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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом мог быть написан по одному поводу с Пс IV, т. е. во время бегства от Авессалома из Иерусалима, когда Сови, Махиром и Верзеллием ввиду войск Авессалома было принесено пропитание для Давида и его спутников (см. 5: ст. ср. IV Пс 8: ст. ) Есть здесь косвенный намек, что Давид чувствует некоторую вину пред Господом (см 3: ст. ). А мы указывали, что в большинстве псалмов происхождения из времени гонений Авессалома или прямо, или косвенно выражается Давидом сознание своей виновности пред Богом. Господь мой пастырь, покоящий меня и оберегающий даже в долине смертной (1-4). Он пред врагами приготовил мне трапезу, оказал милость, которая да охраняет меня во все дни моей жизни (5-6). Matthew Henry: Concise Commentary on the Whole Bible - 1706 Many of David's psalms are full of complaints, but this is full of comforts, and the expressions of delight in God's great goodness and dependence upon him. It is a psalm which has been sung by good Christians, and will be while the world stands, with a great deal of pleasure and satisfaction. I. The psalmist here claims relation to God, as his shepherd, ver. 1. II. He recounts his experience of the kind things God had done for him as his shepherd, ver. 2, 3, 5. III. Hence he infers that he should want no good (ver. 1), that he needed to fear no evil (ver. 4), that God would never leave nor forsake him in a way of mercy; and therefore he resolves never to leave nor forsake God in a way of duty, ver. 6. In this he had certainly an eye, not only to the blessings of God's providence, which made his outward condition prosperous, but to the communications of God's grace, received by a lively faith, and returned in a warm devotion, which filled his soul with joy unspeakable. And, as in the foregoing psalm he represented Christ dying for his sheep, so here he represents Christians receiving the benefit of all the care and tenderness of that great and good shepherd. Adam Clarke: Commentary on the Bible - 1831 The Lord is the Pastor of his people; therefore it may be inferred that they shall not want, Psa 23:1. How he guides, feeds, and protects them, Psa 23:2, Psa 23:3. Even in the greatest dangers they may be confident of his support, Psa 23:4. His abundant provision for them, Psa 23:5. The confidence they may have of his continual mercy, and their eternal happiness, Psa 23:6. There is nothing particular in the title; it is simply attributed to David; but as it appears to be a thanksgiving of the Israelites for their redemption from the Bablylonish captivity, it cannot with propriety be attributed to David. Some think it was written by David in his exile, which is not likely; others, that he penned it when he was finally delivered from the persecution of Saul. I rather incline to the opinion that it was written after the captivity. The Chaldee seems to suppose that it was written to celebrate the goodness of God to the Israelites in the desert. It is a truly beautiful Psalm. Supposing it to have been written after the captivity, we see, 1. The redeemed captives giving thanks to God for their liberty. 2. Acknowledging that God had brought back their lives from the grave. 3. They represent themselves in Judea as a flock in an excellent pasture. 4. They declare that from the dangers they have passed through, and from which God had delivered them, they can have no fear of any enemy. 5. They conclude, from what God has done for them, that his goodness and mercy shall follow them all their days. 6. That they shall no more be deprived of God's worship, but shall all their days have access to his temple. Albert Barnes: Notes on the Bible - 1834 23:0: This psalm is asserted in the title to have been composed by David, and there is nothing in its contents contrary to this supposition, as there is nothing in it that would lead us necessarily to ascribe it to him. The contents of the psalm indeed correspond with the facts of his history, and with the recollections of his early life as a shepherd; but it is such as might have been composed by anyone who had been, and in fact by anyone though he had not been, a shepherd, as the images in it are such as are common in all poetry. Still, there is nothing to lead us to doubt that it was written by David. It is wholly uncertain on what occasion the psalm was composed, since there are in the psalm no historical references, no indications of time, and no allusions to any circumstances in the life of the author. It is impossible even to determine whether it was composed in a time of prosperity or adversity; whether when the author was persecuted, or when he was prosperous and triumphant. The only apparent allusion to any circumstance of the poet's life is in Psa 23:6, where he says, as the crowning joy which he anticipated, that he would "dwell in the house of the Lord foRev_er," from which it has been inferred by some that he was then in exile. But this allusion is of too general a character to justify this inference with certainty. Such a hope might be expressed by anyone in any circumstances, as the highest desire of a pious heart. Kimchi supposes that the psalm was composed by David in the wilderness of Hareth Sa1 22:5; and that it pertained to the people of Israel, and to their return from exile. But this is mere conjecture. The Aramaic Paraphrase applies the psalm to the Hebrew people when delivered from captivity and exile, as a song of triumph on their return to their own land. Rudinger, and John D. Michaelis, suppose that it refers to the time when David had obtained a complete victory over all his enemies - when the rebellion of Absalom was quelled, when he was seated quietly on throne. Probably, if we are to to fix a time, it was at that period of life - an advanced period - when the recollection of the merciful interpositic of God in his behalf so often would suggest the brightest image of his earlier years, the watchful care which he as a shepherd had extended over his own flock - a care which God had now extended over him in the perils of his own life. Still, all this is no more than conjecture. The psalm has always been regarded as one of exquisite beauty. The main subject is the watchful care which God had extended over the author, and the consequent assurance which he felt that God would still watch over him, and supply all his need. The leading thought - the essential idea - is, his full belief that God would provide for him, and that he would never be left to want. This is the thought with which the psalm commences: "The Lord is my shepherd; I shall not want:" and this thought is carried through the psalm. It is illustrated by two facts or images: (a) That God was his shepherd; that He had always manifested toward him (David) the care which a shepherd takes of his flock, Psa 23:1-3; and (b) That God had prepared a table before him (David) in the very presence of his enemies, or that he had abundantly led for him in their very sight, when they were endeavoring to destroy him - thus giving him the assurance that God never would leave him, Psa 23:5. The psalm, therefore, may be regarded as consisting of two main parts: I. The general subject of the psalm - the confidence of the author in God - the assurance that he would always so provide for him that he would not want, Psa 23:1. II. The grounds or reasons for this confidence, Psa 23:2-6. These are twofold: (1) An argument derived from the care of God over him as a shepherd, Psa 23:2-4. (a) The statement of the fact, Psa 23:2-3. (b) The argument, Psa 23:4. From his experience of the divine care in the past, he says that he would not be afraid even to descend into the valley of death. (2) an argument derived from the fact that God had provided for him in the very presence of his enemies, Psa 23:5-6. (a) The statement of the fact; or a reference to his life, during which God had shown the same care and goodness as if He had spread a table for him even in the sight of his enemies, Psa 23:5. (b) The confident assurance, derived from that fact, that God would follow him with goodness and mercy all the days of his life; that his future course would be as if he were always to dwell in the house of the Lord, Psa 23:6. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 23:1, David's confidence in God's grace. Carl Friedrich Keil and Franz Delitzsch Praise of the Good Shepherd The arrangement, by which a Psalm that speaks of a great feast of mercy prepared for mankind is followed by a Psalm that praises Jahve as the Shepherd and Host of His own people, could not possibly be more sensible and appropriate. If David is the author, and there is no reason for doubting it, then this Psalm belongs to the time of the rebellion under Absolom, and this supposition is confirmed on every hand. It is like an amplification of Ps 4:8; and Ps 3:7 is also echoed in it. But not only does it contain points of contact with this pair of Psalms of the time mentioned, but also with other Psalms belonging to the same period, as Ps 27:4, and more especially Ps 63:1-11, which is said to have been composed when David had retreated with his faithful followers over Kidron and the Mount of Olives into the plains of the wilderness of Judah, whither Hushai sent him tidings, which counselled him to pass over Jordan with all possible haste. It is characteristic of all these Psalms, that in them David years after the house of God as after the peculiar home of his heart, and, that all his wishes centre in the one wish to be at home again. And does not this short, tender song, with its depth of feeling and its May-like freshness, accord with David's want and wanderings to and fro at that time? Tit consists of two hexastichs with short closing lines, resembling (as also in Is 16:9-10) the Adonic verse of the strophe of Sappho, and a tetrastich made up of very short and longer lines intermixed. John Gill INTRODUCTION TO PSALM 23 A Psalm of David. Thus psalm was written by David, either when he was in distressed circumstances, being persecuted by Saul, and was in the forest of Hareth, 1Kings 22:5; as some think (r); wherefore he comforts himself with the Lord's being his shepherd, so that he should not want; nor would he fear, was he in worse circumstances than he at present was; or rather, when he was settled upon the throne of Israel, and in the most prosperous and flourishing state of his reign, as the latter part of the psalm shows; he speaks not in his own person only, but in the name of all believers; for Christ, who is the shepherd spoken of, is a common shepherd to all the saints, who are all the sheep of his pasture, as well as David; and the prophet here makes use of similes very familiar with him; he having been a shepherd himself, and knew what it was to do all the parts of that office, which are herein expressed; and very pertinently does this psalm follow the former; for as there Christ is prophesied of as laying down his life for the sheep, as the good shepherd does; and of his being brought again from the dead, as the great shepherd of the sheep, as Christ has been; so here of his performing his office as such, in all its parts, to the great comfort, refreshment, and safety of his people. (r) Jarchi & Kimchi.
22:122:0: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԻԲ։22:1: Տէր հովուեսցէ զիս, եւ ինձ ինչ ո՛չ պակասեսցէ։ 1 Այսուհետեւ՝ սաղմոս Դաւթի Սաղմոս Դաւիթի Ի կատարած. Սաղմոս Դաւթի: 22:0: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԻԲ։ 22:1: Տէր հովուեսցէ զիս, եւ ինձ ինչ ո՛չ պակասեսցէ։ 1 Այսուհետեւ՝ սաղմոս Դաւթի Սաղմոս Դաւիթի zohrab-1805▾ eastern-1994▾ western am▾	22:022:0 Псалом Давида. 22:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριος κυριος lord; master ποιμαίνει ποιμαινω shepherd με με me καὶ και and; even οὐδέν ουδεις no one; not one με με me ὑστερήσει υστερεω lack; fail 22:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail עַל־ ʕal- עַל upon אַיֶּ֥לֶת ʔayyˌeleṯ אַיֶּלֶת doe הַ ha הַ the שַּׁ֗חַר ššˈaḥar שַׁחַר dawn מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אֵלִ֣י ʔēlˈî אֵל god אֵ֭לִי ˈʔēlî אֵל god לָמָ֣ה lāmˈā לָמָה why עֲזַבְתָּ֑נִי ʕᵃzavtˈānî עזב leave רָחֹ֥וק rāḥˌôq רָחֹוק remote מִֽ֝ ˈmˈi מִן from ישׁוּעָתִ֗י yšûʕāṯˈî יְשׁוּעָה salvation דִּבְרֵ֥י divrˌê דָּבָר word שַׁאֲגָתִֽי׃ šaʔᵃḡāṯˈî שְׁאָגָה roaring 22:1. canticum David Dominus pascit me nihil mihi deeritA psalm for David. The Lord ruleth me: and I shall want nothing. A Psalm of David. KJV Chapter [23] A Psalm of David: 22:0 Псалом Давида. 22:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κύριος κυριος lord; master ποιμαίνει ποιμαινω shepherd με με me καὶ και and; even οὐδέν ουδεις no one; not one με με me ὑστερήσει υστερεω lack; fail 22:1 לַ֭ ˈla לְ to † הַ the מְנַצֵּחַ mᵊnaṣṣˌēₐḥ נצח prevail עַל־ ʕal- עַל upon אַיֶּ֥לֶת ʔayyˌeleṯ אַיֶּלֶת doe הַ ha הַ the שַּׁ֗חַר ššˈaḥar שַׁחַר dawn מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David אֵלִ֣י ʔēlˈî אֵל god אֵ֭לִי ˈʔēlî אֵל god לָמָ֣ה lāmˈā לָמָה why עֲזַבְתָּ֑נִי ʕᵃzavtˈānî עזב leave רָחֹ֥וק rāḥˌôq רָחֹוק remote מִֽ֝ ˈmˈi מִן from ישׁוּעָתִ֗י yšûʕāṯˈî יְשׁוּעָה salvation דִּבְרֵ֥י divrˌê דָּבָר word שַׁאֲגָתִֽי׃ šaʔᵃḡāṯˈî שְׁאָגָה roaring 22:1. canticum David Dominus pascit me nihil mihi deerit A psalm for David. The Lord ruleth me: and I shall want nothing. A Psalm of David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "Господь - пастырь мой" - основная мысль псалма, подробно раскрытая во всем его содержании. Как пастырь, Господь охраняет и питает Давида. Adam Clarke: Commentary on the Bible - 1831 23:1: The Lord is my shepherd - There are two allegories in this Psalm which are admirably well adapted to the purpose for which they are produced, and supported both with art and elegance. The first is that of a shepherd; the second, that of a great feast, set out by a host the most kind and the most liberal. As a flock, they have the most excellent pasture; as guests, they have the most nutritive and abundant fare. God condescends to call himself the Shepherd of his people, and his followers are considered as a flock under his guidance and direction. 1. He leads them out and in, so that they find pasture and safety. 2. He knows where to feed them, and in the course of his grace and providence leads them in the way in which they should go. 3. He watches over them and keeps them from being destroyed by ravenous beasts. 4. If any have strayed, he brings them back. 5. He brings them to the shade in times of scorching heat; in times of persecution and affliction, he finds out an asylum for them. 6. He takes care that they shall lack no manner of thing that is good. But who are his flock? All real penitents, all true believers; all who obediently follow his example, abstaining from every appearance of evil, and in a holy life and conversation showing forth the virtues of Him who called them from darkness into his marvellous light. "My sheep hear my voice, and follow me." But who are not his flock! Neither the backslider in heart, nor the vile Antinomian, who thinks the more he sins, the more the grace of God shall be magnified in saving him; nor those who fondly suppose they are covered with the righteousness of Christ while living in sin; nor the crowd of the indifferent and the careless, nor the immense herd of Laodicean loiterers; nor the fiery bigots who would exclude all from heaven but themselves, and the party who believe as they do. These the Scripture resembles to swine, dogs, wandering stars, foxes, lions, wells without water, etc., etc. Let not any of these come forward to feed on this pasture, or take of the children's bread. Jesus Christ is the good Shepherd; the Shepherd who, to save his flock, laid down his own life. I shall not want - How can they? He who is their Shepherd has all power in heaven and earth; therefore he can protect them. The silver and gold are his, and the cattle on a thousand hills; and therefore he can sustain them. He has all that they need, and his heart is full of love to mankind; and therefore he will withhold from them no manner of thing that is good. The old Psalter both translates and paraphrases this clause well: Lord governs me, and nathing sal want to me. In stede of pastour thare he me sett. "The voice of a rightwis man: Lord Crist es my kyng, and for thi (therefore) nathyng sal me want: that es, in hym I sal be siker, and suffisand, for I hope in hymn gastly gude and endles. And he ledes me in stede of pastoure,that es, understandyng of his worde, and delyte in his luf. Qwar I am siker to be fild, thar in that stede (place) he sett me, to be nurysht til perfectioun." Who can say more, who need say less, than this? Albert Barnes: Notes on the Bible - 1834 23:1: The Lord is my shepherd - Compare Gen 49:24, "From thence is the shepherd, the stone of Israel;" Psa 80:1, "Give ear, O Shepherd of Israel." See also the notes at Joh 10:1-14. The comparison of the care which God extends over his people to that of a shepherd for his flock is one that would naturally occur to those who were accustomed to pastoral life. It would be natural that it should suggest itself to Jacob Gen 49:24, and to David, for both of them had been shepherds. David, in advanced years, would naturally remember the occupations of his early life; and the remembrance of the care of God over him would naturally recall the care which he had, in earlier years, extended over his flocks. The idea which the language suggests is that of tender care; protection; particular attention to the young and the feeble (compare Isa 40:11); and providing for their wants. All these things are found eminently in God in reference to his people. I shall not want - This is the main idea in the psalm, and this idea is derived from the fact that God is a shepherd. The meaning is, that, as a shepherd, he would make all needful provision for his flock, and evince all proper care for it. The words shall not want, as applied to the psalmist, would embrace everything that could be a proper object of desire, whether temporal or spiritual; whether pertaining to the body or the soul; whether having reference to time or to eternity. There is no reason for supposing that David limited this to his temporal necessities, or to the present life, but the idea manifestly is that God would provide all that was needful for him always. Compare Psa 34:9, "There is no want to them that fear him." This idea enters essentially into the conception of God as the shepherd of his people, that all their real wants shall be supplied. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:1: my: Psa 79:13, Psa 80:1; Isa 40:11; Jer 23:3, Jer 23:4; Eze 34:11, Eze 34:12, Eze 34:23, Eze 34:24; Mic 5:2, Mic 5:4; Joh 10:11, Joh 10:14, Joh 10:27-30; Heb 13:20; Pe1 2:25, Pe1 5:4; Rev 7:17 I shall: Psa 34:9, Psa 34:10, Psa 84:11; Mat 6:33; Luk 12:30-32; Rom 8:32; Phi 4:19; Heb 13:5, Heb 13:6 Carl Friedrich Keil and Franz Delitzsch 23:1 The poet calls Jahve רעי, as He who uniformly and graciously provides for and guides him and all who are His. Later prophecy announces the visible appearing of this Shepherd, Is 40:11, Ezek 34:23, and other passages. If this has taken place, the רעי ה from the mouth of man finds its cordial response in the words ἐγὼ εἰμὶ ὁ ποιμὴν ὁ καλός. He who has Jahve, the possessor of all things, himself has all things, he lacks nothing; viz., כּ־טוב, whatever is good in itself and would be good for him, Ps 34:11; Ps 84:12. נאות דּשׁא are the pastures of fresh and tender grass, where one lies at ease, and rest and enjoyment are combined. נאה (נוה), according to its primary meaning, is a resting-or dwelling-place, specifically an oasis, i.e., a verdant spot in the desert. מי מנוּחת are waters, where the weary finds a most pleasant resting-place (according to Hitzig, it is a plural brought in by the plural of the governing word, but it is at any rate a superlative plural), and can at the same time refresh himself. נהל is suited to this as being a pastoral word used of gentle leading, and more especially of guiding the herds to the watering-places, just as הרבּיץ is used of making them to rest, especially at noon-tide, Song 1:7; cf. ὁδηγεῖν, Rev 7:17. שׁובב נפשׁ (elsewhere השׁיב) signifies to bring back the soul that is as it were flown away, so that it comes to itself again, therefore to impart new life, recreare. This He does to the soul, by causing it amidst the dryness and heat of temptation and trouble, to taste the very essence of life which refreshes and strengthens it. The Hiph. הנחה (Arabic: to put on one side, as perhaps in Job 12:23) is, as in Ps 143:10 the intensive of נחה (Ps 77:21). The poet glories that Jahve leads him carefully and without risk or wandering in מעגּלי־צדק, straight paths and leading to the right goal, and this למען שׁמו (for His Name's sake). He has revealed Himself as the gracious One, and as such He will prove and glorify Himself even in the need of him who submits to His guidance. Geneva 1599 23:1 "A Psalm of David." The LORD [is] my shepherd; (a) I shall not want. (a) He has care over me and ministers all things to me. John Gill 23:1 The Lord is my shepherd,.... This is to be understood not of Jehovah the Father, and of his feeding the people of Israel in the wilderness, as the Targum paraphrases it, though the character of a shepherd is sometimes given to him, Ps 77:20; but of Jehovah the Son, to whom it is most frequently ascribed, Gen 49:24. This office he was called and appointed to by his Father, and which through his condescending grace he undertook to execute, and for which he is abundantly qualified; being omniscient, and so knows all his sheep and their maladies, where to find them, what is their case, and what is to be done for them; and being omnipotent, he can do everything proper for them; and having all power in heaven and in earth, can protect, defend, and save them; and all the treasures of wisdom and knowledge being in him, he can guide and direct them in the best manner; wherefore he is called the great shepherd, and the chief shepherd, and the good shepherd. David calls him "my shepherd"; Christ having a right unto him, as he has to all the sheep of God, by virtue of his Father's gift, his own purchase, and the power of his grace; and as owning him as such, and yielding subjection to him, following him as the sheep of Christ do wheresoever he goes; and also as expressing his faith of interest in him, affection for him, and joy because of him: and from thence comfortably concludes, I shall not want; not anything, as the Targum and Aben Ezra interpret it; not any temporal good thing, as none of Christ's sheep do, that he in his wisdom sees proper and convenient for them; nor any spiritual good things, since a fulness of them is in him, out of which all their wants are supplied; they cannot want food, for by him they go in and out and find pasture; in him their bread is given them, where they have enough and to spare, and their waters are sure unto them; nor clothing, for he is the Lord their righteousness, and they are clothed with the robe of his righteousness; nor rest, for he is their resting place, in whom they find rest for their souls, and are by him led to waters of rest, as in Ps 23:2, the words may be rendered, "I shall not fail", or "come short" (s); that is, of eternal glory and happiness; for Christ's sheep are in his hands, out of which none can pluck them, and therefore shall not perish, but have everlasting life, Jn 10:27. (s) "non deficiam", Pagninus, Montanus. Robert Jamieson, A. R. Fausset and David Brown 23:1 Under a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor. (Ps 23:1-6) Christ's relation to His people is often represented by the figure of a shepherd (Jn 10:14; Heb 13:20; 1Pet 2:25; 1Pet 5:4), and therefore the opinion that He is the Lord here so described, and in Gen 48:15; Ps 80:1; Is 40:11, is not without some good reason.
22:222:2: ՚Ի վայրի՛ դալարւոջ բնակեցոյց զիս, եւ առ ջուրս հանգստեան սնոյց զիս[6720]։ [6720] Ոմանք.Դալարւոջ անդ բնակեցոյց զիս, եւ ՚ի ջուրս հան՛՛։ 2 Տէրն իմ հովիւն է, եւ ինձ ոչինչ չի պակասի:[3] Դալար վայրերում նա ինձ բնակեցրեց եւ հանդարտ ջրերի մօտ ինձ սնուցեց: 23:1 Տէրը իմ հովիւս է. Ես բանի մը կարօտութիւն պիտի չունենամ։2 Զիս խոտաւէտ արօտներու մէջ կը պառկեցնէ, Հանդարտ ջուրերու քով ինծի կ’առաջնորդէ։ Տէր հովուեսցէ զիս, եւ ինձ ինչ ոչ պակասեսցէ: Ի վայրի դալարւոջ անդ բնակեցոյց զիս, եւ առ ջուրս հանգստեան սնոյց զիս: 22:2: ՚Ի վայրի՛ դալարւոջ բնակեցոյց զիս, եւ առ ջուրս հանգստեան սնոյց զիս[6720]։ [6720] Ոմանք.Դալարւոջ անդ բնակեցոյց զիս, եւ ՚ի ջուրս հան՛՛։ 2 Տէրն իմ հովիւն է, եւ ինձ ոչինչ չի պակասի: [3] Դալար վայրերում նա ինձ բնակեցրեց եւ հանդարտ ջրերի մօտ ինձ սնուցեց: 23:1 Տէրը իմ հովիւս է. Ես բանի մը կարօտութիւն պիտի չունենամ։ 2 Զիս խոտաւէտ արօտներու մէջ կը պառկեցնէ, Հանդարտ ջուրերու քով ինծի կ’առաջնորդէ։ zohrab-1805▾ eastern-1994▾ western am▾	22:122:1 Господь Пастырь мой; я ни в чем не буду нуждаться:[22:2] Он покоит меня на злачных пажитях и водит меня к водам тихим, 22:2 εἰς εις into; for τόπον τοπος place; locality χλόης χλοη.1 there με με me κατεσκήνωσεν κατασκηνοω nest; camp ἐπὶ επι in; on ὕδατος υδωρ water ἀναπαύσεως αναπαυσις respite; relief ἐξέθρεψέν εκτρεφω cherish; nourish με με me 22:2 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) אֶקְרָ֣א ʔeqrˈā קרא call יֹ֖ומָם yˌômām יֹומָם by day וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַעֲנֶ֑ה ṯaʕᵃnˈeh ענה answer וְ֝ ˈw וְ and לַ֗יְלָה lˈaylā לַיְלָה night וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not דֽוּמִיָּ֥ה ḏˈûmiyyˌā דּוּמִיָּה silence לִֽי׃ lˈî לְ to 22:2. in pascuis herbarum adclinavit me super aquas refectionis enutrivit meHe hath set me in a place of pasture. He hath brought me up, on the water of refreshment: 1. The LORD is my shepherd; I shall not want. The LORD [is] my shepherd; I shall not want. [2] He maketh me to lie down in green pastures: he leadeth me beside the still waters: 22:1 Господь Пастырь мой; я ни в чем не буду нуждаться: [22:2] Он покоит меня на злачных пажитях и водит меня к водам тихим, 22:2 εἰς εις into; for τόπον τοπος place; locality χλόης χλοη.1 there με με me κατεσκήνωσεν κατασκηνοω nest; camp ἐπὶ επι in; on ὕδατος υδωρ water ἀναπαύσεως αναπαυσις respite; relief ἐξέθρεψέν εκτρεφω cherish; nourish με με me 22:2 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) אֶקְרָ֣א ʔeqrˈā קרא call יֹ֖ומָם yˌômām יֹומָם by day וְ wᵊ וְ and לֹ֣א lˈō לֹא not תַעֲנֶ֑ה ṯaʕᵃnˈeh ענה answer וְ֝ ˈw וְ and לַ֗יְלָה lˈaylā לַיְלָה night וְֽ wᵊˈ וְ and לֹא־ lō- לֹא not דֽוּמִיָּ֥ה ḏˈûmiyyˌā דּוּמִיָּה silence לִֽי׃ lˈî לְ to 22:2. in pascuis herbarum adclinavit me super aquas refectionis enutrivit me He hath set me in a place of pasture. He hath brought me up, on the water of refreshment: 1. The LORD is my shepherd; I shall not want. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Злачные пажити" - луга, поросшие богатой травой, на которые пастухи выгоняют свои стада. "Воды тихие", покойные, не бурно текущие, образовывающиеся от сильных дождей, которые потом быстро же и высыхают, а источники не пересыхающие, всегда текущие и доставляющие воду. Matthew Henry: Concise Commentary on the Whole Bible - 1706 The Divine Shepherd. 1 The LORD is my shepherd; I shall not want. 2 He maketh me to lie down in green pastures: he leadeth me beside the still waters. 3 He restoreth my soul: he leadeth me in the paths of righteousness for his name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff they comfort me. 5 Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. 6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever. From three very comfortable premises David, in this psalm, draws three very comfortable conclusions, and teaches us to do so too. We are saved by hope, and that hope will not make us ashamed, because it is well grounded. It is the duty of Christians to encourage themselves in the Lord their God; and we are here directed to take that encouragement both from the relation wherein he stands to us and from the experience we have had of his goodness according to that relation. I. From God's being his shepherd he infers that he shall not want anything that is good for him, v. 1. See here, 1. The great care that God takes of believers. He is their shepherd, and they may call him so. Time was when David was himself a shepherd; he was taken from following the ewes great with young (Ps. lxxviii. 70, 71), and so he knew by experience the cares and tender affections of a good shepherd towards his flock. He remembered what need they had of a shepherd, and what a kindness it was to them to have one that was skilful and faithful; he once ventured his life to rescue a lamb. By this therefore he illustrates God's care of his people; and to this our Saviour seems to refer when he says, I am the shepherd of the sheep; the good shepherd, John x. 11. He that is the shepherd of Israel, of the whole church in general (Ps. lxxx. 1), is the shepherd of every particular believer; the meanest is not below his cognizance, Isa. xl. 11. He takes them into his fold, and then takes care of them, protects them, and provides for them, with more care and constancy than a shepherd can, that makes it his business to keep the flock. If God be as a shepherd to us, we must be as sheep, inoffensive, meek, and quiet, silent before the shearers, nay, and before the butcher too, useful and sociable; we must know the shepherd's voice, and follow him. 2. The great confidence which believers have in God: "If the Lord is my shepherd, my feeder, I may conclude I shall not want any thing that is really necessary and good for me." If David penned this psalm before his coming to the crown, though destined to it, he had as much reason to fear wanting as any man. Once he sent his men a begging for him to Nabal, and another time went himself a begging to Ahimelech; and yet, when he considers that God is his shepherd, he can boldly say, I shall not want. Let not those fear starving that are at God's finding and have him for their feeder. More is implied than is expressed, not only, I shall not want, but, "I shall be supplied with whatever I need; and, if I have not every thing I desire, I may conclude it is either not fit for me or not good for me or I shall have it in due time." II. From his performing the office of a good shepherd to him he infers that he needs not fear any evil in the greatest dangers and difficulties he could be in, v. 2-4. He experiences the benefit of God's presence with him and care of him now, and therefore expects the benefit of them when he most needs it. See here, 1. The comforts of a living saint. God is his shepherd and his God--a God all-sufficient to all intents and purposes. David found him so, and so have we. See the happiness of the saints as the sheep of God's pasture. (1.) They are well placed, well laid: He maketh me to lie down in green pastures. We have the supports and comforts of this life from God's good hand, our daily bread from him as our Father. The greatest abundance is but a dry pasture to a wicked man, who relishes that only in it which pleases the senses; but to a godly man, who tastes the goodness of God in all his enjoyments, and by faith relishes that, though he has but little of the world, it is a green pasture, Ps. xxxvii. 16; Prov. xv. 16, 17. God's ordinances are the green pastures in which food is provided for all believers; the word of life is the nourishment of the new man. It is milk for babes, pasture for sheep, never barren, never eaten bare, never parched, but always a green pasture for faith to feed in. God makes his saints to lie down; he gives them quiet and contentment in their own minds, what ever their lot is; their souls dwell at ease in him, and that makes every pasture green. Are we blessed with the green pastures of the ordinances? Let us not think it enough to pass through them, but let us lie down in them, abide in them; this is my rest for ever. It is by a constancy of the means of grace that the soul is fed. (2.) They are well guided, well led. The shepherd of Israel guides Joseph like a flock; and every believer is under the same guidance: He leadeth me beside the still waters. Those that feed on God's goodness must follow his direction; he leads them by his providence, by his word, by his Spirit, disposes of their affairs for the best, according to his counsel, disposes their affections and actions according to his command, directs their eye, their way, and their heart, into his love. The still waters by which he leads them yield them, not only a pleasant prospect, but many a cooling draught, many a reviving cordial, when they are thirsty and weary. God provides for his people not only food and rest, but refreshment also and pleasure. The consolations of God, the joys of the Holy Ghost, are these still waters, by which the saints are led, streams which flow from the fountain of living waters and make glad the city of our God. God leads his people, not to the standing waters which corrupt and gather filth, not to the troubled sea, nor to the rapid rolling floods, but to the silent purling waters; for the still but running waters agree best with those spirits that flow out towards God and yet do it silently. The divine guidance they are under is stripped of its metaphor (v. 3): He leadeth me in the paths of righteousness, in the way of my duty; in that he instructs me by his word and directs me by conscience and providence. Theses are the paths in which all the saints desire to be led and kept, and never to turn aside out of them. And those only are led by the still waters of comfort that walk in the paths of righteousness. The way of duty is the truly pleasant way. It is the work of righteousness that is peace. In these paths we cannot walk unless God both lead us into them and lead us in them. (3.) They are well helped when any thing ails them: He restoreth my soul. [1.] "He restores me when I wander." No creature will lose itself sooner than a sheep, so apt is it to go astray, and then so unapt to find the way back. The best saints are sensible of their proneness to go astray like lost sheep (Ps. cxix. 176); they miss their way, and turn aside into by-paths; but when God shows them their error, gives them repentance, and brings them back to their duty again, he restores the soul; and, if he did not do so, they would wander endlessly and be undone. When, after one sin, David's heart smote him, and, after another, Nathan was sent to tell him, Thou art the man, God restored his soul. Though God may suffer his people to fall into sin, he will not suffer them to lie still in it. [2.] "He recovers me when I am sick, and revives me when I am faint, and so restores the soul which was ready to depart." He is the Lord our God that heals us, Exod. xv. 26. Many a time we should have fainted unless we had believed; and it was the good shepherd that kept us from fainting. 2. See here the courage of a dying saint (v. 4): "Having had such experience of God's goodness to me all my days, in six troubles and in seven, I will never distrust him, no, not in the last extremity; the rather because all he has done for me hitherto was not for any merit or desert of mine, but purely for his name's sake, in pursuance of his word, in performance of his promise, and for the glory of his own attributes and relations to his people. That name therefore shall still be my strong tower, and shall assure me that he who has led me, and fed me, all my life long, will not leave me at last." Here is, (1.) Imminent danger supposed: "Though I walk through the valley of the shadow of death, that is, though I am in peril of death, though in the midst of dangers, deep as a valley, dark as a shadow, and dreadful as death itself," or rather, "though I am under the arrests of death, have received the sentence of death within myself, and have all the reason in the world to look upon myself as a dying man, yet I am easy." Those that are sick, those that are old, have reason to look upon themselves as in the valley of the shadow of death. Here is one word indeed which sounds terrible; it is death, which we must all count upon; there is no discharge in that war. But, even in the supposition of the distress, there are four words which lessen the terror:--It is death indeed that is before us; but, [1.] It is but the shadow of death; there is no substantial evil in it; the shadow of a serpent will not sting nor the shadow of a sword kill. [2.] It is the valley of the shadow, deep indeed, and dark, and dirty; but the valleys are fruitful, and so is death itself fruitful of comforts to God's people. [3.] It is but a walk in this valley, a gentle pleasant walk. The wicked are chased out of the world, and their souls are required; but the saints take a walk to another world as cheerfully as they take their leave of this. [4.] It is a walk through it; they shall not be lost in this valley, but get safely to the mountain of spices on the other side of it. (2.) This danger made light of, and triumphed over, upon good grounds. Death is a king of terrors, but not to the sheep of Christ; they tremble at it no more than sheep do that are appointed for the slaughter. "Even in the valley of the shadow of death I will fear no evil. None of these things move me." Note, A child of God may meet the messengers of death, and receive its summons with a holy security and serenity of mind. The sucking child may play upon the hole of this asp; and the weaned child, that, through grace, is weaned from this world, may put his hand upon this cockatrice's den, bidding a holy defiance to death, as Paul, O death! where is thy sting? And there is ground enough for this confidence, [1.] Because there is no evil in it to a child of God; death cannot separate us from the love of God, and therefore it can do us no real harm; it kills the body, but cannot touch the soul. Why should it be dreadful when there is nothing in it hurtful? [2.] Because the saints have God's gracious presence with them in their dying moments; he is then at their right hand, and therefore why should they be moved? The good shepherd will not only conduct, but convoy, his sheep through the valley, where they are in danger of being set upon by the beasts of prey, the ravening wolves; he will not only convoy them, but comfort then when they most need comfort. His presence shall comfort them: Thou art with me. His word and Spirit shall comfort them--his rod and staff, alluding to the shepherd's crook, or the rod under which the sheep passed when they were counted (Lev. xxvii. 32), or the staff with which the shepherds drove away the dogs that would scatter or worry the sheep. It is a comfort to the saints, when they come to die, that God takes cognizance of them (he knows those that are his), that he will rebuke the enemy, that he will guide them with his rod and sustain them with his staff. The gospel is called the rod of Christ's strength (Ps. cx. 2), and there is enough in that to comfort the saints when they come to die, and underneath them are the everlasting arms. III. From the good gifts of God's bounty to him now he infers the constancy and perpetuity of his mercy, v. 5, 6. Here we may observe, 1. How highly he magnifies God's gracious vouchsafements to him (v. 5): "Thou preparest a table before me; thou hast provided for me all things pertaining both to life and godliness, all things requisite both for body and soul, for time and eternity:" such a bountiful benefactor is God to all his people; and it becomes them abundantly to utter his great goodness, as David here, who acknowledges, (1.) That he had food convenient, a table spread, a cup filled, meat for his hunger, drink for his thirst. (2.) That he had it carefully and readily provided for him. His table was not spread with any thing that came next to hand, but prepared, and prepared before him. (3.) That he was not stinted, was not straitened, but had abundance: "My cup runs over, enough for myself and my friends too." (4.) That he had not only for necessity, but for ornament and delight: Thou anointest my head with oil. Samuel anointed him king, which was a certain pledge of further favor; but this is rather an instance of the plenty with which God had blessed him, or an allusion to the extraordinary entertainment of special friends, whose heads they anointed with oil, Luke vii. 46. Nay, some think he still looks upon himself as a sheep, but such a one as the poor man's ewe-lamb (2 Sam. xii. 3), that did eat of his own meat, and drank of his own cup, and lay in his bosom; not only thus nobly, but thus tenderly, are the children of God looked after. Plentiful provision is made for their bodies, for their souls, for the life that now is and for that which is to come. If Providence do not bestow upon us thus plentifully for our natural life, it is our own fault if it be not made up to us in spiritual blessings. 2. How confidently he counts upon the continuance of God's favours, v. 6. He had said (v. 1), I shall not want; but now he speaks more positively, more comprehensively: Surely goodness and mercy shall follow me all the days of my life. His hope rises, and his faith is strengthened, by being exercised. Observe, (1.) What he promises himself--goodness and mercy, all the streams of mercy flowing from the fountain, pardoning mercy, protecting mercy, sustaining mercy, supplying mercy. (2.) The manner of the conveyance of it: It shall follow me, as the water out of the rock followed the camp of Israel through the wilderness; it shall follow into all places and all conditions, shall be always ready. (3.) The continuance of it: It shall follow me all my life long, even to the last; for whom God loves he loves to the end. (4.) The constancy of it: All the days of my life, as duly as the day comes; it shall be new every morning (Lam. iii. 22, 23) like the manna that was given to the Israelites daily. (5.) The certainty of it: Surely it shall. It is as sure as the promise of the God of truth can make it; and we know whom we have believed. (6.) Here is a prospect of the perfection of bliss in the future state. So some take the latter clause: "Goodness and mercy having followed me all the days of my life on this earth, when that is ended I shall remove to a better world, to dwell in the house of the Lord for ever, in our Father's house above, where there are many mansions. With what I have I am pleased much; with what I hope for I am pleased more." All this, and heaven too! Then we serve a good Master. 3. How resolutely he determines to cleave to God and to his duty. We read the last clause as David's covenant with God: "I will dwell in the house of the Lord for ever (as long as I live), and I will praise him while I have any being." We must dwell in his house as servants, that desired to have their ears bored to the door-post, to serve him for ever. If God's goodness to us be like the morning light, which shines more and more to the perfect day, let not ours to him be like the morning cloud and the early dew that passeth away. Those that would be satisfied with the fatness of God's house must keep close to the duties of it. Adam Clarke: Commentary on the Bible - 1831 23:2: He maketh me to lie down in green pastures - בנאות דשא binoth deshe, not green pastures, but cottages of turf or sods, such as the shepherds had in open champaign countries; places in which themselves could repose safely; and pens thus constructed where the flock might be safe all the night. They were enclosures, and enclosures where they had grass or provender to eat. Beside the still waters - Deep waters, that the strongest heat could not exhale; not by a rippling current, which argues a shallow stream. Or perhaps he may here refer to the waters of Siloam, or Shiloah, that go sof tly, Isa 8:6, compared with the strong current of the Euphrates. Thou hast brought us from the land of our captivity, from beyond this mighty and turbulent river, to our own country streams, wells, and fountains, where we enjoy peace, tranquillity, and rest. The old Psalter gives this a beautiful turn: On the water of rehetyng forth he me broght. On the water of grace er we broght forth, that makes to recover our strengthe that we lost in syn. And reheteis (strengthens) us to do gude workes. My saule he turned, that es, of a synful wreche, he made it ryghtwis, and waxyng of luf in mekeness. First he turnes our sautes til hym; and then he ledes and fedes it. Ten graces he telles in this psalme, the qwilk God gyfs til his lufers, (i.e., them that love him). Albert Barnes: Notes on the Bible - 1834 23:2: He maketh me to lie down in green pastures - Margin, "Pastures of tender grass." The Hebrew word rendered "pastures" means usually "dwellings," or "habitations." It is applied here properly to "pastures," as places where flocks and herds lie down for repose. The word rendered in the margin "tender grass" - דשׁא deshe' - refers to the first shoots of vegetation from the earth - young herbage - tender grass - as clothing the meadows, and as delicate food for cattle, Job 6:5. It differs from ripe grass ready for mowing, which is expressed by a different word - חציר châ tsı̂ yr. The idea is that of calmness and repose, as suggested by the image of flocks "lying down on the grass." But this is not the only idea. It is that of flocks that lie down on the grass "fully fed" or "satisfied," their wants being completely supplied. The exact point of contemplation in the mind of the poet, I apprehend, is that of a flock in young and luxuriant grass, surrounded by abundance, and, having satisfied their wants, lying down amidst this luxuriance with calm contentment. It is not merely a flock enjoying repose; it is a flock whose wants are supplied, lying down in the midst of abundance. Applied to the psalmist himself, or to the people of God generally, the idea is, that the wants of the soul are met and satisfied, and that, in the full enjoyment of this, there is the conviction of abundance - the repose of the soul at present satisfied, and feeling that in such abundance want will always be unknown. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:2: maketh: Isa 30:23; Eze 34:13, Eze 34:14 green pastures: Heb. pastures of tender grass leadeth: Psa 46:4; Isa 49:9, Isa 49:10; Rev 7:17, Rev 21:6, Rev 22:1, Rev 22:17 still waters: Heb. waters of quietness, Job 34:29; Isa 8:6 John Gill 23:2 He maketh me to lie down in green pastures,.... Or "pastures of tender grass" (t); this is one part of the shepherd's work, and which is performed by Christ, Ezek 34:14; by these "green pastures" may be meant the covenant of grace, its blessings and promises, where there is delicious feeding; likewise the fulness of grace in Christ, from whence grace for grace is received; also the flesh and blood, righteousness and sacrifice, of Christ, which faith is led unto and lives upon, and is refreshed and invigorated by; to which may be added the doctrines of the Gospel, with which Christ's under-shepherds feed his lambs and sheep, there being in them milk for babes and meat for strong men; and likewise the ordinances of the Gospel, the goodness and fatness of the Lord's house, the feast of fat things, and breasts of consolation: here Christ's sheep are made to "lie down", denoting their satiety and fulness; they having in these green pastures what is satisfying and replenishing; as also their rest and safety, these being sure dwellings and quiet resting places, even in the noon of temptation and persecution; see Song 1:7; he leadeth me beside the still waters, or "waters of rest and quietness" (u); not to rapid torrents, which by reason of the noise they make, and the swiftness of their motion, the sheep are frightened, and not able to drink of them; but to still waters, pure and clear, and motionless, or that go softly, like the waters of Shiloah, Is 8:6; and the "leading" to them is in a gentle way, easily, as they are able to bear it; so Jacob led his flock, Gen 33:14; and Christ leads his, Is 40:11; by these "still waters" may be designed the everlasting love of God, which is like a river, the streams whereof make glad the hearts of his people; these are the waters of the sanctuary, which rise to the ankles, knees, and loins, and are as a broad river to swim in; the pure river of water of life Christ leads his sheep to, and gives them to drink freely of: also communion with God, which the saints pant after, as the hart pants after the water brooks, and Christ gives access unto; moreover he himself is the fountain of gardens, and well of living waters, and streams from Lebanon; and the graces of his Spirit are also as rivers of living water, all which he makes his people partakers of; to which may be added, that the Scriptures, and the truths of the Gospel, are like still, quiet, and refreshing waters to them, and are the waters to which those that are athirst are invited to come, Is 55:1; and in the immortal state Christ will still be a shepherd, and will feed his people, and lead them to fountains of living water, where they shall solace themselves for ever, and shall know no more sorrow and sighing, Rev_ 7:17. (t) "tenerae herbae", Piscator, Amama, Gejerus, Michaelis; "in folds of budding grass", Ainsworth. (u) "aquas requietum", Pagninus, Montanus; "quietum", Vatablus, Michaelis; "vel quietis", Gejerus; so Ainsworth; Apollinar. John Wesley 23:2 Lie down - To repose myself at noon, as the manner was in those hot countries. Green - Where there is both delight and plenty of provisions. Robert Jamieson, A. R. Fausset and David Brown 23:2 green pastures--or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest. the still waters--are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.
22:322:3: Դարձոյց զանձն իմ առ իս, առաջնորդեաց ինձ ՚ի ճանապարհս արդարութեան վասն անուան իւրոյ[6721]։ [6721] Ոմանք.Զանձն իմ, եւ առաջնոր՛՛։ 4 Նա կենդանացրեց ինձ, յանուն իր անուան առաջնորդեց ինձ արդարութեան ճանապարհներով: 3 Հոգիս կը նորոգէ։Իր անուանը համար արդարութեան ճամբաներու մէջ կ’առաջնորդէ ինծի։ Դարձոյց զանձն իմ առ իս, առաջնորդեաց ինձ ի ճանապարհս արդարութեան վասն անուան իւրոյ: 22:3: Դարձոյց զանձն իմ առ իս, առաջնորդեաց ինձ ՚ի ճանապարհս արդարութեան վասն անուան իւրոյ[6721]։ [6721] Ոմանք.Զանձն իմ, եւ առաջնոր՛՛։ 4 Նա կենդանացրեց ինձ, յանուն իր անուան առաջնորդեց ինձ արդարութեան ճանապարհներով: 3 Հոգիս կը նորոգէ։Իր անուանը համար արդարութեան ճամբաներու մէջ կ’առաջնորդէ ինծի։ zohrab-1805▾ eastern-1994▾ western am▾	22:322:3 подкрепляет душу мою, направляет меня на стези правды ради имени Своего. 22:3 τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐπέστρεψεν επιστρεφω turn around; return ὡδήγησέν οδηγεω guide με με me ἐπὶ επι in; on τρίβους τριβος path δικαιοσύνης δικαιοσυνη rightness; right standing ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ὀνόματος ονομα name; notable αὐτοῦ αυτος he; him 22:3 וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you קָדֹ֑ושׁ qāḏˈôš קָדֹושׁ holy יֹ֝ושֵׁ֗ב ˈyôšˈēv ישׁב sit תְּהִלֹּ֥ות tᵊhillˌôṯ תְּהִלָּה praise יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 22:3. animam meam refecit duxit me per semitas iustitiae propter nomen suumHe hath converted my soul. He hath led me on the paths of justice, for his own name's sake. 2. He maketh me to lie down in green pastures: he leadeth me beside the still waters. He restoreth my soul: he leadeth me in the paths of righteousness for his name' s sake: 22:3 подкрепляет душу мою, направляет меня на стези правды ради имени Своего. 22:3 τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐπέστρεψεν επιστρεφω turn around; return ὡδήγησέν οδηγεω guide με με me ἐπὶ επι in; on τρίβους τριβος path δικαιοσύνης δικαιοσυνη rightness; right standing ἕνεκεν ενεκα for the sake of; on account of τοῦ ο the ὀνόματος ονομα name; notable αὐτοῦ αυτος he; him 22:3 וְ wᵊ וְ and אַתָּ֥ה ʔattˌā אַתָּה you קָדֹ֑ושׁ qāḏˈôš קָדֹושׁ holy יֹ֝ושֵׁ֗ב ˈyôšˈēv ישׁב sit תְּהִלֹּ֥ות tᵊhillˌôṯ תְּהִלָּה praise יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel 22:3. animam meam refecit duxit me per semitas iustitiae propter nomen suum He hath converted my soul. He hath led me on the paths of justice, for his own name's sake. 2. He maketh me to lie down in green pastures: he leadeth me beside the still waters. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "Подкрепляет душу" - своим попечением о Давиде Господь подкрепляет его, "душу мою" - гебраизм - "меня". - "Направляет меня на стези правды" - разными фактами из жизни или откровениями своей воли через пророков указывает, в случае уклонений, истинный путь жизни. Так, напр., было после преступления с Вирсавией, которое обличил пророк Нафан. - "Ради имени Своего" - выражение, часто повторяемое в псалмах и вообще в Библии. Оно означает, что Господь, Который свят и не имеет в себе никакого недостатка, требует и от своих рабов - людей нравственной чистоты, почему и "направляет на стези правды", чтобы человек, как раб и сын Бога, своим недостоинством не унижал своего Господина и Отца Бога. Adam Clarke: Commentary on the Bible - 1831 23:3: He restoreth my soul - Brings back my life from destruction; and converts my soul from sin, that it may not eternally perish. Or, after it has backslidden from him, heals its backslidings, and restores it to his favor. See the old paraphrase on this clause in the preceding note. In the paths of righteousness - במעגלי צדק bemageley tsedek, "in the circuits" or "orbits of righteousness." In many places of Scripture man appears to be represented under the notion of a secondary planet moving round its primary; or as a planet revolving round the sun, from whom it receives its power of revolving, with all its light and heat. Thus man stands in reference to the Sun of righteousness; by his power alone is he enabled to walk uprightly; by his light he is enlightened; and by his heat he is vivified, and enabled to bring forth good fruit. When he keeps in his proper orbit, having the light of the glory of God reflected from the face of Jesus Christ, he is enabled to enlighten and strengthen others. He that is enlightened may enlighten; he that is fed may feed. For his name's sake - To display the glory of his grace, and not on account of any merit in me. God's motives of conduct towards the children of men are derived from the perfections and goodness of his own nature. Albert Barnes: Notes on the Bible - 1834 23:3: He leadeth me beside the still waters - Margin, "waters of quietness." Not stagnant waters, but waters not tempestuous and stormy; waters so calm, gentle, and still, as to suggest the idea of repose, and such as prompt to repose. As applied to the people of God, this denotes the calmness - the peace - the repose of the soul, when salvation flows as in a gently running stream; when there is no apprehension of want; when the heart is at; peace with God. He restoreth my soul - literally, "He causes my life to return." DeWette, "He quickens me," or causes me to live. The word soul" here means life, or spirit, and not the soul in the strict sense in which the term is now used. It refers to the spirit when exhausted, weary, or sad; and the meaning is, that God quickens or vivifies the spirit when thus exhausted. The reference is not to the soul as wandering or backsliding from God, but to the life or spirit as exhausted, wearied, troubled, anxious, worn down with care and toil. the heart, thus exhausted, He re-animates. He brings back its vigor. He encourages it; excites it to new effort; fills it with new joy. He leadeth me in the paths of righteousness - In right paths, or right ways. He conducts me in the straight path that leads to Himself; He does not permit me to wander in ways that would lead to ruin. In reference to His people it is true: (a) that He leads them in the path by which they become righteous, or by which they are "justified" before him; and (b) that He leads them in the way of "uprightness" and "truth." He guides them in the way to heaven; His constant care is evinced that they "may" walk in that path. For his name's sake - For His own sake; or, that His name may be honored. It is not primarily on their account; it is not solely that they may be saved. It is that He may be honored: (a) in their being saved at all; (b) in the manner in which it is done; (c) in the influence of their whole life, under His guidance, as making known His own character and perfections. Compare Isa 43:25; Isa 48:9; Isa 66:5; Jer 14:7. The feeling expressed in this verse is that of confidence in God; an assurance that he would always lead his people in the path in which they should go. Compare Psa 25:9. This he will always do if people will follow the directions of His word, the teachings of His Spirit, and the guidance of His providence. No one who submits to Him in this way will ever go astray! R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:3: restoreth: Psa 19:7 *marg. Psa 51:10, Psa 51:12, Psa 85:4-7, Psa 119:176; Job 33:30; Jer 32:37-42; Hos 14:4-9; Mic 7:8, Mic 7:9, Mic 7:18, Mic 7:19; Luk 22:31, Luk 22:32; Rev 3:19 leadeth: Psa 5:8, Psa 34:3, Psa 143:8-10; Pro 8:20; Isa 42:16; Jer 31:8 for his: Psa 79:9; Eze 20:14; Eph 1:6 Geneva 1599 23:3 He (b) restoreth my soul: he leadeth me in the (c) paths of righteousness for his name's sake. (b) He comforts or refreshes me. (c) Plain or straight ways. John Gill 23:3 He restoreth my soul,.... Either when backslidden, and brings it back again when led or driven away, and heals its backslidings; or rather, when fainting, swooning, and ready to die away, he fetches it back again, relieves, refreshes, and comforts with the discoveries of his love, with the promises of his word, and with the consolations of his Spirit, and such like reviving cordials; see Gill on Ps 19:7; he leadeth, he in the paths of righteousness; in the plain paths of truth and holiness, in which men, though fools, shall not err; in right ones, though they sometimes seem rough and rugged to Christ's sheep, yet are not crooked; there is no turning to the right hand or the left; they lead straight on to the city of habitation; and they are righteous ones, as paths of duty are, and all the commandments and ordinances of the Lord be; moreover, Christ leads his by faith, to walk on in him and in his righteousness, looking through it, and on account of it, for eternal life; see Prov 8:20; and all this he does for his name's sake; for his own glory and the praise of his grace, and not for any merits or deserts in men. John Wesley 23:3 Restoreth - Heb. He bringeth it back; from its errors and wandering. For - Not for any worth in me, but for the glory of his justice, and faithfulness, and goodness. Robert Jamieson, A. R. Fausset and David Brown 23:3 To restore the soul is to revive or quicken it (Ps 19:7), or relieve it (Lam 1:11, Lam 1:19). paths of righteousness--those of safety, as directed by God, and pleasing to Him. for his name's sake--or, regard for His perfections, pledged for His people's welfare.
22:422:4: Թէպէտ եւ գնացից ես ՚ի մէջ ստուերաց մահու, ո՛չ երկեայց ՚ի չարէ զի դու Տէր ընդ իս ես։ Ցուպ քո եւ գաւազան, նոքա մխիթարեսցեն զիս[6722]։ [6722] Ոմանք.Թէպէտ եւ գնացի ես։ 5 Եթէ նոյնիսկ անցնեմ մահուան ստուերների միջով, չեմ վախենայ չարից, քանզի դու, Տէ՛ր, ինձ հետ ես: Քո ցուպն ու գաւազանն ինձ կը մխիթարեն: 4 Թէեւ մահուան շուքի ձորին մէջ ալ պտըտիմ, Չարէն պիտի չվախնամ, Վասն զի դուն ինծի հետ ես, Քու ցուպդ ու գաւազանդ՝ անոնք զիս պիտի մխիթարեն։ Թէպէտեւ գնացից ես ^[129]ի մէջ ստուերաց մահու, ոչ երկեայց ի չարէ. զի դու, Տէր, ընդ իս ես. ցուպ քո եւ գաւազան, նոքա մխիթարեսցեն զիս: 22:4: Թէպէտ եւ գնացից ես ՚ի մէջ ստուերաց մահու, ո՛չ երկեայց ՚ի չարէ զի դու Տէր ընդ իս ես։ Ցուպ քո եւ գաւազան, նոքա մխիթարեսցեն զիս[6722]։ [6722] Ոմանք.Թէպէտ եւ գնացի ես։ 5 Եթէ նոյնիսկ անցնեմ մահուան ստուերների միջով, չեմ վախենայ չարից, քանզի դու, Տէ՛ր, ինձ հետ ես: Քո ցուպն ու գաւազանն ինձ կը մխիթարեն: 4 Թէեւ մահուան շուքի ձորին մէջ ալ պտըտիմ, Չարէն պիտի չվախնամ, Վասն զի դուն ինծի հետ ես, Քու ցուպդ ու գաւազանդ՝ անոնք զիս պիտի մխիթարեն։ zohrab-1805▾ eastern-1994▾ western am▾	22:422:4 Если я пойду и долиною смертной тени, не убоюсь зла, потому что Ты со мной; Твой жезл и Твой посох они успокаивают меня. 22:4 ἐὰν εαν and if; unless γὰρ γαρ for καὶ και and; even πορευθῶ πορευομαι travel; go ἐν εν in μέσῳ μεσος in the midst; in the middle σκιᾶς σκια shadow; shade θανάτου θανατος death οὐ ου not φοβηθήσομαι φοβεω afraid; fear κακά κακος bad; ugly ὅτι οτι since; that σὺ συ you μετ᾿ μετα with; amid ἐμοῦ εμου my εἶ ειμι be ἡ ο the ῥάβδος ραβδος rod σου σου of you; your καὶ και and; even ἡ ο the βακτηρία βακτηρια of you; your αὐταί αυτος he; him με με me παρεκάλεσαν παρακαλεω counsel; appeal to 22:4 בְּ֭ךָ ˈbᵊḵā בְּ in בָּטְח֣וּ bāṭᵊḥˈû בטח trust אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father בָּ֝טְח֗וּ ˈbāṭᵊḥˈû בטח trust וַֽ wˈa וְ and תְּפַלְּטֵֽמֹו׃ ttᵊfallᵊṭˈēmô פלט escape 22:4. sed et si ambulavero in valle mortis non timebo malum quoniam tu mecum es virga tua et baculus tuus ipsa consolabuntur meFor though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me. 3. He restoreth my soul: he guideth me in the paths of righteousness for his name’s sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou [art] with me; thy rod and thy staff they comfort me: 22:4 Если я пойду и долиною смертной тени, не убоюсь зла, потому что Ты со мной; Твой жезл и Твой посох они успокаивают меня. 22:4 ἐὰν εαν and if; unless γὰρ γαρ for καὶ και and; even πορευθῶ πορευομαι travel; go ἐν εν in μέσῳ μεσος in the midst; in the middle σκιᾶς σκια shadow; shade θανάτου θανατος death οὐ ου not φοβηθήσομαι φοβεω afraid; fear κακά κακος bad; ugly ὅτι οτι since; that σὺ συ you μετ᾿ μετα with; amid ἐμοῦ εμου my εἶ ειμι be ἡ ο the ῥάβδος ραβδος rod σου σου of you; your καὶ και and; even ἡ ο the βακτηρία βακτηρια of you; your αὐταί αυτος he; him με με me παρεκάλεσαν παρακαλεω counsel; appeal to 22:4 בְּ֭ךָ ˈbᵊḵā בְּ in בָּטְח֣וּ bāṭᵊḥˈû בטח trust אֲבֹתֵ֑ינוּ ʔᵃvōṯˈênû אָב father בָּ֝טְח֗וּ ˈbāṭᵊḥˈû בטח trust וַֽ wˈa וְ and תְּפַלְּטֵֽמֹו׃ ttᵊfallᵊṭˈēmô פלט escape 22:4. sed et si ambulavero in valle mortis non timebo malum quoniam tu mecum es virga tua et baculus tuus ipsa consolabuntur me For though I should walk in the midst of the shadow of death, I will fear no evils, for thou art with me. Thy rod and thy staff, they have comforted me. 3. He restoreth my soul: he guideth me in the paths of righteousness for his name’s sake. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. "Долина смертной тени" - долина, полная опасностей для жизни от возможных нападений врагов. Это та долина, где он находился в данное время, полная опасностей от близости врагов. Давид верит, что Господь спасет его от смертных опасностей. - "Жезл и Твой посох" - орудия, которыми пастухи защищают свои стада от хищных зверей. Господь оберегает меня своей силой, как пастух овец посохом. Adam Clarke: Commentary on the Bible - 1831 23:4: Yea, though I walk through the valley of the shadow of death - The reference is still to the shepherd. Though I, as one of the flock, should walk through the most dismal valley, in the dead of the night, exposed to pitfalls, precipices, devouring beasts, etc., I should fear no evil under the guidance and protection of such a Shepherd. He knows all the passes, dangerous defiles, hidden pits, and abrupt precipices in the way; and he will guide me around, about, and through them. See the phrase shadow of death explained on Mat 4:16 (note). "Thof I ward well and imang tha, that nouther has knowyng of God, ne luf or in myddis of this lyf, that es schadow of ded; for it es blak for myrkenes of syn; and it ledes til dede and il men, imang qwam gude men wones: - I sal nout drede il, pryve nor apert; for thu ert with me in my hert, qwar I fele thu so, that eftir the schadow of dede, I be with the in thi vera lyf." - Old Psalter. For thou art with me - He who has his God for a companion need fear no danger; for he can neither mistake his way, nor be injured. Thy rod and thy staff - שבטך shibtecha, thy scepter, rod, ensign of a tribe, staff of office; for so שבט shebet signifies in Scripture. And thy staff, ומשענתך umishantecha, thy prop or support. The former may signify the shepherd's crook; the latter, some sort of rest or support, similar to our camp stool, which the shepherds might carry with them as an occasional seat, when the earth was too wet to be sat on with safety. With the rod or crook the shepherd could defend his sheep, and with it lay hold of their horns or legs to pull them out of thickets, boys, pits, or waters. We are not to suppose that by the rod correction is meant: there is no idea of this kind either in the text, or in the original word; nor has it this meaning in any part of Scripture. Besides, correction and chastisement do not comfort; they are not, at least for the present, joyous, but grievous; nor can any person look forward to them with comfort. They abuse the text who paraphrase rod correction, etc. The other term שען shaan signifies support, something to rest on, as a staff, crutch, stave, or the like. The Chaldee translates thus: "Even though I should walk in captivity, in the valley of the shadow of death, I will not fear evil. Seeing thy Word (מימרך meymerach, thy personal Word) is my Assistant or Support; thy right word and thy law console me." Here we find that the Word, מימר meymar, is distinguished from any thing spoken, and even from the law itself. I cannot withhold the paraphrase of the old Psalter though it considers the rod as signifying correction: "Sothly I sal drede na nylle; for thy wande, that es thi lyght disciplyne, that chasties me as thi son: and thi staf, that es thi stalworth help, that I lene me til, and haldes me uppe; thai have comforthed me; lerand (learning, teaching) me qwat I suld do; and haldand my thaught in the, that es my comforth." Albert Barnes: Notes on the Bible - 1834 84:4 , "blessed are they that dwell in thy house." (Compare also Psa 87:1, Psa 87:3, Psa 10). The "language" here is obviously taken from the employment of those who had their habitation near the tabernacle, and afterward the temple, whose business it was to attend constantly on the service of God, and to minister in his courts. We are not to suppose of David that he anticipated such a residence in or near the tabernacle or the house of God; but the meaning is, that he anticipated and desired a life as if he dwelt there, and as if he was constantly engaged in holy occupations. His life would be spent as if in the constant service of God; his joy and peace in religion would be as if he were always within the immediate dwelling-place of the Most High. This expresses the desire of a true child of God. He wishes to live as if he were always engaged in solemn acts of worship, and occupied in holy things; he desires peace and joy in religion as if he were constantly in the place where God makes his abode, and allowed to partake of his smiles and friendship. In a very important sense it is his privilege so to live even on earth; it will certainly be his privilege so to live in heaven: and, full of grateful exultation and joy, every child of God may adopt this language as his own, and say confidently, "Goodness and mercy will follow me all the days of my life here, and I shall dwell in the house of the Lord foRev_er," for heaven, where God dwells, will be his eternal home. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:4: through: Psa 44:19; Job 3:5, Job 10:21, Job 10:22, Job 24:17; Jer 2:6; Luk 1:79 I will: Psa 3:6, Psa 27:1-4, Psa 46:1-3, Psa 118:6, Psa 138:7; Isa 41:10; Co1 15:55-57 for thou: Psa 14:5, Psa 46:11; Isa 8:9, Isa 8:10, Isa 43:1, Isa 43:2; Zac 8:23; Mat 1:23, Mat 28:20; Act 18:9, Act 18:10; Ti2 4:22 thy rod: Psa 110:2; Mic 7:14; Zac 11:10, Zac 11:14 Carl Friedrich Keil and Franz Delitzsch 23:4 Rod and staff are here not so much those of the pilgrim, which would be a confusing transition to a different figure, but those of Jahve, the Shepherd (שׁבט, as in Mic 7:14, and in connection with it, cf. Num 21:18, משׁענת as the filling up of the picture), as the means of guidance and defence. The one rod, which the shepherd holds up to guide the flock, and upon which he leans and anxiously watches over the flock, has assumed a double form in the conception of the idea. This rod and staff in the hand of God comfort him, i.e., preserve to him the feeling of security, and therefore a cheerful spirit. Even when he passes through a valley dark and gloomy as the shadow of death, where surprises and calamities of every kind threaten him, he hears no misfortune. The lxx narrows the figure, rendering בגיא according to the Aramaic בּגוא, Dan 3:25, ἐν μέσῳ. The noun צלמות, which occurs in this passage for the first time in the Old Testament literature, is originally not a compound word; but being formed from a verb צלם, Arab. ḏlm (root צל, Arab. ḏl), to overshadow, darken, after the form עבדוּת, but pronounced צלמות (cf. חצרמות, Hadra-môt = the court of death, בּצלאל in-God's-shadow), it signifies the shadow of death as an epithet of the most fearful darkness, as of Hades, Job 10:21., but also of a shaft of a mine, Job 28:3, and more especially of darkness such as makes itself felt in a wild, uninhabited desert, Jer 2:6. After the figure of the shepherd fades away in Ps 23:4, that of the host appears. His enemies must look quietly on (נגד as in Ps 31:20), without being able to do anything, and see how Jahve provides bountifully for His guest, anoints him with sweet perfumes as at a joyous and magnificent banquet (Ps 92:11), and fills his cup to excess. What is meant thereby, is not necessarily only blessings of a spiritual kind. The king fleeing before Absolom and forsaken by the mass of his people was, with his army, even outwardly in danger of being destroyed by want; it is, therefore, even an abundance of daily bread streaming in upon them, as in 2Kings 17:27-29, that is meant; but even this, spiritually regarded, as a gift from heaven, and so that the satisfying, refreshing and quickening is only the outside phase of simultaneous inward experiences. (Note: In the mouth of the New Testament saint, especially on the dies viridium, it is the table of the Lord's supper, as Apollinaris also hints when he applied to it the epithet ῥιγεδανῶν βρίθουσαν, horrendorum onustam.) The future תּערך is followed, according to the customary return to the perfect ground-form, by דּשּׁנתּ, which has, none the less, the signification of a present. And in the closing assertion, כּוסי, my cup, is metonymically equivalent to the contents of my cup. This is רויה, a fulness satiating even to excess. Geneva 1599 23:4 Yea, though I walk through the valley of the (d) shadow of death, I will fear no evil: for thou [art] with me; thy rod and thy staff they comfort me. (d) Though he was in danger of death, as the sheep that wanders in the dark valley without his shepherd. John Gill 23:4 Yea, though I walk through the valley of the shadow of death,.... Which designs not a state of spiritual darkness and ignorance, as sitting in the shadow of death sometimes does, since the psalmist cannot be supposed to be at this time or after in such a condition; see Is 9:2; nor desertion or the hidings of God's face, which is sometimes the case of the people of God, and was the case of the psalmist at times; but now he expressly says the Lord was with him; but rather, since the grave is called the land of the shadow of death, and the distresses persons are usually in, under apprehensions of immediate death, are called the terrors of the shadow of death; see Job 10:21; the case supposed is, that should his soul draw nigh to the grave, and the sorrows of death compass him about, and he should be upon the brink and borders of eternity, he should be fearless of evil, and sing, "O death! where is thy sting? O grave! where is thy victory?" 1Cor 15:55, though it seems best of all to interpret it of the most severe and terrible affliction or dark dispensation of Providence it could be thought he should ever come under, Ps 44:19. The Targum interprets it of captivity, and Jarchi and Kimchi of the wilderness of Ziph, in which David was when pursued by Saul; and the latter also, together with Ben Melech, of the grave, and of a place of danger and of distress, which is like unto the grave, that is, a place of darkness; and Aben Ezra of some grievous calamity, which God had decreed to bring into the world. Suidas (w) interprets this phrase of danger leading to death; afflictions attend the people of God in this life; there is a continued series of them, so that they may be said to walk in them; these are the way in which they walk heaven, and through which they enter the kingdom; for though they continue long, and one affliction comes after another, yet there will be an end at last; they will walk and wade through them, and come out of great tribulations; and in the midst of such dark dispensations, comparable to a dark and gloomy valley, covered with the shadow of death, the psalmist intimates what would be the inward disposition of his mind, and what his conduct and behaviour: I will fear no evil; neither the evil one Satan, who is the wolf that comes to the flock to kill and to destroy, and the roaring lion that seeks whom he may devour, since the Lord was his shepherd, and on his side: nor evil men, who kill the body and can do no more, Ps 27:1; nor any evil thing, the worst calamity that could befall him, since everything of this kind is determined by God, and comes not without his knowledge and will, and works for good, and cannot separate from the love of Christ; see Ps 46:1; for thou art with me; sheep are timorous creatures, and so are Christ's people; but when he the shepherd is them, to sympathize with them under all their afflictions, to revive and comfort them with the cordials of his love and promises of his grace, to bear them up and support them with his mighty arm of power, to teach and instruct them by every providence, and sanctify all unto them; their fears are driven away, and they pass through the dark valley, the deep waters, and fiery trials, with courage and cheerfulness; see Is 41:10; thy rod and thy staff they comfort me; not the rod of afflictions and chastisements, which is the sense of some Jewish (x) as well as Christian interpreters; though these are in love, and the saints have often much consolation under them; but these are designed by the valley of the shadow of death, and cannot have a place here, but rather the rod of the word, called the rod of Christ's strength, and the staff of the promises and the provisions of God's house, the whole staff and stay of bread and water, which are sure unto the saints, and refresh and comfort them. The Targum interprets the rod and staff of the word and law of God; and those interpreters who explain the rod of afflictions, yet by the staff understand the law; and Jarchi expounds it, of the mercy of God in the remission of sin, in which the psalmist trusted: the allusion is to the shepherd's crook or staff, as in other places; see Mic 7:14; which was made use of for the telling and numbering of the sheep, Lev 27:32; and it is no small comfort to the sheep of Christ that they have passed under his rod, who has told them, and that they are all numbered by him; not only their persons, but the very hairs of their head; and that they are under his care and protection: the shepherd with his rod, staff, or crook, directs the sheep where to go, pushes forward those that are behind, and fetches back those that go astray; as well as drives away dogs, wolves, bears, &c. that would make a prey of the flock; and of such use is the word of God, attended with the power of Christ and his Spirit; it points out the path of faith, truth, and holiness, the saints should walk in; it urges and stirs up those that are negligent to the discharge of their duty, and is the means of reclaiming backsliders, and of preserving the flock from the ravenous wolves of false teachers: in a word, the presence, power, and protection of Christ, in and by is Gospel and ordinances, are what are here intended, and which are the comfort and safety of his people, in the worst of times and cases. (w) In voce (x) Shirhashirim Rabba, fol. 9. 2. Jarchi & Kimchi in loc. John Wesley 23:4 Thy rod and thy staff - Two words denoting the same thing, and both designing God's pastoral care over him. Robert Jamieson, A. R. Fausset and David Brown 23:4 In the darkest and most trying hour God is near. the valley of the shadow of death--is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest. thy rod and thy staff--are symbols of a shepherd's office. By them he guides his sheep.
22:522:5: Պատրաստ արարեր առաջի իմ սեղան, ակն յանդիմա՛ն նեղչաց իմոց։ Օծեր իւղով զգլուխ իմ, բաժակ քո որպէս անապակ արբեցոյց զիս։ 6 Իմ առջեւ սեղան պատրաստեցիր հալածիչներիս աչքերի դիմաց: Գլուխս իւղով օծեցիր, եւ քո բաժակն ինձ արբեցրեց անխառն գինու պէս: 5 Սեղան կը պատրաստես իմ առջեւս իմ թշնամիներուս դիմաց. Իմ գլուխս իւղով կ’օծես, Իմ բաժակս խիստ լեցուն է։ Պատրաստ արարեր առաջի իմ սեղան, ակն յանդիման նեղչաց իմոց. օծեր իւղով զգլուխ իմ, ^[130]բաժակ քո որպէս անապակ արբեցոյց զիս: 22:5: Պատրաստ արարեր առաջի իմ սեղան, ակն յանդիմա՛ն նեղչաց իմոց։ Օծեր իւղով զգլուխ իմ, բաժակ քո որպէս անապակ արբեցոյց զիս։ 6 Իմ առջեւ սեղան պատրաստեցիր հալածիչներիս աչքերի դիմաց: Գլուխս իւղով օծեցիր, եւ քո բաժակն ինձ արբեցրեց անխառն գինու պէս: 5 Սեղան կը պատրաստես իմ առջեւս իմ թշնամիներուս դիմաց. Իմ գլուխս իւղով կ’օծես, Իմ բաժակս խիստ լեցուն է։ zohrab-1805▾ eastern-1994▾ western am▾	22:522:5 Ты приготовил предо мною трапезу в виду врагов моих; умастил елеем голову мою; чаша моя преисполнена. 22:5 ἡτοίμασας ετοιμαζω prepare ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine τράπεζαν τραπεζα table; bank ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite τῶν ο the θλιβόντων θλιβω pressure; press against με με me ἐλίπανας λιπαινω in ἐλαίῳ ελαιον oil τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even τὸ ο the ποτήριόν ποτηριον cup σου σου of you; your μεθύσκον μεθυω get drunk ὡς ως.1 as; how κράτιστον κρεισσων superior 22:5 אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to זָעֲק֣וּ zāʕᵃqˈû זעק cry וְ wᵊ וְ and נִמְלָ֑טוּ nimlˈāṭû מלט escape בְּךָ֖ bᵊḵˌā בְּ in בָטְח֣וּ vāṭᵊḥˈû בטח trust וְ wᵊ וְ and לֹא־ lō- לֹא not בֹֽושׁוּ׃ vˈôšû בושׁ be ashamed 22:5. pones coram me mensam ex adverso hostium meorum inpinguasti oleo caput meum calix meus inebriansThou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebreateth me, how goodly is it! 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over: 22:5 Ты приготовил предо мною трапезу в виду врагов моих; умастил елеем голову мою; чаша моя преисполнена. 22:5 ἡτοίμασας ετοιμαζω prepare ἐνώπιόν ενωπιος in the face; facing μου μου of me; mine τράπεζαν τραπεζα table; bank ἐξ εκ from; out of ἐναντίας εναντιος contrary; opposite τῶν ο the θλιβόντων θλιβω pressure; press against με με me ἐλίπανας λιπαινω in ἐλαίῳ ελαιον oil τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even τὸ ο the ποτήριόν ποτηριον cup σου σου of you; your μεθύσκον μεθυω get drunk ὡς ως.1 as; how κράτιστον κρεισσων superior 22:5 אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to זָעֲק֣וּ zāʕᵃqˈû זעק cry וְ wᵊ וְ and נִמְלָ֑טוּ nimlˈāṭû מלט escape בְּךָ֖ bᵊḵˌā בְּ in בָטְח֣וּ vāṭᵊḥˈû בטח trust וְ wᵊ וְ and לֹא־ lō- לֹא not בֹֽושׁוּ׃ vˈôšû בושׁ be ashamed 22:5. pones coram me mensam ex adverso hostium meorum inpinguasti oleo caput meum calix meus inebrians Thou hast prepared a table before me against them that afflict me. Thou hast anointed my head with oil; and my chalice which inebreateth me, how goodly is it! 4. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff, they comfort me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5. "Умастил елеем голову", благодаря посланной помощи я испытываю радостное настроение, внешним знаком чего на Востоке являлось умащение елеем головы. Adam Clarke: Commentary on the Bible - 1831 23:5: Thou preparest a table before me - Here the second allegory begins. A magnificent banquet is provided by a most liberal and benevolent host; who has not only the bounty to feed me, but power to protect me; and, though surrounded by enemies, I sit down to this table with confidence, knowing that I shall feast in perfect security. This may refer to the favor God gave the poor captive Israelites in the sight of the Chaldeans who had grievously treated them for seventy years; and whose king, Cyrus, had not only permitted them now to return to their own land, but had also furnished them with every thing requisite for their passage, and for repairing the walls of Jerusalem, and rebuilding the temple of the Lord, where the sacrifices were offered as usual, and the people of God feasted on them. Thou anointest my head with oil - Perfumed oil was poured on the heads of distinguished guests, when at the feasts of great personages. The woman in the Gospel, who poured the box of ointment of spikenard on the head of our Lord (see Mat 26:6, Mat 26:7; Mar 14:8; Luk 7:46), only acted according to the custom of her own country, which the host, who invited our Lord, had shamefully neglected. My cup runneth over - Thou hast not only given me abundance of food, but hast filled my cup with the best wine. Albert Barnes: Notes on the Bible - 1834 23:5: Thou preparest a table - The image is now changed, though expressing the general idea which is indicated in the first verse of the psalm, "I shall not want." The evidence or proof of this in the pRev_ious verses is, that God was a shepherd, and would provide for him as a shepherd does for his flock; the evidence here is that God had provided a table, or a feast, for him in the very presence of his enemies, and had filled his cup with joy. The word "table" here is synonymous with "feast;" and the meaning is, "thou providest for my wants." There "may" be an allusion here to some particular period of the life of the psalmist, when he was in want, and when he perhaps felt an apprehension that he would perish, and when God had unexpectedly provided for his wants; but it is impossible now to determine to what occasion he thus refers. There were numerous occasions in the life of David which would be well represented by this language, "as if" God had provided a meal for him in the very "presence" of his foes, and in spite of them. Before me - For me. It is spread in my presence, and for me. In the presence of mine enemies - That is, in spite of them, or so that they could not pRev_ent it. They were compelled to look on and see how God provided for him. It was manifest that this was from God; it was a proof of the divine favor; it furnished an assurance that he who had done this would never leave him to want. The friends of God are made to triumph in the very presence of their foes. Their enemies are compelled to see how He interposes in their behalf, how He provides for them, and how He defends them. Their final triumph in the day of judgment will be in the very presence of all their assembled enemies, for in their very presence He will pronounce the sentence which will make their eternal happiness sure, Mat 25:31-36. Thou anointest my head with oil - Margin, as in Hebrew, "makest fat." That is, thou dost pour oil on my head so abundantly that it seems to be made fat with it. The expression indicates abundance. The allusion is to the custom of anointing the head on festival occasions, as an indication of prosperity and rejoicing (see Mat 6:17, note; Luk 7:46, note), and the whole is indicative of the divine favor, of prosperity, and of joy. My cup runneth over - It is not merely "full;" it runs over. This, too, indicates abundance; and from the abundance of the favors thus bestowed, the psalmist infers that God would always provide for him, and that He would never leave him to want. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:5: preparest: Psa 22:26, Psa 22:29, Psa 31:19, Psa 31:20, Psa 104:15; Job 36:16; Isa 25:6; Joh 6:53-56; Joh 10:9, Joh 10:10, Joh 16:22 thou anointest: Heb. makest fat, Psa 45:7, Psa 92:10; Amo 6:6; Mat 6:17; Co2 1:21; Jo1 2:20, Jo1 2:27 my cup: Psa 16:5, Psa 116:13; Co1 10:16; Eph 3:20 Geneva 1599 23:5 Thou preparest a (e) table before me in the presence of mine enemies: thou (f) anointest my head with oil; my cup runneth over. (e) Even though his enemies sought to destroy him, yet God delivers him, and deals most liberally with him in spite of them. (f) As was the manner of great feasts. John Gill 23:5 Thou preparest a table before me,.... In a providential way granting a sufficiency, and even an affluence of temporal good things; the providence of God lays and spreads a table for his people in the wilderness, and sets them down at it, and bids them welcome to it; see Ps 78:19; and in a way of grace, the Lord making large provisions in his house for them, called the goodness and fatness of his house, and a feast of fat things; and under the Gospel dispensation, the table of the Lord, on which are set his flesh and blood for faith to feed upon; see Prov 9:2; and also in heaven, the joys of which are compared to a feast, and the enjoyment of them to sitting at a table, and which are prepared by the Lord for his people, from the foundation of the world; and of which they have some foresight and foretaste in this world; see Lk 22:30; and all this in the presence of my enemies; they seeing and envying the outward prosperity of the saints, whenever they enjoy it, and their liberty of worshipping God, hearing his word, and attending on his ordinances, none making them afraid; as they will see, and envy, and be distressed at a more glorious state of the church yet to come, Rev_ 11:12; and even, as it should seem from the parable of the rich man and Lazarus, the glory and happiness of the saints in the other world will be seen, or by some way or other known, by wicked men; which will be an affliction to them, and an aggravation of their misery; though here it seems chiefly to regard the present life. Some have thought there is an allusion to princes, who, having conquered others, eat and feast at a well spread table in the presence of the conquered, and they being under it; see Judg 1:7; thou anointest my head with oil; giving him an abundance of good things, not only for necessity, but for pleasure and delight; especially pouring out largely upon him the oil of gladness, the Spirit of God and his graces, the anointing which teaches all things, and filling him with spiritual joy and comfort; for this refers not to the anointing of David with material oil for the kingdom, by Samuel, while Saul was living, or by the men of Judah, and afterwards by all the tribes of Israel, when Saul was dead. The allusion is to the custom of the eastern countries, at feasts, to anoint the heads of the guests with oil; see Eccles 9:7. It was usual to anoint the head, as well as other parts of the body, on certain occasions; hence that of Propertius (y): and in the times before Homer (z) it was usual both to wash and anoint before meals, and not the head only, but the feet also; which, though Pliny (a) represents as luxurious, was in use in Christ's time, Lk 7:38; and spoken of as an ancient custom by Aristophanes (b) his Scholiast for daughters to anoint the feet of their parents after they had washed them; which may serve to illustrate the passage in the Gospel; see Eccles 9:8; my cup runneth over; denoting an affluence of temporal good things, and especially of spiritual ones, which was David's case. Such who are blessed with all spiritual blessings in Christ, to whom the grace of the Lord has been exceeding abundant, and the Lord himself is the portion of their cup, their cup may be said to run over indeed. (y) "Terque lavet nostras spica cilissa comas", l. 4. eleg. 6. v. 74. (z) Iliad. 10. v. 577, 578. Odyss. l. 3. v. 466. & l. 8. v. 454. & l. 10. v. 450. (a) Nat. Hist. l. 13. c. 3. (b) Vespes, p. 473, 516, 517. John Wesley 23:5 A table - Thou furnishest me with plenty of provisions and comforts. Oil - With aromatic ointments, which were then used at great feasts; thy comforts delight my soul. Runneth over - Thou hast given me a plentiful portions, signified by the cup, given to the guests by the master of the feast. Robert Jamieson, A. R. Fausset and David Brown 23:5 Another figure expresses God's provided care. a table--or, "food," anointing oil--the symbol of gladness, and the overflowing cup--which represents abundance--are prepared for the child of God, who may feast in spite of his enemies, confident that this favor will ever attend him. This beautiful Psalm most admirably sets before us, in its chief figure, that of a shepherd, the gentle, kind, and sure care extended to God's people, who, as a shepherd, both rules and feeds them. The closing verse shows that the blessings mentioned are spiritual.
22:622:6: Ողորմութիւն քո Տէր զհետ իմ եկեսցէ զամենայն աւուրս կենաց իմոց, բնակել ինձ ՚ի տան Տեառն ընդ երկայն աւուրս։ Տունք. ը̃։ 7 Ողորմութիւնը քո, Տէ՛ր, պիտի հետեւի ինձ կեանքիս բոլոր օրերին, երկար օրեր ես Տիրոջ տանը պիտի բնակուեմ: 6 Յիրաւի բարերարութիւնն ու ողորմութիւնը ինծի հետ պիտի գան Կեանքիս բոլոր օրերուն մէջ Ու շատ օրեր Տէրոջը տունը պիտի բնակիմ։ Ողորմութիւն քո, Տէր, զհետ իմ եկեսցէ`` զամենայն աւուրս կենաց իմոց, բնակել ինձ ի տան Տեառն ընդ երկայն աւուրս: 22:6: Ողորմութիւն քո Տէր զհետ իմ եկեսցէ զամենայն աւուրս կենաց իմոց, բնակել ինձ ՚ի տան Տեառն ընդ երկայն աւուրս։ Տունք. ը̃։ 7 Ողորմութիւնը քո, Տէ՛ր, պիտի հետեւի ինձ կեանքիս բոլոր օրերին, երկար օրեր ես Տիրոջ տանը պիտի բնակուեմ: 6 Յիրաւի բարերարութիւնն ու ողորմութիւնը ինծի հետ պիտի գան Կեանքիս բոլոր օրերուն մէջ Ու շատ օրեր Տէրոջը տունը պիտի բնակիմ։ zohrab-1805▾ eastern-1994▾ western am▾	22:622:6 Так, благость и милость [Твоя] да сопровождают меня во все дни жизни моей, и я пребуду в доме Господнем многие дни. 22:6 καὶ και and; even τὸ ο the ἔλεός ελεος mercy σου σου of you; your καταδιώξεταί καταδιωκω hunt down; drive hard με με me πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine καὶ και and; even τὸ ο the κατοικεῖν κατοικεω settle με με me ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master εἰς εις into; for μακρότητα μακροτης day 22:6 וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i תֹולַ֣עַת ṯôlˈaʕaṯ תֹּולַעַת worm וְ wᵊ וְ and לֹא־ lō- לֹא not אִ֑ישׁ ʔˈîš אִישׁ man חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind וּ û וְ and בְז֥וּי vᵊzˌûy בזה despise עָֽם׃ ʕˈām עַם people 22:6. sed et benignitas et misericordia subsequetur me omnibus diebus vitae meae et habitabo in domo Domini in longitudine dierumAnd thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days. 5. Thou preparest a table before me in the presence of mine enemies: thou hast anointed my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the house of the LORD for ever: 22:6 Так, благость и милость [Твоя] да сопровождают меня во все дни жизни моей, и я пребуду в доме Господнем многие дни. 22:6 καὶ και and; even τὸ ο the ἔλεός ελεος mercy σου σου of you; your καταδιώξεταί καταδιωκω hunt down; drive hard με με me πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine καὶ και and; even τὸ ο the κατοικεῖν κατοικεω settle με με me ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master εἰς εις into; for μακρότητα μακροτης day 22:6 וְ wᵊ וְ and אָנֹכִ֣י ʔānōḵˈî אָנֹכִי i תֹולַ֣עַת ṯôlˈaʕaṯ תֹּולַעַת worm וְ wᵊ וְ and לֹא־ lō- לֹא not אִ֑ישׁ ʔˈîš אִישׁ man חֶרְפַּ֥ת ḥerpˌaṯ חֶרְפָּה reproach אָ֝דָ֗ם ˈʔāḏˈām אָדָם human, mankind וּ û וְ and בְז֥וּי vᵊzˌûy בזה despise עָֽם׃ ʕˈām עַם people 22:6. sed et benignitas et misericordia subsequetur me omnibus diebus vitae meae et habitabo in domo Domini in longitudine dierum And thy mercy will follow me all the days of my life. And that I may dwell in the house of the Lord unto length of days. 5. Thou preparest a table before me in the presence of mine enemies: thou hast anointed my head with oil; my cup runneth over. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 23:6: Goodness and mercy shall follow me - As I pass on through the vale of life, thy goodness and mercy shall follow my every step; as I proceed, so shall they. There seems to be an allusion here to the waters of the rock smitten by the rod of Moses, which followed the Israelites all the way through the wilderness, till they came to the Promised Land. God never leaves his true followers providential mercies gracious influences, and miraculous interferences, shall never be wanting when they are necessary. I will dwell in the house, ושבתי veshabti, "and I shall Return to the house of the Lord," for ever, לארך ימים leorech yamim, "for length of days." During the rest of my life, I shall not be separated from God's house, nor from God's ordinances; and shall at last dwell with him in glory. These two last verses seem to be the language of a priest returned from captivity to live in the temple, and to serve God the rest of his life. Albert Barnes: Notes on the Bible - 1834 23:6: Surely goodness and mercy shall follow me - God will bestow them upon me. This is the "result" of what is stated in the pRev_ious verses. The effect of God's merciful dealings with him had been to lead his mind to the assurance that God would always be his shepherd and friend; that He would never leave him to want. All the days of my life - Through all its changes; in every variety of situation; until I reach its close. Life indeed would end, and he does not venture to conjecture when that would be; but as long as life should continue, he felt confidently assured that everything needful for him would be bestowed upon him. The language is the utterance of a heart overflowing with joy and gratitude in the recollection of the past, and full of glad anticipation (as derived from the experience of the past) in regard to the future. And I will dwell in the house of the Lord for ever - Margin, as in Hebrew: "to length of days." The expression, I think, does not refer to eternity or to heaven, but it is parallel with the former expression "All the days of my life;" that is, he would dwell in the house of the Lord as long as he lived - with the idea added here, which was not in the former member of the sentence, that his life would be long, or that he hoped and anticipated that he would live long on the earth. The phrase used here, "I will dwell in the house of the Lord," is one that is several times employed in the Psalms as indicative of the wish of the psalmist. Thus, in Psa 27:4, "One thing have I desired of the Lord, that will I seek after; that I may dwell in the house of the Lord all the days of my life." Psa 26:8, "lord, I have loved the habitation of thy house, and the place where thine honor dwelleth." Psa 65:4, "blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts." R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 23:6: goodness: Psa 30:11, Psa 30:12, Psa 36:7-10, Psa 103:17; Co2 1:10; Ti2 4:18 and I: Psa 16:11, Psa 17:15, Psa 73:24-26; Co2 5:1; Phi 1:23 for ever: Heb. to length of days, Psa 21:4 Carl Friedrich Keil and Franz Delitzsch 23:6 Foes are now pursuing him, but prosperity and favour alone shall pursue him, and therefore drive his present pursuers out of the field. אך, originally affirmative, here restrictive, belongs only to the subject-notion in its signification nil nisi (Ps 39:6, Ps 39:12; Ps 139:11). The expression is remarkable and without example elsewhere: as good spirits Jahve sends forth טּוב and חסד to overtake David's enemies, and to protect him against them to their shame, and that all his life long (accusative of continuance). We have now no need, in connection with our reference of the Psalm to the persecution under Absolom, either to persuade ourselves that ושׁבתּי is equivalent to ושׁבתּי Ps 27:4, or that it is equivalent to וישׁבתּי. The infinitive is logically inadmissible here, and unheard of with the vowel ā instead of i, which would here (cf. on the other hand קחתּי) be confusing and arbitrary. Nor can it be shown from Jer 42:10 to be probable that it is contracted from וישׁבתי, since in that passage שׁוב signifies redeundo = rursus. The lxx, certainly, renders it by καθίσαντες, as in 1Kings 12:2 by καὶ καθήσομαι; but (since so much uncertainty attaches to these translators and their text) we cannot draw a safe inference as to the existing usage of the language, which would, in connection with such a contraction, go out of the province of one verb into that of another, which is not the case with תּתּה = נתתּה in 2Kings 22:41. On the contrary we have before us in the present passage a constructio praegnans: "and I shall return (perf. consec.) in the house of Jahve," i.e., again, having returned, dwell in the house of Jahve. In itself ושׁבתּי ב might also even mean et revertam ad (cf. Ps 7:17; Hos 12:7), like עלה ב, Ps 24:3, adscendere ad (in). But the additional assertion of continuance, לארך ימים (as in Ps 93:5; Lam 5:20, ארך, root רך, extension, lengthening = length) favours the explanation, that בּ is to be connected with the idea of וישׁבתי, which is involved in ושׁבתי as a natural consequence. Geneva 1599 23:6 Surely goodness and mercy shall follow me all the days of my life: and I will dwell in the (g) house of the LORD for ever. (g) He does not set his happiness in the pleasures of this world, but in the fear and service of God. John Gill 23:6 Surely goodness and mercy shall follow me,.... Either the free grace, love, favour, and mercy of God in Christ, which endures continually, and is always the same from everlasting to everlasting; or the effects of it; and these either temporal good things, which flow from the goodness and mercy of God, and not the merits of men; and which are in great mercy and loving kindness bestowed on his people, and which follow them: they do not anxiously seek after them; but seeking the kingdom of God and his righteousness, these are added to them, they trusting in the Lord, and he caring for them: or spiritual good things, which arise from the mere grace and mercy of God; such as the blessings of the covenant, the sure mercies of David, the discoveries and instances of the love of God, and the provisions of his house, which follow them, being undeserving of them; and even when they have backslidden from the Lord, and in times of distress, when his grace is sufficient for them; and of all this the psalmist had a comfortable assurance, depending upon the promise of God, arguing from the blessings he had already bestowed, and from the constant care he takes of his people, having in view his unchangeableness and faithfulness, the firmness of his covenant, and the irreversibleness of the blessings of it: the words may be rendered "only goodness and mercy", &c. (c) nothing but mere mercy and kindness; for though afflictions do attend the children of God, yet these are in mercy and love; there is no fury in the Lord against them; there is nothing comes in wrath to them, throughout the whole course of their lives; wherefore it is added, all the days of my life; the mercies of God are new every morning, they continue all the day long; temporal goodness abides as long as life lasts, and ends with it; and spiritual blessings are for ever, they are the gifts of God, which are without repentance; and I will dwell in the house of the Lord for ever; which may denote his constant attendance on the public worship of God, of which he had been deprived in time past, being driven out from it, but now he enjoyed it, and believed he ever should; or it may design his being a member of the church of God, and a pillar in the house and temple of the Lord, that should never go out; see Rev_ 3:12; or it may regard the assurance he had of dwelling in the house not made with hands, eternal, in the heavens, Christ's Father's house, in which are many mansions, sure dwellings, and quiet resting places for his people, and that to all eternity. The Targum interprets it of the house of the sanctuary; and Kimchi expounds the whole verse in a petitionary way, "may goodness and mercy", &c. (c) "nil nisi", Junius & Tremellius; "certe vel tantum", Cocceius.

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