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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
Каждый стих данного псалма начинается от буквы евр. алфавита, почему он и называется алфавитным. Такой способ письма был довольно употребителен не только у евреев, но и вообще у восточных народов, представляя один из видов художественного построения речи, облегчающего ее запоминание.

Псалом написан во время гонений от Авессалома, на что указывает двойственность его содержания: с одной стороны, Давид называет своих врагов беззаконниками, незаслуженно преследующими его (3, 19), с другой - просит Бога о прощении своего греха, который он считает очень великим (7:, 11-18). Другие части псалма, изображающие Давида одиноким, оставленным (16), только с небольшим количеством преданных ему лиц (19) и ввиду большой, угрожающей ему опасности (1, 20), соответствуют его положению при Авессаломе, во время бегства из Иерусалима.

Спаси меня, Господи, от врагов и научи меня следовать правде (1-6). Ты милостив, прости мои грехи и наставь меня (7:-10). Очисти и спаси меня от окружающих врагов и тяжелых страданий, так как я надеюсь только на Тебя (11-21).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is full of devout affection to God, the out-goings of holy desires towards his favour and grace and the lively actings of faith in his promises. We may learn out of it, I. What it is to pray, ver. 1, 15. II. What we must pray for, the pardon of sin (ver. 6, 7, 18), direction in the way of duty (ver. 4, 5), the favour of God (ver. 16), deliverance out of our troubles (ver. 17, 18), preservation from our enemies (ver. 20, 21), and the salvation of the church of God, ver. 22. III. What we may plead in prayer, our confidence in God (ver. 2, 3, 5, 20, 21), our distress and the malice of our enemies (ver. 17, 19), our sincerity, ver. 21. IV. What precious promises we have to encourage us in prayer, of guidance and instruction (ver. 8, 9, 12), the benefit of the covenant (ver. 10), and the pleasure of communion with God, ver. 13, 14. It is easy to apply the several passages of this psalm to ourselves in the singing of it; for we have often troubles, and always sins, to complain of at the throne of grace.
Adam Clarke: Commentary on the Bible - 1831
The psalmist, in great distress, calls upon God frequently, Psa 25:1-5; prays for pardon with the strong confidence of being heard, Psa 25:6-11; shows the blessedness of the righteous, Psa 25:12-14; again earnestly implores the Divine mercy; and prays for the restoration of Israel, Psa 25:15-22.
This Psalm seems to refer to the case of the captives in Babylon, who complain of oppression from their enemies, and earnestly beg the help and mercy of God.
It is the first of those called acrostic Psalms, i.e., Psalms each line of which begins with a several letter of the Hebrew alphabet in their common order. Of acrostic Psalms there are seven, viz., 25, 34, 37, Psa 111:1-10, Psa 112:1-10, 119, and 145. It is fashionable to be violent in encomiums on the Jews for the very faithful manner in which they have preserved the Hebrew Scriptures; but these encomiums are, in general, ill placed. Even this Psalm is a proof with what carelessness they have watched over the sacred deposit committed to their trust. The letter ו vau is wanting in the fifth verse, and ק koph in the eighteenth; the letter ר resh being twice inserted, once instead of ק koph, and a whole line added at the end, entirely out of the alphabetical series.
Albert Barnes: Notes on the Bible - 1834
25:0: This purports to be a psalm of David, and there is no reason to doubt that he was its author. There are no indications, however, of the occasion on which it was composed, nor is it possible now to ascertain that occasion. It is probably one of those which were composed in his leisure moments, with no outward existing cause - designed to express the feelings of piety in the calm contemplation of God and his perfections.
The uniqueness of the psalm is, that it is the first of that class of psalms which are known as "alphabetical," in which the first word of each verse begins with one of the letters of the Hebrew alphabet. One design of this mode of composition may have been to assist the memory; but it is probable that the pRev_ailing reason was that it was regarded as a poetic beauty thus to arrange the letters of the alphabet. Such arts of poetry are common in all languages. Occasionally, in these psalms the order of the letters is slightly changed; in other instances, some of the letters are omitted, while the general structure is observed. Specimens of this mode of composition occur in Ps. 34; Ps. 37; Psa 111:1-10; Psa 112:1-10; Ps. 119; Ps. 145; in Prov. 31, from the tenth verse to the end of the chapter; and in the Lamentations of Jeremiah, the whole of which book is composed on this plan, except the last chapter. The same mode of composition is common in Syrian and Persian poetry. See Assemani Biblioth. Orient. III., Pt. 1, p 63, 328. Compare "Lowth's Lectures on Hebrew Poetry," Lect. xxii.; and "Grotii Prolegomm. ad Com. in Psalmos," p. 81.
In the psalm before us, the general order of the Hebrew alphabet is observed, with the following exceptions: the two first verses commence with the Hebrew letter א ('), the first letter of the Hebrew alphabet; while the second letter, ב (b), is omitted. The Hebrew letters, ו (w) and ק (q), are also omitted, while two verses begin with the Hebrew letter ר (r), and at the close of the psalm, after the Hebrew letter ת (t), the last letter of the Hebrew alphabet - another verse is added, beginning with the Hebrew letter פ (p). We cannot account for these variations. Capellus supposes that it arises from the haste and lack of attention of transcribers, and suggests a plan by which the alphabetical arrangement in this psalm could be restored to proper order. See Rosenmuller, Scholia in Ps. 25, p. 633. J. D. Michaelis supposes that the authors of the psalm allowed for themselves some liberty in the arrangement, and that the proper letter of the alphabet was sometimes in the middle of the verse rather than at the beginning. But it is impossible to assign the reasons which may have existed for the lack of perfect regularity in the composition of the psalm, and the deviations from the exact alphabetical order which occur. Those deviations are very slight, and do not affect the general character of the composition. Of course this poetic beauty cannot be perceived in a translation, and must be lost to all except to Hebrew scholars.
The general "plan" of these psalms seems to be, not to follow out one particular thought, or to dwell on one subject, but to bring together such independent expressions of pious feeling as could be conveniently arranged in this manner. Accordingly in the psalm before us, we have a considerable variety of subjects introduced - all suggestive, or all indicating the kind of thoughts which will pass through a pious mind in moments of relaxation, and "unbending," when the thoughts are allowed to flow freely or without restraint from the will. The current of thought in such moments is often a more sure indication of the true state of the heart, and of the real character, than what occurs in our more studied and labored habits of thinking; and a person may often look to these trains of thought as most certainly indicating the actual condition of his heart.
Among the thoughts thus suggesting themselves to the mind of the psalmist in this season of relaxation, and as indicating the real state of his heart, the following may be noticed:
(1) Confident trust in God, and a feeling that that trust would not be disappointed, Psa 25:1-3.
(2) A desire to be led in the way of truth, Psa 25:4-5.
(3) A desire that God, in his treatment of him, would remember His own merciful character, and not the sins of the psalmist, Psa 25:6-7.
(4) A belief that God will guide those who trust Him, Psa 25:8-9.
(5) Confidence in God in all His ways, Psa 25:10.
(6) Prayer for the pardon of sin, Psa 25:11,
(7) An expression of belief that God will teach and guide those who fear Him, Psa 25:12-13.
(8) The assurance that the secret of the Lord is with them that fear Him, Psa 25:14,
(9) Prayer for deliverance from all trouble, Psa 25:15-21.
(10) Prayer for the redemption of the people of God, for their complete deliverance from evil, for the salvation of the church, Psa 25:22.
The psalm thus expresses the feelings of a pious mind when running over a great variety of subjects, apparently with little connection, or united only by a very slender thread of association; such thoughts as occur to one when the mind is allowed a free range, and follows out easy suggestions with no great effort to restrain the mind by the stricter rules of thinking, or when the mind allows itself to be easily drawn along from one subject to another, and finds, in each one that occurs, something to be thankful for; or to pray for; or to rejoice over; or to anticipate with pleasure; or to hope for; or to be penitent for; or to contemplate with gratitude and love. The thoughts of wicked people, when their minds are thus unbent and unstrung, recur to images of pollution and sin; they gloat over past indulgences; they recall the images of sensual pleasures; they bring before the fancy new and untried scenes of pollution; they Rev_el in the anticipated pleasures of gaiety and sensuality. Perhaps there is nothing that more clearly indicates the real state of a man's heart than the kind of recollections, imaginings, and anticipations into which the mind falls in such a relaxed, or what some might call an "idle," state of the mind; just as we judge of a stream when it flows gently as left to its own course, not when it is dammed up, or forced into new channels, or swelled by rains, or made into artificial rills and water-falls, or employed to turn mills, or diverted, contrary to its natural flow, even into beautiful gardens.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 25:1, David's confidence in prayer; Psa 25:7, He prays for remission of sins; Psa 25:16, and for help in affliction.
Carl Friedrich Keil and Franz Delitzsch

Prayer for Gracious Protection and Guidance
A question similar to the question, Who may ascend the mountain of Jahve? which Ps 24:1-10 propounded, is thrown out by Ps 25, Who is he that feareth Jahve? in order to answer it in great and glorious promises. It is calmly confident prayer for help against one's foes, and for God's instructing, pardoning, and leading grace. It is without any definite background indicating the history of the times in which it was composed; and also without any clearly marked traits of individuality. But it is one of the nine alphabetical Psalms of the whole collection, and the companion to Ps 34, to which it corresponds even in many peculiarities of the acrostic structure. For both Psalms have no ו strophe; they are parallel both as to sound and meaning in the beginnings of the מ, ע, and the first פ strophes; and both Psalms, after having gone through the alphabet, have a פ strophe added as the concluding one, whose beginning and contents are closely related. This homogeneousness points to one common author. We see nothing in the alphabetical arrangement at least, which even here as in Ps 9-10 is handled very freely and not fully carried out, to hinder us from regarding David as this author. But, in connection with the general ethical and religious character of the Psalm, it is wanting in positive proofs of this. In its universal character and harmony with the plan of redemption Ps 25 coincides with many post-exilic Psalms. It contains nothing but what is common to the believing consciousness of the church in every age; nothing specifically belonging to the Old Testament and Israelitish, hence Theodoret says: ἁρμόζει μάλιστα τοῖς ἐξ ἐθνῶν κεκλημένοις. The introits for the second and third Quadragesima Sundays are taken from Ps 25:6 and Ps 25:15; hence these Sundays are called Reminiscere and Oculi. Paul Gerhardt's hymn "Nach dir, o Herr, verlanget mich" is a beautiful poetical rendering of this Psalm.
John Gill
INTRODUCTION TO PSALM 25
A Psalm of David. This is the first of the psalms which is written in an alphabetical order, or in which the first word of every verse begins with the letters of the Hebrew alphabet in order, though it is not strictly and regularly observed; the reason of this manner of writing is not very obvious; the (r) Jews confess their ignorance of it; it may be to engage the attention to what is said, or to assist the memory in laying it up, and retaining it there. The occasion of the psalm seems to be the troubles David was in on account of an unnatural rebellion raised against him by some of his subjects, at the head of which was his own son Absalom; he speaks of himself as in a net, and in great affliction, distress, and trouble, by reason of his enemies, Ps 25:15; and as being brought to a sense of his former sins, for which he desires pardon, Ps 25:7.
(r) Kimchi in loc.
24:124:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԻԴ։
1 Այսուհետեւ՝ Սաղմոս Դաւթի
Սաղմոս Դաւիթի
Ի կատարած. Սաղմոս Դաւթի:

24:1: ՚Ի կատարած. Սաղմոս ՚ի Դաւիթ. ԻԴ։
1 Այսուհետեւ՝ Սաղմոս Դաւթի
Սաղմոս Դաւիթի
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24:024:0 Псалом Давида.
24:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master ἦρα αιρω lift; remove τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine
24:1 לְ lᵊ לְ to דָוִ֗ד ḏāwˈiḏ דָּוִד David מִ֫זְמֹ֥ור mˈizmˌôr מִזְמֹור psalm לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH הָ hā הַ the אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth וּ û וְ and מְלֹואָ֑הּ mᵊlôʔˈāh מְלֹא fullness תֵּ֝בֵ֗ל ˈtēvˈēl תֵּבֵל world וְ wᵊ וְ and יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit בָֽהּ׃ vˈāh בְּ in
24:1. David ad te Domine animam meam levaboUnto the end, a psalm for David. To thee, O Lord, have I lifted up my soul.
of David.
24:1. For the First Sabbath. A Psalm of David. The earth and all its fullness belong to the Lord: the whole world and all that dwells in it.
24:1. A Psalm of David. The earth [is] the LORD’S, and the fulness thereof; the world, and they that dwell therein.
[141] KJV Chapter [25] [A Psalm] of David:

24:0 Псалом Давида.
24:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
ἦρα αιρω lift; remove
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ο the
θεός θεος God
μου μου of me; mine
24:1
לְ lᵊ לְ to
דָוִ֗ד ḏāwˈiḏ דָּוִד David
מִ֫זְמֹ֥ור mˈizmˌôr מִזְמֹור psalm
לַֽ֭ ˈlˈa לְ to
יהוָה [yhwˌāh] יְהוָה YHWH
הָ הַ the
אָ֣רֶץ ʔˈāreṣ אֶרֶץ earth
וּ û וְ and
מְלֹואָ֑הּ mᵊlôʔˈāh מְלֹא fullness
תֵּ֝בֵ֗ל ˈtēvˈēl תֵּבֵל world
וְ wᵊ וְ and
יֹ֣שְׁבֵי yˈōšᵊvê ישׁב sit
בָֽהּ׃ vˈāh בְּ in
24:1. David ad te Domine animam meam levabo
Unto the end, a psalm for David. To thee, O Lord, have I lifted up my soul.
of David.
24:1. For the First Sabbath. A Psalm of David. The earth and all its fullness belong to the Lord: the whole world and all that dwells in it.
24:1. A Psalm of David. The earth [is] the LORD’S, and the fulness thereof; the world, and they that dwell therein.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:1: Do I lift up my soul - His soul was cast down, and by prayer and faith he endeavours to lift it up to God.
Albert Barnes: Notes on the Bible - 1834
25:1: Unto thee, O Lord, do I lift up my soul - In meditation; in gratitude; in praise. The idea is, that the thoughts are lifted up from earth and earthly subjects to God. This is the beginning of the meditation; this gives character, perhaps, to the psalm. The state of mind is that of one who turns cheerfully away from earthly themes, and opens his mind to more lofty and hallowed influences. The mind begins with God; and, beginning with this, the current of thought is allowed to flow on, gathering up such ideas as would come in under this general purpose. Opening the mind to this influence, thoughts would flow in upon the soul embracing a wide range, and perhaps not very closely connected among themselves, but all of which would be fitted to raise the heart to God in meditation, thankfulness, and praise.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:1: am cir, 3463, bc cir, 541
do I: Psa 24:4, Psa 86:4, Psa 143:8; Sa1 1:15; Lam 3:41
Carl Friedrich Keil and Franz Delitzsch
25:1
The Psalm begins, like Ps 16:1-11; Ps 23:1, with a monostich. Ps 25:2 is the ב strophe, אלהי (unless one is disposed to read בך אלהי according to the position of the words in Ps 31:2), after the manner of the interjections in the tragedians, e.g., oo'moi, not being reckoned as belonging to the verse (J. D. Kצhler). In need of help and full of longing for deliverance he raises his soul, drawn away from earthly desires, to Jahve (Ps 86:4; Ps 143:8), the God who alone can grant him that which shall truly satisfy his need. His ego, which has the soul within itself, directs his soul upwards to Him whom he calls אלהי, because in believing confidence he clings to Him and is united with Him. The two אל declare what Jahve is not to allow him to experience, just as in Ps 31:2, Ps 31:18. According to Ps 25:19, Ps 25:20; Ps 38:17, it is safer to construe לי with יעלצוּ (cf. Ps 71:10), as also in Ps 27:2; Ps 30:2, Mic 7:8, although it would be possible to construe it with אויבי (cf. Ps 144:2). In Ps 25:3 the confident expectation of the individual is generalised.
Geneva 1599
25:1 "[A Psalm] of David." Unto thee, (a) O LORD, do I lift up my soul.
(a) I did not put my trust in any worldly thing.
John Gill
25:1 Unto thee, O Lord, do I lift up my soul. Either "in prayer", as the Chaldee paraphrase adds (s); and denotes sincere, affectionate, hearty prayer to God, a drawing nigh to him with a true heart: for unless the heart is lifted up, the lifting up of the eyes or hands in prayer is of no avail; see Lam 3:41; or by way of offering to the Lord, as some Jewish writers (t) interpret it; David not only presented his body in public worship, but his soul also as a living sacrifice, holy and acceptable to God, which was his reasonable service; or else as a "depositum", which he committed into the hands of God, to be under his care and protection; and then the sense is the same with Ps 31:5 (u); the phrase is sometimes used to express earnest and vehement desire after anything; See Gill on Ps 24:4; and may here intend the very great desire of the psalmist after communion with God; which is elsewhere by him expressed by panting after him, and by thirsting for him in a dry and thirsty land, Ps 42:1; the desires of his soul were not to vain things, the vanities and idols of the Gentiles, but to God only, and to the remembrance of his name.
(s) So Kimchi & Ben Melech. (t) R. Moseh in Aben Ezra in loc. (u) Midrash Tillim.
Robert Jamieson, A. R. Fausset and David Brown
25:1 The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics. (Psa. 25:1-22)
lift up my soul-- (Ps 24:4; Ps 86:4), set my affections (compare Col 3:2).
24:224:1: Առ քեզ Տէր համբարձի զանձն իմ.
2 Դէպի քեզ, Տէ՛ր, բարձրացրի հոգիս:
25 Ո՛վ Տէր, իմ անձս քեզի վերցուցի։
Առ քեզ, Տէր, համբարձի զանձն իմ:

24:1: Առ քեզ Տէր համբարձի զանձն իմ.
2 Դէպի քեզ, Տէ՛ր, բարձրացրի հոգիս:
25 Ո՛վ Տէր, իմ անձս քեզի վերցուցի։
zohrab-1805▾ eastern-1994▾ western am▾
24:124:1 К Тебе, Господи, возношу душу мою.
24:2 ἐπὶ επι in; on σοὶ σοι you πέποιθα πειθω persuade μὴ μη not καταισχυνθείην καταισχυνω shame; put to shame μηδὲ μηδε while not; nor καταγελασάτωσάν καταγελαω ridicule μου μου of me; mine οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine
24:2 כִּי־ kî- כִּי that ה֖וּא hˌû הוּא he עַל־ ʕal- עַל upon יַמִּ֣ים yammˈîm יָם sea יְסָדָ֑הּ yᵊsāḏˈāh יסד found וְ wᵊ וְ and עַל־ ʕal- עַל upon נְ֝הָרֹ֗ות ˈnhārˈôṯ נָהָר stream יְכֹונְנֶֽהָ׃ yᵊḵônᵊnˈehā כון be firm
24:2. Deus meus in te confisus sum ne confundarIn thee, O my God, I put my trust; let me not be ashamed.
1. Unto thee, O LORD, do I lift up my soul.
24:2. For he has founded it upon the seas, and he has prepared it upon the rivers.
24:2. For he hath founded it upon the seas, and established it upon the floods.
Unto thee, O LORD, do I lift up my soul:

24:1 К Тебе, Господи, возношу душу мою.
24:2
ἐπὶ επι in; on
σοὶ σοι you
πέποιθα πειθω persuade
μὴ μη not
καταισχυνθείην καταισχυνω shame; put to shame
μηδὲ μηδε while not; nor
καταγελασάτωσάν καταγελαω ridicule
μου μου of me; mine
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
24:2
כִּי־ kî- כִּי that
ה֖וּא hˌû הוּא he
עַל־ ʕal- עַל upon
יַמִּ֣ים yammˈîm יָם sea
יְסָדָ֑הּ yᵊsāḏˈāh יסד found
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
נְ֝הָרֹ֗ות ˈnhārˈôṯ נָהָר stream
יְכֹונְנֶֽהָ׃ yᵊḵônᵊnˈehā כון be firm
24:2. Deus meus in te confisus sum ne confundar
In thee, O my God, I put my trust; let me not be ashamed.
24:2. For he has founded it upon the seas, and he has prepared it upon the rivers.
24:2. For he hath founded it upon the seas, and established it upon the floods.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Earnest Supplications.

1 Unto thee, O LORD, do I lift up my soul. 2 O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me. 3 Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause. 4 show me thy ways, O LORD; teach me thy paths. 5 Lead me in thy truth, and teach me: for thou art the God of my salvation; on thee do I wait all the day. 6 Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old. 7 Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.
Here we have David's professions of desire towards God and dependence on him. He often begins his psalms with such professions, not to move God, but to move himself, and to engage himself to answer those professions.
I. He professes his desire towards God: Unto thee, O Lord! do I lift up my soul, v. 1. In the foregoing psalm (v. 4) it was made the character of a good man that he has not lifted up his soul to vanity; and a call was given to the everlasting gates to lift up their heads for the King of glory to come in, v. 1. To this character, to this call, David here answers, "Lord, I lift up my soul, not to vanity, but to thee." Note, In worshipping God we must lift up our souls to him. Prayer is the ascent of the soul to God; God must be eyed and the soul employed. Sursum corda--Up with you hearts, was anciently used as a call to devotion. With a holy contempt of the world and the things of it, by a fixed thought and active faith, we must set God before us, and let out our desires towards him as the fountain of our happiness.
II. He professes his dependence upon God and begs for the benefit and comfort of that dependence (v. 2): O my God! I trust in thee. His conscience witnessed for him that he had no confidence in himself nor in any creature, and that he had no diffidence of God or of his power or promise. He pleases himself with this profession of faith in God. Having put his trust in God, he is easy, is well satisfied, and quiet from the fear of evil; and he pleads it with God whose honour it is to help those that honour him by trusting in him. What men put a confidence in is either their joy or their shame, according as it proves. Now David here, under the direction of faith, prays earnestly, 1. That shame might not be his lot: "Let me not be ashamed of my confidence in thee; let me not be shaken from it by any prevailing fears, and let me not be, in the issue, disappointed of what I depend upon thee for; but, Lord, keep what I have committed unto thee." Note, If we make our confidence in God our stay, it shall not be our shame; and, if we triumph in him, our enemies shall not triumph over us, as they would if we should now sink under our fears, or should, in the issue, come short of our hopes. 2. That it might not be the lot of any that trusted in God. All the saints have obtained a like precious faith; and therefore, doubtless, it will be alike successful in the issue. Thus the communion of saints is kept up, even by their praying one for another. True saints will make supplication for all saints. It is certain that none who, by a believing attendance, wait on God, and, by a believing hope, wait for him, shall be made ashamed of it. 3. That it might be the lot of the transgressors; Let those be ashamed that transgress without cause, or vainly, as the word is. (1.) Upon no provocation. They revolt from God and their duty, from David and his government (so some), without any occasion given them, not being able to pretend any iniquity they have found in God, or that in any thing he has wearied them. The weaker the temptation is by which men are drawn to sin the stronger the corruption is by which they are driven by it. Those are the worst transgressors that sin for sinning-sake. (2.) To no purpose. They know their attempts against God are fruitless; they imagine a vain thing, and therefore they will soon be ashamed of it.
III. He begs direction from God in the way of his duty, v. 4, 5. Once and again he here prays to God to teach him. He was a knowing man himself, but the most intelligent, the most observant, both need and desire to be taught of God; from him we must be ever learning. Observe,
1. What he desired to learn: "Teach me, not fine words or fine notions, but thy ways, thy paths, thy truth, the ways in which thou walkest towards men, which are all mercy and truth (v. 10), and the ways in which thou wouldst have me to walk towards thee." Those are best taught who understand their duty, and know the good things they should do, Eccl. ii. 3. God's paths and his truth are the same; divine laws are all founded upon divine truths. The way of God's precepts is the way of truth, Ps. cxix. 30. Christ is both the way and the truth, and therefore we must learn Christ.
2. What he desired of God, in order to this. (1.) That he would enlighten his understanding concerning his duty: "Show me thy way, and so teach me." In doubtful cases we should pray earnestly that God would make it plain to us what he would have us to do. (2.) That he would incline his will to do it, and strengthen him in it: "Lead me, and so teach me." Not only as we lead one that is dimsighted, to keep him from missing his way, but as we lead one that is sick, and feeble, and faint, to help him forward in the way and to keep him from fainting and falling. We go no further in the way to heaven than God is pleased to lead us and to hold us up.
3. What he pleads, (1.) His great expectation from God: Thou art the God of my salvation. Note, Those that choose salvation of God as their end, and make him the God of their salvation, may come boldly to him for direction in the way that leads to that end. If God save us, he will teach us and lead us. He that gives salvation will give instruction. (2.) His constant attendance on God: On thee do I wait all the day. Whence should a servant expect direction what to do but from his own master, on whom he waits all the day? If we sincerely desire to know our duty, with a resolution to do it, we need not question but that God will direct us in it.
IV. He appeals to God's infinite mercy, and casts himself upon that, not pretending to any merit of his own (v. 6): "Remember, O Lord! thy tender mercies, and, for the sake of those mercies, lead me, and teach me; for they have been ever of old." 1. "Thou always wast a merciful God; it is thy name, it is thy nature and property, to show mercy." 2. "Thy counsels and designs of mercy were from everlasting; the vessels of mercy were, before all worlds, ordained to glory." 3. "The instances of thy mercy to the church in general, and to me in particular, were early and ancient, and constant hitherto; they began of old, and never ceased. Thou hast taught me from my youth up, teach me now."
V. He is in a special manner earnest for the pardon of his sins (v. 7): "O remember not the sins of my youth. Lord, remember thy mercies (v. 6), which speak for me, and not my sins, which speak against me." Here is, 1. An implicit confession of sin; he specifies particularly the sins of his youth. Note, Our youthful faults and follies should be matter of our repentance and humiliation long after, because time does not wear out the guilt of sin. Old people should mourn for the sinful mirth and be in pain for the sinful pleasures of their youth. He aggravates his sins, calling them his transgressions; and the more holy, just, and good the law is, which sin is the transgression of, the more exceedingly sinful it ought to appear to us. 2. An express petition for mercy, (1.) That he might be acquitted from guilt: "Remember not the sins of my youth; that is, remember them not against me, lay them not to my charge, enter not into judgment with me for them." When God pardons sin he is said to remember it no more, which denotes a plenary remission; he forgives and forgets. (2.) That he might be accepted in God's sight: "Remember thou me; think on me for good, and come in seasonably for my succour." We need desire no more to make us happy than for God to remember us with favour. His plea is, "according to thy mercy, and for thy goodness-sake." Note, It is God's goodness and not ours, his mercy and not our own merit, that must be our plea for the pardon of sin and all the good we stand in need of. This plea we must always rely upon, as those that are sensible of our poverty and unworthiness and as those that are satisfied of the riches of God's mercy and grace.
Adam Clarke: Commentary on the Bible - 1831
25:2: I trust in thee - I depend upon thy infinite goodness and mercy for my support and salvation.
Let me not be ashamed - Hide my iniquity, and forgive my guilt.
Albert Barnes: Notes on the Bible - 1834
25:2: O my God, I trust in thee - This is the first thought - a feeling that he had true confidence in God, and that in all the duties of life, in all his trials, and in all his hopes for the future, his reliance was on God alone.
Let me not be ashamed - That is, let me never be so forsaken by thee as to have occasion for shame that I have thus trusted in thee. The prayer is not that he might never be ashamed to avow and confess his trust in God, but that he might "find" God to be such a helper and friend that he might never be ashamed on account of the trust which he had put in Him, as if it had been a false reliance; that he might not be disappointed, and made to feel that he had done a foolish thing in confiding in One who was not able to help him. See the word explained in the notes at Job 6:20. Compare Isa 30:5; Jer 8:9; Jer 14:3-4.
Let not mine enemies triumph over me - This explains what the psalmist meant by his prayer that he might not be "ashamed," or put to shame. He prayed that he might not be vanquished by his foes, and that it might not appear that he had trusted in a Being who was unable to defend him. Applied now to us, the prayer would imply a desire that we may not be so overcome by our spiritual foes as to bring dishonor on ourselves and on the cause which we profess to love; that we may not be held up to the world as those who are unable to maintain the warfare of faith, and exposed to scorn as those who are unfaithful to their trust; that we may not be so forsaken, so left to trial without consolation, so given over to sadness, melancholy, or despair, as to leave the world to say that reliance on God is vain, and that there is no advantage in being his friends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:2: O: Psa 7:1, Psa 18:2, Psa 22:1, Psa 22:5, Psa 22:8, Psa 31:1, Psa 34:8, Psa 37:40, Psa 71:1; Isa 26:3, Isa 28:16, Isa 41:16; Isa 49:23; Rom 5:5, Rom 10:11; Pe1 2:6
let not: Psa 13:2-4, Psa 35:19-25, Psa 41:11, Psa 56:1, Psa 94:3, Psa 142:6; Isa 36:14-20; Isa 37:10, Isa 37:20, Isa 37:35
Geneva 1599
25:2 O my God, I (b) trust in thee: let me not be ashamed, let not mine enemies triumph over me.
(b) That you will take away my enemies, which are your rods.
John Gill
25:2 O my God, I trust in thee,.... He claims his interest in God, and expresses his faith and confidence in him, in the midst of all his troubles; See Gill on Ps 7:1;
let me not be ashamed; meaning of his trust in God, by being disappointed of the help, deliverance, and salvation from him, which he trusted in him for; and the believer, as he has no reason to be ashamed of God, the object of his trust; so neither of the act of his hope or trust in him; nor shall he; for hope makes not ashamed; see Ps 119:116, Rom 5:5;
let not mine enemies triumph over me; either his temporal enemies, his subjects that were risen up against him; or his spiritual enemies, Satan, and the men of the world, who rejoice and triumph when the saints are forsaken by God; and they are ready to say, as David's enemies did of him, there is no help or salvation for him in God, Ps 3:2; and when they fall into their hands, or fall by them.
John Wesley
25:2 Ashamed - Disappointed of my hope.
Robert Jamieson, A. R. Fausset and David Brown
25:2 not be ashamed--by disappointment of hopes of relief.
24:324:2: Աստուած իմ ՚ի քեզ յուսացայ՝ մի՛ ամաչեցից,
3 Աստուա՛ծ իմ, քեզ վրայ դրի յոյսն իմ, թող ամօթով չմնամ, եւ թշնամիներս չծիծաղեն ինձ վրայ:
2 Ո՛վ իմ Աստուածս, քեզի յուսացի. թող չամչնամ Ու թշնամիներս իմ վրաս չցնծան։
Աստուած իմ, ի քեզ յուսացայ, մի՛ ամաչեցից, եւ մի՛ ծիծաղեսցին զինեւ թշնամիք իմ:

24:2: Աստուած իմ ՚ի քեզ յուսացայ՝ մի՛ ամաչեցից,
3 Աստուա՛ծ իմ, քեզ վրայ դրի յոյսն իմ, թող ամօթով չմնամ, եւ թշնամիներս չծիծաղեն ինձ վրայ:
2 Ո՛վ իմ Աստուածս, քեզի յուսացի. թող չամչնամ Ու թշնամիներս իմ վրաս չցնծան։
zohrab-1805▾ eastern-1994▾ western am▾
24:224:2 Боже мой! на Тебя уповаю, да не постыжусь [вовек], да не восторжествуют надо мною враги мои,
24:3 καὶ και and; even γὰρ γαρ for πάντες πας all; every οἱ ο the ὑπομένοντές υπομενω endure; stay behind σε σε.1 you οὐ ου not μὴ μη not καταισχυνθῶσιν καταισχυνω shame; put to shame αἰσχυνθήτωσαν αισχυνω shame; ashamed πάντες πας all; every οἱ ο the ἀνομοῦντες ανομεω through; because of κενῆς κενος hollow; empty
24:3 מִֽי־ mˈî- מִי who יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend בְ vᵊ בְּ in הַר־ har- הַר mountain יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מִי־ mî- מִי who יָ֝קוּם ˈyāqûm קום arise בִּ bi בְּ in מְקֹ֥ום mᵊqˌôm מָקֹום place קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
24:3. ne laetentur inimici mei sed et universi qui sperant in te non confundanturNeither let my enemies laugh at me: for none of them that wait on thee shall be confounded.
2. O my God, in thee have I trusted, let me not be ashamed; let not mine enemies triumph over me.
24:3. Who will ascend to the mountain of the Lord? And who will stand in his holy place?
24:3. Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
O my God, I trust in thee: let me not be ashamed, let not mine enemies triumph over me:

24:2 Боже мой! на Тебя уповаю, да не постыжусь [вовек], да не восторжествуют надо мною враги мои,
24:3
καὶ και and; even
γὰρ γαρ for
πάντες πας all; every
οἱ ο the
ὑπομένοντές υπομενω endure; stay behind
σε σε.1 you
οὐ ου not
μὴ μη not
καταισχυνθῶσιν καταισχυνω shame; put to shame
αἰσχυνθήτωσαν αισχυνω shame; ashamed
πάντες πας all; every
οἱ ο the
ἀνομοῦντες ανομεω through; because of
κενῆς κενος hollow; empty
24:3
מִֽי־ mˈî- מִי who
יַעֲלֶ֥ה yaʕᵃlˌeh עלה ascend
בְ vᵊ בְּ in
הַר־ har- הַר mountain
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מִי־ mî- מִי who
יָ֝קוּם ˈyāqûm קום arise
בִּ bi בְּ in
מְקֹ֥ום mᵊqˌôm מָקֹום place
קָדְשֹֽׁו׃ qoḏšˈô קֹדֶשׁ holiness
24:3. ne laetentur inimici mei sed et universi qui sperant in te non confundantur
Neither let my enemies laugh at me: for none of them that wait on thee shall be confounded.
2. O my God, in thee have I trusted, let me not be ashamed; let not mine enemies triumph over me.
24:3. Who will ascend to the mountain of the Lord? And who will stand in his holy place?
24:3. Who shall ascend into the hill of the LORD? or who shall stand in his holy place?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Беззаконнующие втуне" - нападающие на меня без оснований, поводов к тому с моей стороны.
Adam Clarke: Commentary on the Bible - 1831
25:3: Let none that wait on thee be ashamed - Though he had burden enough of his own, he felt for others in similar circumstances, and became an intercessor in their behalf.
Transgress without cause - Perhaps בוגדים bogedim may here mean idolatrous persons. "Let not them that wait upon and worship thee be ashamed: but they shall be ashamed who vainly worship, or trust in false gods." See Mal 2:11-16. The Chaldeans have evil entreated us, and oppressed us: they trust in their idols, let them see the vanity of their idolatry.
Albert Barnes: Notes on the Bible - 1834
25:3: Yea, let none that wait on thee be ashamed - To "wait on the Lord" is an expression denoting true piety, as indicating our dependence on him, and as implying that we look to Him for the command that is to regulate our conduct and for the grace needful to protect and save us. Compare Isa 40:31. See also Isa 8:17; Isa 30:18; Psa 40:1; Psa 69:3. This petition is indicative of the wish of the pious heart that none who profess to serve God may ever be put to shame; that they may never be overcome by sin; that they may never fall under the power of temptation; that they may not fail of eternal salvation.
Let them be ashamed which transgress without cause - This does not imply that any sinners transgress otherwise than without cause, or that they have any good reason for sinning; but it brings into view a prominent thought in regard to sin, that it is without cause. If the wicked had any good reason for their course of life - if they were compelled to do wrong - if the temptations under which they act were so powerful that they could not resist them - if they were not voluntary in their transgressions - then true benevolence would demand of us the prayer that they might not be confounded or put to shame. However, since none of these circumstances occur in the case of the sinner, there is no lack of benevolence in praying that all the workers of evil may be put to confusion; that is, that they may not triumph in an evil course, but that their plans may be defeated, and that they may be arrested in their career. There is no benevolence in desiring the triumph of wickedness; there is no lack of benevolence in praying that all the plans of wicked men may be confounded, and all the purposes of evil be frustrated. True benevolence requires us to pray that all their plans may be arrested, and that the sinner may not be successful in his career. A person may be certain that he is acting out the principles of benevolence when he endeavors to pRev_ent the consummation of the plans and the desires of the wicked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:3: wait: Psa 27:14, Psa 33:20, Psa 37:34, Psa 40:1-3, Psa 62:1, Psa 62:5, Psa 123:2; Gen 49:13; Isa 25:9; Isa 40:31; Lam 3:25; Mic 7:7; Rom 8:25
be ashamed: Psa 69:6
let: Psa 6:10, Psa 31:17, Psa 35:26, Psa 40:14, Psa 40:15, Psa 70:2, Psa 70:3, Psa 71:13, Psa 132:18; Jer 20:11
without: Psa 7:4, Psa 7:5, Psa 59:2-5, Psa 69:4, Psa 109:3, Psa 119:78; Joh 15:25
Carl Friedrich Keil and Franz Delitzsch
25:3
That wherewith the praying one comforts himself is no peculiar personal prerogative, but the certain, joyous prospect of all believers: ἡ ἐλπίς ου ̓ καταισχύνει, Rom 5:5. These are called קויך (קוה participle to קוּה ot elp, just as דּבר is the participle to דּבּר). Hope is the eye of faith which looks forth clear and fixedly into the future. With those who hope in Jahve, who do not allow themselves to be in any way disconcerted respecting Him, are contrasted those who act treacherously towards Him (Ps 119:158, Aq., Symm., Theodot. οἱ ἀποστατοῦντες), and that ריקם, i.e. - and it can only mean this-from vain and worthless pretexts, and therefore from wanton unconscientiousness.
John Gill
25:3 Yea, let none that wait on thee be ashamed,.... David not only prays for himself, but for other saints, as it becomes the people of God to do; for them they waited on the Lord in public worship, attended his house and ordinances, and waited on him for the discoveries of his love, the enjoyment of his voracious presence, and were looking for his salvation, for the Messiah; for those the psalmist prays, that they might not be ashamed of their expectation and hope, by the delay of those things, or the denial them;
let them be ashamed which transgress without cause; or "act treacherously without cause" (w); as David's subjects did, who were risen up in rebellion against him, and acted the perfidious part, contrary to their allegiance, and without any just reason, they not being ruled with rigour, and oppressed; but were guided and governed by him according to the laws of God, in the integrity of his heart, and by the skilfulness of his hands; he being a king that reigned in righteousness, and a prince that decreed judgment: and such are those who are now risen up against our rightful sovereign King George (x), a parcel of perfidious treacherous wretches; some of them who were in the last rebellion, and obtained his father's pardon; others that have partook yearly of his royal bounty, for the instruction of their children; and all have enjoyed the blessings of his mild and gentle government; and therefore are without cause his enemies: and for such we should pray, as David did for his enemies, that they might be ashamed; that they may fail in their attempts and designs, and be brought to deserved punishment; see Ps 7:4; or "let transgressors be ashamed", and be empty (y); in a state of emptiness and want; lose their wealth, honour, and credit.
(w) "qui perfide agunt", Junius & Tremellius, Piscator, Cocceius, Michaelis; so Amama & Ainsworth. (x) This was written December 2, 1745. (y) "in statu vacuitatis ac egestatis", Gussetius, p. 790.
John Wesley
25:3 Cause - Without any provocation of mine.
Robert Jamieson, A. R. Fausset and David Brown
25:3 The prayer generalized as to all who wait on God--that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Kings 22:9).
24:424:3: եւ մի՛ ծիծաղեսցին զինեւ թշնամիք իմ։ Ամենեքեան որ համբերեն քեզ մի՛ ամաչեսցեն[6727], [6727] Ոմանք.Ամենեքեան ոյք համբերեն քեզ։24:4: այլ ամաչեսցեն անօրէնք յունայնութեան իւրեանց։ Զճանապահս քո Տէր ցո՛յց ինձ, եւ զշաւիղս քո ուսո՛ ինձ։
4 Բոլոր նրանք, ովքեր յոյսով սպասում են քեզ, ամօթով պիտի չմնան, այլ ամօթով պիտի մնան անօրէններն իրենց ունայնութեան մէջ: Տէ՛ր, ցո՛յց տուր ինձ քո ճանապարհները եւ քո շաւիղները սովորեցրո՛ւ ինձ:
3 Բոլոր քեզի սպասողները թող չամչնան. Ունայնութեամբ անօրէնութիւն ընողները թող ամչնան։
Ամենեքեան որք համբերեն քեզ` մի՛ ամաչեսցեն, այլ ամաչեսցեն անօրէնք յունայնութեան իւրեանց:

24:3: եւ մի՛ ծիծաղեսցին զինեւ թշնամիք իմ։ Ամենեքեան որ համբերեն քեզ մի՛ ամաչեսցեն[6727],
[6727] Ոմանք.Ամենեքեան ոյք համբերեն քեզ։

24:4: այլ ամաչեսցեն անօրէնք յունայնութեան իւրեանց։ Զճանապահս քո Տէր ցո՛յց ինձ, եւ զշաւիղս քո ուսո՛ ինձ։

4 Բոլոր նրանք, ովքեր յոյսով սպասում են քեզ, ամօթով պիտի չմնան, այլ ամօթով պիտի մնան անօրէններն իրենց ունայնութեան մէջ: Տէ՛ր, ցո՛յց տուր ինձ քո ճանապարհները եւ քո շաւիղները սովորեցրո՛ւ ինձ:
3 Բոլոր քեզի սպասողները թող չամչնան. Ունայնութեամբ անօրէնութիւն ընողները թող ամչնան։
zohrab-1805▾ eastern-1994▾ western am▾
24:324:3 да не постыдятся и все надеющиеся на Тебя: да постыдятся беззаконнующие втуне.
24:4 τὰς ο the ὁδούς οδος way; journey σου σου of you; your κύριε κυριος lord; master γνώρισόν γνωριζω make known; point out μοι μοι me καὶ και and; even τὰς ο the τρίβους τριβος path σου σου of you; your δίδαξόν διδασκω teach με με me
24:4 נְקִ֥י nᵊqˌî נָקִי innocent כַפַּ֗יִם ḵappˈayim כַּף palm וּֽ ˈû וְ and בַר־ var- בַּר pure לֵ֫בָ֥ב lˈēvˌāv לֵבָב heart אֲשֶׁ֤ר׀ ʔᵃšˈer אֲשֶׁר [relative] לֹא־ lō- לֹא not נָשָׂ֣א nāśˈā נשׂא lift לַ la לְ to † הַ the שָּׁ֣וְא ššˈāwᵊ שָׁוְא vanity נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and לֹ֖א lˌō לֹא not נִשְׁבַּ֣ע nišbˈaʕ שׁבע swear לְ lᵊ לְ to מִרְמָֽה׃ mirmˈā מִרְמָה deceit
24:4. confundantur qui iniqua gerunt frustra vias tuas Domine ostende mihi semitas tuas doce meLet all them be confounded that act unjust things without cause. Shew, O Lord, thy ways to me, and teach me thy paths.
3. Yea, none that wait on thee shall be ashamed: they shall be ashamed that deal treacherously without cause.
24:4. The innocent of hands and the clean of heart, who has not received his soul in vain, nor sworn deceitfully to his neighbor.
24:4. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
Yea, let none that wait on thee be ashamed: let them be ashamed which transgress without cause:

24:3 да не постыдятся и все надеющиеся на Тебя: да постыдятся беззаконнующие втуне.
24:4
τὰς ο the
ὁδούς οδος way; journey
σου σου of you; your
κύριε κυριος lord; master
γνώρισόν γνωριζω make known; point out
μοι μοι me
καὶ και and; even
τὰς ο the
τρίβους τριβος path
σου σου of you; your
δίδαξόν διδασκω teach
με με me
24:4
נְקִ֥י nᵊqˌî נָקִי innocent
כַפַּ֗יִם ḵappˈayim כַּף palm
וּֽ ˈû וְ and
בַר־ var- בַּר pure
לֵ֫בָ֥ב lˈēvˌāv לֵבָב heart
אֲשֶׁ֤ר׀ ʔᵃšˈer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
נָשָׂ֣א nāśˈā נשׂא lift
לַ la לְ to
הַ the
שָּׁ֣וְא ššˈāwᵊ שָׁוְא vanity
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
לֹ֖א lˌō לֹא not
נִשְׁבַּ֣ע nišbˈaʕ שׁבע swear
לְ lᵊ לְ to
מִרְמָֽה׃ mirmˈā מִרְמָה deceit
24:4. confundantur qui iniqua gerunt frustra vias tuas Domine ostende mihi semitas tuas doce me
Let all them be confounded that act unjust things without cause. Shew, O Lord, thy ways to me, and teach me thy paths.
3. Yea, none that wait on thee shall be ashamed: they shall be ashamed that deal treacherously without cause.
24:4. The innocent of hands and the clean of heart, who has not received his soul in vain, nor sworn deceitfully to his neighbor.
24:4. He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. "Пути и стези" - это Божественные заповеди. Давид молит Бога о научении как этим заповедям, так и Его "истине", т. е. правде, закону. Под этим научением разумеется не внешнее усвоение тех заповедей, не простое лишь изучение писанного Моисеева закона, что для Давида не трудно было сделать, но развитие в себе внутренней силы неуклонного следования предписаниям закона, от которого, как Давид говорит ниже, он отступал. - "На Тебя надеюсь всякий день" - всю жизнь провожу в надежде на Тебя, т. е. при всех страданиях я только от Тебя ищу и жду помощи.
Adam Clarke: Commentary on the Bible - 1831
25:4: Show me thy ways - The psalmist wishes to know God's way, to be taught his path, and to be led into his truth. He cannot discern this way unless God show it; he cannot learn the path unless God teach it; and he cannot walk in God's truth unless God lead him: and even then, unless God continue to teach, he shall never fully learn the lessons of his salvation; therefore he adds, "Lead me in thy truth, and teach me;" Psa 25:5.
That he may get this showing, teaching, and leading, he comes to God, as the "God of his salvation;" and that he may not lose his labor, he "waits on him all the day." Many lose the benefit of their earnest prayers, because they do not persevere in them. They pray for a time; get remiss or discouraged; restrain prayer; and thus lose all that was already wrought for and in them.
Albert Barnes: Notes on the Bible - 1834
25:4: Show me thy ways, O Lord - The "ways" of God are His methods of administering the affairs of the world; His dispensations; the rules which He has prescribed for Himself in the execution of His plans; the great laws by which He governs the universe. Deu 32:4, "all his ways are judgment; a God of truth and without iniquity, just and right is he." The prayer of the psalmist is, that he may be able to understand the methods of the divine government; the principles upon which God bestows happiness and salvation; the rules which He has been pleased to prescribe for human conduct; the arrangements by which He confers favors upon mankind; the scheme by which He saves people. The idea evidently is that he might understand so much of this as to regulate his own conduct aright; that he might not lean upon his own understanding, or trust to His own guidance, but that He might always be under the guidance and direction of God.
Teach me thy paths - The paths which thou dost take; to wit, as before, in administering the affairs of the world. The prayer is expressive of a desire to be wholly under the direction of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:4: Psa 5:1, Psa 5:8, Psa 27:11, Psa 86:11, Psa 119:27, Psa 143:8; Exo 33:13; Pro 8:20; Isa 2:3; Jer 6:16
Carl Friedrich Keil and Franz Delitzsch
25:4
Recognising the infamy of such black ingratitude, he prays for instruction as to the ways which he must take according to the precepts of God (Ps 18:22). The will of God, it is true, lies before us in God's written word, but the expounder required for the right understanding of that word is God Himself. He prays Him for knowledge; but in order to make what he knows a perfect and living reality, he still further needs the grace of God, viz., both His enlightening and also His guiding grace.
Geneva 1599
25:4 (c) Shew me thy ways, O LORD; teach me thy paths.
(c) Retain me in the faith of your promise that I swore not on any side.
John Gill
25:4 Show me thy ways, O Lord,.... Either those which the Lord himself took and walked in; as those of creation and providence, in which he has displayed his power, wisdom, and goodness; and which are desirable to be known by his people, and require divine instruction and direction; and particularly his ways of grace, mercy, and truth, and the methods he has taken for the salvation of his people, both in eternity and in time; or those ways which he orders and directs his people to walk in; namely, the paths of duty, the ways of his worship and ordinances; a greater knowledge of which good men desire to have, as well as more grace to enable them to walk more closely and constantly in them;
teach me thy paths; a petition the same with the other, in different words.
John Wesley
25:4 Teach - Teach me my duty, and cause me to keep close to it, notwithstanding all temptations.
Robert Jamieson, A. R. Fausset and David Brown
25:4 On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.
24:524:5: Առաջնորդեա՛ ինձ ՚ի ճշմարտութեան քում եւ ուսո՛ զիս, զի դու ես Աստուած փրկիչ իմ. եւ ես քեզ համբերի զօրհանապազ[6728]։ [6728] Ոմանք.Քեզ համբերեմ զօրհանապազ։
5 Ինձ առաջնորդի՛ր քո ճշմարտութեան մէջ եւ ուսուցանի՛ր ինձ, քանզի դու ես փրկիչ Աստուածն իմ, ու ես հանապազ քեզ եմ սպասում:
4 Ո՛վ Տէր, քու ճամբաներդ ցուցուր ինծի, Քու շաւիղներդ սորվեցուր ինծի։5 Քու ճշմարտութեանդ մէջ ինծի առաջնորդէ ու սորվեցուր ինծի, Քանզի դո՛ւն ես իմ փրկութեանս Աստուածը։Ես քեզի կը սպասեմ ամէն օր։
Զճանապարհս քո, Տէր, ցոյց ինձ, եւ զշաւիղս քո ուսո ինձ. առաջնորդեա ինձ ի ճշմարտութեան քում եւ ուսո զիս, զի դու ես Աստուած փրկիչ իմ. եւ ես քեզ համբերի զօրհանապազ:

24:5: Առաջնորդեա՛ ինձ ՚ի ճշմարտութեան քում եւ ուսո՛ զիս, զի դու ես Աստուած փրկիչ իմ. եւ ես քեզ համբերի զօրհանապազ[6728]։
[6728] Ոմանք.Քեզ համբերեմ զօրհանապազ։
5 Ինձ առաջնորդի՛ր քո ճշմարտութեան մէջ եւ ուսուցանի՛ր ինձ, քանզի դու ես փրկիչ Աստուածն իմ, ու ես հանապազ քեզ եմ սպասում:
4 Ո՛վ Տէր, քու ճամբաներդ ցուցուր ինծի, Քու շաւիղներդ սորվեցուր ինծի։
5 Քու ճշմարտութեանդ մէջ ինծի առաջնորդէ ու սորվեցուր ինծի, Քանզի դո՛ւն ես իմ փրկութեանս Աստուածը։Ես քեզի կը սպասեմ ամէն օր։
zohrab-1805▾ eastern-1994▾ western am▾
24:424:4 Укажи мне, Господи, пути Твои и научи меня стезям Твоим.[24:5] Направь меня на истину Твою и научи меня, ибо Ты Бог спасения моего; на Тебя надеюсь всякий день.
24:5 ὁδήγησόν οδηγεω guide με με me ἐπὶ επι in; on τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your καὶ και and; even δίδαξόν διδασκω teach με με me ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the θεὸς θεος God ὁ ο the σωτήρ σωτηρ savior μου μου of me; mine καὶ και and; even σὲ σε.1 you ὑπέμεινα υπομενω endure; stay behind ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day
24:5 יִשָּׂ֣א yiśśˈā נשׂא lift בְ֭רָכָה ˈvrāḵā בְּרָכָה blessing מֵ mē מִן from אֵ֣ת ʔˈēṯ אֵת together with יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וּ֝ ˈû וְ and צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice מֵ mē מִן from אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׁעֹֽו׃ yišʕˈô יֵשַׁע help
24:5. deduc me in veritate tua et doce me quia tu Deus salvator meus te expectavi tota dieDirect me in thy truth, and teach me; for thou art God my Saviour; and on thee have I waited all the day long.
4. Shew me thy ways, O LORD; teach me thy paths.
24:5. He will receive a blessing from the Lord, and mercy from God, his Saviour.
24:5. He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
Shew me thy ways, O LORD; teach me thy paths. [5] Lead me in thy truth, and teach me: for thou [art] the God of my salvation; on thee do I wait all the day:

24:4 Укажи мне, Господи, пути Твои и научи меня стезям Твоим.
[24:5] Направь меня на истину Твою и научи меня, ибо Ты Бог спасения моего; на Тебя надеюсь всякий день.
24:5
ὁδήγησόν οδηγεω guide
με με me
ἐπὶ επι in; on
τὴν ο the
ἀλήθειάν αληθεια truth
σου σου of you; your
καὶ και and; even
δίδαξόν διδασκω teach
με με me
ὅτι οτι since; that
σὺ συ you
εἶ ειμι be
ο the
θεὸς θεος God
ο the
σωτήρ σωτηρ savior
μου μου of me; mine
καὶ και and; even
σὲ σε.1 you
ὑπέμεινα υπομενω endure; stay behind
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
24:5
יִשָּׂ֣א yiśśˈā נשׂא lift
בְ֭רָכָה ˈvrāḵā בְּרָכָה blessing
מֵ מִן from
אֵ֣ת ʔˈēṯ אֵת together with
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וּ֝ ˈû וְ and
צְדָקָ֗ה ṣᵊḏāqˈā צְדָקָה justice
מֵ מִן from
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׁעֹֽו׃ yišʕˈô יֵשַׁע help
24:5. deduc me in veritate tua et doce me quia tu Deus salvator meus te expectavi tota die
Direct me in thy truth, and teach me; for thou art God my Saviour; and on thee have I waited all the day long.
24:5. He will receive a blessing from the Lord, and mercy from God, his Saviour.
24:5. He shall receive the blessing from the LORD, and righteousness from the God of his salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:5: On thee do I wait - This is the line in which ו vau, the sixth letter in the order of the alphabet, is lost; for the line begins with א aleph, אותך othecha, "on thee." But four of Kennicott's and De Rossi's MSS. have ואותך veothecha, "And upon thee." This restores the lost ו vau, which signifies "and." The Septuagint, Syriac, Vulgate, Arabic, Ethiopic, and Anglo-Saxon, preserve it.
Albert Barnes: Notes on the Bible - 1834
25:5: Lead me in thy truth - In the way which thou regardest as truth, or which thou seest to be true. Truth is eternal and unchanging. What God sees and regards as truth is true, because he sees things as they are; and when we have the divine estimate of anything, we understand what the thing is. It is not that he makes it to be true, but that he sees it to be true. Such is the perfection of His nature that we have the utmost assurance that what God regards as truth is truth; what He proclaims to be right is right. It is then His truth, as He adopts it for the rule of His own conduct, and makes it known to His creatures to guide them.
And teach me - Since this would be understood by the psalmist, it would be a prayer that God would teach him by His law as then made known; by His Spirit in the heart; by the dispensations of His providence. As applicable to us, it is a prayer that He would instruct us by all the truths then made known, and all that have since been Rev_ealed; by His Spirit in its influences on our hearts; by the events which are occurring around us; by the "accumulated" truth of ages; the knowledge which by all the methods He employs He has imparted to people for their guidance and direction.
For thou art the God of my salvation - The word "salvation" is not to be understood here in the sense in which it is now commonly used, as denoting deliverance from sin and future ruin, but in the more general sense of "deliverance" - deliverance from danger and death. The phrase is synonymous with "preservation," and the idea is that the psalmist regarded God as his preserver; or that he owed his protection and safety in the time of danger to Him alone.
On thee do I wait - That is, I rely on Thee; or, I am dependent on Thee. He had no other source of reliance or dependence.
All the day - Continually, always. He was really dependent upon Him at all times, and he felt that dependence. It is always true that we are dependent upon God for everything; it is not true that we always feel this. It was a characteristic of the piety of the psalmist that he did feel this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:5: Lead: Psa 25:8, Psa 25:10, Psa 43:3, Psa 43:4, Psa 107:7; Isa 35:8, Isa 42:16, Isa 49:10; Jer 31:9; Joh 8:31, Joh 8:32; Joh 14:26, Joh 16:13; Rom 8:14; Eph 4:21; Jo1 2:27; Rev 7:17
teach: Psa 119:26, Psa 119:33, Psa 119:66; Neh 9:20; Job 36:22; Isa 54:13; Jer 31:33, Jer 31:34; Joh 6:45; Eph 4:20, Eph 4:21
God: Psa 24:5, Psa 68:20, Psa 79:9, Psa 88:1
on thee: Psa 22:2, Psa 86:3, Psa 88:1, Psa 119:97; Pro 8:34, Pro 23:17; Isa 30:18; Luk 18:7
Carl Friedrich Keil and Franz Delitzsch
25:5
His truth is the lasting and self-verifying fact of His revelation of grace. To penetrate into this truth and to walk in it (Ps 26:3; Ps 86:11) without God, is a contradiction in its very self. Therefore the psalmist prays, as in Ps 119:35, οδήγησόν με ἐν τῇ ἀληθείᾳ σου (lxx Cod. Alex.; whereas Cod. Vat. ἐπὶ τὴν..., cf. Jn 16:13). He prays thus, for his salvation comes from Jahve, yea Jahve is his salvation. He does not hope for this or that, but for Him, all the day, i.e., unceasingly,
(Note: Hupfeld thinks the accentuation inappropriate; the first half of the verse, however, really extends to ישׁעי, and consists of two parts, of which the second is the confirmation of the first: the second half contains a relatively new thought. The sequence of the accents: Rebia magnum, Athnach, therefore fully accords with the matter.)
for everything worth hoping for, everything that can satisfy the longing of the soul, is shut up in Him. All mercy or grace, however, which proceeds from Him, has its foundation in His compassion and condescension.
Geneva 1599
25:5 Lead me in thy truth, and teach me: for thou [art] the God of my salvation; on thee do I wait (d) all the day.
(d) Constantly and against all temptations.
John Gill
25:5 Lead me in thy truth, and teach me,.... Meaning the word of God, the Scriptures of truth; and the Gospel, which is the word of truth, and truth itself, Jn 17:17; and the sense is, either that God would lead him by his Spirit more and more into all truth, as contained in his word; or that he would lead him by it and according to it, that he might form his principles and his conduct more agreeably to it, which is the standard and rule of faith and practice: which leading is by teaching; and reasons urged for granting all the above petitions follow,
for thou art the God of my salvation; who, in infinite wisdom, contrived scheme and method of it in his Son, and by him effected it, and by his Spirit had made application of it to him: and since the Lord had done such great things for him, he hoped the requests he had made would be granted: he adds,
on thee do I wait all the day; or continually, in public and in private, attending to all the duties of religion, yet not trusting in them, but in the Lord; and therefore he entreated he might not be ashamed of his hope and expectation for deliverance and salvation.
24:624:6: Յիշեա՛ Տէր՝ զգթութիւնս քո եւ զողորմութիւնս որ ենն յաւիտենից[6729]։ [6729] Ոմանք.Եւ զողորմութիւնս քո որ ենն։
6 Յիշի՛ր, Տէ՛ր, քո գթութիւններն ու ողորմութիւնները, որոնք յաւիտենական են:
6 Ո՛վ Տէր, քու գթութիւններդ ու ողորմութիւններդ յիշէ, Վասն զի յաւիտենական են։
Յիշեա, Տէր, զգթութիւնս քո եւ զողորմութիւնս որ ենն յաւիտենից:

24:6: Յիշեա՛ Տէր՝ զգթութիւնս քո եւ զողորմութիւնս որ ենն յաւիտենից[6729]։
[6729] Ոմանք.Եւ զողորմութիւնս քո որ ենն։
6 Յիշի՛ր, Տէ՛ր, քո գթութիւններն ու ողորմութիւնները, որոնք յաւիտենական են:
6 Ո՛վ Տէր, քու գթութիւններդ ու ողորմութիւններդ յիշէ, Վասն զի յաւիտենական են։
zohrab-1805▾ eastern-1994▾ western am▾
24:624:6 Вспомни щедроты Твои, Господи, и милости Твои, ибо они от века.
24:6 μνήσθητι μναομαι remember; mindful τῶν ο the οἰκτιρμῶν οικτιρμος compassion σου σου of you; your κύριε κυριος lord; master καὶ και and; even τὰ ο the ἐλέη ελεος mercy σου σου of you; your ὅτι οτι since; that ἀπὸ απο from; away τοῦ ο the αἰῶνός αιων age; -ever εἰσιν ειμι be
24:6 זֶ֭ה ˈzeh זֶה this דֹּ֣ור dˈôr דֹּור generation דֹּרְשָׁ֑יודרשׁו *dōrᵊšˈāʸw דרשׁ inquire מְבַקְשֵׁ֨י mᵊvaqšˌê בקשׁ seek פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob סֶֽלָה׃ sˈelā סֶלָה sela
24:6. recordare miserationum tuarum Domine et misericordiarum tuarum quia ex sempiterno suntRemember, O Lord, thy bowels of compassion; and thy mercies that are from the beginning of the world.
5. Guide me in thy truth, and teach me; for thou art the God of my salvation; on thee do I wait all the day.
24:6. This is the generation that seeks him, that seeks the face of the God of Jacob.
24:6. This [is] the generation of them that seek him, that seek thy face, O Jacob. Selah.
Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they [have been] ever of old:

24:6 Вспомни щедроты Твои, Господи, и милости Твои, ибо они от века.
24:6
μνήσθητι μναομαι remember; mindful
τῶν ο the
οἰκτιρμῶν οικτιρμος compassion
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
τὰ ο the
ἐλέη ελεος mercy
σου σου of you; your
ὅτι οτι since; that
ἀπὸ απο from; away
τοῦ ο the
αἰῶνός αιων age; -ever
εἰσιν ειμι be
24:6
זֶ֭ה ˈzeh זֶה this
דֹּ֣ור dˈôr דֹּור generation
דֹּרְשָׁ֑יודרשׁו
*dōrᵊšˈāʸw דרשׁ inquire
מְבַקְשֵׁ֨י mᵊvaqšˌê בקשׁ seek
פָנֶ֖יךָ fānˌeʸḵā פָּנֶה face
יַעֲקֹ֣ב yaʕᵃqˈōv יַעֲקֹב Jacob
סֶֽלָה׃ sˈelā סֶלָה sela
24:6. recordare miserationum tuarum Domine et misericordiarum tuarum quia ex sempiterno sunt
Remember, O Lord, thy bowels of compassion; and thy mercies that are from the beginning of the world.
24:6. This is the generation that seeks him, that seeks the face of the God of Jacob.
24:6. This [is] the generation of them that seek him, that seek thy face, O Jacob. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. "Щедроты" и "милости", большею частью означают - первое слово - внешние выражения божественной любви к человеку в ниспослании ему материальных благ, а "милости" - духовных, напр., душевного спокойствия от сознания близости Бога, чистоты и возвышенности воззрений и т. п.

- "Грехи юности и грехи преступлений" - грех с Вирсавией. Давид сознает виновность и незаконность этого поступка, но называет его не намеренным и не сознательным нарушением Божественной заповеди, а плодом увлечения ("юности"), бессознательным. Этот грех был следствием временного господства над Давидом чувственного влечения, тем порывом, каким отдается юный возраст, когда еще не выработалась способность строгой оценки своих поступков и помыслов, но когда человеком руководит больше область чувствований, направляющая волю, а потому и поступки человека часто не в ту сторону, куда они направлялись бы, если бы были освещены разумом. Смотря по тому, что лежит в основании последних - возвышенные ли побуждения, или низменные - соответственными являются и поступки, то как подвиги героизма, самопожертвования, или наоборот, грубого эгоизма и низменных страстей. Таким порывом, затемнившим в Давиде сознание и оценку делаемого, и был его поступок с Урией и Вирсавией. Выяснение Давидом внутренней, психологической стороны своего греха не было однако ж попыткой самооправдания и выражением желания остаться безнаказанным, но столь глубоким сознанием своего падения и своей виновности пред Богом, что он молит Его о своем помиловании лишь по великому снисхождению Бога к человеку, по Его необыкновенной щедрости и милости к недостойному, что Бог часто проявлял над евреями (6: ст.).
Adam Clarke: Commentary on the Bible - 1831
25:6: Remember, O Lord, thy tender mercies, and thy loving-kindness - The word רחמים rachamim, means the commiseration that a man feels in his bowels at the sight of distress. The second word, חסדים chasadim, signifies those kindnesses which are the offspring of a profusion of benevolence.
They have been ever of old - Thou wert ever wont to display thyself as a ceaseless fountain of good to all thy creatures.
Albert Barnes: Notes on the Bible - 1834
25:6: Remember, O Lord - That is, In thy future treatment of me, bring to remembrance what thou hast done, and treat me in the same manner still. The language is that of one who felt that God had always been kind and gracious, and who asked for the future a continuance of the favors of the past. If we would recall, the goodness of God in the past, we should find enough to lay the foundation of prayer in reference to that which is to come. If we saw and fully understood all that has happened to us, we would need to offer no other prayer than that God might deal with us in the future as He has done in the past.
Thy tender mercies - Margin, as in Hebrew: "thy bowels." The Hebrew word means the "inner parts" regarded by the Hebrews as the seat of the affections. See the notes at Isa 16:11.
And thy loving-kindnesses - Thy tokens of favor; thy acts of mercy and compassion.
For they have been ever of old - "For from eternity are they." The language is that of a heart deeply impressed with a sense of the goodness God. In looking over his own life, the author of the psalm saw that the mercies of God had been unceasing and constant toward him from his earliest years. In words expressive of warm love and gratitude, therefore, he says that those acts of mercy had never failed - had been from eternity. His thoughts rise from the acts of God toward himself to the character of God, and to His attributes of mercy and love; and his heart is full of the idea that God is "always" good; that it belongs to His very nature to do good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:6: Remember: Psa 98:3, Psa 106:45, Psa 136:23; Ch2 6:42; Luk 1:54, Luk 1:71, Luk 1:72
thy tender mercies: Heb. bowels, Psa 40:11, Psa 69:13, Psa 69:16, Psa 103:4, Psa 119:77; Isa 55:7, Isa 63:15; Jer 31:20; Luk 1:78 *marg. Co2 1:3; Phi 1:8, Phi 2:1; Col 3:12; Jo1 3:17
for they: Psa 77:7-12, Psa 103:17, Psa 106:1, Psa 107:1, Psa 136:11-26; Gen 24:27, Gen 32:9; Exo 15:13; Exo 34:6; Neh 9:19; Jer 33:11; Mic 7:18-20; Luk 1:50
Carl Friedrich Keil and Franz Delitzsch
25:6
The supplicatory reminiscere means, may God never forget to exercise His pity and grace towards him, which are (as the plurals imply) so rich and superabundant. The ground on which the prayer is based is introduced with כּי (nam, or even quoniam). God's compassion and grace are as old in their operation and efficacy as man's feebleness and sin; in their counsels they are eternal, and therefore have also in themselves the pledge of eternal duration (Ps 100:5; Ps 103:17).
John Gill
25:6 Remember, O Lord, thy tender mercies and thy loving kindnesses,.... Not the providential mercy and kindness of God, in the care of him in his mother's womb, at the time of his birth, in his nurture and education, and in the preservation of him to the present time; but the special mercy, grace, and love of God in Christ: the sense of the petition is the same with that of Ps 106:4; which are expressed in the plural number, because of the largeness and abundance of it, and because of the various acts and instances of it; the Lord is rich and plenteous in mercy, abundant in goodness; his love is exceeding great, and numerous are the ways and methods in which it is declared, both in eternity and in time; and though he can never forget his love, nor the people whom he loves, for they are engraven on his hand, and set as a seal on his heart; yet he sometimes seems, by the conduct of his providence, as if he did not remember it, and had no tender affection for them; and their unbelief is ready to say, the Lord has forgotten to be gracious; and the design of such a petition as this is to entreat a fresh discovery and application of the grace, mercy, and loving kindness of God, and which he allows his people to put him in remembrance of;
for they have been ever of old: meaning not only from the time of his birth, and in after appearances of God for him, nor the favours shown to the people of Israel in former times at the Red sea, and in the wilderness and elsewhere, and to the patriarchs from the beginning of the world; but the love of God from everlasting, which appears in the choice of his people in Christ, before the foundation of the world, in the everlasting covenant of grace made with him, and in the setting of him up as the Mediator of it, and in putting his people into his hands, with all grace and spiritual blessings for them before the world began; and which love as it is from everlasting it is to everlasting, and remains invariably the same.
Robert Jamieson, A. R. Fausset and David Brown
25:6 Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.
24:724:7: Զմեղս մանկութեան իմոյ եւ զանգիտութեան իմոյ մի՛ յիշեր. այլ յիշեա՛ զիս Տէր ըստ ողորմութեան քում՝ վասն քաղցրութեան քոյ[6730], [6730] Ոմանք.Զմեղս մանկութեան եւ զանգիտութեան իմոյ... վասն քաղցրութեան քո Տէր։
7 Իմ մանկութեան եւ տհասութեան մեղքերը մի՛ յիշիր, այլ յիշի՛ր ինձ, Տէ՛ր, քո ողորմութեամբ՝ ըստ քո բարութեան,
7 Մանկութեան մեղքերս ու յանցանքներս մի՛ յիշեր, Հապա քու ողորմութիւնովդ զիս յիշէ՝ Քու բարութեանդ համար, ո՛վ Տէր։
Զմեղս մանկութեան իմոյ եւ զանգիտութեան իմոյ մի՛ յիշեր, այլ յիշեա զիս, Տէր, ըստ ողորմութեան քում` վասն քաղցրութեան քո:

24:7: Զմեղս մանկութեան իմոյ եւ զանգիտութեան իմոյ մի՛ յիշեր. այլ յիշեա՛ զիս Տէր ըստ ողորմութեան քում՝ վասն քաղցրութեան քոյ[6730],
[6730] Ոմանք.Զմեղս մանկութեան եւ զանգիտութեան իմոյ... վասն քաղցրութեան քո Տէր։
7 Իմ մանկութեան եւ տհասութեան մեղքերը մի՛ յիշիր, այլ յիշի՛ր ինձ, Տէ՛ր, քո ողորմութեամբ՝ ըստ քո բարութեան,
7 Մանկութեան մեղքերս ու յանցանքներս մի՛ յիշեր, Հապա քու ողորմութիւնովդ զիս յիշէ՝ Քու բարութեանդ համար, ո՛վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
24:724:7 Грехов юности моей и преступлений моих не вспоминай; по милости Твоей вспомни меня Ты, ради благости Твоей, Господи!
24:7 ἁμαρτίας αμαρτια sin; fault νεότητός νεοτης youth μου μου of me; mine καὶ και and; even ἀγνοίας αγνοια ignorance μου μου of me; mine μὴ μη not μνησθῇς μναομαι remember; mindful κατὰ κατα down; by τὸ ο the ἔλεός ελεος mercy σου σου of you; your μνήσθητί μναομαι remember; mindful μου μου of me; mine σὺ συ you ἕνεκα ενεκα for the sake of; on account of τῆς ο the χρηστότητός χρηστοτης kindness σου σου of you; your κύριε κυριος lord; master
24:7 שְׂא֤וּ śᵊʔˈû נשׂא lift שְׁעָרִ֨ים׀ šᵊʕārˌîm שַׁעַר gate רָֽאשֵׁיכֶ֗ם rˈāšêḵˈem רֹאשׁ head וְֽ֭ ˈwˈ וְ and הִנָּשְׂאוּ hinnāśᵊʔˌû נשׂא lift פִּתְחֵ֣י piṯḥˈê פֶּתַח opening עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ֝ ˈw וְ and יָבֹ֗וא yāvˈô בוא come מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the כָּבֹֽוד׃ kkāvˈôḏ כָּבֹוד weight
24:7. peccatorum adulescentiae meae et scelerum meorum ne memineris secundum misericordiam tuam recordare mei propter bonitatem tuam DomineThe sins of my youth and my ignorances do not remember. According to thy mercy remember thou me: for thy goodness' sake, O Lord.
6. Remember, O LORD, thy tender mercies and thy lovingkindnesses; for they have been ever of old.
24:7. Lift up your gates, you princes, and be lifted up, eternal gates. And the King of Glory shall enter.
24:7. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
Remember not the sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD:

24:7 Грехов юности моей и преступлений моих не вспоминай; по милости Твоей вспомни меня Ты, ради благости Твоей, Господи!
24:7
ἁμαρτίας αμαρτια sin; fault
νεότητός νεοτης youth
μου μου of me; mine
καὶ και and; even
ἀγνοίας αγνοια ignorance
μου μου of me; mine
μὴ μη not
μνησθῇς μναομαι remember; mindful
κατὰ κατα down; by
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
μνήσθητί μναομαι remember; mindful
μου μου of me; mine
σὺ συ you
ἕνεκα ενεκα for the sake of; on account of
τῆς ο the
χρηστότητός χρηστοτης kindness
σου σου of you; your
κύριε κυριος lord; master
24:7
שְׂא֤וּ śᵊʔˈû נשׂא lift
שְׁעָרִ֨ים׀ šᵊʕārˌîm שַׁעַר gate
רָֽאשֵׁיכֶ֗ם rˈāšêḵˈem רֹאשׁ head
וְֽ֭ ˈwˈ וְ and
הִנָּשְׂאוּ hinnāśᵊʔˌû נשׂא lift
פִּתְחֵ֣י piṯḥˈê פֶּתַח opening
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ֝ ˈw וְ and
יָבֹ֗וא yāvˈô בוא come
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
כָּבֹֽוד׃ kkāvˈôḏ כָּבֹוד weight
24:7. peccatorum adulescentiae meae et scelerum meorum ne memineris secundum misericordiam tuam recordare mei propter bonitatem tuam Domine
The sins of my youth and my ignorances do not remember. According to thy mercy remember thou me: for thy goodness' sake, O Lord.
24:7. Lift up your gates, you princes, and be lifted up, eternal gates. And the King of Glory shall enter.
24:7. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:7: Remember not the sins of my youth - Those which I have committed through inconsiderateness, and heat of passion.
According to thy mercy - As it is worthy of thy mercy to act according to the measure, the greatness, and general practice of thy mercy; so give me an abundant pardon, a plentiful salvation.
For thy goodness' sake - Goodness is the nature of God; mercy flows from that goodness.
Albert Barnes: Notes on the Bible - 1834
25:7: Remember not the sins of my youth - In strong contrast with God, the psalmist brings forward his own conduct and life. He could ask of God Psa 25:6 to remember His own acts - what "He himself" had done; but could not ask him to remember His conduct - His past life. He could only pray that this might be forgotten. He did not wish it to come into remembrance before God; he could not ask that God would deal with him according to that. He prays, therefore, that he might not be visited as he advanced in life with the fruits of his conduct in early years, but that all the offences of that period of his life might be forgiven and forgotten. Who is there that cannot with deep feeling join in this prayer? Who is there that has reached the period of middle or advanced life, who would be willing to have the follies of his youth, the plans, and thoughts, and wishes of his early years brought again to remembrance? Who would be willing to have recalled to his own mind, or made known to his friends, to society around him, or to assembled worlds, the thoughts, the purposes, the wishes, the "imaginings" of his youthful days? Who would dare to pray that he might be treated in advancing years as he treated God in his own early life? Nay, who would venture to pray that God would treat him in the day of judgment as he had treated the friends of his childhood, even the father who begat him, or the mother who bore him? Our hope in regard to the favor of God is that he will "not" summon up the thoughts and the purposes of our early years; that he will "not" treat us as if he remembered them; but that he will treat us as if they were forgotten.
Nor my transgressions - The sins of my early years.
According to thy mercy remember thou me - Deal with me, not according to strict justice, but according to mercy. Deal with me indeed according to thy nature and character; but let the attribute of mercy be that which will be the guide rather than the attribute of justice.
For thy goodness' sake - In order that thy goodness or benevolence may be displayed and honored - not primarily and mainly that I may be saved, but that thy character may be seen to be good and merciful.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:7: Remember: Psa 79:8, Psa 109:14, Psa 109:16; Isa 38:17, Isa 43:25, Isa 64:9; Heb 8:12, Heb 10:16-18
the sins: Job 13:26, Job 20:11; Pro 5:7-14; Jer 3:25; Joh 5:5, Joh 5:14
according: Psa 51:1, Psa 109:26, Psa 119:124
for thy: Psa 6:4, Psa 31:16; Eph 1:6, Eph 1:7, Eph 2:4-8
Carl Friedrich Keil and Franz Delitzsch
25:7
May Jahve not remember the faults of his youth (חטּאות), into which lust and thoughtlessness have precipitated him, nor the transgressions (פּשׁעים), by which even in maturer and more thoughtful years he has turned the grace of God into licentiousness and broken off his fellowship with Him (פּשׁע בּ, of defection); but may He, on the contrary, turn His remembrance to him (זכר ל as in Ps 136:23) in accordance with His grace or loving-kindness, which אתּה challenges as being the form of self-attestation most closely corresponding to the nature of God. Memor esto quidem mei, observes Augustine, non secundum iram, qua ego dignus sum, sed secundum misericordiam tuam, quae te digna est. For God is טּוב, which is really equivalent to saying, He is ἀγάπη. The next distich shows that טוּב is intended here of God's goodness, and not, as e.g., in Neh 9:35, of His abundance of possessions.
Geneva 1599
25:7 Remember not the (e) sins of my youth, nor my transgressions: according to thy mercy remember thou me for thy goodness' sake, O LORD.
(e) He confesses that his many sins were the reason that his enemies persecuted him, desiring that the cause of the evil may be taken away, so that the effect may cease.
John Gill
25:7 Remember not the sins of my youth,.... Original sin, in which he was born, and the breakings forth of corrupt nature in infancy, he brought into the world with him, together with all the youthful lusts and vanities to which that age is addicted; and sometimes the sins of youth are in some persons remembered by God, and punished in old age; and if not, they are brought to remembrance through the dispensations of Providence: and the people of God are chastised for them then, and are ready to fear it is in a way of wrath; see Job 13:26; which the psalmist here deprecates; for this is not said in order to extenuate his sins, they being but youthful follies, imprudencies, and inadvertencies, sins committed through ignorance, when he had not the knowledge of things he now had; nor as if he had lived so holy a life, that there were no sins of his to be taken notice of but what he had committed in his younger days; but rather this is to be considered as a confession of his having sinned from his youth upwards unto that time, as in Jer 3:25; and therefore entreat, that God would not remember his sins, so as to correct him for them in wrath and hot displeasure; neither the sins he had formerly been guilty of, nor those of a later date; which he next mentions;
nor my transgressions; his more notorious and glaring ones; such as murder and adultery, in the case of Uriah and Bathsheba, and which now stared him in the face; and on account of these, and as a chastening for them, this unnatural rebellion of his son's, which was now raised against him, was suffered to befall him, as had been foretold to him, 2Kings 12:11;
according to thy mercy remember thou me, for thy goodness' sake, O Lord; he pleads no merit nor goodness of his own, but casts himself upon the mercy, grace, and goodness of God; in which he was certainly right; and on that account prayed and hoped for deliverance from his present troubles, and for discoveries of the pardon of his sins unto him, which is what he means by remembering him.
24:824:8: զի քաղցր եւ ուղիղ ես Տէր։ Վասն այսորիկ օրէնսգէ՛տ առնես զմեղաւորս ՚ի ճանապարհի,
8 քանզի դու քաղցր եւ ուղիղ ես, Տէ՛ր: Դրա համար էլ մեղաւորներին դնում ես օրէնքի գիտութեան ճանապարհի վրայ:
8 Տէրը բարի եւ ուղիղ է. Անոր համար մեղաւորներուն կը սորվեցնէ ճամբան։
զի քաղցր եւ ուղիղ ես, Տէր. վասն այսորիկ օրէնսգէտ առնես զմեղաւորս ի ճանապարհի:

24:8: զի քաղցր եւ ուղիղ ես Տէր։ Վասն այսորիկ օրէնսգէ՛տ առնես զմեղաւորս ՚ի ճանապարհի,
8 քանզի դու քաղցր եւ ուղիղ ես, Տէ՛ր: Դրա համար էլ մեղաւորներին դնում ես օրէնքի գիտութեան ճանապարհի վրայ:
8 Տէրը բարի եւ ուղիղ է. Անոր համար մեղաւորներուն կը սորվեցնէ ճամբան։
zohrab-1805▾ eastern-1994▾ western am▾
24:824:8 Благ и праведен Господь, посему наставляет грешников на путь,
24:8 χρηστὸς χρηστος suitable; kind καὶ και and; even εὐθὴς ευθης the κύριος κυριος lord; master διὰ δια through; because of τοῦτο ουτος this; he νομοθετήσει νομοθετεω legislate ἁμαρτάνοντας αμαρτανω sin ἐν εν in ὁδῷ οδος way; journey
24:8 מִ֥י mˌî מִי who זֶה֮ zeh זֶה this מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the כָּ֫בֹ֥וד kkˈāvˌôḏ כָּבֹוד weight יְ֭הוָה [ˈyhwāh] יְהוָה YHWH עִזּ֣וּז ʕizzˈûz עִזּוּז powerful וְ wᵊ וְ and גִבֹּ֑ור ḡibbˈôr גִּבֹּור vigorous יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
24:8. bonus et rectus Dominus propterea docebit peccatores in viaThe Lord is sweet and righteous: therefore he will give a law to sinners in the way.
7. Remember not the sins of my youth, nor my transgressions: according to thy lovingkindness remember thou me, for thy goodness’ sake, O LORD.
24:8. Who is this King of Glory? The Lord who is strong and powerful; the Lord powerful in battle.
24:8. Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle.
Good and upright [is] the LORD: therefore will he teach sinners in the way:

24:8 Благ и праведен Господь, посему наставляет грешников на путь,
24:8
χρηστὸς χρηστος suitable; kind
καὶ και and; even
εὐθὴς ευθης the
κύριος κυριος lord; master
διὰ δια through; because of
τοῦτο ουτος this; he
νομοθετήσει νομοθετεω legislate
ἁμαρτάνοντας αμαρτανω sin
ἐν εν in
ὁδῷ οδος way; journey
24:8
מִ֥י mˌî מִי who
זֶה֮ zeh זֶה this
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
כָּ֫בֹ֥וד kkˈāvˌôḏ כָּבֹוד weight
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
עִזּ֣וּז ʕizzˈûz עִזּוּז powerful
וְ wᵊ וְ and
גִבֹּ֑ור ḡibbˈôr גִּבֹּור vigorous
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
גִּבֹּ֥ור gibbˌôr גִּבֹּור vigorous
מִלְחָמָֽה׃ milḥāmˈā מִלְחָמָה war
24:8. bonus et rectus Dominus propterea docebit peccatores in via
The Lord is sweet and righteous: therefore he will give a law to sinners in the way.
24:8. Who is this King of Glory? The Lord who is strong and powerful; the Lord powerful in battle.
24:8. Who [is] this King of glory? The LORD strong and mighty, the LORD mighty in battle.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ 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
8-10. "Наставляет грешников на путь". Закон представляет собою указания, с которыми должна согласоваться деятельность человека, если она имеет целью его духовное совершенствование и приближение к Богу. Но человек часто отступает от этой возвышенной задачи и направляет свои силы на удовлетворение дурных, низменных своих влечений. В данном случае Господь дает ему вразумления, которые указывают на ошибочность избранного им пути. Эти указания могут быть общими, свойственными и присущими каждому человеку, и частными, даваемыми не всем и не всегда. Под первыми разумеется то нравственное чувство человека, которое одобряет или осуждает его дела (голос совести), под вторыми - особенные указания, даваемые Богом человеку для его исправления, как, напр., по отношению к Давиду - обличение его пророком Нафаном. Все это Господь делает из любви к человеку, с целью облегчить ему выступление "на суд" пред "Богом", и тем избавить его от тяжелой ответственности пред Ним за свое поведение. - "Все пути Господни" - все действии Бога; "хранящие завет Его и откровенья" - жаждущие союза с Ним, и близости, т. е. Господь всегда помогает человеку в его стремлении к Нему особенными действиями и указаниями. Давид здесь разумеет обличение его пророком Нафаном, раскрывшее Давиду глаза на его поступок и побудившее его к покаянию и большей духовной бдительности над собою.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 Good and upright is the LORD: therefore will he teach sinners in the way. 9 The meek will he guide in judgment: and the meek will he teach his way. 10 All the paths of the LORD are mercy and truth unto such as keep his covenant and his testimonies. 11 For thy name's sake, O LORD, pardon mine iniquity; for it is great. 12 What man is he that feareth the LORD? him shall he teach in the way that he shall choose. 13 His soul shall dwell at ease; and his seed shall inherit the earth. 14 The secret of the LORD is with them that fear him; and he will show them his covenant.
God's promises are here mixed with David's prayers. Many petitions there were in the former part of the psalm, and many we shall find in the latter; and here, in the middle of the psalm, he meditates upon the promises, and by a lively faith sucks and is satisfied from these breasts of consolation; for the promises of God are not only the best foundation of prayer, telling us what to pray for and encouraging our faith and hope in prayer, but they are a present answer to prayer. Let the prayer be made according to the promise, and then the promise may be read as a return to the prayer; and we are to believe the prayer is heard because the promise will be performed. But, in the midst of the promises, we fine one petition which seems to come in somewhat abruptly, and should have followed upon v. 7. It is that (v. 11), Pardon my iniquity. But prayers for the pardon of sin are never impertinent; we mingle sin with all our actions, and therefore should mingle such prayers with all our devotions. He enforces this petition with a double plea. The former is very natural: "For thy name's sake pardon my iniquity, because thou hast proclaimed thy name gracious and merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake, for thy own sake," Isa. xliii. 25. But the latter is very surprising: "Pardon my iniquity, for it is great, and the greater it is the more will divine mercy be magnified in the forgiveness of it." It is the glory of a great God to forgive great sins, to forgive iniquity, transgression, and sin, Exod. xxxiv. 7. "It is great, and therefore I an undone, for ever undone, if infinite mercy do not interpose for the pardon of it. It is great; I see it to be so." The more we see of the heinousness of our sins the better qualified we are to find mercy with God. When we confess sin we must aggravate it.
Let us now take a view of the great and precious promises which we have in these verses, and observe,
I. To whom these promises belong and who may expect the benefit of them. We are all sinners; and can we hope for any advantage by them? Yes (v. 8), He will teach sinners, though they be sinners; for Christ came into the world to save sinners, and, in order to that, to teach sinners, to call sinners to repentance. These promises are sure to those who though they have been sinners, have gone astray, yet now keep God's word, 1. To such as keep his covenant and his testimonies (v. 10), such as take his precepts for their rule and his promises for their portion, such as, having taken God to be to them a God, live upon that, and, having given up themselves to be him a people, live up to that. Though, through the infirmity of the flesh, they sometimes break the command, yet by a sincere repentance when at any time they do amiss, and a constant adherence by faith to God as their God, they keep the covenant and do not break that. 2. To such as fear him (v. 12 and again v. 14), such as stand in awe of his majesty and worship him with reverence, submit to his authority and obey him with cheerfulness, dread his wrath and are afraid of offending him.
II. Upon what these promises are grounded, and what encouragement we have to build upon them. Here are two things which ratify and confirm all the promises:-- 1. The perfections of God's nature. We value the promise by the character of him that makes its. We may therefore depend upon God's promises; for good and upright is the Lord, and therefore he will be as good as his word. He is so kind that he cannot deceive us, so true that he cannot break his promise. Faithful is he who hath promised, who also will do it. He was good in making the promise, and therefore will be upright in performing it. 2. The agreeableness of all he says and does with the perfections of his nature (v. 10): All the paths of the Lord (that is, all his promises and all his providences) are mercy and truth; they are, like himself, good and upright. All God's dealings with his people are according to the mercy of his purposes and the truth of his promises; all he does comes from love, covenant-love; and they may see in it his mercy displayed and his word fulfilled. What a rich satisfaction may this be to good people, that, whatever afflictions they are exercised with, All the paths of the Lord are mercy and truth, and so it will appear when they come to their journey's end.
III. What these promises are.
1. That God will instruct and direct them in the way of their duty. This is most insisted upon, because it is an answer to David's prayers (v. 4, 5), Show me thy ways and lead me. We should fix our thoughts, and act our faith, most on those promises which suit our present case. (1.) He will teach sinners in the way, because they are sinners, and therefore need teaching. When they see themselves sinners, and desire teaching, then he will teach them the way of reconciliation to God, the way to a well-grounded peace of conscience, and the way to eternal life. He does, by his gospel, make this way known to all, and, by his Spirit, open the understanding and guide penitent sinners that enquire after it. The devil leads men blindfold to hell, but God enlightens men's eyes, sets things before them in a true light, and so leads them to heaven. (2.) The meek will he guide, the meek will he teach, that is, those that are humble and low in their own eyes, that are distrustful of themselves, desirous to be taught, and honestly resolved to follow the divine guidance. Speak, Lord, for thy servant hears. These he will guide in judgment, that is, by the rule of the written word; he will guide them in that which is practical, which relates to sin and duty, so that they may keep conscience void of offence; and he will do it judiciously (so some), that is, he will suit his conduct to their case; he will teach sinners with wisdom, tenderness, and compassion, and as they are able to bear. He will teach them his way. All good people make God's way their way, and desire to be taught that; and those that do so shall be taught and led in that way. (3.) Him that feareth the Lord he will teach in the way that he shall choose, either in the way that God shall choose or that the good man shall choose. It comes all to one, for he that fears the Lord chooses the things that please him. If we choose the right way, he that directed our choice will direct our steps, and will lead us in it. If we choose wisely, God will give us grace to walk wisely.
2. That God will make them easy (v. 13): His soul shall dwell at ease, shall lodge in goodness, marg. Those that devote themselves to the fear of God, and give themselves to be taught of God, will be easy, if it be not their own fault. The soul that is sanctified by the grace of God, and, much more, that is comforted by the peace of God, dwells at ease. Even when the body is sick and lies in pain, yet the soul may dwell at ease in God, may return to him, and repose in him as its rest. Many things occur to make us uneasy, but there is enough in the covenant of grace to counterbalance them all and to make us easy.
3. That he will give to them and theirs as much of this world as is good for them: His seed shall inherit the earth. Next to our care concerning our souls is our care concerning our seed, and God has a blessing in store for the generation of the upright. Those that fear God shall inherit the earth, shall have a competency in it and the comfort of it, and their children shall fare the better for their prayers when they are gone.
4. That God will admit them into the secret of communion with himself (v. 14): The secret of the Lord is with those that fear him. They understand his word; for, if any man do his will, he shall know of the doctrine whether it be of God, John vii. 17. Those that receive the truth in the love of it, and experience the power of it, best understand the mystery of it. They know the meaning of his providence, and what God is doing with them, better than others. Shall I hide from Abraham the things that I do? Gen. xviii. 17. He call them not servants, but friends, as he called Abraham. They know by experience the blessings of the covenant and the pleasure of that fellowship which gracious souls have with the Father and with his Son Jesus Christ. This honour have all his saints.
Adam Clarke: Commentary on the Bible - 1831
25:8: Good and upright is the Lord - He is good in his nature, and righteous in his conduct.
Therefore will he teach sinners - Because he is good, he will teach sinners, though they deserve nothing but destruction: and because he is right, he will teach them the true way.
Albert Barnes: Notes on the Bible - 1834
25:8: Good and upright is the Lord - His character is benevolent, and he is worthy of confidence. He is not merely "good," but he is equal and just in his dealings with people. This latter attribute is no less a reason for confidence in his character than the former. We need a God who is not merely benevolent and kind, but who is just and faithful; whose administration is based on principles of truth and justice, and in whose dealings, therefore, his creatures can repose unlimited confidence.
Therefore will he teach sinners - Because he is good and upright, we may approach him with the assurance that he will guide us aright. His "goodness" may be relied on as furnishing evidence that he will be "disposed" to do this; his "uprightness" as furnishing the assurance that the path in which he will lead us will be the best path. We could not rely on mere benevolence, for it might lack wisdom and firmness, or might lack power to execute its own purposes; we can rely upon it when it is connected with a character that is infinitely upright, and an arm that is infinitely mighty.
In the way - In the right way - the way in which they should go, the path of truth, of happiness, of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:8: Good: Psa 119:68
upright: Psa 92:15; Isa 26:7
teach: Pro 1:20-23, Pro 2:1-6, Pro 9:4-6; Mic 4:2; Mat 9:13, Mat 11:29, Mat 11:30; Luk 11:13; Joh 6:44, Joh 6:45; Co2 4:6; Eph 1:17, Eph 1:18; Jam 1:5
Carl Friedrich Keil and Franz Delitzsch
25:8
The בּ with הורה denotes the way, i.e., the right way (Job 31:7), as the sphere and subject of the instruction, as in Ps 32:8, Prov 4:11; Job 27:11. God condescends to sinners in order to teach them the way that leads to life, for He is טוב־וישׂר; well-doing is His delight, and, if His anger be not provoked (Ps 18:27), He has only the sincerest good intention in what He does.
Geneva 1599
25:8 Good and upright [is] the LORD: therefore will he (f) teach sinners in the way.
(f) That is, call them to repentance.
John Gill
25:8 Good and upright is the Lord,.... He is essentially, originally, and independently good of himself in his own nature, and he is providentially good to all his creatures; and he is in a way of special grace and mercy good to his own people: and he is "upright", just in himself, righteous in all his ways and works, and faithful in all his promises; and the consideration of these excellent perfections of his encouraged the psalmist to entertain an holy confidence, that his petitions, respecting instruction and guidance in the ways of the Lord, Ps 25:4; would be heard and answered, notwithstanding his sins and transgressions;
therefore will he teach sinners in the way; such who are in sinful ways, he will teach them by his word and Spirit the evil of their ways, and bring them out of them, and to repentance for them; and he will teach them his own ways, both the ways and methods of his grace, in saving sinners by Christ, and the paths of faith and duty in which he would have them walk; see Ps 51:13.
John Wesley
25:8 Upright - Holy and true, in all his declarations and offers of mercy to sinners. Therefore - He will not be wanting to such poor sinners as I am, but will guide them into the way of life and peace.
Robert Jamieson, A. R. Fausset and David Brown
25:8 upright--acting according to His promise.
sinners--the general term, limited by the
meek--who are penitent.
the way--and his way--God's way of providence.
24:924:9: առաջնորդե՛ս հեզոց ՚ի դատաստանի. ուսուցանե՛ս հեզոց զճանապահս քո[6731]։ [6731] Ոմանք.Եւ ուսուցանես հեզոց։
9 Հեզերին առաջնորդում ես դատաստանի մէջ, հեզերին սովորեցնում քո ճանապարհները:
9 Դատաստանի մէջ պիտի առաջնորդէ հեզերուն Ու իր ճամբան հեզերուն պիտի սորվեցնէ։
Առաջնորդես հեզոց ի դատաստանի, եւ ուսուցանես հեզոց զճանապահս քո:

24:9: առաջնորդե՛ս հեզոց ՚ի դատաստանի. ուսուցանե՛ս հեզոց զճանապահս քո[6731]։
[6731] Ոմանք.Եւ ուսուցանես հեզոց։
9 Հեզերին առաջնորդում ես դատաստանի մէջ, հեզերին սովորեցնում քո ճանապարհները:
9 Դատաստանի մէջ պիտի առաջնորդէ հեզերուն Ու իր ճամբան հեզերուն պիտի սորվեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:924:9 направляет кротких к правде, и научает кротких путям Своим.
24:9 ὁδηγήσει οδηγεω guide πραεῖς πραυς gentle ἐν εν in κρίσει κρισις decision; judgment διδάξει διδασκω teach πραεῖς πραυς gentle ὁδοὺς οδος way; journey αὐτοῦ αυτος he; him
24:9 שְׂא֤וּ śᵊʔˈû נשׂא lift שְׁעָרִ֨ים׀ šᵊʕārˌîm שַׁעַר gate רָֽאשֵׁיכֶ֗ם rˈāšêḵˈem רֹאשׁ head וּ֭ ˈû וְ and שְׂאוּ śᵊʔˌû נשׂא lift פִּתְחֵ֣י piṯḥˈê פֶּתַח opening עֹולָ֑ם ʕôlˈām עֹולָם eternity וְ֝ ˈw וְ and יָבֹא yāvˌō בוא come מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the כָּבֹֽוד׃ kkāvˈôḏ כָּבֹוד weight
24:9. deducet mansuetos in iudicio et docebit modestos viam suamHe will guide the mild in judgment: he will teach the meek his ways.
8. Good and upright is the LORD: therefore will he instruct sinners in the way.
24:9. Lift up your gates, you princes, and be lifted up, eternal gates. And the King of Glory shall enter.
24:9. Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in.
The meek will he guide in judgment: and the meek will he teach his way:

24:9 направляет кротких к правде, и научает кротких путям Своим.
24:9
ὁδηγήσει οδηγεω guide
πραεῖς πραυς gentle
ἐν εν in
κρίσει κρισις decision; judgment
διδάξει διδασκω teach
πραεῖς πραυς gentle
ὁδοὺς οδος way; journey
αὐτοῦ αυτος he; him
24:9
שְׂא֤וּ śᵊʔˈû נשׂא lift
שְׁעָרִ֨ים׀ šᵊʕārˌîm שַׁעַר gate
רָֽאשֵׁיכֶ֗ם rˈāšêḵˈem רֹאשׁ head
וּ֭ ˈû וְ and
שְׂאוּ śᵊʔˌû נשׂא lift
פִּתְחֵ֣י piṯḥˈê פֶּתַח opening
עֹולָ֑ם ʕôlˈām עֹולָם eternity
וְ֝ ˈw וְ and
יָבֹא yāvˌō בוא come
מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
כָּבֹֽוד׃ kkāvˈôḏ כָּבֹוד weight
24:9. deducet mansuetos in iudicio et docebit modestos viam suam
He will guide the mild in judgment: he will teach the meek his ways.
24:9. Lift up your gates, you princes, and be lifted up, eternal gates. And the King of Glory shall enter.
24:9. Lift up your heads, O ye gates; even lift [them] up, ye everlasting doors; and the King of glory shall come in.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:9: The meek will he guide - ענוים anavim, the poor, the distressed; he will lead in judgment - he will direct them in their cause, and bring it to a happy issue, for he will show them the way in which they should go.
Albert Barnes: Notes on the Bible - 1834
25:9: The meek will he guide - The humble, the teachable, the prayerful, the gentle of spirit - those who are willing to learn. A proud person who supposes that he already knows enough cannot be taught; a haughty person who has no respect for others, cannot learn of them; a person who is willing to believe nothing cannot be instructed. The first requisite, therefore, in the work of religion, as in respect to all kinds of knowledge, is a meek and docile spirit. See Mat 18:3.
In judgment - In a right judgment or estimate of things. It is not merely in the administration of justice, or in doing "right," but it is in judging of truth; of duty; of the value of objects; of the right way to live; of all upon which the mind can be called to exercise judgment, or to come to a decision.
And the meek will he teach his way - The way in which he would have them to go. The "methods" by which God does this are:
(1) By His word or law,
(a) laying down there the principles which are to guide human conduct, and
(b) in numerous cases furnishing specific rules for directing our conduct in the relations of life;
(2) by His Spirit,
(a) disposing the mind to candor,
(b) enlightening it to see the truth, and
(c) making it honest and sincere in its inquiries;
(3) by His providence - often indicating, in an unexpected manner, to those who are sincere in their inquiries after truth and duty, what He would have them to do; and
(4) by the advice and counsel of those who have experience - the aged and the wise - those who have themselves been placed in similar circumstances, or who have passed through the same perplexities and embarrassments.
By all these methods a peson who goes to God in humble prayer, and with a proper sense of dependence, may trust that he will be guided aright; and it is not probable that a case could occur in which one who should honestly seek for guidance by these helps, might not feel assured that God would lead him aright. Having used these means, a peson may feel assured that God will not leave him to error.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:9: meek: Psa 22:26, Psa 76:9, Psa 147:6, Psa 149:4; Isa 11:4, Isa 61:1; Zep 2:3; Mat 5:5; Gal 5:23; Jam 1:21; Pe1 3:4, Pe1 3:15
guide: Psa 23:3, Psa 32:8, Psa 32:9, Psa 73:24, Psa 119:66, Psa 143:10; Pro 3:5, Pro 3:6, Pro 8:20; Isa 42:1-3; Eze 11:19, Eze 11:20, Eze 36:27
his way: Psa 119:35; Joh 14:6; Act 9:2, Act 13:10; Heb 10:20
Carl Friedrich Keil and Franz Delitzsch
25:9
The shortened form of the future stands here, according to Ges. ֗128, 2, rem., instead of the full form (which, viz., ידרך, is perhaps meant); for the connection which treats of general facts, does not admit of its being taken as optative. The ב (cf. Ps 25:5, Ps 107:7; Ps 119:35) denotes the sphere of the guidance. משׁפּט is the right so far as it is traversed, i.e., practised or carried out. In this course of right He leads the ענוים, and teaches them the way that is pleasing to Himself. ענוים is the one word for the gentle, mansueti, and the humble, modesti. Jerome uses these words alternately in Ps 25:9 and Ps 25:9; but the poet designedly repeats the one word - the cardinal virtue of ענוה - here with the preponderating notion of lowliness. Upon the self-righteous and self-sufficient He would be obliged to force Himself even against their will. He wants disciples eager to learn; and how richly He rewards those who guard what they have learnt!
Geneva 1599
25:9 The meek will he (g) guide in judgment: and the meek will he teach his way.
(g) He will govern and comfort them that are truly humbled for their sins.
John Gill
25:9 The meek will he guide in judgment,.... Or "the miserable" (z) and afflicted; such as see themselves to be wretched and miserable, lost and undone; and cry out, What shall we do to be saved? and who are meek and lowly, are humbled under a sense of their sins, are poor in spirit, and of broken and contrite hearts; these the Lord will guide by his Spirit into the truth, as it is in Jesus; even the great truth of salvation by him; and in the way of his judgments, statutes, and ordinances; and will give them a true judgment and a right discerning of things that differ; and he will lead them on in judgment, or gently; see Jer 10:24; into every truth of the Gospel by degrees, and as they are able to bear them;
and the meek will he teach his way; of justifying sinners by the righteousness of his son; for such who are humble and confess their sins and unworthiness, and throw themselves on the mercy of God in Christ, are declaratively justified by the Lord, when the proud boasting Pharisee is an abomination to him.
(z) "miseros", Gejerus, Michaelis.
John Wesley
25:9 The meek - Such as meekly submit themselves to God, and are desirous to be directed and governed by him. Judgment - In the paths of judgment, in the right way.
Robert Jamieson, A. R. Fausset and David Brown
25:9 in judgment--rightly.
24:1024:10: Ամենայն ճանապարհք Տեառն ողորմութեամբ եւ ճշմարտութեամբ են այնոցիկ, որ խնդրեն զուխտ եւ զվկայութիւն նորա։
10 Տիրոջ բոլոր ուղիները ողորմութիւն ու ճշմարտութիւն են նրանց համար, ովքեր պահում են նրա ուխտն ու վկայութիւնը:
10 Տէրոջը բոլոր ճամբաները ողորմութիւն ու ճշմարտութիւն են՝ Իր ուխտը ու վկայութիւնները պահողներուն։
Ամենայն ճանապարհք Տեառն ողորմութեամբ եւ ճշմարտութեամբ են այնոցիկ, որ խնդրեն զուխտ եւ զվկայութիւն նորա:

24:10: Ամենայն ճանապարհք Տեառն ողորմութեամբ եւ ճշմարտութեամբ են այնոցիկ, որ խնդրեն զուխտ եւ զվկայութիւն նորա։
10 Տիրոջ բոլոր ուղիները ողորմութիւն ու ճշմարտութիւն են նրանց համար, ովքեր պահում են նրա ուխտն ու վկայութիւնը:
10 Տէրոջը բոլոր ճամբաները ողորմութիւն ու ճշմարտութիւն են՝ Իր ուխտը ու վկայութիւնները պահողներուն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1024:10 Все пути Господни милость и истина к хранящим завет Его и откровения Его.
24:10 πᾶσαι πας all; every αἱ ο the ὁδοὶ οδος way; journey κυρίου κυριος lord; master ἔλεος ελεος mercy καὶ και and; even ἀλήθεια αληθεια truth τοῖς ο the ἐκζητοῦσιν εκζητεω seek out / thoroughly τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him καὶ και and; even τὰ ο the μαρτύρια μαρτυριον evidence; testimony αὐτοῦ αυτος he; him
24:10 מִ֤י mˈî מִי who ה֣וּא hˈû הוּא he זֶה֮ zeh זֶה this מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king הַ ha הַ the כָּ֫בֹ֥וד kkˈāvˌôḏ כָּבֹוד weight יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service ה֤וּא hˈû הוּא he מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king הַ ha הַ the כָּבֹ֣וד kkāvˈôḏ כָּבֹוד weight סֶֽלָה׃ sˈelā סֶלָה sela
24:10. omnes semitae Domini misericordia et veritas his qui custodiunt pactum eius et testificationem eiusAll the ways of the Lord are mercy and truth, to them that seek after his covenant and his testimonies.
9. The meek will he guide in judgment: and the meek will he teach his way.
24:10. Who is this King of Glory? The Lord of virtue. He himself is the King of Glory.
24:10. Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah.
All the paths of the LORD [are] mercy and truth unto such as keep his covenant and his testimonies:

24:10 Все пути Господни милость и истина к хранящим завет Его и откровения Его.
24:10
πᾶσαι πας all; every
αἱ ο the
ὁδοὶ οδος way; journey
κυρίου κυριος lord; master
ἔλεος ελεος mercy
καὶ και and; even
ἀλήθεια αληθεια truth
τοῖς ο the
ἐκζητοῦσιν εκζητεω seek out / thoroughly
τὴν ο the
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
καὶ και and; even
τὰ ο the
μαρτύρια μαρτυριον evidence; testimony
αὐτοῦ αυτος he; him
24:10
מִ֤י mˈî מִי who
ה֣וּא hˈû הוּא he
זֶה֮ zeh זֶה this
מֶ֤לֶךְ mˈeleḵ מֶלֶךְ king
הַ ha הַ the
כָּ֫בֹ֥וד kkˈāvˌôḏ כָּבֹוד weight
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
צְבָאֹ֑ות ṣᵊvāʔˈôṯ צָבָא service
ה֤וּא hˈû הוּא he
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
הַ ha הַ the
כָּבֹ֣וד kkāvˈôḏ כָּבֹוד weight
סֶֽלָה׃ sˈelā סֶלָה sela
24:10. omnes semitae Domini misericordia et veritas his qui custodiunt pactum eius et testificationem eius
All the ways of the Lord are mercy and truth, to them that seek after his covenant and his testimonies.
24:10. Who is this King of Glory? The Lord of virtue. He himself is the King of Glory.
24:10. Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:10: All the paths of the Lord - ארחות orchoth signifies the tracks or ruts made by the wheels of wagons by often passing over the same ground. Mercy and truth are the paths in which God constantly walks in reference to the children of men; and so frequently does he show them mercy, and so frequently does he fulfill his truth that his paths are earnestly discerned. How frequent, how deeply indented, and how multiplied are those tracks to every family and individual! Wherever we go, we see that God's mercy and truth have been there by the deep tracks they have left behind them. But he is more abundantly merciful to those who keep his covenant and his testimonies; i.e. those who are conformed, not only to the letter, but to the spirit of his pure religion.
Albert Barnes: Notes on the Bible - 1834
25:10: All the paths of the Lord - All the ways that the Lord takes; all that He commands; all that He does. The "paths of the Lord" denote the course in which He himself walks, or His dealings with His creatures. In the pRev_ious verse, the psalmist had said that the Lord would teach "His way" to the "meek;" he now says that all His ways are ways of mercy and of truth; or that all will be found to be in the direction of mercy and of truth.
Are mercy and truth - In all His dealings with those who "keep his covenant" He shows Himself to be at the same time merciful and true: compassionate toward their errors; faithful to His own promises.
To such as keep his covenant - To those who are His friends; to those who are faithful to Him. This expression is often used to denote those who are the true people of God, Gen 17:9-10; Exo 19:5; Deu 29:9; Psa 132:12. The word "covenant" here is equivalent to "command or law;" and the idea is, that if they keep His laws they will find Him to be merciful and true. On the meaning of the word "covenant," see Act 7:8, note; Heb 8:8, note; Heb 9:16-17, note.
And his testimonies - The word "testimony" in the Scripture, in this connection, refers to that to which God bears witness as "true;" or that which He has declared to be truth. In this sense, the phrase here means those who maintain His truth; or who abide by what He has pronounced to be true. The word is very often used in the Scriptures to denote the truth of God and the commandments of God. In all such cases, there is the underlying idea that the command or the statement referred to is that to which God bears witness as true or right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:10: the paths: Psa 18:25, Psa 18:26, Psa 28:4-6, Psa 37:23, Psa 37:24, Psa 91:14, Psa 119:75, Psa 119:76, Psa 138:7; Gen 5:24, Gen 17:1; Gen 48:15, Gen 48:16; Isa 43:2; Rom 8:28
mercy: Psa 33:4, Psa 57:3, Psa 85:10, Psa 89:14, Psa 98:3; Gen 24:27; Sa2 15:20; Isa 25:1; Joh 1:14, Joh 1:17; Jam 5:11
keep: Psa 24:4, Psa 24:5, Psa 50:23, Psa 103:17, Psa 103:18; Isa 56:1-6; Hos 14:9; Zep 2:3; Act 10:35; Rom 2:13; Heb 8:8-12, Heb 12:14
Carl Friedrich Keil and Franz Delitzsch
25:10
The paths intended, are those which He takes with men in accordance with His revealed will and counsel. These paths are חסד loving-kindness, mercy, or grace, for the salvation of men is their goal, and אמת truth, for they give proof at every step of the certainty of His promises. But only they who keep His covenant and His testimonies faithfully and obediently shall share in this mercy and truth. To the psalmist the name of Jahve, which unfolds itself in mercy and truth, is precious. Upon it he bases the prayer that follows.
John Gill
25:10 All the paths of the Lord are mercy and truth,.... By which are meant, not the paths in which the Lord would have his people walk; though these are good and gracious, right and true; his commandments are not grievous, his yoke is easy, and burden light; his ways are ways of pleasantness, and his paths, paths of peace: but rather the paths in which the Lord himself walks; not his paths of providence, though these are mercy and truth to his own people; every step he takes is in a way of goodness and kindness to them, and in truth and faithfulness to his promises; but the ways and methods he has taken towards the spiritual and eternal salvation of his people; as in his counsels and purposes, in which there is a large display of his grace and mercy; in the choice of them in Christ, as vessels of mercy, and which is of grace, and not of works; in determining to send his Son to die for them, which springs from the tender mercy of our God; in resolving to call them by his grace, and to adopt them into his family, and at last to glorify them; all which proceed from his merciful lovingkindness; and all these, his counsels of old, are faithfulness and truth, since they can never be frustrated, but are always accomplished; as also in his covenant, which springs from grace, is built upon mercy, and contains the sure mercies of David, and is ever fulfilled; the faithfulness of God is engaged to keep it, and its promises are yea and amen in Christ: and likewise the steps he has taken in Christ, the Mediator of the covenant, who is full of grace and truth; "mercy" appears in the mission of him, and redemption by him; and "truth", in fulfilling the promise of him; and both mercy and truth meet together in him: and so they do in the various blessings of grace which come by him; as particularly justification and pardon of sin, in both which there is a display of grace and mercy; and also of the truth of holiness and justice: and the mercy and truth of God appear in these paths of his,
unto such as keep his covenant and his testimonies; by which are designed, not the covenant of works, and the precepts of the law, which are sometimes called the testimonies of God, because they testify what is his will that should be done: but these are broke, and not kept perfectly by any; nor is it any favour or high privilege to be shown this covenant and the duties of it, as is suggested of the covenant here meant, as appears from Ps 25:14; wherefore the covenant of grace must be intended, which is made with Christ, and his people in him; and the "testimonies" are the promises of it, which testify of the grace, mercy, truth, and faithfulness of Gods; and the keeping of these is done by faith: faith lays hold on the covenant, its blessings and promises, and claims an interest in them, as David did, 2Kings 23:5; see Is 56:4; and it keeps or retains its hold; it will not let go its hold of the covenant and its testimonies, but asserts its interest, even when things are at the worst with it; and it holds fast the rejoicing of the hope firm unto the end; and to such all the steps the Lord takes appear to be in mercy and truth.
John Wesley
25:10 Paths - All the dealings of God with them, yea even those that are afflictive, are done in kindness and faithfulness to them.
Robert Jamieson, A. R. Fausset and David Brown
25:10 paths--similar sense--His modes of dealing (compare Ps 25:4).
mercy and truth-- (Job 14:1-22), God's grace in promising and faithfulness in performing.
24:1124:11: Վասն անուան քոյ Տէր քաւեա՛ զմեղս իմ զի բազում եղեն.
11 Յանուն քո անուան, Տէ՛ր, քաւութի՛ւն տուր իմ մեղքերին, քանզի շատացան դրանք:
11 Ո՛վ Տէր, քու անուանդ համար Ներէ իմ անօրէնութիւնս, վասն զի* մեծ է։
Վասն անուան քո, Տէր, քաւեա զմեղս իմ, զի բազում եղեն:

24:11: Վասն անուան քոյ Տէր քաւեա՛ զմեղս իմ զի բազում եղեն.
11 Յանուն քո անուան, Տէ՛ր, քաւութի՛ւն տուր իմ մեղքերին, քանզի շատացան դրանք:
11 Ո՛վ Տէր, քու անուանդ համար Ներէ իմ անօրէնութիւնս, վասն զի* մեծ է։
zohrab-1805▾ eastern-1994▾ western am▾
24:1124:11 Ради имени Твоего, Господи, прости согрешение мое, ибо велико оно.
24:11 ἕνεκα ενεκα for the sake of; on account of τοῦ ο the ὀνόματός ονομα name; notable σου σου of you; your κύριε κυριος lord; master καὶ και and; even ἱλάσῃ ιλασκομαι appease τῇ ο the ἁμαρτίᾳ αμαρτια sin; fault μου μου of me; mine πολλὴ πολυς much; many γάρ γαρ for ἐστιν ειμι be
24:11. propter nomen tuum propitiare iniquitati meae quoniam grandis estFor thy name's sake, O Lord, thou wilt pardon my sin: for it is great.
10. All the paths of the LORD are lovingkindness and truth unto such as keep his covenant and his testimonies.
For thy name' s sake, O LORD, pardon mine iniquity; for it [is] great:

24:11 Ради имени Твоего, Господи, прости согрешение мое, ибо велико оно.
24:11
ἕνεκα ενεκα for the sake of; on account of
τοῦ ο the
ὀνόματός ονομα name; notable
σου σου of you; your
κύριε κυριος lord; master
καὶ και and; even
ἱλάσῃ ιλασκομαι appease
τῇ ο the
ἁμαρτίᾳ αμαρτια sin; fault
μου μου of me; mine
πολλὴ πολυς much; many
γάρ γαρ for
ἐστιν ειμι be
24:11. propter nomen tuum propitiare iniquitati meae quoniam grandis est
For thy name's sake, O Lord, thou wilt pardon my sin: for it is great.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11. Очищение ради великого имени Бога указывает на высоту благоговения Давида пред Ним. Бог всесовершенен, в Нем нет и не может быть никакого недостатка; соответственно тому и Его чтители должны быть людьми высокой нравственной чистоты; недостойные же как бы умаляют величие Его имени. Это то же, что мы видим и в обыденной жизни: чем выше положение человека, тем достойнее должно быть его лицо; ничтожный человек как бы грязнит, унижает самое звание свое. Давид свой грех называет тяжким ("велико оно") и себя великим грешником пред Богом, унижающим Его своим поклонением в том случае, если он не позаботится о своем очищении.
Adam Clarke: Commentary on the Bible - 1831
25:11: For thy name's sake, O Lord, pardon - I have sinned; I need mercy; there is no reason why thou shouldst show it, but what thou drawest from the goodness of thy own nature.
Albert Barnes: Notes on the Bible - 1834
25:11: For thy name's sake, O Lord - See the notes at Psa 23:3. The idea here is that God would do this on His own account, or for the honor of His own name. This is A reason, and one of the main reasons, why God ever pardons iniquity. It is that the honor of His name may be promoted; that His glorious character may be displayed; that he may show himself to the universe to be merciful and gracious. There are, doubtless, other reasons why He pardons sin - reasons drawn from the bearing which the act of mercy will have on the welfare of the universe; but still the main reason is, that His own honor will thus be promoted, and His true character thus made known. See the notes at Isa 43:25; notes at Isa 48:9. Compare Psa 6:4; and Psa 25:7.
Pardon mine iniquity - This prayer seems to have been offered in view of the remembered transgressions of his early years, Psa 25:7. These recollected sins apparently pressed upon his mind all through the psalm, and were the main reason of the supplications which occur in it. Compare Psa 25:16-18.
For it is great - As this translation stands, the fact that his sin was great was a reason why God should pardon it. This is a reason, because:
(a) it would be felt that the sin was so great that it could not be removed by anyone but God, and that unless "forgiven" it would sink the soul down to death; and
(b) because the mere fact of its magnitude would tend to illustrate the mercy of the Lord.
Undoubtedly, these are reasons why we may pray for the forgiveness of sin; but it may be doubted whether this is the exact idea of the psalmist, and whether the word "although" would not better express the true sense - "although it is great." It is true that the general sense of the particle here rendered "for" - כי kı̂ y - is "because" or "since;" but it may also mean "although," as in Exo 13:17, "God led them not the way through the land of the Philistines, although - (כי kı̂ y) - that was near," that is, that was nearest, or was the most direct way. So in Deu 29:19, "I shall have peace, though - (כי kı̂ y) - I walk in the imagination of mine heart." Also Jos 17:18, "Thou shalt drive out the Canaanites, though - (כי kı̂ y) - they have iron chariots, and though they be strong." Thus understood, the prayer of the psalmist here is, that God would pardon his offences "although" they were so great. His mind is fixed upon the "greatness" of the offences; upon the obstacles in the way of pardon; upon his own unworthiness; upon the fact that he had no claim to mercy; and he presents this strong and earnest plea that God would have mercy on him "although" his sins were so numerous and so aggravated. In this prayer all can join; this is a petition the force of which all true penitents deeply feel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:11: thy: Psa 31:3, Psa 79:9, Psa 109:21, Psa 143:11; Isa 43:25, Isa 48:9; Eze 20:9, Eze 36:22; Jo1 2:12
for it: Num 14:17-19; Rom 5:15, Rom 5:20, Rom 5:21
Carl Friedrich Keil and Franz Delitzsch
25:11
The perf. consec. is attached to the יהי, which is, according to the sense, implied in למען שׁמך, just as in other instances it follows adverbial members of a clause, placed first for the sake of emphasis, when those members have reference to the future, Ges. ֗126, rem. 1. Separate and manifold sins (Ps 25:7) are all comprehended in עון, which is in other instances also the collective word for the corruption and the guilt of sin. כּי gives the ground of the need and urgency of the petition. A great and multiform load of sin lies upon him, but the name of God, i.e., His nature that has become manifest in His mercy and truth, permits him to ask and to hope for forgiveness, not for the sake of anything whatever that he has done, but just for the sake of this name (Jer 14:7; Is 43:25). How happy therefore is he who fears God, in this matter!
Geneva 1599
25:11 For thy (h) name's sake, O LORD, pardon mine iniquity; for it [is] great.
(h) For no other respect.
John Gill
25:11 For thy name's sake, O Lord, pardon mine iniquity,.... Which to do is one of the promises and blessings of the covenant. The psalmist may have reference to his sin with Bathsheba, as Kimchi observes; since it was foretold to him, that, on account of that sin, evil should arise to him out of his own house, 2Kings 12:11; meaning that his son should rise up in rebellion against him; which was now the case, and which, no doubt, brought afresh this sin to his mind; and the guilt of it lay heavy upon his conscience; and therefore he prays for an application of pardoning grace and mercy; or he may have respect to original sin, the sin of his nature, which so easily beset him; the loathsome disease his loins were filled with; the law in his members warring against the law of his mind; and which a view of every actual sin led him to the consideration and acknowledgment of, as did that now mentioned, Ps 51:4; or, "iniquity" may be put for "iniquities", and the sense be, that he desired a manifestation of the pardon of all his sins; for when God forgives sin, he forgives all iniquities: and David here prays for pardon in a way of mercy, and upon the foot of satisfaction; for he prays that God would "mercifully pardon" (a), as the word signifies; or, according to his tender mercies, blot out his transgressions, and cleanse him from his sins; or that he would be "propitious" (b) to him; or forgive him in a propitiatory way, or through the propitiation of Christ, whom God had set forth in his purposes and promises to be the propitiation for the remission of sins; and therefore he entreats this favour "for his name's sake"; not for his own merits and good works, but for the Lord's sake, for his mercy's sake, or for his Son's sake; see Is 43:25; compared with Eph 5:32. The argument or reason he urges is,
for it is great; being committed against the great God, against great light and knowledge, and attended with very aggravating circumstances; or "much" (c), he being guilty of many sins; his sins were great, both as to quality and quantity: this seems to be rather a reason against than a reason for the pardon of sin; it denotes the sense the psalmist had of his iniquity, and his importunity for the pardon of it; just as a person, sensible of the violence and malignity of his disease, entreats the physician with the greater eagerness and importunity to do his utmost for him; see Ps 41:4; or the words may be rendered, "though it is great" (d); so Aben Ezra understands them;
"though it is so very heinous and provoking, yet since forgiveness is with thee, and thou hast promised it in covenant, and hast proclaimed thy name, a God gracious and merciful, pardon it;''
unless the words are to be connected, as they are by some Jewish (e) interpreters, with the phrase "thy name's sake, for it is great"; that is, thy name is great, and that it may appear to be so, as it is proclaimed, forgive mine iniquity.
(a) "mercifully pardon"; so Ainsworth. (b) Sept. "propitiaberis", V. L. "propitius esto", Musculus. (c) "multum", V. L. "multa", Pagninus, Montanus, Tigurine version. (d) "quamvis", Gejerus, Schmidt, (e) Vide Abendanae Not. in Miclol Yophi in loc.
John Wesley
25:11 For - Or, though (as this particle is often rendered) it be great. Possibly he speaks of his sin against Uriah and Bathsheba. Great - Or, much or manifold. For the Hebrew word signifies both great and much.
Robert Jamieson, A. R. Fausset and David Brown
25:11 God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Ps 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.
24:1224:12: ո՛վ է մարդ որ երկնչի ՚ի Տեառնէ, օրէնսգէ՛տ առնէ զնա ՚ի ճանապարհ յոր եւ հաճեցաւ[6732]։ [6732] Ոմանք.՚Ի ճանապարհի յոր եւ հաճեցաւ։
12 Ո՞վ է այն մարդը, որ վախենում է Տիրոջից, Տէրը նրան սովորեցնելու է Իր ընտրած ուղին:
12 Ո՞վ է այն մարդը որ Տէրոջմէն կը վախնայ։Ահա անոր պիտի սորվեցնէ իր ընտրած ճամբան։
Ո՞վ է մարդ որ երկնչի ի Տեառնէ. օրէնսգէտ առնէ զնա ի ճանապարհի յոր եւ հաճեցաւ:

24:12: ո՛վ է մարդ որ երկնչի ՚ի Տեառնէ, օրէնսգէ՛տ առնէ զնա ՚ի ճանապարհ յոր եւ հաճեցաւ[6732]։
[6732] Ոմանք.՚Ի ճանապարհի յոր եւ հաճեցաւ։
12 Ո՞վ է այն մարդը, որ վախենում է Տիրոջից, Տէրը նրան սովորեցնելու է Իր ընտրած ուղին:
12 Ո՞վ է այն մարդը որ Տէրոջմէն կը վախնայ։Ահա անոր պիտի սորվեցնէ իր ընտրած ճամբան։
zohrab-1805▾ eastern-1994▾ western am▾
24:1224:12 Кто есть человек, боящийся Господа? Ему укажет Он путь, который избрать.
24:12 τίς τις.1 who?; what? ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὁ ο the φοβούμενος φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master νομοθετήσει νομοθετεω legislate αὐτῷ αυτος he; him ἐν εν in ὁδῷ οδος way; journey ᾗ ος who; what ᾑρετίσατο αιρετιζω choose
24:12. quis est iste vir timens Dominum quem docebit in via quam elegeritWho is the man that feareth the Lord? He hath appointed him a law in the way he hath chosen.
11. For thy name’s sake, O LORD, pardon mine iniquity, for it is great.
What man [is] he that feareth the LORD? him shall he teach in the way [that] he shall choose:

24:12 Кто есть человек, боящийся Господа? Ему укажет Он путь, который избрать.
24:12
τίς τις.1 who?; what?
ἐστιν ειμι be
ἄνθρωπος ανθρωπος person; human
ο the
φοβούμενος φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
νομοθετήσει νομοθετεω legislate
αὐτῷ αυτος he; him
ἐν εν in
ὁδῷ οδος way; journey
ος who; what
ᾑρετίσατο αιρετιζω choose
24:12. quis est iste vir timens Dominum quem docebit in via quam elegerit
Who is the man that feareth the Lord? He hath appointed him a law in the way he hath chosen.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-14. Здесь перифраз основной мысли Второзакония, по которой верный Богу будет наслаждаться как духовными благами, так и внешне-материальными. - "Тайна Господня - боящимся Его, и завет Свой Он открывает им", т. е. Господь настолько близко становится к благоговеющим пред Ним, что сообщает им все, скрытое от других. Здесь нужно разуметь непосредственное воздействие Бога на человека сообщением ему откровения и внутреннее руководство им.
Adam Clarke: Commentary on the Bible - 1831
25:12: That feareth the Lord - Who has a proper apprehension of his holiness, justice, and truth; and who, at the same time, sees himself a fallen spirit, and a transgressor of God's holy law, and consequently under the curse. That is the person that truly and reverently fears God.
Him shall he teach - Such a person has a teachable spirit.
The way that he shall choose - The way that in the course of Providence he has chosen, as the way in which he is to gain things honest in the sight of all men; God will bless him in it, and give him as much earthly prosperity as may be useful to his soul in his secular vocation.
Albert Barnes: Notes on the Bible - 1834
25:12: What man is he - Who is he. The statement in this verse is intended to include every man; or to be universal. WheRev_er one is found who has the character here referred to, or whoever he may be, of him what is here affirmed will be true, that God will lead him in the way that he shall choose.
That feareth the Lord - That is, a true worshipper of Yahweh, or that is truly a pious man: Psa 5:7. "Him shall he teach." He will guide, or instruct him. See Psa 25:9.
In the way that he shall choose - The way that the person ought to choose; or, in other words, in the right way. It is not the way that God shall choose, but the way that the pious person ought to choose: God will so instruct him that he shall find the true path.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:12: What: Psa 111:10; Pro 1:7, Pro 2:5, Pro 15:33, Pro 16:6; Ecc 12:13; Isa 50:10; Act 10:2, Act 10:22; Act 13:26
him: Psa 32:8, Psa 37:23; Isa 35:8; Joh 3:20, Joh 3:21, Joh 7:17, Joh 8:31, Joh 8:32; Act 11:14; Th2 2:10-12; Jo1 2:27
Carl Friedrich Keil and Franz Delitzsch
25:12
The question: quisnam est vir, which resembles Ps 34:13; Ps 107:43; Is 50:10, is only propounded in order to draw attention to the person who bears the character described, and then to state what such an one has to expect. In prose we should have a relative antecedent clause instead, viz., qui (quisquis) talis est qui Dominum vereatur.
(Note: The verb ver-eri, which signifies "to guard one's self, defend one's self from anything" according to its radical notion, has nothing to do with ירא (ורא).)
The attributive יבהר, (viam) quam eligat (cf. Is 48:17), might also be referred to God: in which He takes delight (lxx); but parallels like Ps 119:30, Ps 119:173, favour the rendering: which he should choose. Among all the blessings which fall to the lot of him who fears God, the first place is given to this, that God raises him above the vacillation and hesitancy of human opinion.
Geneva 1599
25:12 What (i) man [is] he that feareth the LORD? him shall he teach in the way [that] he shall (k) choose.
(i) Meaning, the number is very small.
(k) He will direct such with his spirit to follow the right way.
John Gill
25:12 What man is he that feareth the Lord? That is, how happy a man is he! and one that fears the Lord is one that has the fear of God put into his heart, as a blessing of the covenant of grace before spoken of; who fears the Lord, not on account of the punishment of sin, but under the influence of the pardon of it, and for his goodness's sake; who loves the Lord, trusts in him, is careful not to offend him, hates sin, and avoids it, and has a strict regard to the worship of God in all its parts and branches, and performs it in fear; or who serves the Lord with reverence and godly fear. The description of this man's happiness follows in this verse and Ps 25:12,
him shall he teach in the way that he shall choose; either which the man that fears God shall choose, which is the way of truth and duty, Ps 119:30; or the way which God prescribes to him, and is well pleasing in his sight, who teaches to profit, and leads in the way his people should go; and a great happiness it is for a man to have his steps ordered by the Lord and his goings directed by him.
John Wesley
25:12 Chuse - Which God appointeth.
Robert Jamieson, A. R. Fausset and David Brown
25:12 What he asks for himself is the common lot of all the pious.
24:1324:13: Անձն նորա ՚ի բարութեան հանգիցէ, եւ զաւակ նորա ժառանգեսցէ զերկիր։
13 Նա բարութեան մէջ պիտի հանգչի, եւ նրա սերունդը երկիրը պիտի ժառանգի:
13 Անոր անձը բարութեան մէջ պիտի բնակի Ու անոր սերունդը երկիրը պիտի ժառանգէ։
Անձն նորա ի բարութեան հանգիցէ, եւ զաւակ նորա ժառանգեսցէ զերկիր:

24:13: Անձն նորա ՚ի բարութեան հանգիցէ, եւ զաւակ նորա ժառանգեսցէ զերկիր։
13 Նա բարութեան մէջ պիտի հանգչի, եւ նրա սերունդը երկիրը պիտի ժառանգի:
13 Անոր անձը բարութեան մէջ պիտի բնակի Ու անոր սերունդը երկիրը պիտի ժառանգէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1324:13 Душа его пребудет во благе, и семя его наследует землю.
24:13 ἡ ο the ψυχὴ ψυχη soul αὐτοῦ αυτος he; him ἐν εν in ἀγαθοῖς αγαθος good αὐλισθήσεται αυλιζομαι spend the night καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him κληρονομήσει κληρονομεω inherit; heir γῆν γη earth; land
24:13. anima eius in bono commorabitur et semen eius hereditabit terramHis soul shall dwell in good things: and his seed shall inherit the land.
12. What man is he that feareth the LORD? him shall he instruct in the way that he shall choose.
His soul shall dwell at ease; and his seed shall inherit the earth:

24:13 Душа его пребудет во благе, и семя его наследует землю.
24:13
ο the
ψυχὴ ψυχη soul
αὐτοῦ αυτος he; him
ἐν εν in
ἀγαθοῖς αγαθος good
αὐλισθήσεται αυλιζομαι spend the night
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
κληρονομήσει κληρονομεω inherit; heir
γῆν γη earth; land
24:13. anima eius in bono commorabitur et semen eius hereditabit terram
His soul shall dwell in good things: and his seed shall inherit the land.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:13: His soul shall dwell at ease - בטוב תלין betob talin, "shall lodge in goodness;" this is the marginal reading in our version; and is preferable to that in the text.
His seed shall inherit - His posterity shall be blessed. For them many prayers have been sent up to God by their pious fathers; and God has registered these prayers in their behalf.
Albert Barnes: Notes on the Bible - 1834
25:13: His soul shall dwell at ease - Margin: "shall lodge in goodness." So the Hebrew. The idea is that of one "at home;" one who finds a comfortable and safe resting place; one who is not a wanderer or a vagrant. The word rendered in the text "at ease," and in the margin "goodness," means "good;" and the idea is that of a good or safe condition as compared with that of one who wanders abroad without a shelter, or of one who has lost his way, and has no one to guide him. As contrasted with such an one, he who fears God, and who seeks his guidance and direction, will be like a man in his own comfortable and quiet home. The one is a condition of safety and of ease; the other, a condition of anxiety, doubt, trouble. Nothing could better describe the calmness, peace, and conscious security of the man who has found the truth and who serves God - as compared with the state of that man who has no religion, no fear of God, no hope of heaven.
And his seed - His posterity; his family. "Shall inherit the earth." Originally this promise referred to the land of Canaan, as a promise connected with obeying the law of God: Exo 20:12. It came then to be synonymous with outward worldly prosperity; with length of days, and happiness in the earth. See it explained in the notes at Mat 5:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:13: His soul: Deu 33:12, Deu 33:26-29; Pro 1:33, Pro 19:23, Pro 29:25; Eze 34:25-28; Mat 11:28, Mat 11:29
dwell at ease: Heb. lodge in goodness, Psa 31:19, Psa 36:8, Psa 63:5; Isa 66:10-14; Jer 31:12-14; Zep 3:17; Zac 9:17; Phi 4:19
his seed: Psa 37:26, Psa 69:36, Psa 112:2; Gen 17:7-10; Pro 20:7; Isa 65:23; Jer 32:39; Act 2:39
inherit: Psa 37:11, Psa 37:22, Psa 37:29; Eze 33:24-26; Mat 5:5; Pe1 3:10; Pe2 3:13
Carl Friedrich Keil and Franz Delitzsch
25:13
The verb לין (לוּן), probably equivalent to ליל (from ליל) signifies to tarry the night, to lodge. Good, i.e., inward and outward prosperity, is like the place where such an one turns in and finds shelter and protection. And in his posterity will be fulfilled what was promised to the patriarchs and to the people delivered from Egypt, viz., possession of the land, or as this promise runs in the New Testament, of the earth, Mt 5:5 (cf. Ps 37:11), Rev_ 5:10.
Geneva 1599
25:13 His soul shall dwell at (l) ease; and his seed shall inherit the earth.
(l) He will prosper both in spiritual and corporal things.
John Gill
25:13 His soul shall dwell at ease,.... Or in "goodness" (f), enjoying an affluence of good things, of spiritual blessings in Christ, in whom he dwells by faith; and where he has peace and safety, amidst all the troubles, afflictions, and exercises, he meets with; and where with godliness he has contentment, which is great gain indeed; for, though he may seem to have nothing, he possesses all things; and has all things given him richly to enjoy, even all things pertaining to life and godliness; and at death, when his soul is separated from his body, it shall enter into rest, and be in perfect peace; it shall lie in Abraham's bosom, and in the arms of Jesus, during the night of the grave, until the resurrection morn, when the body will be raised and united to it, and both will dwell in perfect happiness to all eternity;
and his seed shall inherit the earth; that is, those who tread in the same steps, and fear the Lord as he does; these shall possess the good things of this world, which is theirs, in a comfortable way, as their Father's gift, as covenant mercies, and in love; though it may be but a small portion that they have of them; or rather they shall inherit the new heavens and earth, wherein will dwell only righteous persons, meek ones, and such as fear the Lord, Mt 5:5; and this they shall inherit for a thousand years, and afterwards the land afar off, the better country, the ultimate glory to all eternity.
(f) "in bono", Pagninus, Montanus, Musculus, Junius & Tremellius, &c. so Ainsworth.
John Wesley
25:13 At ease - Heb. in Good; in the possession and enjoyment of the true good. The land - Canaan; which was given as an earnest of the whole Covenant of Grace, and all its promises.
Robert Jamieson, A. R. Fausset and David Brown
25:13 inherit the earth--(compare Mt 5:5). The phrase, alluding to the promise of Canaan, expresses all the blessings included in that promise, temporal as well as spiritual.
24:1424:14: Զօրութի՛ւն է Տէր երկիւղածաց իւրոց, եւ զկտակարանս իւր ուսուցանէ նոցա։
14 Տէրը զօրացուցիչն է իր երկիւղածների եւ իր ուխտը նրանց է սովորեցնում:
14 Տէրոջը բարեկամութիւնը իրմէ վախցողներուն հետ է Ու իր ուխտը անոնց կը սորվեցնէ։
[139]Զօրութիւն է Տէր`` երկիւղածաց իւրոց, եւ զկտակարանս իւր ուսուցանէ նոցա:

24:14: Զօրութի՛ւն է Տէր երկիւղածաց իւրոց, եւ զկտակարանս իւր ուսուցանէ նոցա։
14 Տէրը զօրացուցիչն է իր երկիւղածների եւ իր ուխտը նրանց է սովորեցնում:
14 Տէրոջը բարեկամութիւնը իրմէ վախցողներուն հետ է Ու իր ուխտը անոնց կը սորվեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1424:14 Тайна Господня боящимся Его, и завет Свой Он открывает им.
24:14 κραταίωμα κραταιωμα lord; master τῶν ο the φοβουμένων φοβεω afraid; fear αὐτόν αυτος he; him καὶ και and; even τὸ ο the ὄνομα ονομα name; notable κυρίου κυριος lord; master τῶν ο the φοβουμένων φοβεω afraid; fear αὐτόν αυτος he; him καὶ και and; even ἡ ο the διαθήκη διαθηκη covenant αὐτοῦ αυτος he; him τοῦ ο the δηλῶσαι δηλοω make clear αὐτοῖς αυτος he; him
24:14. secretum Domini timentibus eum et pactum suum ostendet eisThe Lord is a firmament to them that fear him: and his covenant shall be made manifest to them.
13. His soul shall dwell at ease; and his seed shall inherit the land.
The secret of the LORD [is] with them that fear him; and he will shew them his covenant:

24:14 Тайна Господня боящимся Его, и завет Свой Он открывает им.
24:14
κραταίωμα κραταιωμα lord; master
τῶν ο the
φοβουμένων φοβεω afraid; fear
αὐτόν αυτος he; him
καὶ και and; even
τὸ ο the
ὄνομα ονομα name; notable
κυρίου κυριος lord; master
τῶν ο the
φοβουμένων φοβεω afraid; fear
αὐτόν αυτος he; him
καὶ και and; even
ο the
διαθήκη διαθηκη covenant
αὐτοῦ αυτος he; him
τοῦ ο the
δηλῶσαι δηλοω make clear
αὐτοῖς αυτος he; him
24:14. secretum Domini timentibus eum et pactum suum ostendet eis
The Lord is a firmament to them that fear him: and his covenant shall be made manifest to them.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
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Adam Clarke: Commentary on the Bible - 1831
25:14: The secret of the Lord is with them - טוד sod, the secret assembly of the Lord is with them that fear him; many of them have a Church in their own house.
He will show them his covenant - He will let them see how great blessings he has provided for them that love him. Some refer this to the covenant of redemption by Christ Jesus.
Albert Barnes: Notes on the Bible - 1834
25:14: The secret of the Lord - On the word here rendered "secret," see the notes at Job 15:8. It properly means a couch or cushion; and then, a divan or circle of friends sitting together; then, deliberation or consultation; then, familiar contact, intimacy; and then, a "secret," - as if it were the result of a private consultation among friends, or something which pertained to them, and which they did not wish to have known. It is rendered "secret" in Gen 49:6; Job 15:8; Job 29:4; Psa 25:14; Pro 3:32; Pro 11:13; Pro 20:19; Pro 25:9; Amo 3:7; "counsel" in Psa 55:14; Psa 64:2; Psa 83:3; Jer 23:18, Jer 23:22; and "assembly" in Psa 89:7; Psa 111:1; Jer 6:11; Jer 15:17; Eze 13:9. The word "friendship" would perhaps express the meaning here. The sense is, that those who fear the Lord are admitted to the intimacy of friendship with Him; are permitted to come into His presence, and to partake of His counsels; are allowed free access to Him; or, as it is more commonly expressed, have "fellowship" with Him. Compare Jo1 1:3. The language is such as would be applied to the intimacy of friends, or to those who take counsel together. The language belongs to a large class of expressions denoting the close connection between God and His people.
With them that fear him - With those who truly and properly Rev_erence Him, or who are His true worshippers: Psa 5:7; Job 1:1.
And he will show them his covenant - Margin, "And his covenant to make them know it." The meaning is, that God will impart to them the true knowledge of His covenant; or, in other words, He will enable them to understand what there is in that covenant, or in its gracious provisions, that is adapted to promote their happiness and salvation. The word "covenant" here is the same term which is commonly used to describe the arrangements which God has made for the salvation of people: see Psa 25:10. Whatever there is in that arrangement to promote the happiness and salvation of His people, He will cause them to understand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:14: secret: Gen 18:17-19; Jer 13:18; Pro 3:32; Mat 13:11, Mat 13:12; Joh 7:17; Joh 14:17, Joh 14:21-23, Joh 15:15, Joh 17:6; Co1 2:14; Eph 1:9, Eph 1:18; Col 3:3; Rev 2:17
he will: etc. or, his covenant to make them know it, Gen 17:13; Deu 4:13; Jer 31:31-34; Rom 11:26, Rom 11:27
Carl Friedrich Keil and Franz Delitzsch
25:14
The lxx renders סוד, κραταίωμα, as though it were equivalent to יסוד. The reciprocal נוסד, Ps 2:2 (which see), leads one to the right primary signification. Starting from the primary meaning of the root סד, "to be or to make tight, firm, compressed," סוד signifies a being closely pressed together for the purpose of secret communication and converse, confidential communion or being together, Ps 89:8; Ps 111:1 (Symm. ὁμιλία), then the confidential communication itself, Ps 55:15, a secret (Aquila ἀπόῤῥητον, Theod. μυστήριον). So here: He opens his mind without any reserve, speaks confidentially with those who fear Him; cf. the derivative passage Prov 3:32, and an example of the thing itself in Gen 18:17. In Ps 25:14 the infinitive with ל, according to Ges. ֗132, rem. 1, as in Is 38:20, is an expression for the fut. periphrast.: faedus suum notum facturus est iis; the position of the words is like Dan 2:16, Dan 2:18; Dan 4:15. הודיע is used of the imparting of not merely intellectual, but experimental knowledge. Hitzig renders it differently, viz., to enlighten them. But the Hiph. is not intended to be used thus absolutely even in 2Kings 7:21. בּריתו is the object; it is intended of the rich and deep and glorious character of the covenant revelation. The poet has now on all sides confirmed the truth, that every good gift comes down from above, from the God of salvation; and he returns to the thought from which he started.
Geneva 1599
25:14 The (m) secret of the LORD [is] with them that fear him; and he will shew them his covenant.
(m) His counsel contained in his word, by which he declares that he is the protector of the faithful.
John Gill
25:14 The secret of the Lord is with them that fear him,.... The secret of his purposes with them; as his purpose according to election; his resolution to redeem his chosen ones by his Son; his design to call them by his grace; his predestination of them to the adoption of children, and eternal life; which are the deep things of God the Spirit of God reveals; and all which are made manifest to them in effectual calling; and the secret of his providences is with them; some are made known to them that fear the Lord before they come to pass; as the destruction of Sodom and Gomorrah to Abraham, with many other instances in the Old Testament; see Amos 3:7; and what is the book of the Revelation but a revelation of the secrets of Providence, from the time of Christ and his apostles, to the end of the world? some they observe and take notice of while they are performing, and see the gracious designs of God in them, for their good and his glory; and though some of his ways of Providence are past finding out, and his footsteps are not known as yet; hereafter his judgments will be made manifest, and the whole scene will be opened to the saints, and be clear to their view: the secret of his love, free grace, and favour, is with them, which was in his heart from everlasting, and lay hid in his thoughts, which are as much higher than ours as the heavens are higher than the earth; and which is made manifest in regeneration, and then shed abroad in the hearts of his people: secret communion with God is enjoyed by those that fear him, which is what the world knows nothing of, and the joy that results from it is what a stranger intermeddles not with; the Lord has his chambers and secret places, into which he brings them, and where they dwell. The secret of his Gospel is with them; and the mysteries of it, which were kept secret since the world began; as the mystery of a trinity of Persons in the Godhead; the union of the two natures in Christ; the regeneration of the Spirit; the union of the saints to Christ, and their communion with him; the calling of the Gentiles; the resurrection of the dead; and the change of living saints;
and he will show them his covenant: the covenant of grace, which was made with Christ for them from eternity, is made known to them in time, when they are called by the grace of God, and made partakers of the grace of the covenant, then the Lord reveals himself as their covenant God and Father; shows them that his Son is their surety, Mediator, Redeemer, and Saviour; puts his Spirit into them to implant covenant grace in them, to seal up the blessings of it to them, and bear witness to their interest in them, as pardon, justification, and adoption; and to apply the exceeding great and precious promises of it to them.
John Wesley
25:14 The secret - His love and favour, which is called his secret, Job 29:4; Prov 3:32, because it is known to none but him that enjoyeth it. Will shew - He will make them clearly to understand it, both its duties and its blessings; neither of which ungodly men rightly understand.
Robert Jamieson, A. R. Fausset and David Brown
25:14 The reason of the blessing explained--the pious enjoy communion with God (compare Prov 3:21, Prov 3:12), and, of course, learn His gracious terms of pardon.
24:1524:15: Աչք իմ յամենայն ժամ առ Տէր. եւ նա՛ հանէ յորոգայթէ զոտս իմ[6733]։ [6733] Ոմանք.Յամենայն ժամ առ Տէր են։
15 Աչքերն իմ մշտապէս Տիրոջն են ուղղուած, եւ նա՛ պիտի հանի ոտքերս թակարդից:
15 Իմ աչքերս ամէն ատեն Տէրոջը կը նային, Վասն զի ան պիտի հանէ իմ ոտքերս որոգայթէն։
Աչք իմ յամենայն ժամ առ Տէր են, եւ նա հանէ յորոգայթէ զոտս իմ:

24:15: Աչք իմ յամենայն ժամ առ Տէր. եւ նա՛ հանէ յորոգայթէ զոտս իմ[6733]։
[6733] Ոմանք.Յամենայն ժամ առ Տէր են։
15 Աչքերն իմ մշտապէս Տիրոջն են ուղղուած, եւ նա՛ պիտի հանի ոտքերս թակարդից:
15 Իմ աչքերս ամէն ատեն Տէրոջը կը նային, Վասն զի ան պիտի հանէ իմ ոտքերս որոգայթէն։
zohrab-1805▾ eastern-1994▾ western am▾
24:1524:15 Очи мои всегда к Господу, ибо Он извлекает из сети ноги мои.
24:15 οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine διὰ δια through; because of παντὸς πας all; every πρὸς προς to; toward τὸν ο the κύριον κυριος lord; master ὅτι οτι since; that αὐτὸς αυτος he; him ἐκσπάσει εκσπαω from; out of παγίδος παγις trap τοὺς ο the πόδας πους foot; pace μου μου of me; mine
24:15. oculi mei semper ad Dominum quia ipse educet de rete pedes meosMy eyes are ever towards the Lord: for he shall pluck my feet out of the snare.
14. The secret of the LORD is with them that fear him; and he will shew them his covenant.
Mine eyes [are] ever toward the LORD; for he shall pluck my feet out of the net:

24:15 Очи мои всегда к Господу, ибо Он извлекает из сети ноги мои.
24:15
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
διὰ δια through; because of
παντὸς πας all; every
πρὸς προς to; toward
τὸν ο the
κύριον κυριος lord; master
ὅτι οτι since; that
αὐτὸς αυτος he; him
ἐκσπάσει εκσπαω from; out of
παγίδος παγις trap
τοὺς ο the
πόδας πους foot; pace
μου μου of me; mine
24:15. oculi mei semper ad Dominum quia ipse educet de rete pedes meos
My eyes are ever towards the Lord: for he shall pluck my feet out of the snare.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net. 16 Turn thee unto me, and have mercy upon me; for I am desolate and afflicted. 17 The troubles of my heart are enlarged: O bring thou me out of my distresses. 18 Look upon mine affliction and my pain; and forgive all my sins. 19 Consider mine enemies; for they are many; and they hate me with cruel hatred. 20 O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee. 21 Let integrity and uprightness preserve me; for I wait on thee. 22 Redeem Israel, O God, out of all his troubles.
David, encouraged by the promises he had been meditating upon, here renews his addresses to God, and concludes the psalm, as he began, with professions of dependence upon God and desire towards him.
I. He lays open before God the calamitous condition he was in. His feet were in the net, held fast and entangled, so that he could not extricate himself out of his difficulties, v. 15. He was desolate and afflicted, v. 16. It is common for those that are afflicted to be desolate; their friends desert them then, and they are themselves disposed to sit alone and keep silence, Lam. iii. 28. David calls himself desolate and solitary because he depended not upon his servants and soldiers, but relied as entirely upon God as if he had no prospect at all of help and succour from any creature. Being in distress, in many distresses, the troubles of his heart were enlarged (v. 17), he grew more and more melancholy and troubled in mind. Sense of sin afflicted him more than any thing else: this it was that broke and wounded his spirit, and made his outward troubles lie heavily upon him. He was in affliction and pain, v. 18. His enemies that persecuted him were many and malicious (they hated him), and very barbarous; it was with a cruel hatred that they hated him, v. 19. Such were Christ's enemies and the persecutors of his church.
II. He expresses the dependence he had upon God in these distresses (v. 15): My eyes are ever towards the Lord. Idolaters were for gods that they could see with their bodily eyes, and they had their eyes ever towards their idols, Isa. xvii. 7, 8. But it is an eye of faith that we must have towards God, who is a Spirit, Zech. ix. 1. Our meditation of him must be sweet, and we must always set him before us: in all our ways we must acknowledge him and do all to his glory. Thus we must live a life of communion with God, not only in ordinances, but in providences, not only in acts of devotion, but in the whole course of our conversation. David had the comfort of this in his affliction; for, because his eyes were ever towards the Lord, he doubted not but he would pluck his feet out of the net, that he would deliver him from the corruptions of his own heart (so some), from the designs of his enemies against him, so others. Those that have their eye ever towards God shall not have their feet long in the net. He repeats his profession of dependence upon God (v. 20) --Let me not be ashamed, for I put my trust in thee; and of expectation from him--I wait on thee, v. 21. It is good thus to hope and quietly wait for the salvation of the Lord.
III. He prays earnestly to God for relief and succour,
1. For himself.
(1.) See how he begs, [1.] For the remission of sin (v. 18): Forgive all my sins. Those were his heaviest burdens, and which brought upon him all other burdens. He had begged (v. 7) for the pardon of the sins of his youth, and (v. 11) for the pardon of some one particular iniquity that was remarkably great, which some think, was his sin in the matter of Uriah. But her he prays, Lord, forgive all, take away all iniquity. It is observable that, as to his affliction, he asks for no more than God's regard to it: "Look upon my affliction and my pain, and do with it as thou pleasest." But, as to his sin, he asks for no less than a full pardon: Forgive all my sins. When at any time we are in trouble we should be more concerned about our sins, to get them pardoned, than about our afflictions, to get them removed. Yet he prays, [2.] For the redress of his grievances. His mind was troubled for God's withdrawings from him and under the sense he had of his displeasure against him for his sins; and therefore he prays (v. 16), Turn thou unto me. And, if God turn to us, no matter who turns from us. His condition was troubled, and, in reference to that, he prays, "O bring thou me out of my distresses. I see no way of deliverance open; but thou canst either find one or make one." His enemies were spiteful; and in reference to that, he prays, "O keep my soul from falling into their hands, or else deliver me out of their hands."
(2.) Four things he mentions by way of plea to enforce these petitions, and refers himself and them to God's consideration:-- [1.] He pleads God's mercy: Have mercy upon me. Men of the greatest merits would be undone if they had not to do with a God of infinite mercies. [2.] He pleads his own misery, the distress he was in, his affliction and pain, especially the troubles of his heart, all which made him the proper object of divine mercy. [3.] He pleads the iniquity of his enemies: "Lord, consider them, how cruel they are, and deliver me out of their hands." [4.] He pleads his own integrity, v. 12. Though he had owned himself guilty before God, and had confessed his sins against him, yet, as to his enemies, he had the testimony of his conscience that he had done them no wrong, which was his comfort when they hated him with cruel hatred; and he prays that this might preserve him, This intimates that he did not expect to be safe any longer than he continued in his integrity and uprightness, and that, while he did continue in it, he did not doubt of being safe. Sincerity will be our best security in the worst of times. Integrity and uprightness will be a man's preservation more than the wealth and honour of the world can be. These will preserve us to the heavenly kingdom. We should therefore pray to God to preserve us in our integrity and then be assured that that will preserve us.
2. For the church of God (v. 22): Redeem Israel, O God! out of all his troubles. David was now in trouble himself, but he thinks it not strange, since trouble is the lot of all God's Israel. Why should any one member fare better than the whole body? David's troubles were enlarged, and very earnest he was with God to deliver him, yet he forgets not the distresses of God's church; for, when we have ever so much business of our own at the throne of grace, we must still remember to pray for the public. Good men have little comfort in their own safety while the church is in distress and danger. This prayer is a prophecy that God would, at length, give David rest, and therewith give Israel rest from all their enemies round about. It is a prophecy of the sending of the Messiah in due time to redeem Israel from his iniquities (Ps. cxxx. 8) and so to redeem them from their troubles. It refers also to the happiness of the future state. In heaven, and in heaven only, will God's Israel be perfectly redeemed from all troubles.
Adam Clarke: Commentary on the Bible - 1831
25:15: Mine eyes are ever toward the Lord - All my expectation is from him alone. If I get at any time entangled, he will pluck my feet out of the net.
Albert Barnes: Notes on the Bible - 1834
25:15: Mine eyes are ever toward the Lord - This is an indication of the habitual state of mind of the psalmist. He had said that God would lead and guide those who were meek, gentle, teachable, humble; and he now says that this was his habitual state of mind. He constantly looked to God. He sought His direction. In perplexity, in doubt, in difficulty, in danger, in view of death and the future world, he looked to God as his guide. In other words, in reference to himself, he carried out the principles which he had stated as constituting true religion. It was a religion of dependence on God, for man's only hope is in him.
For he shall pluck my feet out of the net - Margin, "bring forth." Compare Psa 9:15-16, note; Psa 10:9, note. The "net" here is that which had been laid for him by the wicked. He trusted in God alone to deliver him from it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:15: Mine: Psa 121:1, Psa 121:2, Psa 123:2, Psa 141:8
pluck: Heb. bring forth
out: Psa 31:4, Psa 124:7, Psa 124:8; Jer 5:26; Ti2 2:25, Ti2 2:26
Carl Friedrich Keil and Franz Delitzsch
25:15
He who keeps his eyes constantly directed towards God (Ps 141:8; Ps 123:1), is continually in a praying mood, which cannot remain unanswered. תּמיד corresponds to ἀδιαλείπτως in Th1 5:17. The aim of this constant looking upwards to God, in this instance, is deliverance out of the enemy's net. He can and will pull him out (Ps 31:5) of the net of complicated circumstances into which he has been ensnared without any fault of his own.
John Gill
25:15 Mine eyes are ever towards the Lord,.... Not only as the God of nature and providence, for his daily support and supply, in which sense the eyes of all creatures wait upon him; but as his covenant God and Father, having the eyes of his understanding opened to see and know him as such, and the eye of his faith directed to him, to believe in him, and make him his hope and trust; and his eye was single to him; it was to him, and him only, that he looked; and it was constant, it was ever to him, he set the Lord always before him; and such a look was well pleasing to God: it may also respect the lifting up of his eyes to God in prayer for all mercies temporal and spiritual, and his prayer was the prayer of faith; as follows:
for he shall pluck my feet out of the net; of the corruption of nature, and the lusts of it, as Aben Ezra interprets it; by which the saints are sometimes ensnared and taken captive, and out of which they cannot make their escape of themselves; but there is a deliverance from it by Jesus Christ their Lord: or out of the temptations of Satan, called his devices, and wiles, and the snares of the devil; and as the Lord knows how to deliver his out of temptations, he does deliver them in his own time; or rather out of the nets and snares laid for him by wicked men; as by his son Absalom, Ahithophel, and others, in which his feet were as a bird in the snare of the fowler; but he believed the net, or snare, would be broken, and he should escape, as he did.
John Wesley
25:15 Pluck - He will deliver me out of all my troubles.
Robert Jamieson, A. R. Fausset and David Brown
25:15 His trust in God is fixed.
net--is frequently used as a figure for dangers by enemies (Ps 9:15; Ps 10:9).
24:1624:16: Նայեա՛ առ իս եւ ողորմեա՛ ինձ, զի միամօր եւ աղքատ եմ ես։
16 Նայի՛ր ինձ եւ ողորմի՛ր ինձ, քանզի միամօրիկ եմ ես եւ աղքատ:
16 Ինծի դարձիր ու ողորմէ ինծի, Վասն զի մինակ ու վշտացած եմ։
Նայեա առ իս եւ ողորմեա ինձ, զի միամօր եւ աղքատ եմ ես:

24:16: Նայեա՛ առ իս եւ ողորմեա՛ ինձ, զի միամօր եւ աղքատ եմ ես։
16 Նայի՛ր ինձ եւ ողորմի՛ր ինձ, քանզի միամօրիկ եմ ես եւ աղքատ:
16 Ինծի դարձիր ու ողորմէ ինծի, Վասն զի մինակ ու վշտացած եմ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1624:16 Призри на меня и помилуй меня, ибо я одинок и угнетен.
24:16 ἐπίβλεψον επιβλεπω look on ἐπ᾿ επι in; on ἐμὲ εμε me καὶ και and; even ἐλέησόν ελεεω show mercy; have mercy on με με me ὅτι οτι since; that μονογενὴς μονογενης only child καὶ και and; even πτωχός πτωχος bankrupt; beggarly εἰμι ειμι be ἐγώ εγω I
24:16. respice in me et miserere mei quoniam solus et pauper sum egoLook thou upon me, and have mercy on me; for I am alone and poor.
15. Mine eyes are ever toward the LORD; for he shall pluck my feet out of the net.
Turn thee unto me, and have mercy upon me; for I [am] desolate and afflicted:

24:16 Призри на меня и помилуй меня, ибо я одинок и угнетен.
24:16
ἐπίβλεψον επιβλεπω look on
ἐπ᾿ επι in; on
ἐμὲ εμε me
καὶ και and; even
ἐλέησόν ελεεω show mercy; have mercy on
με με me
ὅτι οτι since; that
μονογενὴς μονογενης only child
καὶ και and; even
πτωχός πτωχος bankrupt; beggarly
εἰμι ειμι be
ἐγώ εγω I
24:16. respice in me et miserere mei quoniam solus et pauper sum ego
Look thou upon me, and have mercy on me; for I am alone and poor.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:16: Turn thee unto me - Probably the prayer of the poor captives in Bablyon, which is continued through this and the remaining verses.
Albert Barnes: Notes on the Bible - 1834
25:16: Turn thee unto me - Rather, the Hebrew means: "look upon me." The idea, however, is that the face of God was, as it were, turned in another direction, or that He was not attentive to him; and he prays that He would turn and behold him; that He would see him in his trouble.
And have mercy upon me - The psalmist seems to have felt that if God would look upon him he would pity him. He would see his case to be so sad that He would show him compassion - as, when we see an object of distress, "the eye affects the heart."
For I am desolate - The word here rendered "desolate" - יחיד yâ chı̂ yd - means properly "one alone, only;" and then, one who "is alone," or who is solitary, forsaken, wretched. There is no deeper sadness that ever comes over the mind than the idea that we are alone in the world; that we do not have a friend; that no one cares for us; that no one is concerned about anything that might happen to us; that no one would care if we were to die; that no one would shed a tear over our grave.
And afflicted - In what way we do not know. David, however, was very often in circumstances when he could use this language. The other parts of the psalm show that the "affliction" to which he here refers was that which arose from the recollection of the sins of his early life, and from the designs and purposes of his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:16: Turn: Psa 60:1, Psa 69:16, Psa 86:16; Mic 7:19
for I: Psa 69:14-20, Psa 88:15-18, Psa 143:4; Dan 9:17; Mar 15:33-35
Carl Friedrich Keil and Franz Delitzsch
25:16
The rendering "regard me," so far as פּנה אל means God's observant and sympathising turning to any one (lxx ἐπιβλέπειν), corresponds to Ps 86:16; Lev 26:9. For this he longs, for men treat him as a stranger and refuse to have anything to do with him. יחיד is the only one of his kind, one who has no companion, therefore the isolated one. The recurrence of the same sounds עני אני is designedly not avoided. To whom could he, the isolated one, pour forth his affliction, to whom could he unveil his inmost thoughts and feelings? to God alone! To Him he can bring all his complaints, to Him he can also again and again always make supplication.
John Gill
25:16 Turn thee unto me, and have mercy upon me,.... Or "look unto me", or "upon me" (f); which suggests that the Lord had turned himself, and hid his face from him; and expresses a desire that he would look upon him with a look of love and mercy, and arise to help and deliver him out of the hands of his enemies; he pleads no merits nor works of righteousness of his, but casts himself upon the mercy of God;
for I am desolate and afflicted; or "alone and poor" (g); not that he was quite alone, and had none with him; for though he was obliged to quit his palace, and the city of Jerusalem, yet he was accompanied by his servants, and a large number of his people; and could not be poor, in a literal sense, being king of Israel; yet he put no trust in men, nor in riches, but wholly depended on the Lord, as if he had none with him, nor anything to subsist with: and his case was indeed very deplorable, and called for pity and assistance; his own son was risen up against him, and the hearts of the men of Israel went after him; and he was obliged to flee from the city, and leave his house and family.
(f) "respice ad me", Montanus, Musculus, Junius & Tremellius, &c. (g) "solitarius et pauper", Junius & Tremellius; "et miser", Gejerus, Michaelis; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
25:16 A series of earnest appeals for aid because God had seemed to desert him (compare Ps 13:1; Ps 17:13, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (Ps 9:8; Ps 18:48).
24:1724:17: Նեղութիւնք սրտի իմոյ բազում եղեն յոյժ, եւ ՚ի վշտաց իմոց հա՛ն զիս։
17 Սրտիս նեղութիւնները խիստ շատացան, ազատի՛ր ինձ իմ վշտերից:
17 Սրտիս նեղութիւնները շատցան. Իմ վիշտերէս զիս դուրս հանէ։
Նեղութիւնք սրտի իմոյ բազում եղեն յոյժ, եւ ի վշտաց իմոց հան զիս:

24:17: Նեղութիւնք սրտի իմոյ բազում եղեն յոյժ, եւ ՚ի վշտաց իմոց հա՛ն զիս։
17 Սրտիս նեղութիւնները խիստ շատացան, ազատի՛ր ինձ իմ վշտերից:
17 Սրտիս նեղութիւնները շատցան. Իմ վիշտերէս զիս դուրս հանէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1724:17 Скорби сердца моего умножились; выведи меня из бед моих,
24:17 αἱ ο the θλίψεις θλιψις pressure τῆς ο the καρδίας καρδια heart μου μου of me; mine ἐπλατύνθησαν πλατυνω broaden ἐκ εκ from; out of τῶν ο the ἀναγκῶν αναγκη compulsion; necessity μου μου of me; mine ἐξάγαγέ εξαγω lead out; bring out με με me
24:17. tribulationes cordis mei multiplicatae sunt de angustiis meis educ meThe troubles of my heart are multiplied: deliver me from my necessities.
16. Turn thee unto me, and have mercy upon me; for I am desolate and afflicted.
The troubles of my heart are enlarged: [O] bring thou me out of my distresses:

24:17 Скорби сердца моего умножились; выведи меня из бед моих,
24:17
αἱ ο the
θλίψεις θλιψις pressure
τῆς ο the
καρδίας καρδια heart
μου μου of me; mine
ἐπλατύνθησαν πλατυνω broaden
ἐκ εκ from; out of
τῶν ο the
ἀναγκῶν αναγκη compulsion; necessity
μου μου of me; mine
ἐξάγαγέ εξαγω lead out; bring out
με με me
24:17. tribulationes cordis mei multiplicatae sunt de angustiis meis educ me
The troubles of my heart are multiplied: deliver me from my necessities.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:17: The troubles of may heart are enlarged - The evils of our captive state, instead of lessening, seem to multiply, and each to be extended.
Albert Barnes: Notes on the Bible - 1834
25:17: The troubles of my heart - The sorrows which spring upon the heart - particularly from the recollections of sin.
Are enlarged - Have become great. They increased the more he reflected on the sins of his life.
O bring thou me out of my distresses - Alike from my sins, and from the dangers which surround me. These two things, external trouble and the inward consciousness of guilt, are not infrequently combined. Outward trouble has a tendency to bring up the remembrance of past transgressions, and to suggest the inquiry whether the affliction is not a divine visitation for sin. Any one source of sorrow may draw along numerous others in its train. The laws of association are such that when the mind rests on one source of joy, and is made cheerful by that, numerous other blessings will be suggested to increase the joy; and when one great sorrow has taken possession of the soul, all the lesser sorrows of the past life cluster around it, so that we seem to ourselves to be wholly abandoned by God and by man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:17: Psa 34:19, Psa 38:1-8, Psa 42:7, Psa 77:2-4; Hab 3:17-19; Co1 4:11-13; Co2 4:8, Co2 4:9
Carl Friedrich Keil and Franz Delitzsch
25:17
The Hiph. הרחיב signifies to make broad, and as a transitive denominative applied to the mind and heart: to make a broad space = to expand one's self (cf. as to the idea, Lam 2:13, "great as the sea is thy misfortune"), lxx ἐπληθύνθησαν, perhaps originally it was ἐπλατηύνθησαν. Accordingly הרחיבוּ is admissible so far as language is concerned; but since it gives only a poor antithesis to צרות it is to be suspected. The original text undoubtedly was הרחיב וממצוקותי (הרחיב, as in Ps 77:2, or הרחיב, as e.g., in 4Kings 8:6): the straits of my heart do Thou enlarge (cf. Ps 119:32; 2Cor 6:11) and bring me out of my distresses (Hitzig and others).
Geneva 1599
25:17 The troubles of my heart (n) are enlarged: [O] bring thou me out of my distresses.
(n) My grief is increased because of my enemies cruelty.
John Gill
25:17 The troubles of my heart are enlarged,.... His enemies being increased, which troubled him; the floods of ungodly men made him afraid; the waters of affliction were come into his soul, and spread themselves, and threatened to overwhelm him: or it may be rendered, as by some, "troubles have enlarged my heart" (h); made him wiser, increased his knowledge and experience; see Ps 119:67; but the former seems better to agree with what follows;
O bring thou me out of my distresses; or "straits" (i); for the enlargement of his troubles was the straitening of his heart; and therefore he applies to the Lord to bring him out of his afflicted circumstances, in which he was penned up, as in a strait place, on every side, and which were such that he could not free himself from; but he knew that God could deliver him.
(h) "dilataverunt cor meum", Vatablus; "reddiderunt cor meum latius", Gussetius, p. 786. (i) "ab angustiis meis", Pagninus, Junius & Tremellius; so Musculus, Piscator, Michaelis.
24:1824:18: Տե՛ս զխոնարհութիւն իմ եւ զվաստակ իմ, եւ թո՛ղ ինձ զամենայն մեղս իմ։
18 Տե՛ս իմ նուաստացումն ու տառապանքը եւ թողութի՛ւն արա իմ բոլոր մեղքերին:
18 Իմ նեղութեանս ու տառապանքիս նայէ Ու բոլոր մեղքերս ներէ։
Տես զխոնարհութիւն իմ եւ զվաստակ իմ, եւ թող ինձ զամենայն մեղս իմ:

24:18: Տե՛ս զխոնարհութիւն իմ եւ զվաստակ իմ, եւ թո՛ղ ինձ զամենայն մեղս իմ։
18 Տե՛ս իմ նուաստացումն ու տառապանքը եւ թողութի՛ւն արա իմ բոլոր մեղքերին:
18 Իմ նեղութեանս ու տառապանքիս նայէ Ու բոլոր մեղքերս ներէ։
zohrab-1805▾ eastern-1994▾ western am▾
24:1824:18 призри на страдание мое и на изнеможение мое и прости все грехи мои.
24:18 ἰδὲ οραω view; see τὴν ο the ταπείνωσίν ταπεινωσις humiliation μου μου of me; mine καὶ και and; even τὸν ο the κόπον κοπος labor; weariness μου μου of me; mine καὶ και and; even ἄφες αφιημι dismiss; leave πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine
24:18. vide adflictionem meam et laborem meum et porta omnia peccata meaSee my abjection and my labour; and forgive me all my sins.
17. The troubles of my heart are enlarged: O bring thou me out of my distresses.
Look upon mine affliction and my pain; and forgive all my sins:

24:18 призри на страдание мое и на изнеможение мое и прости все грехи мои.
24:18
ἰδὲ οραω view; see
τὴν ο the
ταπείνωσίν ταπεινωσις humiliation
μου μου of me; mine
καὶ και and; even
τὸν ο the
κόπον κοπος labor; weariness
μου μου of me; mine
καὶ και and; even
ἄφες αφιημι dismiss; leave
πάσας πας all; every
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
μου μου of me; mine
24:18. vide adflictionem meam et laborem meum et porta omnia peccata mea
See my abjection and my labour; and forgive me all my sins.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. "Призри на страдание" - посмотри на мое унижение и "прости все грехи мои" - вызвавшие эти бедствия. Давид преступление с Вирсавией ставит в связь с настоящими бедствиями.
Adam Clarke: Commentary on the Bible - 1831
25:18: Look upon mine affliction - See my distressed condition, and thy eye will affect thy heart.
Forgive all my sins - My sins are the cause of all my sufferings; forgive these.
This is the verse which should begin with the letter ק koph; but, instead of it, we have ר resh both here, where it should not be, and in the next verse where it should be. Dr. Kennicott reads קומה kumah, "arise," and Houbigant, קצר ketsar, "cut short." The word which began with ק koph has been long lost out of the verse, as every version seems to have read that which now stands in the Hebrew text.
Albert Barnes: Notes on the Bible - 1834
25:18: Look upon mine affliction and my pain - See Psa 25:16. This is a repetition of earnest pleading - as if God still turned away from him, and did not deign to regard him. In trouble and distress piety thus pleads with God, and repeats the earnest supplication for His help. Though God seems not to regard the prayer, faith does not fail, but renews the supplication, confident that He will still hear and save.
And forgive all my sins - The mind, as above remarked, connects trouble and sin together. When we are afflicted, we naturally inquire whether the affliction is not on account of some particular transgressions of which we have been guilty; and even when we cannot trace any direct connection with sin, affliction suggests the general fact that we are sinners, and that all our troubles are originated by that fact. One of the benefits of affliction, therefore, is to call to our remembrance our sins, and to keep before the mind the fact that we are violators of the law of God. This connection between suffering and sin, in the sense that the one naturally suggests the other, was more than once illustrated in the miracles performed by the Saviour. See Mat 9:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:18: Look: Psa 119:132, Psa 119:153; Sa1 1:11; Sa2 16:12; Lam 5:1; Luk 1:25
forgive: Psa 32:1-5, Psa 51:8, Psa 51:9; Mat 9:2
Carl Friedrich Keil and Franz Delitzsch
25:18
The falling away of the ק is made up for by a double ר strophe. Even the lxx has ἴδε twice over. The seeing that is prayed for, is in both instances a seeing into his condition, with which is conjoined the notion of interposing on his behalf, though the way and manner thereof is left to God. נשׂא ל, with the object in the dative instead of the accusative (tollere peccata), signifies to bestow a taking away, i.e., forgiveness, upon any one (synon. סלח ל). It is pleasing to the New Testament consciousness that God's vengeance is not expressly invoked upon his enemies. כּי is an expansive quod as in Gen 1:4. שׂנאת חמס with an attributive genitive is hatred, which springs from injustice and ends in injustice.
John Gill
25:18 Look upon mine affliction and my pain,.... The "affliction" was the rebellion of his subjects against him, at the head of which was his own son; and the "pain" was the uneasiness of mind it gave him; or the "labour" (k), as the word may be rendered; the toil and fatigue of body he was exercised with, he flying from place to place; and he desires that God would look upon all this with an eye of pity and compassion to him, and arise to his help and deliverance; as he looked upon the affliction of the children of Israel in Egypt, and delivered them, Ex 3:7;
and forgive all my sins; or "lift up", "bear", or "take away" (l), as the word signifies; sins are burdens, and they lay heavy at this time on David's conscience, being brought to mind by the affliction he laboured under, not only his sin with Bathsheba, but all others; and these were on him as a heavy burden, too heavy to bear; wherefore he entreats that the Lord would lift them off, and take them away from him, by the fresh discoveries of pardoning grace to him. The sins of God's people are removed from them to Christ, by his Father, on whom they have been laid by his act of imputation; and he has bore them, and all the punishment due unto them, and, has taken them away, and made an end of them; and through the application of his blood, righteousness, and sacrifice, they are caused to pass from the consciences of the saints, and are removed as far from them as the east is from the west; and this is what the psalmist here desires, and this he requests with respect to all his sins, knowing well that, if one was left upon him, it would be an insupportable burden to him.
(k) "laborem meum", Pagninus, Mortanus, Junius & Tremellius, &c. (l) Heb. "tolle", Piscator; "aufer", Michaelis.
24:1924:19: Տե՛ս զթշնամիս իմ զի բազում եղեն, ատելութիւն զոր ՚ի նանիր ատեցին զիս[6734]։ [6734] Ոմանք.Ատելութիւն որ ՚ի նանիր ատե՛՛։
19 Տե՛ս՝ թշնամիներս որքա՜ն բազմացան եւ անիրաւ ատելութեամբ ինձ ատեցին:
19 Տե՛ս իմ թշնամիներս, վասն զի շատցան Ու սաստիկ ատելութիւնով զիս ատեցին։
Տես զթշնամիս իմ զի բազում եղեն, ատելութիւն զոր ի նանիր ատեցին զիս:

24:19: Տե՛ս զթշնամիս իմ զի բազում եղեն, ատելութիւն զոր ՚ի նանիր ատեցին զիս[6734]։
[6734] Ոմանք.Ատելութիւն որ ՚ի նանիր ատե՛՛։
19 Տե՛ս՝ թշնամիներս որքա՜ն բազմացան եւ անիրաւ ատելութեամբ ինձ ատեցին:
19 Տե՛ս իմ թշնամիներս, վասն զի շատցան Ու սաստիկ ատելութիւնով զիս ատեցին։
zohrab-1805▾ eastern-1994▾ western am▾
24:1924:19 Посмотри на врагов моих, как много их, и {какою} лютою ненавистью они ненавидят меня.
24:19 ἰδὲ οραω view; see τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ὅτι οτι since; that ἐπληθύνθησαν πληθυνω multiply καὶ και and; even μῖσος μισος injurious; unjust ἐμίσησάν μισεω hate με με me
24:19. vide inimicos meos quia multiplicati sunt et odio iniquo oderunt meConsider my enemies for they are multiplied, and have hated me with an unjust hatred.
18. Consider mine affliction and my travail; and forgive all my sins.
Consider mine enemies; for they are many; and they hate me with cruel hatred:

24:19 Посмотри на врагов моих, как много их, и {какою} лютою ненавистью они ненавидят меня.
24:19
ἰδὲ οραω view; see
τοὺς ο the
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
ὅτι οτι since; that
ἐπληθύνθησαν πληθυνω multiply
καὶ και and; even
μῖσος μισος injurious; unjust
ἐμίσησάν μισεω hate
με με me
24:19. vide inimicos meos quia multiplicati sunt et odio iniquo oderunt me
Consider my enemies for they are multiplied, and have hated me with an unjust hatred.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
25:19: Consider mine enemies - Look upon them, and thou wilt see how impossible it is that I should be able to resist and overcome them. They are many, they hate me, and their hatred drives them to acts of cruelty against me.
Albert Barnes: Notes on the Bible - 1834
25:19: Consider mine enemies - See Psa 25:2. It is evident that one source of the trouble referred to in the psalm was the fact that he had cruel foes, and that he was apprehensive of their designs. The train of thought seems to be, in accordance with the remarks above, that enemies actually surrounded him, and threatened him, and that this fact suggested the inquiry whether this was not permitted on account of his sins. this had led him to think of the sins of his past life, going back as far as his youth Psa 25:7, as if these calamities, even in advanced life, were on account of those early offences.
For they are many - Who and what they were, we have now no means of ascertaining. See the notes at Psa 25:16.
And they hate me with cruel hatred - Margin, as in Hebrew: "hatred of violence." It was such hatred as tended to violence; such that they could not restrain it. It sought his destruction, and was ready to break out at any moment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:19: Consider: Psa 3:1, Psa 3:2, Psa 27:2, Psa 27:12, Psa 38:19, Psa 56:2, Psa 57:4, Psa 138:7, Psa 143:3; Sa2 16:11, Sa2 17:2-4; Luk 22:2, Luk 23:5, Luk 23:21-23
cruel hatred: Heb. hatred of violence, Psa 11:5, Psa 18:48 *marg. Psa 52:2, Psa 86:14, Psa 140:1, Psa 140:4, Psa 140:11
Geneva 1599
25:19 Consider mine (o) enemies; for they are many; and they hate me with cruel hatred.
(o) The greater that his afflictions were and the more that his enemies increased, the more near he felt God's help.
John Gill
25:19 Consider mine enemies,.... Or "look" (m) upon them; but with another kind of look; so as he looked through the pillar of fire upon the Egyptians, and troubled them, Ex 14:24; with a look of wrath and vengeance. The arguments he uses are taken both from the quantity and quality of his enemies, their number and their nature;
for they are many; the hearts of the people of Israel, in general, being after Absalom, 2Kings 15:12; and so the spiritual enemies of the Lord's people are many; their sins and corruptions, Satan, and his principalities and powers, and the men of this world;
and they hate me with cruel hatred; like that of Simeon and Levi, Gen 49:7; their hatred broke out in a cruel manner, in acts of force and cruelty; and it was the more cruel, inasmuch as it was without cause: and such is the hatred of Satan and his emissaries against the faithful followers of Christ; who breathe out cruelty, thirst after their blood, and make themselves drunk with it; even their tender mercies are cruel, and much more their hatred.
(m) "vide", Pagninus, Montanus, Musculus, Cocceius, Michaelis "aspice", Junius & Tremellius, Piscator; "intuere", Gejerus.
24:2024:20: Պահեա՛ զանձն իմ եւ փրկեա՛ զիս, եւ մի՛ յամօթ եղէց զի յուսացայ ՚ի քեզ։
20 Պահպանի՛ր ինձ ու փրկի՛ր ինձ, եւ թող ամօթով չմնամ, որ յոյսս դրի քեզ վրայ:
20 Պահէ՛ իմ անձս ու փրկէ՛ զիս. Թող չամչնամ, վասն զի քեզի յուսացի։
Պահեա զանձն իմ եւ փրկեա զիս, եւ մի՛ յամօթ եղէց զի յուսացայ ի քեզ:

24:20: Պահեա՛ զանձն իմ եւ փրկեա՛ զիս, եւ մի՛ յամօթ եղէց զի յուսացայ ՚ի քեզ։
20 Պահպանի՛ր ինձ ու փրկի՛ր ինձ, եւ թող ամօթով չմնամ, որ յոյսս դրի քեզ վրայ:
20 Պահէ՛ իմ անձս ու փրկէ՛ զիս. Թող չամչնամ, վասն զի քեզի յուսացի։
zohrab-1805▾ eastern-1994▾ western am▾
24:2024:20 Сохрани душу мою и избавь меня, да не постыжусь, что я на Тебя уповаю.
24:20 φύλαξον φυλασσω guard; keep τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even ῥῦσαί ρυομαι rescue με με me μὴ μη not καταισχυνθείην καταισχυνω shame; put to shame ὅτι οτι since; that ἤλπισα ελπιζω hope ἐπὶ επι in; on σέ σε.1 you
24:20. custodi animam meam et libera me non confundar quia speravi in teDeep thou my soul, and deliver me: I shall not be ashamed, for I have hoped in thee.
19. Consider mine enemies, for they are many; and they hate me with cruel hatred.
O keep my soul, and deliver me: let me not be ashamed; for I put my trust in thee:

24:20 Сохрани душу мою и избавь меня, да не постыжусь, что я на Тебя уповаю.
24:20
φύλαξον φυλασσω guard; keep
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
ῥῦσαί ρυομαι rescue
με με me
μὴ μη not
καταισχυνθείην καταισχυνω shame; put to shame
ὅτι οτι since; that
ἤλπισα ελπιζω hope
ἐπὶ επι in; on
σέ σε.1 you
24:20. custodi animam meam et libera me non confundar quia speravi in te
Deep thou my soul, and deliver me: I shall not be ashamed, for I have hoped in thee.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. "Да не постыжусь, что я на Тебя уповаю" - спаси меня от врагов, чтобы моя вера в защиту от Тебя не была осмеяна врагами. Моя гибель может быть истолкована врагами, как показатель Твоего бессилия спасти тех, кто в Тебя верует; оказанием защиты не допусти оскорблять Твое великое имя.
Adam Clarke: Commentary on the Bible - 1831
25:20: O keep my soul - Save me from sin, and keep me alive.
Let me not be ashamed - He ends as he began; see Psa 25:2 : "Let me not be confounded, for I put my trust in thee."
Albert Barnes: Notes on the Bible - 1834
25:20: O keep my soul - "My life;" or, keep "me." The allusion is to all the perils which encompassed him, whether arising from his foes or his sins; and the prayer is, that the divine protection might be commensurate with the danger; that is, that he might not be destroyed, either by his enemies or by the sins which he had committed.
And deliver me - Save me; rescue me.
Let me not be ashamed - See Psa 25:2.
For I put my trust in thee - This is urged as a reason why he should be delivered and saved. The idea seems to be, that the honor of God would be concerned in protecting one who fled to Him; who confided in Him; who relied on Him. Thus, when the helpless and the oppressed have so much confidence in our character and our ability as to fly to us in the time of trouble, it is a proper reason for them to ask our protection that they do confide in us. Our character becomes involved in the matter, and they may safely trust that we shall feel ourselves under obligations to act in conformity with the confidence reposed in us. It is thus that the poor and the oppressed confide in the good; thus that a sinner confides in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:20: O: Psa 17:8, Psa 22:20, Psa 22:21, Psa 121:7; Luk 23:46; Act 7:59
let: Psa 71:1, Psa 71:2; Joe 2:26, Joe 2:27
Carl Friedrich Keil and Franz Delitzsch
25:20
He entreats for preservation and deliverance from God; and that He may not permit his hope to be disappointed (אל־אבושׁ, cf. 1Chron 21:13, instead of אל־אבושׁה which is usual in other instances). This his hope rests indeed in Him: he has taken refuge in Him and therefore He cannot forsake him, He cannot let him be destroyed.
John Gill
25:20 O keep my soul,.... Or "life" (n), which was in danger, his enemies seeking for it; wherefore he applies to God that gave it, and who had hitherto held him in it, to preserve it. God is the keeper of has people in a spiritual sense; they cannot keep themselves from sin, Satan, and the world; but he is able to keep them from falling, and therefore they pray to him that he would keep them; and they have reason to believe they shall be kept by his power, through faith, unto salvation;
and deliver me; as out of the hands of his present enemies, so from all evil, from the evils of the world, from the evil one, Satan, from the evil of sin, and out of all affliction and troubles;
let me not be ashamed; for I put my trust in thee; See Gill on Ps 25:2.
(n) "animam meam", i.e. "vitam meam", Gejerus.
John Wesley
25:20 Soul - My life.
Robert Jamieson, A. R. Fausset and David Brown
25:20 keep my soul-- (Ps 16:1).
put my trust--flee for refuge (Ps 2:12).
24:2124:21: Անբիծք եւ ուղիղք կցորդ եղեն ինձ, եւ ես քեզ համբերի[6735]. [6735] Ոմանք.Եւ ես քեզ համբերէի զօրհանապազ։
21 Անբիծներն ու արդարներն ինձ կցորդ եղան, եւ ես սպասեցի քեզ:
21 Կատարելութիւնը եւ ուղղութիւնը զիս թող պահեն, Վասն զի քեզի սպասեցի։
[140]Ամբիծք եւ ուղիղք կցորդ եղեն ինձ, եւ`` ես քեզ համբերի:

24:21: Անբիծք եւ ուղիղք կցորդ եղեն ինձ, եւ ես քեզ համբերի[6735].
[6735] Ոմանք.Եւ ես քեզ համբերէի զօրհանապազ։
21 Անբիծներն ու արդարներն ինձ կցորդ եղան, եւ ես սպասեցի քեզ:
21 Կատարելութիւնը եւ ուղղութիւնը զիս թող պահեն, Վասն զի քեզի սպասեցի։
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24:2124:21 Непорочность и правота да охраняют меня, ибо я на Тебя надеюсь.
24:21 ἄκακοι ακακος blameless καὶ και and; even εὐθεῖς ευθυς straight; directly ἐκολλῶντό κολλαω cling; join μοι μοι me ὅτι οτι since; that ὑπέμεινά υπομενω endure; stay behind σε σε.1 you κύριε κυριος lord; master
24:21. simplicitas et aequitas servabunt me quia expectavi teThe innocent and the upright have adhered to me: because I have waited on thee.
20. O keep my soul, and deliver me: let me not be ashamed, for I put my trust in thee.
Let integrity and uprightness preserve me; for I wait on thee:

24:21 Непорочность и правота да охраняют меня, ибо я на Тебя надеюсь.
24:21
ἄκακοι ακακος blameless
καὶ και and; even
εὐθεῖς ευθυς straight; directly
ἐκολλῶντό κολλαω cling; join
μοι μοι me
ὅτι οτι since; that
ὑπέμεινά υπομενω endure; stay behind
σε σε.1 you
κύριε κυριος lord; master
24:21. simplicitas et aequitas servabunt me quia expectavi te
The innocent and the upright have adhered to me: because I have waited on thee.
ru▾ LXX-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
21. После прощения моего греха и очищения "непорочность и правота да охраняют меня", пусть я никогда не уклонюсь от истины и не впаду в грех.
Adam Clarke: Commentary on the Bible - 1831
25:21: Let integrity and uprightness - I wish to have a perfect heart, and an upright life. This seems to be the meaning of these two words.
Albert Barnes: Notes on the Bible - 1834
25:21: Let integrity and uprightness preserve me - The word here rendered "integrity" means properly "perfection." See it explained in the notes at Job 1:1. The language here may refer either:
(a) to God - as denoting His perfection and uprightness, and then the psalmist's prayer would be that He, a righteous God, would keep him; or
(b) to his own integrity and uprightness of character, and then the prayer would be that that might be the means of keeping him, as the ground of his safety, under the government of a righteous God; or,
(c) which I think the more probable meaning, it may be the utterance of a prayer that God would show Himself upright and perfect in protecting one who put his trust in Him; one who was wronged and injured by his fellow-men; one who fled to God for refuge in time of persecution and trouble.
It was not exactly the divine perfections, as such, on which he relied; nor was it the integrity and purity of his own life; but it was the government of God, considered as just and equal, as bearing on himself and those who had wronged him.
For I wait on thee - That is, I depend on thee, or I rely on thee. This is a reason why he pleaded that God would preserve him. See the notes at Psa 25:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:21: Psa 7:8, Psa 18:20-24, Psa 26:1, Psa 26:11, Psa 41:12; Sa1 24:11-13, Sa1 26:23; Pro 11:3, Pro 20:7; Dan 6:22; Act 24:16, Act 25:10, Act 25:11
Carl Friedrich Keil and Franz Delitzsch
25:21
Devoutness that fills the whole man, that is not merely half-hearted and hypocritical, is called תּם; and uprightness that follows the will of God without any bypaths and forbidden ways is called ישׁר. These two radical virtues (cf. Job 1:1) he desires to have as his guardians on his way which is perilous not only by reason of outward foes, but also on account of his own sinfulness. These custodians are not to let him pass out of their sight, lest he should be taken away from them (cf. Ps 40:12; Prov 20:28). He can claim this for himself, for the cynosure of his hope is God, from whom proceed תם and ישׁר like good angels.
Geneva 1599
25:21 Let (p) integrity and uprightness preserve me; for I wait on thee.
(p) As I have behaved myself uprightly toward my enemies, let them know that you are the defender of my just cause.
John Gill
25:21 Let integrity and uprightness preserve me,.... Meaning either his own, as in Ps 7:8; and then the sense is, either that God would preserve him, seeing he had acted the faithful and upright part in the government of the people of Israel, and they had rebelled against him without a cause; see Ps 78:72; or that those might be continued with him, that he might not be led aside by the corruptions of his heart, and the temptations of Satan, and by the provocations of his rebellious subjects, to act a part disagreeable to his character, as a man of integrity and uprightness; but that these remaining with him, might be a means of keeping him in the ways of God, Prov 13:6; or else the integrity and uprightness of God are designed, which are no other than his goodness and grace to his people, and his faithfulness in his covenant and promises, or his lovingkindness and his truth; see Ps 40:11;
for I wait on thee: in the use of means for deliverance and safety; the Targum is, "for I trust in thy word".
Robert Jamieson, A. R. Fausset and David Brown
25:21 In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer--
integrity, &c.--to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.
24:2224:22: փրկեա՛ Աստուած զԻսրայէլ յամենայն նեղութեանց նորա։ Տունք. ժը̃։
22 Փրկի՛ր, Աստուա՛ծ, Իսրայէլն իր բոլոր նեղութիւններից:
22 Ո՛վ Աստուած, փրկէ Իսրայէլը Իր ամէն նեղութիւններէն։
Փրկեա, Աստուած, զԻսրայէլ յամենայն նեղութեանց նորա:

24:22: փրկեա՛ Աստուած զԻսրայէլ յամենայն նեղութեանց նորա։ Տունք. ժը̃։
22 Փրկի՛ր, Աստուա՛ծ, Իսրայէլն իր բոլոր նեղութիւններից:
22 Ո՛վ Աստուած, փրկէ Իսրայէլը Իր ամէն նեղութիւններէն։
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24:2224:22 Избавь, Боже, Израиля от всех скорбей его.
24:22 λύτρωσαι λυτροω ransom ὁ ο the θεός θεος God τὸν ο the Ισραηλ ισραηλ.1 Israel ἐκ εκ from; out of πασῶν πας all; every τῶν ο the θλίψεων θλιψις pressure αὐτοῦ αυτος he; him
24:22. redime Deus Israhelem ex omnibus angustiis suisDeliver Israel, O God, from all his tribulations.
21. Let integrity and uprightness preserve me, for I wait on thee.
Redeem Israel, O God, out of all his troubles:

24:22 Избавь, Боже, Израиля от всех скорбей его.
24:22
λύτρωσαι λυτροω ransom
ο the
θεός θεος God
τὸν ο the
Ισραηλ ισραηλ.1 Israel
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
θλίψεων θλιψις pressure
αὐτοῦ αυτος he; him
24:22. redime Deus Israhelem ex omnibus angustiis suis
Deliver Israel, O God, from all his tribulations.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22. Этот стих представляет литургическую прибавку, может быть появившуюся во время вавилонского плена, когда евреи в положении угнетенного и кающегося Давида могли видеть образ своих страданий в плену и молиться об избавлении от них словами своего искренне кающегося благочестивого предка.

В богослужении этот псалом входит в состав 3-го часа, дополняя содержание XVI Пс искренней и горячей молитвой к Богу о духовном очищении молящегося (1, 7: и 11: ст.) для достойного присутствия при совершении литургии.
Adam Clarke: Commentary on the Bible - 1831
25:22: Redeems Israel, O God - The people are prayed for in the preceding verses as if one person; now he includes the whole, lest his own personal necessities should narrow his heart. and cause him to forget his fellow sufferers.
This verse stands out of the order of the Psalm; and does not appear to have formed a part of the alphabetical arrangement. It is a general prayer for the redemption of Israel from captivity; and may well be applied to those of the true Israel who are seeking for complete redemption from the power, the guilt, and the pollution of sin; and from all the troubles that spring from it. And let it be ever known, that God alone can redeem Israel.
Albert Barnes: Notes on the Bible - 1834
25:22: Redeem Israel - Redeem or save thy people - the word "Israel" here being used, as elsewhere, to denote the people of God.
Out of all his troubles - Save thy people from persecution, and from trial of all kinds. The prayer of the psalmist had, before this, related mainly to himself. He had made mention of his own troubles and sorrows, and had earnestly sought relief. The psalm, however, closes appropriately with a reference to others; to all the people of God who might be in similar circumstances. Religion is not selfish. The mind under the influence of true piety, however intensely it may feel its own trouble, and however earnestly it may pray for deliverance, is not forgetful of the troubles of others; and prayers for their comfort and deliverance are freely mingled with those which the afflicted children of God offer for themselves. This verse may be, therefore, taken as an illustration of the nature of true piety: piety that seeks the welfare of all; piety that does not terminate in itself alone; piety that desires the happiness of all people, especially the deliverance of the suffering and the sad. It should, however, be added that this verse is no part of the alphabetical series in the psalm - that having been ended, in Psa 25:21, with the last letter of the Hebrew alphabet. This verse commences with the Hebrew letter pe (p). Some have supposed that it was added to the psalm when it was prepared for public use, in order to make what was at first applicable to an individual appropriate as a part of public worship - or because the sentiments in the psalm, originally having reference to one individual, were as applicable to the people of God generally as to the author of the psalm. There is some plausibility in this conjecture.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
25:22: Psa 14:7, Psa 51:18, Psa 51:19, Psa 122:6, Psa 130:8
Carl Friedrich Keil and Franz Delitzsch
25:22
His experience is not singular, but the enmity of the world and sin bring all who belong to the people of God into straits just as they have him. And the need of the individual will not cease until the need of the whole undergoes a radical remedy. Hence the intercessory prayer of this meagre closing distich, whose connection with what precedes is not in this instance so close as in Ps 34:23. It looks as though it was only added when Ps 25 came to be used in public worship; and the change of the name of God favours this view. Both Psalms close with a פ in excess of the alphabet. Perhaps the first פ represents the π, and the second the φ; for Ps 25:16; Ps 34:17 follow words ending in a consonant, and Ps 25:22; 34:23, words ending in a vowel. Or is it a propensity for giving a special representation of the final letters, just as these are sometimes represented, though not always perfectly, at the close of the hymns of the synagogue (pijutim)?
John Gill
25:22 Redeem Israel, O God, out of all his troubles. David was not only concerned for himself, but for the whole nation of Israel, which was involved in trouble through this unnatural rebellion of his son, and many of his subjects; and no doubt he may have a further view to the redemption of the church of God, the spiritual Israel, by the Messiah; and his sense may be, that God would send the promised Redeemer and Saviour, to redeem his people from all their iniquities; from the law, its curses and condemnation; to ransom them out of the hands of Satan, that is stronger than they; and to deliver them from all their enemies, and from death itself, the last enemy, which will put an end to all their troubles, Is 35:10.
John Wesley
25:22 Israel - If thou wilt not help me, yet spare thy people who suffer for my sake, and in my sufferings.
Robert Jamieson, A. R. Fausset and David Brown
25:22 Extend these blessings to all Thy people in all their distresses.