shall be converted to the Lord: And all the kindreds of the Gentiles shall adore in his sight.
27. All the ends of the earth shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee:

21:28 Вспомнят, и обратятся к Господу все концы земли, и поклонятся пред Тобою все племена язычников,
21:28
μνησθήσονται μιμνησκω remind; remember
καὶ και and; even
ἐπιστραφήσονται επιστρεφω turn around; return
πρὸς προς to; toward
κύριον κυριος lord; master
πάντα πας all; every
τὰ ο the
πέρατα περας extremity; limit
τῆς ο the
γῆς γη earth; land
καὶ και and; even
προσκυνήσουσιν προσκυνεω worship
ἐνώπιόν ενωπιος in the face; facing
σου σου of you; your
πᾶσαι πας all; every
αἱ ο the
πατριαὶ πατρια lineage; family line
τῶν ο the
ἐθνῶν εθνος nation; caste
21:28. recordabuntur et convertentur ad Dominum omnes fines terrae et adorabunt coram eo universae cognationes gentium
All the ends of the earth shall remember, and shall be converted to the Lord: And all the kindreds of the Gentiles shall adore in his sight.
27. All the ends of the earth shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-32. Давид говорит об обращении к Богу всего мира: вспомнят все народы о той помощи, какую Господь оказывал своим праведникам и будут покланяться Ему, как единому, истинному Богу, что и должно быть, так как ведь только Господу принадлежит вся земля и все народы; признание за Ним языческими народами этого неотъемлемого права Его есть только дело времени. Давид рисует даже картину обращения к Богу всех народов. Когда "все тучные земли", все сильные на земле - правители народов будут поклоняться Ему: будут поклоняться вообще все смертные "нисходящие в персть", будут благоговеть пред Тем, Кому я, говорит Давид, живу душою, привязан всем существом своим. Мое потомство будет служить Господу. Под потомством нельзя разуметь обыкновенное потомство Давида, которое не всегда было верно Богу, но то семя, которое от него произошло по Божественному обетованию, т. е., Мессию. Милости, оказанные Давиду Богом, сохранятся в памяти последующих поколений людей; каждое из них будет прославлять Бога и возвещать о тех делах, которые Он совершил среди людей, защищая праведных и карая нечестивых. Это предсказание Давида уже осуществилось и будет осуществляться: его песни, равно как история жизни евреев и все вообще священные их книги, читались и будут всегда читаться людьми, тем самым передавая знания из рода в род о великих делах Божиих.

В первой части псалма мы уже видели, что все испытанное Давидом во время гонения от Саула нашло полное и точное повторение и выражение в жизни Мессии Христа, а потому эта часть должна быть названа прообразовательной. Во второй же части псалма Давид рисует картину всеобщего обращения к Богу всех народов. Это последнее сделалось возможным только со времен Мессианских, когда проповедь учения Христа распространяется среди всех стран и народов. Как предсказание словом о будущих событиях мессианского периода эта часть псалма является пророческой.
Adam Clarke: Commentary on the Bible - 1831
22:28: The kingdom is the Lord's - That universal sway of the Gospel which in the New Testament is called the kingdom of God; in which all men shall be God's subjects; and righteousness, peace, and joy in the Holy Ghost, be universally diffused.
Albert Barnes: Notes on the Bible - 1834
22:28: For the kingdom is the Lord's - The dominion belongs of right to Yahweh, the true God. See Mat 6:13; Psa 47:7-8.
And he is the governor among the nations - He is the rightful governor or ruler among the nations. This is an assertion of the absolute right of Yahweh to reign over the nations of the earth, and the expression of an assurance on the part of the Messiah that, as the consequence of his work, this empire of Yahweh over the nations would be actually established. Compare Dan 7:13-14, note; Dan 7:27, note; and Co1 15:24-28, notes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:28: Psa 47:7, Psa 47:8; Dan 7:14; Oba 1:21; Zac 14:9; Mat 6:13; Rev 11:15
John Gill
22:28 For the kingdom is the Lord's,.... Not the kingdom of nature and providence, though that is the Lord Christ's; but the kingdom of grace, the mediatorial kingdom: this was Christ's by the designation and constitution of his Father from eternity; the government of the church was always upon his shoulders during the Old Testament dispensation; when he came into this world, he came as a King; though his kingdom being not of this world, it came not with observation; but upon his ascension to heaven, whither he went to receive a kingdom and return, he was made or declared Lord and Christ, and was exalted as a Prince, as well as a Saviour; and in consequence of his being set down at the right hand of God, he sent forth the rod of his strength, his Gospel, into the Gentile world, which was succeeded to the conversion of multitudes of them, among whom he has had a visible kingdom and interest ever since; and which will more abundantly appear in the latter day, when he shall be King over all the earth; and now this is a reason why so many, in the distant parts of the world, and among all the kindreds of the nations, shall remember, turn to him, and worship him;
and he is the Governor among the nations; he rules in the hearts of some by his Spirit and grace, and over others with a rod of iron.
John Wesley
22:28 For - This is added as a reason, why the Gentiles should be converted, because God is not only God and the Lord of the Jews, but also of the Gentiles, and of all nations.
21:2921:29: զի Տեառն է արքայութիւն, եւ նա՛ տիրէ ՚ի վերայ ամենայն հեթանոսաց։
29 քանզի Տիրոջն է արքայութիւնը, եւ նա է տիրում բոլոր հեթանոսների վրայ:
28 Վասն զի թագաւորութիւնը Տէրոջն է Ու ան կը տիրէ ազգերուն վրայ։
Զի Տեառն է արքայութիւն, եւ նա տիրէ ի վերայ ամենայն հեթանոսաց:

21:29: զի Տեառն է արքայութիւն, եւ նա՛ տիրէ ՚ի վերայ ամենայն հեթանոսաց։
29 քանզի Տիրոջն է արքայութիւնը, եւ նա է տիրում բոլոր հեթանոսների վրայ:
28 Վասն զի թագաւորութիւնը Տէրոջն է Ու ան կը տիրէ ազգերուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
21:2821:29 ибо Господне есть царство, и Он Владыка над народами.
21:29 ὅτι οτι since; that τοῦ ο the κυρίου κυριος lord; master ἡ ο the βασιλεία βασιλεια realm; kingdom καὶ και and; even αὐτὸς αυτος he; him δεσπόζει δεσποζω the ἐθνῶν εθνος nation; caste
21:29. quia Domini est regnum et dominabitur gentibusFor the kingdom is the Lord's; and he shall have dominion over the nations.
28. For the kingdom is the LORD’S: and he is the ruler over the nations.
For the kingdom [is] the LORD' S: and he [is] the governor among the nations:

21:29 ибо Господне есть царство, и Он Владыка над народами.
21:29
ὅτι οτι since; that
τοῦ ο the
κυρίου κυριος lord; master
ο the
βασιλεία βασιλεια realm; kingdom
καὶ και and; even
αὐτὸς αυτος he; him
δεσπόζει δεσποζω the
ἐθνῶν εθνος nation; caste
21:29. quia Domini est regnum et dominabitur gentibus
For the kingdom is the Lord's; and he shall have dominion over the nations.
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Adam Clarke: Commentary on the Bible - 1831
22:29: All they that be fat upon earth - The rich, the great, the mighty, even princes, governors, and kings, shall embrace the Gospel. They shall count it their greatest honor to be called Christian; to join in the assemblies of his people, to commemorate his sacrificial death, to dispense the word of life, to discourage vice, and to encourage the profession and practice of pure and undefiled religion.
That go down to the dust - Every dying man shall put his trust in Christ, and shall expect glory only through the great Savior of mankind.
None can keep alive his own soul. The Vulgate has: Et anima mea illi vivet, et semen meum serviet ipsi; "and my soul shall live to him, and my seed shall serve him." And with this agree the Syriac, Septuagint, Ethiopic, Arabic, and Anglo-Saxon. The old Psalter follows them closely: And my saule sal lyf til him; and my sede hym sal serve. I believe this to be the true reading. Instead of נפשו naphsho, His soul, some MSS., in accordance with the above ancient versions, have נפשי naphshi, My soul. And instead of לא lo, not, two MSS., with the versions, have לו lo, to Him. And for חיה chiyah, shall vivify, some have יחיה yichyeh, shall live. The text, therefore, should be read, My soul (נפשי napshi) shall live (לו lo) to him: my seed (זרעי zari) shall serve him. These may be the words of David himself: "I will live to this Savior while I live; and my spiritual posterity shall serve him through all generations."
Albert Barnes: Notes on the Bible - 1834
22:29: All they that be fat upon the earth - The general meaning of this verse is, that "all classes of persons" will come and worship the true God; not the poor and needy only, the afflicted, and the oppressed, but the rich and the prosperous. There are three classes mentioned as representing all:
(1) the rich and prosperous;
(2) they who bow down to the dust, or the crushed and the oppressed;
(3) those who are approaching the grave, and have no power to keep themselves alive.
The first class comprises those who are mentioned here as being fat. This image is often used to denote prosperity: Jdg 3:29; Job 15:27; Psa 17:10; Psa 73:4 (Hebrew); Deu 31:20; Deu 32:15. The meaning is, that the rich, the great, the prosperous would be among the multitudes who would be converted to the living God.
Shall eat and worship - This expression is derived from the custom of offering sacrifices, and of feasting upon portions of the animal that was slain. In accordance with this, the blessings of salvation are often represented as a "feast" to which all are invited. See the notes at Isa 25:6. Compare Luk 14:16.
All they that go down to the dust - All those descending to the dust. Those who are bowed down to the dust; who are crushed, broken, and oppressed; the poor, the sad, the sorrowful. Salvation is for them, as well as for the rich and the great.
Shall bow before him - Shall worship before the true God.
And none can keep alive his own soul - Or rather, and he who cannot keep his soul (that is, himself) alive. So the Hebrew properly means, and this accords better with the connection. The class here represented is composed of those who are ready to perish, who are about to die - the aged - the infirm - the sick - the dying. These, thus helpless, feeble, and sad, shall also become interested in the great plan of salvation, and shall turn unto the Lord. These classes would represent all the dwellers on the earth; and the affirmation is equivalent to a statement that men of all classes would be converted, and would partake of the blessings of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:29: that be: Psa 73:7, Psa 78:31; Isa 10:16
shall: Psa 45:12, Psa 72:10, Psa 72:11; Isa 60:3-5, Isa 60:16; Rev 21:24
all they that: Psa 113:7; Isa 26:19, Isa 29:4; Phi 2:10; Rev 20:12-15
bow: Isa 45:23; Rom 14:10-12
and none: Psa 49:6-9; Hos 13:9; Joh 3:36, Joh 11:25, Joh 11:26
Geneva 1599
22:29 All [they that be] fat (r) upon earth shall eat and worship: all they that go down to the dust shall bow before him: (s) and none can keep alive his own soul.
(r) Though the poor are first named as in (Ps 22:26) yet the wealthy are not separated from the grace of Christ's kingdom.
(s) In whom there is no hope that he will recover life: so neither poor nor rich, quick nor dead will be rejected from his kingdom.
John Gill
22:29 All they that be fat upon earth,.... Rich men, who abound in worldly substance, are in very flourishing and prosperous circumstances, of whom for the most part this is literally true; yea, by these sometimes are meant princes, rulers, the chief among the people in power and authority, as well as in riches; see Ps 78:31; the phrase may design such who are in prosperous circumstances in their souls, in spiritual things, in faith, comfort, and spiritual joy, Ps 92:14; but the former sense is best: Jarchi inverts the words, "they shall eat", that is, the meek shall eat, "all the fat of the earth, and worship"; which may be understood of the spiritual blessings of grace, which converted persons shall feed and live upon, Ps 63:5; the allusion may be to the fat parts of the earth, and what grows thereon, made so by ashes, which the word used has the signification of; for some lands are fattened by ashes being strewed upon them (p); but rather the rich and great men of the earth are intended, who yet are but dust and ashes. They
shall eat, and worship; for as, in the first times of the Gospel, not many mighty and noble were called, yet some were; so more especially, in the latter day, many of this sort will be called, even kings and queens; who will not live upon their titles of honour, their grandeur and glory, but upon Christ and his Gospel, and will fall down before him, and serve and worship him; see Ps 72:10;
all they that go down to the dust shall bow before him; such as are in mean circumstances of life; so that both rich and poor shall serve him; or who are mean in their own eyes, sit in the dust of self-abhorrence, and put their mouths in the dust, are in a low condition, out of which the Lord raises them, Ps 113:7. The Targum paraphrases it, "who go down to the house of the grave"; that is, the dead; and then the sense is, that Christ is the Lord, both of the dead and living, and that those that are under the earth, and are reduced to dust, as well as they that live and are fat upon it, shall bow the knee to Christ, when raised again, who is the Judge of quick and dead; see Rom 14:9, Phil 2:10;
and none can keep alive his own soul; as no man can quicken himself when dead in trespasses and sins; so when he is made alive, he cannot preserve his life, nor nourish himself, nor make himself lively and comfortable, nor cause his heart to live, as in Ps 22:26; but by eating the flesh, and drinking the blood of Christ, feeding and living upon him by faith: though some take the sense to be, that such as are before described as converted persons, will not seek to save their lives, but will freely lay them down and part with them for Christ's sake; but rather the meaning is, that so universal will the kingdom of Christ be, as that high and low, rich and poor, will be bowing to him; whoever are his enemies, and will not have him to rule over them, will be brought before him and slain, and none of them will be able to save themselves; so the Targum, "he will not quicken", or "keep alive, the soul of the wicked"; or as Jarchi interprets it,
"he will have no mercy on them, to keep their souls alive from hell.''
(p) "Effoetos cinerem immundum jactare per agros", Virgil. Georgic. l. 1. v. 79.
John Wesley
22:29 Fat - Kings and princes, and the great men of the world. Shall eat - Shall feed upon the bread of life, Christ and all his benefits. Worship - This is added to shew what kind of eating he spoke of. Go down - That is, all mankind, for none can escape death.
21:3021:30: Կերան եւ երկի՛ր պագին նմա ամենայն պարարտք երկրի. առաջի նորա անկցին ամենեքեան որ իջանեն ՚ի հող[6718]։ [6718] Ոմանք.Եւ երկիր պագցեն նմա ամենայն պարարտք։
30 Լիացան եւ երկրպագեցին նրան երկրի բոլոր մեծամեծները, եւ ամէն ոք, որ գերեզման է իջնում, նրա առջեւ պիտի ընկնի:
29 Երկրի բոլոր հպարտները երկրպագութիւն պիտի ընեն. Ամէն հողը իջնող ծունկ պիտի կրկնէ անոր առջեւ Ու ան ալ, որ իր անձը չի կրնար ապրեցնել։
Կերան եւ երկիր պագին նմա ամենայն պարարտք երկրի. առաջի նորա անկցին ամենեքեան որ իջանեն [126]ի հող:

21:30: Կերան եւ երկի՛ր պագին նմա ամենայն պարարտք երկրի. առաջի նորա անկցին ամենեքեան որ իջանեն ՚ի հող[6718]։
[6718] Ոմանք.Եւ երկիր պագցեն նմա ամենայն պարարտք։
30 Լիացան եւ երկրպագեցին նրան երկրի բոլոր մեծամեծները, եւ ամէն ոք, որ գերեզման է իջնում, նրա առջեւ պիտի ընկնի:
29 Երկրի բոլոր հպարտները երկրպագութիւն պիտի ընեն. Ամէն հողը իջնող ծունկ պիտի կրկնէ անոր առջեւ Ու ան ալ, որ իր անձը չի կրնար ապրեցնել։
zohrab-1805▾ eastern-1994▾ western am▾
21:2921:30 Будут есть и поклоняться все тучные земли; преклонятся пред Ним все нисходящие в персть и не могущие сохранить жизни своей.
21:30 ἔφαγον φαγω swallow; eat καὶ και and; even προσεκύνησαν προσκυνεω worship πάντες πας all; every οἱ ο the πίονες πιων the γῆς γη earth; land ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him προπεσοῦνται προπιπτω all; every οἱ ο the καταβαίνοντες καταβαινω step down; descend εἰς εις into; for τὴν ο the γῆν γη earth; land καὶ και and; even ἡ ο the ψυχή ψυχη soul μου μου of me; mine αὐτῷ αυτος he; him ζῇ ζαω live; alive
21:30. comederunt et adoraverunt omnes pingues terrae ante faciem eius curvabunt genu universi qui descendunt in pulveremAll the fat ones of the earth have eaten and have adored: all they that go down to the earth shall fall before him.
29. All the fat ones of the earth shall eat and worship: all they that go down to the dust shall bow before him, even he that cannot keep his soul alive.
All [they that be] fat upon earth shall eat and worship: all they that go down to the dust shall bow before him: and none can keep alive his own soul:

21:30 Будут есть и поклоняться все тучные земли; преклонятся пред Ним все нисходящие в персть и не могущие сохранить жизни своей.
21:30
ἔφαγον φαγω swallow; eat
καὶ και and; even
προσεκύνησαν προσκυνεω worship
πάντες πας all; every
οἱ ο the
πίονες πιων the
γῆς γη earth; land
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
προπεσοῦνται προπιπτω all; every
οἱ ο the
καταβαίνοντες καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ο the
ψυχή ψυχη soul
μου μου of me; mine
αὐτῷ αυτος he; him
ζῇ ζαω live; alive
21:30. comederunt et adoraverunt omnes pingues terrae ante faciem eius curvabunt genu universi qui descendunt in pulverem
All the fat ones of the earth have eaten and have adored: all they that go down to the earth shall fall before him.
29. All the fat ones of the earth shall eat and worship: all they that go down to the dust shall bow before him, even he that cannot keep his soul alive.
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Adam Clarke: Commentary on the Bible - 1831
22:30: Shall be accounted to the Lord for a generation - They shall be called Christians after the name of Christ.
Albert Barnes: Notes on the Bible - 1834
22:30: A seed shall serve him - A people; a race. The word used here, and rendered "seed" - זרע zera‛ - means properly "a sowing;" then, a planting, a plantation; then. seed sown - of plants, trees, or grain; and then, a generation of men - children, offspring, posterity: Gen 3:15; Gen 13:16; Gen 15:5, Gen 15:13; et al. Hence, it means a race, stock, or family. It is used here as denoting those who belong to the family of God; his children. Compare Isa 6:13; Isa 65:9, Isa 65:23. The meaning here is, that, as the result of the work performed by the sufferer, many would be brought to serve God.
It - To wit, the seed mentioned; the people referred to.
Shall be accounted to the Lord for a generation - The word here rendered "Lord" is not יהוה Yahweh, but אדני 'Â dô nay, a word which is often used as a name of God - and should not be printed here in small capitals. Prof. Alexander renders this, it seems to me improperly, "It shall be related of the Lord to the next generation." So DeWette and Hengstenberg. But the common rendering appears to me to furnish a better signification, and to be more in accordance with the meaning of the original. According to this the idea is, that the seed - the people referred to - would be reckoned to the Lord as a generation of his own people, a race, a tribe, a family pertaining to him. They would be regarded as such by him; they would be so estimated by mankind. They would not be a generation of aliens and strangers, but a generation of his people and friends. Compare Psa 87:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:30: A seed: Isa 53:10; Heb 2:13
it shall: Psa 14:5, Psa 24:6, Psa 73:15, Psa 87:6; Mat 3:9; Gal 3:26-29; Pe1 2:9
Geneva 1599
22:30 (t) A seed shall serve him; it shall be accounted to the Lord for a generation.
(t) Meaning, the prosperity which the Lord keeps as a seed to the Church to continue his praise among men.
John Gill
22:30 A seed shall serve him,.... That is, Christ shall always have a seed to serve him in every age; a remnant according to the election of grace; see Rom 9:29; so that as the former verses speak of the amplitude of Christ's kingdom, through the calling of the Gentiles, these words and the following express the duration of it: and this "seed" either means Christ's seed; so the Septuagint version, and others that follow it, render it, "my seed"; the spiritual seed and offspring of Christ, which the Father has given him, and which shall endure for ever, Is 53:10; or else the church's seed, which comes to the same thing; not the natural seed of believers, but a succession of godly men in the church, who are born in her, and nursed up at her side; see Is 59:21; such shall, and do, in every age serve Christ, willingly and cheerfully, in righteousness and true holiness, without slavish fear, and yet with reverence and godly fear. The Chaldee paraphrase is, "the seed of Abraham shall serve before him"; but this seed designs not the Jews only, but the Gentiles also, and chiefly;
Tit shall be accounted to the Lord for a generation; of his people, his children whom he accounts of, reckons, and esteems as such; or the seed shall be reckoned to the Lord, as belonging to him, "unto generation"; that is, in every generation (q), throughout all ages, to the end of time; so the Targum, "to an after generation"; or "a generation to come".
(q) "in quacunque generatione", Noldius, p. 236. No. 1076.
John Wesley
22:30 A seed - Christ shall not want a seed or posterity, for though the Jewish nation will generally reject him, the Gentiles shall come in their stead. A generation - That believing seed shall be reputed both by God and men, The generation, or people of the Lord, as the Jews formerly were.
Robert Jamieson, A. R. Fausset and David Brown
22:30 it shall be accounted to the Lord for, &c.--or, "it shall be told of the Lord to a generation." God's wonderful works shall be told from generation to generation.
21:3121:31: Անձն իմ նովա՛ւ կեայ. եւ զաւակ իմ ծառայեսցէ նմա։
31 Նրանով է ապրում անձն իմ, եւ իմ սերունդը պիտի ծառայի նրան:
30 Զաւակը պիտի ծառայէ անոր։Տէրոջը վրայով պիտի պատմուի յաջորդ սերունդին մէջ
Անձն իմ նովաւ կեայ, եւ զաւակ իմ`` ծառայեսցէ նմա:

21:31: Անձն իմ նովա՛ւ կեայ. եւ զաւակ իմ ծառայեսցէ նմա։
31 Նրանով է ապրում անձն իմ, եւ իմ սերունդը պիտի ծառայի նրան:
30 Զաւակը պիտի ծառայէ անոր։Տէրոջը վրայով պիտի պատմուի յաջորդ սերունդին մէջ
zohrab-1805▾ eastern-1994▾ western am▾
21:3021:31 Потомство [мое] будет служить Ему, и будет называться Господним вовек:
21:31 καὶ και and; even τὸ ο the σπέρμα σπερμα seed μου μου of me; mine δουλεύσει δουλευω give allegiance; subject αὐτῷ αυτος he; him ἀναγγελήσεται αναγγελλω announce τῷ ο the κυρίῳ κυριος lord; master γενεὰ γενεα generation ἡ ο the ἐρχομένη ερχομαι come; go
21:31. et anima eius ipsi vivet semen serviet eiAnd to him my soul shall live: and my seed shall serve him.
30. A seed shall serve him; it shall be told of the Lord unto the generation.
A seed shall serve him; it shall be accounted to the Lord for a generation:

21:31 Потомство [мое] будет служить Ему, и будет называться Господним вовек:
21:31
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
μου μου of me; mine
δουλεύσει δουλευω give allegiance; subject
αὐτῷ αυτος he; him
ἀναγγελήσεται αναγγελλω announce
τῷ ο the
κυρίῳ κυριος lord; master
γενεὰ γενεα generation
ο the
ἐρχομένη ερχομαι come; go
21:31. et anima eius ipsi vivet semen serviet ei
And to him my soul shall live: and my seed shall serve him.
30. A seed shall serve him; it shall be told of the Lord unto the generation.
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Adam Clarke: Commentary on the Bible - 1831
22:31: Unto a people that shall be born - That is, one generation shall continue to announce unto another the true religion of the Lord Jesus; so that it shall be for ever propagated in the earth. Of his kingdom there shall be no end.
Albert Barnes: Notes on the Bible - 1834
22:31: They shall come - That is, there were those who would thus come. Who these would be is not specified. The obvious sense is, that some would rise up to do this; that the succession of such men would be kept up from age to age, making known these great facts and truths to succeeding generations. The language would be applicable to a class of men called, from age to age, to proclaim these truths, and set apart to this work. It is a fair application of the verse to refer it to those who have been actually designated for such an office - the ministers of religion appointed to keep up the memory of the great work of redemption in the world. Thus understood, the passage is a proper carrying out of the great truths stated in the psalm - that, in virtue of the sufferings of the Redeemer, God would be made known to men; that his worship would be kept up in the earth; that distant generations would serve him.
And shall declare his righteousness - No language could better describe the actual office of the ministers of the Gospel as appointed to set forth the "righteousness" of God, to vindicate his government and laws, and to state the way in which men may be made righteous, or may be justified. Compare Rom 1:17; Rom 3:26.
Unto a people that shall be born - To future generations.
That he hath done this - That God has done or accomplished what is stated in this psalm; that is, on the supposition that it refers to the Messiah, that he has caused an atonement to be made for mankind, or that redemption has been provided through the sufferings of the Messiah.
I have given what seems to me to be a fair exposition of this psalm, referring it wholly to the Messiah. No part of the interpretation, on this view of the psalm, seems to me to be forced or unnatural, and as thus interpreted it seems to me to have as fair and obvious an applicability to him as even Isa 53:1-12, or any other portion of the prophecies. The scene in the psalm is the cross, the Redeemer suffering for the sins of man. The main features of the psalm relate to the course of thoughts which then passed through the mind of the Redeemer; his sorrow at the idea of being abandoned by God; his confidence in God; the remembrance of his early hopes; his emotions at the taunts and Rev_ilings of his enemies; his consciousness of prostrated strength; his feelings as the soldiers pierced his hands and his feet, and as they proceeded to divide his raiment; his prayer that his enemies might not be suffered to accomplish their design, or to defeat the work of redemption; his purpose to make God known to men; his assurance that the effect of his sufferings would be to bring the dwellers on the earth to serve God, and to make his name and his righteousness known to far distant times. I regard the whole psalm, therefore, as applicable to the Messiah alone; and believing it to be inspired, I cannot but feel that we have here a most interesting and affecting account, given long before it occurred, of what actually passed through the mind of the Redeemer when on the cross - an account more full than we have anywhere else in the Bible. Other statements pertain more particularly to the external events of the crucifixion; here we have a record in anticipation of what actually passed through his own mind in those hours of unspeakable anguish when he made an atonement for the sins of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
22:31: They: Psa 78:6, Psa 86:9, Psa 102:18, Psa 145:4-7; Isa 44:3-5, Isa 49:21-23, Isa 54:1, Isa 60:4, Isa 66:7-9
his righteousness: Rom 1:17, Rom 3:21-25, Rom 5:19-21; Co2 5:21
Geneva 1599
22:31 They shall come, and shall declare his righteousness unto a people that shall be born, that he hath (u) done [this].
(u) That is, God has fulfilled his promise.
John Gill
22:31 They shall come,.... One generation after another; there shall always be a succession of regenerate persons, who shall come to Christ, and to his churches; and a succession of Gospel ministers among them, who shall come forth, being sent and qualified by Christ;
and shall declare his righteousness, either the faithfulness of God, in fulfilling his promises; especially those which respect the mission of Christ, and salvation by him, as Zacharias did, Lk 1:68; or rather the righteousness of Christ, which is revealed in the Gospel, and makes a most considerable part of the declaration of it, and is published by Gospel ministers in all ages, as the only justifying righteousness before God: and that
unto a people that shall be born; in successive generations; that shall be brought upon the stage of time and life; or that shall be born again; for to such only, in a spiritual and saving way, is the righteousness of Christ declared, revealed, and applied, by the blessed Spirit, through the ministry of the word: it is added,
that he hath done this; wrought this righteousness; so Jarchi; that is, is the author of it; is become the end of the law for it; has finished it, and brought it in; or else all the great things spoken of in this psalm, relating to the Messiah, his sufferings, death, and resurrection, and the calling of the Gentiles; all which are the Lord's doings, and are what is declared in the Gospel: the Targum is, "the miracles which he hath done"; the Septuagint version, and those that follow it, connect this clause with the preceding thus, "to a people that shall be born, whom the Lord hath made"; made them his people, created them in Christ, and formed them for himself.
John Wesley
22:31 They - The seed last mentioned. Come - From Judea and Jerusalem (from whence the gospel was first to go forth) to the Gentile world, to the several parts whereof the apostles went upon this errand. His - God's righteousness: his wonderful grace and mercy unto mankind, in giving them Christ and the gospel; for righteousness is often put for mercy or kindness. Unto - Unto succeeding generations. Whereby David gives us a key to understand this psalm, and teaches us that he speaks not here of himself, but of things which were to be done in after - ages, even of the spreading of the gospel among the Gentiles, in the time of the New Testament. That he - They shall declare that this is the work of God, and not of man.
Robert Jamieson, A. R. Fausset and David Brown
22:31 that he hath done this--supply "it," or "this"--that is, what the Psalm has unfolded.
21:3221:32: Պատմեցից զՏեառնէ ազգի՛ որ գալոցն է, պատմեսցեն զարդարութիւն ժողովրդեան որ ծնանելոցն իցէ զոր արար Տէր[6719]։ Տունք. լբ̃։[6719] Ոմանք.Պատմեսցի Տեառն ազգ որ գալոց իցէ... զարդարութիւն նորա... ծնանելոցն է զոր։
32 Գալիք սերունդներին պիտի պատմեմ Տիրոջ մասին, Տիրոջ գործած արդարութիւնը պիտի աւանդուի այն ժողովրդին, որ ծնուելու է:
31 Անոր արդարութիւնը պիտի պատմեն Այն ժողովուրդին, որ պիտի ծնանի։Թէ այս բանը ա՛ն կատարեց։
Պատմեսցի զՏեառնէ ազգի որ գալոցն է. պատմեսցեն զարդարութիւն նորա ժողովրդեան որ ծնանելոցն իցէ, [127]զոր արար Տէր:

21:32: Պատմեցից զՏեառնէ ազգի՛ որ գալոցն է, պատմեսցեն զարդարութիւն ժողովրդեան որ ծնանելոցն իցէ զոր արար Տէր[6719]։ Տունք. լբ̃։
[6719] Ոմանք.Պատմեսցի Տեառն ազգ որ գալոց իցէ... զարդարութիւն նորա... ծնանելոցն է զոր։
32 Գալիք սերունդներին պիտի պատմեմ Տիրոջ մասին, Տիրոջ գործած արդարութիւնը պիտի աւանդուի այն ժողովրդին, որ ծնուելու է:
31 Անոր արդարութիւնը պիտի պատմեն Այն ժողովուրդին, որ պիտի ծնանի։Թէ այս բանը ա՛ն կատարեց։
zohrab-1805▾ eastern-1994▾ western am▾
21:3121:32 придут и будут возвещать правду Его людям, которые родятся, чт{о} сотворил Господь.
21:32 καὶ και and; even ἀναγγελοῦσιν αναγγελλω announce τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him λαῷ λαος populace; population τῷ ο the τεχθησομένῳ τικτω give birth; produce ὅτι οτι since; that ἐποίησεν ποιεω do; make ὁ ο the κύριος κυριος lord; master
21:32. narrabitur Domino in generatione venient et adnuntiabunt iustitias eius populo qui nascetur quas fecitThere shall be declared to the Lord a generation to come: and the heavens shall shew forth his justice to a people that shall be born, which the Lord hath made.
31. They shall come and shall declare his righteousness unto a people that shall be born, that he hath done it.
They shall come, and shall declare his righteousness unto a people that shall be born, that he hath done:

21:32 придут и будут возвещать правду Его людям, которые родятся, чт{о} сотворил Господь.
21:32
καὶ και and; even
ἀναγγελοῦσιν αναγγελλω announce
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
λαῷ λαος populace; population
τῷ ο the
τεχθησομένῳ τικτω give birth; produce
ὅτι οτι since; that
ἐποίησεν ποιεω do; make
ο the
κύριος κυριος lord; master
21:32. narrabitur Domino in generatione venient et adnuntiabunt iustitias eius populo qui nascetur quas fecit
There shall be declared to the Lord a generation to come: and the heavens shall shew forth his justice to a people that shall be born, which the Lord hath made.
31. They shall come and shall declare his righteousness unto a people that shall be born, that he hath done it.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾