Սաղմոս / Psalms - 26 |

Text:
< PreviousՍաղմոս - 26 Psalms - 26Next >


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
Надписания "прежде помазания" нет в еврейской Библии, но есть у 7:0-ти и в Вульгате. Это надписание может быть понимаемо как указание, что псалом был написан Давидом прежде его помазания пред народом в царя Израиля. Так как в псалме изображается положение Давида угнетенным и всеми оставленным, даже родителями (а это последнее происходило во времена гонений от Саула, когда родственники Давида боялись входить с ним в сношение), то с большим основанием псалом нужно считать писанным во время гонений от Саула, а не Авессалома, до какого времени едва ли могли дожить родители Давида.

Так как Господь свет мой и крепость моя, то я не боюсь нападения врагов и их полчищ: они погибнут (1-3). Я молю Господа дать мне возможность пребывать в Его скинии, где я не буду бояться врагов, а буду петь Господа (4-6). Но теперь, когда кругом меня враги и я оставлен даже своими родителями, молю Тебя, Господи, защитить меня (7:-12). Я верю, что останусь жив и - мужаюсь (13-14).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Some think David penned this psalm before his coming to the throne, when he was in the midst of his troubles, and perhaps upon occasion of the death of his parents; but the Jews think he penned it when he was old, upon occasion of the wonderful deliverance he had from the sword of the giant, when Abishai succoured him (2 Sam. xxi. 16, 17) and his people thereupon resolved he should never venture his life again in battle, lest he should quench the light of Israel. Perhaps it was not penned upon any particular occasion; but it is very expressive of the pious and devout affections with which gracious souls are carried out towards God at all times, especially in times of trouble. Here is, I. The courage and holy bravery of his faith, ver. 1-3. II. The complacency he took in communion with God and the benefit he experienced by it, ver. 4-6. III. His desire towards God, and his favour and grace, ver. 7-9, 11, 12. IV. His expectations from God, and the encouragement he gives to others to hope in him, ver. 10, 13, 14. And let our hearts be thus affected in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
The righteous man's confidence in God, Psa 27:1-3; his ardent desire to have the spiritual privilege of worshipping God in his temple, because of the spiritual blessings which he expects to enjoy there, Psa 27:4-6; his prayer to God for continual light and salvation, Psa 27:7-9; has confidence that, though even has ohm parents might forsake him, yet God would not, Psa 27:10. Therefore he begs to be taught the right way to be delivered from all his enemies, and to see the goodness of the Lord in the land of the living, Psa 27:11-13; he exhorts others to trust in God; to be of good courage; and to expect strength for their hearts, Psa 27:14.
In the Hebrew and Chaldee this Psalm has no other title than simply לדוד ledavid: To or For David. In the Syriac: "For David; on account of an infirmity which fell upon him." In the Vulgate, Septuagint, Arabic, and Ethiopic, it has this title: "A Psalm of David, before he was anointed." The Anglo-Saxon omits all the titles. For this title there is no authority in fact. However, it may be just necessary to state that David appears to have received the royal unction three times:
1. In Bethlehem from the hand of Samuel, in the house of his father Jesse; Sa1 16:13.
2. At Hebron after the death of Saul, by the men of Judah, Sa2 2:4.
3. By the elders of Israel, at Hebron, after the death of Ishbosheth, when he was acknowledged king over all the tribes; Sa2 5:3.
At which of these anointings the Psalm was written, or whether before any of them, we know not; nor is the question to be decided. Some commentators say that it is a Psalm belonging to the captivity, and upon that system it may be well interpreted. And lastly, it has been contended that it was written by David after he had been in danger of losing his life by the hand of a gigantic Philistine, and must have perished had he not been succoured by Abishai; see the account Sa2 21:17 (note); and was counselled by his subjects not to go out to battle any more, lest he should extinguish the light of Israel. To these advisers he is supposed to make the following reply: -
Albert Barnes: Notes on the Bible - 1834
27:0: This purports to be "A Psalm of David," and there is no reason to think that the inscription is not correct. But the occasion on which it was composed is wholly unknown. There is no intimation of this in the title, and there are no historical marks in the psalm which would enable us to determine this. There were not a few occasions in the life of David when all that is expressed in the psalm might have been said by him - as there are many occasions, in the lives of all, to which the sentiments of the psalm would be appropriate. The Septuagint version has the title, "A Psalm of David before his anointing,"...πρὀ τοῦ χρισθῆναι pro tou christhē nai. Grotius supposes the occasion to have been the anointing in Hebron, when he was first inaugurated as king, Sa2 2:4. Rosenmuller refers it to the last anointing, Sa2 5:3. Many of the Jewish expositors refer the psalm to the last days of David, when he was delivered from death by the intervention of Abishai, Sa2 21:16-17. But there is no internal evidence that the psalm was composed on either of these occasions, and it is now impossible to ascertain the time or the circumstances of its composition.
The general object of the psalm is to excite in others confidence in God from the experience which the psalmist had of His merciful interposition in times of trouble and danger, Psa 27:14. The author of the psalm had had some marked evidence of the divine favor and protection in seasons of peril and sorrow Psa 27:1; and he makes use of this as an argument running through the psalm to lead others to repose on God in similar circumstances. It may have been that at the time of composing the psalm he was still surrounded by enemies, and exposed to danger; but if so, he expresses the utmost confidence in God, and gratefully refers to His past interposition in similar circumstances as full proof that all his interests would be secure.
The contents of the psalm are:
I. An expression of confidence in God as derived from his own experience of His merciful interposition in times of danger, Psa 27:1-3. He had been in peril at some time which is not specified, and had been rescued; and from this gracious interposition he argues that it would be safe always to trust in God.
II. The expression of a desire to dwell always where God is; to see his beauty there; to inquire further after him; to offer sacrifices; and to praise him, Psa 27:4-6. The psalmist had seen so much of God that he desired to see yet more; he had had such experience of his favor that he wished always to be with Him; he had found so much happiness in God that he believed that all his happiness was to be found in His presence, and in His service.
III. An earnest prayer that God would hear him; that he would grant his requests; that he would save him from all his enemies; that he would lead him in a plain path, Psa 27:7-12. This is founded partly on his own past experience, that when God had commanded him to seek His face he had obeyed Psa 27:8, and it is connected with the fullest assurance that God would protect him, even if he would be forsaken by his father and mother Psa 27:10.
IV. The conclusion - the exhortation to wait on the Lord, Psa 27:13-14. This exhortation is derived from his own experience. He says that he himself would have fainted if he had not confided in God and hoped in His mercy, when there was no other hope Psa 27:13; and, in view of that experience, he encourages all others to put their trust in Him Psa 27:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 27:1, David sustains his faith by prayer.
Carl Friedrich Keil and Franz Delitzsch

Taking Heart in God, the All-Recompensing One
The same longing after Zion meets us sounding forth from this as from the preceding Psalm. To remain his whole life long in the vicinity of the house of God, is here his only prayer; and that, rescued from his enemies, he shall there offer sacrifices of thanksgiving, is his confident expectation. The היכל of God, the King, is at present only a אהל which, however, on account of Him who sits enthroned therein, may just as much be called היכל as the היכל which Ezekiel beheld in remembrance of the Mosaic tabernacle, אהל, Ezek 41:1. Cut off from the sanctuary, the poet is himself threatened on all sides by the dangers of war; but he is just as courageous in God as in Ps 3:7, where the battle is already going on: "I do not fear the myriads of people, who are encamped against me." The situation, therefore, resembles that of David during the time of Absolom. But this holds good only of the first half, Ps 27:1. In the second half, Ps 27:10 is not in favour of its being composed by David. In fact the two halves are very unlike one another. They form a hysteron-proteron, inasmuch as the fides triumphans of the first part changes into fides supplex in the second, and with the beginning of the δέησις in Ps 27:7, the style becomes heavy and awkward, the strophic arrangement obscure, and even the boundaries of the lines of the verses uncertain; so that one is tempted to regard Ps 27:7 as the appendage of another writer. The compiler, however, must have had the Psalm before him exactly as we now have it; for the grounds for his placing it to follow Ps 26:1-12 are to be found in both portions, cf. Ps 27:7 with Ps 26:11; Ps 27:11 with Ps 26:12.
John Gill
INTRODUCTION TO PSALM 27
A Psalm of David. The Septuagint interpreters add to this title, "before he was anointed". David was anointed three times, first when a youth in his father's house; but this psalm could not be written before that time, because he had not had then any experience of war, nor could be in any immediate apprehension of it, as here suggested; he was anointed a second time, after the death of Saul at Hebron, by the men of Judah; before that time indeed he had been harassed by Saul, and distressed by the Amalekites, and was driven from the public worship of God, to which he has a respect, Ps 27:4; and he was a third time anointed, by the elders of Israel, king over all Israel; and between the death of Saul and this unction there was a war between the house of David and the house of Saul; but what is referred to is not certain, nor is it of moment, since these words are neither in the Hebrew text, nor in the Chaldee paraphrase. Theodoret is of opinion this psalm was written by David when he fled from Saul, and came to Ahimelech the priest.
26:026:1: Սաղմոս ՚ի Դաւիթ. մինչչեւ օծեալ էր. ԻԶ։
0 Սաղմոս Դաւթի, երբ դեռ օծուած չէր
Սաղմոս Դաւիթի
Սաղմոս Դաւթի, [146]մինչչեւ օծեալ էր:

26:1: Սաղմոս ՚ի Դաւիթ. մինչչեւ օծեալ էր. ԻԶ։
0 Սաղմոս Դաւթի, երբ դեռ օծուած չէր
Սաղմոս Դաւիթի
zohrab-1805▾ eastern-1994▾ western am▾
26:026:0 Псалом Давида. [Прежде помазания.]
26:1 τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith πρὸ προ before; ahead of τοῦ ο the χρισθῆναι χριω anoint κύριος κυριος lord; master φωτισμός φωτισμος illumination μου μου of me; mine καὶ και and; even σωτήρ σωτηρ savior μου μου of me; mine τίνα τις.1 who?; what? φοβηθήσομαι φοβεω afraid; fear κύριος κυριος lord; master ὑπερασπιστὴς υπερασπιστης the ζωῆς ζωη life; vitality μου μου of me; mine ἀπὸ απο from; away τίνος τις.1 who?; what? δειλιάσω δειλιαω intimidated
26:1 לְ lᵊ לְ to דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David שָׁפְטֵ֤נִי šofṭˈēnî שׁפט judge יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH כִּֽי־ kˈî- כִּי that אֲ֭נִי ˈʔᵃnî אֲנִי i בְּ bᵊ בְּ in תֻמִּ֣י ṯummˈî תֹּם completeness הָלַ֑כְתִּי hālˈaḵtî הלך walk וּ û וְ and בַ va בְּ in יהוָ֥ה [yhwˌāh] יְהוָה YHWH בָּ֝טַ֗חְתִּי ˈbāṭˈaḥtî בטח trust לֹ֣א lˈō לֹא not אֶמְעָֽד׃ ʔemʕˈāḏ מעד shake
26:1. David Dominus lux mea et salutare meum quem timebo Dominus fortitudo vitae meae quem formidaboThe psalm of David before he was anointed. The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid?
of David.
26:1. Unto the end. A Psalm of David. Judge me, Lord, for I have been walking in my innocence, and by hoping in the Lord, I will not be weakened.
KJV Chapter [27] [A Psalm] of David:

26:0 Псалом Давида. [Прежде помазания.]
26:1
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
πρὸ προ before; ahead of
τοῦ ο the
χρισθῆναι χριω anoint
κύριος κυριος lord; master
φωτισμός φωτισμος illumination
μου μου of me; mine
καὶ και and; even
σωτήρ σωτηρ savior
μου μου of me; mine
τίνα τις.1 who?; what?
φοβηθήσομαι φοβεω afraid; fear
κύριος κυριος lord; master
ὑπερασπιστὴς υπερασπιστης the
ζωῆς ζωη life; vitality
μου μου of me; mine
ἀπὸ απο from; away
τίνος τις.1 who?; what?
δειλιάσω δειλιαω intimidated
26:1
לְ lᵊ לְ to
דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David
שָׁפְטֵ֤נִי šofṭˈēnî שׁפט judge
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
כִּֽי־ kˈî- כִּי that
אֲ֭נִי ˈʔᵃnî אֲנִי i
בְּ bᵊ בְּ in
תֻמִּ֣י ṯummˈî תֹּם completeness
הָלַ֑כְתִּי hālˈaḵtî הלך walk
וּ û וְ and
בַ va בְּ in
יהוָ֥ה [yhwˌāh] יְהוָה YHWH
בָּ֝טַ֗חְתִּי ˈbāṭˈaḥtî בטח trust
לֹ֣א lˈō לֹא not
אֶמְעָֽד׃ ʔemʕˈāḏ מעד shake
26:1. David Dominus lux mea et salutare meum quem timebo Dominus fortitudo vitae meae quem formidabo
The psalm of David before he was anointed. The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life: of whom shall I be afraid?
of David.
26:1. Unto the end. A Psalm of David. Judge me, Lord, for I have been walking in my innocence, and by hoping in the Lord, I will not be weakened.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:1: The Lord is my light and my salvation - This light can never be extinguished by man; the Lord is my salvation, my safeguard, my shield, and my defense; of whom then should I be afraid?
Albert Barnes: Notes on the Bible - 1834
27:1: The Lord is my light - He is to me the source of light. That is, He guides and leads me. Darkness is the emblem of distress, trouble, perplexity, and sorrow; light is the emblem of the opposite of these. God furnished him such light that these troubles disappeared, and his way was bright and happy.
And my salvation - That is, He saves or delivers me.
Whom shall I fear? - Compare Rom 8:31. If God is on our side, or is for us, we can have no apprehension of danger. He is abundantly able to protect us, and we may confidently trust in Him. No one needs any better security against the objects of fear or dread than the conviction that God is his friend.
The Lord is the strength of my life - The support of my life. Or, in other words, He keeps me alive. In itself life is feeble, and is easily crushed out by trouble and sorrow; but as long as God is its strength, there is nothing to fear.
Of whom shall I be afraid? - No one has power to take life away while He defends me. God is to those who put their trust in Him a stronghold or fortress, and they are safe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:1: light: Psa 18:28, Psa 84:11; Job 29:3; Isa 2:5, Isa 60:1-3, Isa 60:19, Isa 60:20; Mic 7:7, Mic 7:8; Mal 4:2; Joh 1:1-5, Joh 1:9, Joh 8:12; Rev 21:23, Rev 22:5
salvation: Psa 3:8, Psa 18:2, Psa 62:2, Psa 62:6, Psa 68:19, Psa 68:20, Psa 118:14, Psa 118:15, Psa 118:21; Exo 15:2; Isa 12:2, Isa 51:6-8; Isa 61:10; Luk 2:30, Luk 3:6; Rev 7:10
strength: Psa 18:1, Psa 18:2, Psa 18:46, Psa 19:14, Psa 28:7, Psa 28:8, Psa 43:2; Isa 45:24; Co2 12:9; Phi 4:13
of whom: Psa 11:1, Psa 46:1, Psa 46:2, Psa 56:2-4, Psa 118:6; Mat 8:26; Rom 8:31; Heb 13:6
Carl Friedrich Keil and Franz Delitzsch
27:1
In this first strophe is expressed the bold confidence of faith. It is a hexastich in the caesural schema. Let darkness break in upon him, the darkness of night, of trouble, and of spiritual conflict, yet Jahve is his Light, and if he is in Him, he is in the light and there shines upon him a sun, that sets not and knows no eclipse. This sublime, infinitely profound name for God, אורי, is found only in this passage; and there is only one other expression that can be compared with it. viz., בּא אורך in Is 60:1; cf. φῶς ἐλήλυθα, Jn 12:46. ישׁעי does not stand beside אורי as an unfigurative, side by side with a figurative expression; for the statement that God is light, is not a metaphor. David calls Him his "salvation" in regard to everything that oppresses him, and the "stronghold (מעוז from עזז, with an unchangeable ) of his life" in regard to everything that exposes him to peril. In Jahve he conquers far and wide; in Him his life is hidden as it were behind a fortress built upon a rock (Ps 31:3). When to the wicked who come upon him in a hostile way (קרב על differing from קרב אל), he attributes the intention of devouring his flesh, they are conceived of as wild beasts. To eat up any one's flesh signifies, even in Job 19:22, the same as to pursue any one by evil speaking (in Aramaic by slander, back-biting) to his destruction. In בּקרב (the Shebג of the only faintly closed syllable is raised to a Chateph, as in ולשׁכני, Ps 31:12, לשׁאול, and the like. The לי of איבי לּי may, as also in Ps 25:2 (cf. Ps 144:2), be regarded as giving intensity to the notion of special, personal enmity; but a mere repetition of the subject (the enemy) without the repetition of their hostile purpose would be tame in the parallel member of the verse: לי is a variation of the preceding עלי, as in Lam 3:60. In the apodosis המּה כּשׁלוּ ונפלוּ, the overthrow of the enemy is regarded beforehand as an accomplished fact. The holy boldness and imperturbable repose are expressed in Ps 27:3 in the very rhythm. The thesis or downward movement in Ps 27:3 is spondaic: he does not allow himself to be disturbed; the thesis in Ps 27:3 is iambic: he can be bold. The rendering of Hitzig (as of Rashi): "in this do I trust, viz., that Jahve is my light, etc.," is erroneous. Such might be the interpretation, if בזאת אני בוטח closed Ps 27:2; but it cannot refer back over Ps 27:2 to Ps 27:1; and why should the poet have expressed himself thus materially, instead of saying ביהוה? The fact of the case is this, בוטח signifies even by itself "of good courage," e.g., Prov 11:15; and בזאת "in spite of this" (Coccejus: hoc non obstante), Lev 26:27, cf. Ps 78:32, begins the apodosis, at the head of which we expect to find an adversative conjunction.
Geneva 1599
27:1 "[A Psalm] of David." The LORD [is] my (a) light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid?
(a) Because he was assured of good success in all his dangers and that his salvation was surely laid up in God, he did not fear the tyranny of his enemies.
John Gill
27:1 The Lord is my light and my salvation; whom shall I fear?.... The Targum in the king of Spain's Bible explains it, "the Word of the Lord is my light"; and so Ainsworth cites it; that is, Christ the eternal Word, in whom "was life, and that life was the light of men", Jn 1:4; and the psalmist is not to be understood of the light of nature and reason, with which the Logos, or Word, enlightens every man that comes into the world; nor merely in a temporal sense, of giving him the light of prosperity, and delivering him from the darkness of adversity; but of the light of grace communicated to him by him who is the sun of righteousness, and the light of the world; and by whom such who are darkness itself, while in an unregenerate state, are made light, and see light; all the light which is given to men at first conversion is from Christ; and all the after communications and increase of it are from him; as well as all that spiritual joy, peace, and comfort they partake of, which light sometimes signifies, Ps 97:11; and which the psalmist now had an experience of; enjoying the light of God's countenance, and having discoveries of his love, which made him fearless of danger and enemies: and such who are made light in the Lord have no reason to be afraid of the prince of darkness; nor of the rulers of the darkness of this world; nor of all the darkness, distress, and persecutions they are the authors of; nor of the blackness of darkness reserved for ungodly men; for their light is an everlasting one, and they are made meet to be partakers of the inheritance with the saints in light: and the more light they have, the less fear; and what made the psalmist still more fearless was, that Christ was his "salvation"; by the light which the Lord was to him, he saw his need of salvation, he knew that his own righteousness would not save him; he was made acquainted with the design and appointment of the Lord, that Christ should be salvation to the ends of the earth; he had knowledge of the covenant of grace, and faith in it, which was all his salvation, 2Kings 23:5. Salvation was revealed to the Old Testament saints, in the promises, sacrifices, types, and figures of that dispensation; and they looked through them to him for it, and were saved by him, as New Testament believers are; and they had faith of interest in Christ, and knew him to be their Saviour and Redeemer, as did Job, and here the psalmist David: and such who know Christ to be their salvation need not be afraid of any person or thing; not of sin, for though they fear, and should fear to commit it, they need not fear the damning power of it, for they are saved from it; nor of Satan, out of whose hands they are ransomed; nor of the world, which is overcome by Christ; nor of the last enemy, death, which is abolished by him; nor of hell, and wrath to come, for he has delivered them from it;
the Lord is the strength of my life; of whom shall I be afraid? meaning not of his natural life, though he was the God of his life, who had given it to him, and had preserved it, and upheld his soul in it; but of his spiritual life: Christ is the author of spiritual life, he implants the principle of it in the hearts of his people, yea, he himself is that life; he lives in them, and is the support of their life; he is the tree of life, and the bread of life, by which it is maintained; and he is the security of it, it is bound up in the bundle of life with him, it is hid with Christ in God; and because he lives they live also; and he gives unto them eternal life, so that they have no reason to be afraid that they shall come short of heaven and happiness; nor need they fear them that kill the body and can do no more; nor any enemy whatever, who cannot reach their spiritual life, nor hurt that, nor hinder them of the enjoyment of eternal life.
Robert Jamieson, A. R. Fausset and David Brown
27:1 With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance. (Ps 27:1-14)
light--is a common figure for comfort.
strength--or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.
26:126:1: Տէր լո՛յս իմ եւ կեանք իմ ես յումէ՞ երկեայց. Տէր ապաւէ՛ն կենաց իմոց ես յումէ՞ դողացայց։
1 Տէրն իմ լոյսն է ու կեանքը, ո՞ւմից վախենամ. Տէրն իմ կեանքի ապաւէնն է, ո՞ւմից ես դողամ:
27 Տէրը իմ լոյսս ու փրկութիւնս է, Ես որմէ՞ պիտի վախնամ։Տէրը իմ կեանքիս ապաւէնն է, Ես որմէ՞ պիտի դողամ։
Տէր լոյս իմ եւ [147]կեանք իմ, ես յումմէ՞ երկեայց. Տէր ապաւէն կենաց իմոց, ես յումմէ՞ դողացայց:

26:1: Տէր լո՛յս իմ եւ կեանք իմ ես յումէ՞ երկեայց. Տէր ապաւէ՛ն կենաց իմոց ես յումէ՞ դողացայց։
1 Տէրն իմ լոյսն է ու կեանքը, ո՞ւմից վախենամ. Տէրն իմ կեանքի ապաւէնն է, ո՞ւմից ես դողամ:
27 Տէրը իմ լոյսս ու փրկութիւնս է, Ես որմէ՞ պիտի վախնամ։Տէրը իմ կեանքիս ապաւէնն է, Ես որմէ՞ պիտի դողամ։
zohrab-1805▾ eastern-1994▾ western am▾
26:126:1 Господь свет мой и спасение мое: кого мне бояться? Господь крепость жизни моей: кого мне страшиться?
26:2 ἐν εν in τῷ ο the ἐγγίζειν εγγιζω get close; near ἐπ᾿ επι in; on ἐμὲ εμε me κακοῦντας κακοω do bad; turn bad τοῦ ο the φαγεῖν φαγω swallow; eat τὰς ο the σάρκας σαρξ flesh μου μου of me; mine οἱ ο the θλίβοντές θλιβω pressure; press against με με me καὶ και and; even οἱ ο the ἐχθροί εχθρος hostile; enemy μου μου of me; mine αὐτοὶ αυτος he; him ἠσθένησαν ασθενεω infirm; ail καὶ και and; even ἔπεσαν πιπτω fall
26:2 בְּחָנֵ֣נִי bᵊḥānˈēnî בחן examine יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and נַסֵּ֑נִי nassˈēnî נסה try צָרְפָ֖הצרופה *ṣārᵊfˌā צרף melt כִלְיֹותַ֣י ḵilyôṯˈay כִּלְיָה kidney וְ wᵊ וְ and לִבִּֽי׃ libbˈî לֵב heart
26:2. cum adpropinquarent mihi maligni ut comederent carnem meam hostes mei et inimici mei ipsi inpigerunt et cecideruntWhilst the wicked draw near against me, to eat my flesh. My enemies that trouble me, have themselves been weakened, and have fallen.
1. The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?
26:2. Examine me, Lord, and test me: enkindle my temperament and my heart.
The LORD [is] my light and my salvation; whom shall I fear? the LORD [is] the strength of my life; of whom shall I be afraid:

26:1 Господь свет мой и спасение мое: кого мне бояться? Господь крепость жизни моей: кого мне страшиться?
26:2
ἐν εν in
τῷ ο the
ἐγγίζειν εγγιζω get close; near
ἐπ᾿ επι in; on
ἐμὲ εμε me
κακοῦντας κακοω do bad; turn bad
τοῦ ο the
φαγεῖν φαγω swallow; eat
τὰς ο the
σάρκας σαρξ flesh
μου μου of me; mine
οἱ ο the
θλίβοντές θλιβω pressure; press against
με με me
καὶ και and; even
οἱ ο the
ἐχθροί εχθρος hostile; enemy
μου μου of me; mine
αὐτοὶ αυτος he; him
ἠσθένησαν ασθενεω infirm; ail
καὶ και and; even
ἔπεσαν πιπτω fall
26:2
בְּחָנֵ֣נִי bᵊḥānˈēnî בחן examine
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
נַסֵּ֑נִי nassˈēnî נסה try
צָרְפָ֖הצרופה
*ṣārᵊfˌā צרף melt
כִלְיֹותַ֣י ḵilyôṯˈay כִּלְיָה kidney
וְ wᵊ וְ and
לִבִּֽי׃ libbˈî לֵב heart
26:2. cum adpropinquarent mihi maligni ut comederent carnem meam hostes mei et inimici mei ipsi inpigerunt et ceciderunt
Whilst the wicked draw near against me, to eat my flesh. My enemies that trouble me, have themselves been weakened, and have fallen.
26:2. Examine me, Lord, and test me: enkindle my temperament and my heart.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "Пожрать плоть мою" - съесть мое тело, погубить меня, умертвить. Такою целью задавался Саул в своих многочисленных преследованиях Давида.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Devout Confidence; Encouragement in Prayers.

1 The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid? 2 When the wicked, even mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell. 3 Though a host should encamp against me, my heart shall not fear: though war should rise against me, in this will I be confident. 4 One thing have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple. 5 For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock. 6 And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
We may observe here,
I. With what a lively faith David triumphs in God, glories in his holy name, and in the interest he had in him. 1. The Lord is my light. David's subjects called him the light of Israel, 2 Sam. xxi. 17. And he was indeed a burning and a shining light: but he owns that he shone, as the moon does, with a borrows light; what light God darted upon him reflected upon them: The Lord is my light. God is a light to his people, to show them the way when they are in doubt, to comfort and rejoice their hearts when they are in sorrow. It is in his light that they now walk on in their way, and in his light they hope to see light for ever. 2. "He is my salvation, in whom I am safe and by whom I shall be saved." 3. "He is the strength of my life, not only the protector of my exposed life, who keeps me from being slain, but the strength of my frail weak life, who keeps me from fainting, sinking, and dying away." God, who is a believer's light, is the strength of his life, not only by whom, but in whom, he lives and moves. In God therefore let us strengthen ourselves.
II. With what an undaunted courage he triumphs over his enemies; no fortitude like that of faith. If God be for him, who can be against him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be his guard, he has no cause to fear; if he knows it to be so, he has no disposition to fear. If God be his light, he fears no shades; if God be his salvation, he fears no colours. He triumphs over his enemies that were already routed, v. 2. His enemies came upon him, to eat up his flesh, aiming at no less and assured of that, but they fell; not, "He smote them and they fell," but, "They stumbled and fell;" they were so confounded and weakened that they could not go on with their enterprise. Thus those that came to take Christ with a word's speaking were made to stagger and fall to the ground, John xviii. 6. The ruin of some of the enemies of God's people is an earnest of the complete conquest of them all. And therefore, these having fallen, he is fearless of the rest: "Though they be numerous, a host of them,--though they be daring and their attempts threatening,--though they encamp against me, an army against one man,--though they wage war upon me, yet my heart shall not fear." Hosts cannot hurt us if the Lord of hosts protect us. Nay, in this assurance that God is for me "I will be confident." Two things he will be confident of:-- 1. That he shall be safe. "If God is my salvation, in the time of trouble he shall hide me; he shall set me out of danger and above the fear of it." God will not only find out a shelter for his people in distress (as he did Jer. xxxvi. 26), but he will himself be their hiding-place, Ps. xxxii. 7. His providence will, it may be, keep them safe; at least his grace will make them easy. His name is the strong tower into which by faith they run, Prov. xviii. 10. "He shall hide me, not in the strongholds of En-gedi (1 Sam. xxiii. 29), but in the secret of his tabernacle." The gracious presence of God, his power, his promise, his readiness to hear prayer, the witness of his Spirit in the hearts of his people--these are the secret of his tabernacle, and in these the saints find cause for that holy security and serenity of mind in which they dwell at ease. This sets them upon a rock which will not sink under them, but on which they find firm footing for their hopes; nay, it sets them up upon a rock on high, where the raging threatening billows of a stormy sea cannot touch them; it is a rock that is higher than we, Ps. lxi. 2. 2. That he shall be victorious (v. 6): "Now shall my head be lifted up above my enemies, not only so as that they cannot reach it with their darts, but so as that I shall be exalted to bear rule over them." David here, by faith in the promise of God, triumphs before the victory, and is as sure, not only of the laurel, but of the crown, as if it were already upon his head.
III. With what a gracious earnestness he prays for a constant communion with God in holy ordinances, v. 4. It greatly encouraged his confidence in God that he was conscious to himself of an entire affection to God and to his ordinances, and that he was in his element when in the way of his duty and in the way of increasing his acquaintance with him. If our hearts can witness for us that we delight in God above any creature, that may encourage us to depend upon him; for it is a sign we are of those whom he protects as his own. Or it may be taken thus: He desired to dwell in the house of the Lord that there he might be safe from the enemies that surrounded him. Finding himself surrounded by threatening hosts, he does not say, "One thing have I desired, in order to my safety, that I may have my army augmented to such a number," or that I may be master of such a city or such a castle, but "that I may dwell in the house of the Lord, and then I am well." Observe,
1. What it is he desires--to dwell in the house of the Lord. In the courts of God's house the priests had their lodgings, and David wished he had been one of them. Disdainfully as some look upon God's ministers, one of the greatest and best of kings that ever was would gladly have taken his lot, have taken his lodging, among them. Or, rather, he desires that he might duly and constantly attend on the public service of God, with other faithful Israelites, according as the duty of every day required. He longed to see an end of the wars in which he was now engaged, not that he might live at ease in his own palace, but that he might have leisure and liberty for a constant attendance in God's courts. Thus Hezekiah, a genuine son of David, wished for the recovery of his health, not that he might go up to the thrones of judgment, but that he might go up to the house of the Lord, Isa. xxxviii. 22. Note, All God's children desire to dwell in God's house; where should they dwell else? Not to sojourn there as a wayfaring man, that turns aside to tarry but for a night, nor to dwell there for a time only, as the servant that abides not in the house for ever, but to dwell there all the days of their life; for there the Son abides ever. Do we hope that praising God will be the blessedness of our eternity? Surely them we ought to make it the business of our time.
2. How earnestly he covets this: "This is the one thing I have desired of the Lord and which I will seek after." If he were to ask but one thing of God, this should be it; for this he had at heart more than any thing. He desired it as a good thing; he desired it of the Lord as his gift and a token of his favour. And, having fixed his desire upon this as the one thing needful, he sought after it; he continued to pray for it, and contrived his affairs so as that he might have this liberty and opportunity. Note, Those that truly desire communion with God will set themselves with all diligence to seek after it, Prov. xviii. 1.
3. What he had in his eye in it. He would dwell in God's house, not for the plenty of good entertainment that was there, in the feasts upon the sacrifices, nor for the music and good singing that were there, but to behold the beauty of the Lord and to enquire in his temple. He desired to attend in God's courts, (1.) That he might have the pleasure of meditating upon God. He knew something of the beauty of the Lord, the infinite and transcendent amiableness of the divine being and perfections; his holiness is his beauty (Ps. cx. 3), his goodness is his beauty, Zech. ix. 17. The harmony of all his attributes is the beauty of his nature. With an eye of faith and holy love we with pleasure behold this beauty, and observe more and more in it that is amiable, that is admirable. When with fixedness of thought, and a holy flame of devout affections, we contemplate God's glorious excellencies, and entertain ourselves with the tokens of his peculiar favour to us, this is that view of the beauty of the Lord which David here covets, and it is to be had in his ordinances, for there he manifests himself. (2.) That he might have the satisfaction of being instructed in his duty; for concerning this he would enquire in God's temple. Lord, what wilt thou have me to do? For the sake of these two things he desired that one thing, to dwell in the house of the Lord all the days of his life; for blessed are those that do so; they will be still praising him (Ps. lxxxiv. 4), both in speaking to him and in hearing from him. Mary's sitting at Christ's feet to hear his word Christ calls the one thing needful, and the good part.
4. What advantage he promised himself by it. Could he but have a place in God's house, (1.) There he should be quiet and easy: there troubles would not find him, for he should be hid in secret; there troubles would not reach him, for he should be set on high, v. 5. Joash, one of David's seed, was hidden in the house of the Lord six years, and there not only preserved from the sword, but reserved to the crown, 2 Kings xi. 3. The temple was thought a safe place for Nehemiah to abscond in, Neh. vi. 10. The safety of believers however is not in the walls of the temple, but in the God of the temple and their comfort in communion with him. (2.) There he should be pleasant and cheerful: there he would offer sacrifices of joy, v. 6. For God's work is its own wages. There he would sing, yea, he would sing praises to the Lord. Note, Whatever is the matter of our joy ought to be the matter of our praise; and, when we attend upon God in holy ordinances, we ought to be much in joy and praise. It is for the glory of our God that we should sing in his ways; and, whenever God lifts us up above our enemies, we ought to exalt him in our praises. Thanks be to God, who always causeth us to triumph, 2 Cor. ii. 14.
Adam Clarke: Commentary on the Bible - 1831
27:2: When the wicked - came upon me - Near as I appeared to you to be in danger of losing my life, I was safe enough in the hands of the Lord; and those who thought to have eaten me up, stumbled, failed of their purpose and fell; the Philistine lost his own life.
Albert Barnes: Notes on the Bible - 1834
27:2: When the wicked, even mine enemies and my foes, came upon me - This refers, doubtless, to some particular period of his past life when he was in very great danger, and when God interposed to save him. The margin here is, "approached against me." The literal rendering would be, "in the drawing near against me of the wicked to eat up my flesh." The reference is to some period when they purposed an attack upon him, and when he was in imminent danger from such a threatened attack.
To eat up my flesh - As if they would eat me up. That is, they came upon me like ravening wolves, or hungry lions. We are not to suppose that they literally purposed to eat up his flesh, or that they were cannibals; but the comparison is one that is drawn from the fierceness of wild beasts rushing on their prey. Compare Psa 14:4.
They stumbled and fell - They were overthrown. They failed in their purpose. Either they were thrown into a panic by a false fear, or they were overthrown in battle. The language would be rather applicable to the former, as if by some alarm they were thrown into consternation. Either they differed among themselves and became confused, or God threw obstacles in their way and they were driven back. The general idea is, that God had interposed in some way to pRev_ent the execution of their purposes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:2: wicked: Psa 3:7, Psa 18:4, Psa 22:16, Psa 62:3, Psa 62:4
came upon: Heb. approached against
to: Psa 14:4, Psa 53:4; Job 19:22, Job 31:31
they: Psa 18:38-42, Psa 118:12; Isa 8:15; Joh 18:3-6
John Gill
27:2 When the wicked, even mine enemies and my foes, came upon me,.... They are wicked men, men of malignant spirits, and evildoers, who are the enemies and foes of the people of God, and who hate them with an implacable hatred, and do everything they can to distress and afflict them; and such enemies David had, who were many and mighty; and these "came upon" him, or "approached against" him (c), they drew near to him to make war with him, as the word signifies (d); they attacked him in an hostile manner; and their view was, as he says,
to eat up my flesh, as they eat bread, Ps 14:4; to devour him at once, to make but one morsel of him, to destroy his life, to strip him of his substance, to take away his wives and children, as the Amalekites at Ziklag, 1Kings 30:1;
they stumbled and fell; the Lord put stumbling blocks in their way, and retarded their march, and hindered them from executing their designs; and they fell into the hands of David, and were subdued under him, or fell by death; and these past instances of divine goodness the psalmist calls to mind, to keep up his heart and courage, and animate and strengthen him against the fears of men, of death and hell.
(c) "cum appropinquaverint adversum me", Pagninus; so Gejerus. (d) "Belligerantibus contra me", Junius & Tremellius; so Piscator & Ainsworth.
John Wesley
27:2 Light - My counsellor in all my difficulties, and my comforter and deliverer in all my distresses. Strength - The supporter and preserver of my life.
Robert Jamieson, A. R. Fausset and David Brown
27:2 eat . . . my flesh-- (Job 19:22; Ps 14:4). The allusion to wild beasts illustrates their rapacity.
they stumbled--"they" is emphatic; not I, but they were destroyed.
26:226:2: ՚Ի մերձենալ առ իս չարաց ուտել զմարմին իմ, նեղիչք իմ եւ թշնամիք իմ նոքա տկարացա՛ն եւ անկան[6739]։ [6739] Ոմանք.՚Ի մերձանալ առ իս... զմարմինս իմ։
2 Երբ չարագործ նեղիչներս ու թշնամիներս մօտեցան ինձ՝ մարմինս ուտելու, նրանք թուլացան ու ընկան:
2 Չարերուն իմ մարմինս ուտելու համար ինծի մօտեցած ատենը՝ Իմ նեղիչներս ու թշնամիներս սահեցան ու ինկան։
Ի մերձենալ առ իս չարաց ուտել զմարմին իմ, նեղիչք իմ եւ թշնամիք իմ նոքա տկարացան եւ անկան:

26:2: ՚Ի մերձենալ առ իս չարաց ուտել զմարմին իմ, նեղիչք իմ եւ թշնամիք իմ նոքա տկարացա՛ն եւ անկան[6739]։
[6739] Ոմանք.՚Ի մերձանալ առ իս... զմարմինս իմ։
2 Երբ չարագործ նեղիչներս ու թշնամիներս մօտեցան ինձ՝ մարմինս ուտելու, նրանք թուլացան ու ընկան:
2 Չարերուն իմ մարմինս ուտելու համար ինծի մօտեցած ատենը՝ Իմ նեղիչներս ու թշնամիներս սահեցան ու ինկան։
zohrab-1805▾ eastern-1994▾ western am▾
26:226:2 Если будут наступать на меня злодеи, противники и враги мои, чтобы пожрать плоть мою, то они сами преткнутся и падут.
26:3 ἐὰν εαν and if; unless παρατάξηται παρατασσω in; on ἐμὲ εμε me παρεμβολή παρεμβολη encampment; barracks οὐ ου not φοβηθήσεται φοβεω afraid; fear ἡ ο the καρδία καρδια heart μου μου of me; mine ἐὰν εαν and if; unless ἐπαναστῇ επανιστημι challenge ἐπ᾿ επι in; on ἐμὲ εμε me πόλεμος πολεμος battle ἐν εν in ταύτῃ ουτος this; he ἐγὼ εγω I ἐλπίζω ελπιζω hope
26:3 כִּֽי־ kˈî- כִּי that חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty לְ lᵊ לְ to נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart עֵינָ֑י ʕênˈāy עַיִן eye וְ֝ ˈw וְ and הִתְהַלַּ֗כְתִּי hiṯhallˈaḵtî הלך walk בַּ ba בְּ in אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
26:3. si steterint adversus me castra non timebit cor meum si surrexerit contra me bellum in hoc ego confidamIf armies in camp should stand together against me, my heart shall not fear. If a battle should rise up against me, in this will I be confident.
2. When evil-doers came upon me to eat up my flesh, mine adversaries and my foes, they stumbled and fell.
26:3. For your mercy is before my eyes, and I am serene in your truth.
When the wicked, [even] mine enemies and my foes, came upon me to eat up my flesh, they stumbled and fell:

26:2 Если будут наступать на меня злодеи, противники и враги мои, чтобы пожрать плоть мою, то они сами преткнутся и падут.
26:3
ἐὰν εαν and if; unless
παρατάξηται παρατασσω in; on
ἐμὲ εμε me
παρεμβολή παρεμβολη encampment; barracks
οὐ ου not
φοβηθήσεται φοβεω afraid; fear
ο the
καρδία καρδια heart
μου μου of me; mine
ἐὰν εαν and if; unless
ἐπαναστῇ επανιστημι challenge
ἐπ᾿ επι in; on
ἐμὲ εμε me
πόλεμος πολεμος battle
ἐν εν in
ταύτῃ ουτος this; he
ἐγὼ εγω I
ἐλπίζω ελπιζω hope
26:3
כִּֽי־ kˈî- כִּי that
חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty
לְ lᵊ לְ to
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
עֵינָ֑י ʕênˈāy עַיִן eye
וְ֝ ˈw וְ and
הִתְהַלַּ֗כְתִּי hiṯhallˈaḵtî הלך walk
בַּ ba בְּ in
אֲמִתֶּֽךָ׃ ʔᵃmittˈeḵā אֶמֶת trustworthiness
26:3. si steterint adversus me castra non timebit cor meum si surrexerit contra me bellum in hoc ego confidam
If armies in camp should stand together against me, my heart shall not fear. If a battle should rise up against me, in this will I be confident.
26:3. For your mercy is before my eyes, and I am serene in your truth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Какое бы количество врагов ни восставало на Давида, и как бы в борьбе с ними Давид ни оставался совершенно одиноким, его "сердце не убоится", он не потеряет мужества, так как его защитником является Господь.
Adam Clarke: Commentary on the Bible - 1831
27:3: Though a host should encamp against me - I am so confident of the Almighty's protection, that were I alone, and encompassed by a host, I would not fear. I am in the hand of God; and while in that hand, I am safe.
Albert Barnes: Notes on the Bible - 1834
27:3: Though an host - Though an "army;" that is, any army, or any number of men in battle array. The past interposition of God in similar times of trouble and danger was to him a sufficient security that he had nothing to fear.
Should encamp against me - In battle array, or prepared for battle.
My heart shall not fear - He would not tremble; he would not feel that there was anything of which to be afraid. God had shown Himself superior to the power of hostile armies, and the psalmist felt assured that he might confide in Him.
Though war should rise against me - Though it should be proclaimed, and though all preparation should be made for it, I will not be afraid.
In this will I be confident - In such a case, in such an extremity or emergency, I would calmly trust in God. He would apprehend no danger, for he had seen that the Lord could deliver him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:3: host: Psa 3:6, Psa 52:6; Kg2 6:15-17; Ch2 20:15; Phi 1:28; Pe1 3:14
war: Sa1 28:15, Sa1 28:16; Isa 41:11, Isa 41:12, Isa 54:16, Isa 54:17; Rom 8:35-37; Rev 2:10, Rev 12:7-11
in: Co2 5:6-8
Geneva 1599
27:3 Though an host should encamp against me, my heart shall not fear: though war should rise against me, in (b) this [will] I [be] confident.
(b) That God will deliver me and give my faith the victory.
John Gill
27:3 Though an host should encamp against me,.... An host of the ungodly, as the Targum; though ever so many of them, even ten thousands of them, as in Ps 3:6; should beset him on every side;
my heart shall not fear; for not only the angels of the Lord encamped about him, as they do about all that fear the Lord; but salvation was appointed for walls and bulwarks about him; yea, the Lord himself was a wall of fire around him, and he was kept as in a garrison by the power of God;
though war should rise against me: in all its terrible shapes:
in this will I be confident; either in this war, in the midst of it; or in this that he had expressed, Ps 27:1; that the Lord was his light, his salvation, and the strength of his life; so the Jewish writers (e): or as others (f), in this one thing, desired in Ps 27:4; but either of the former senses is best, especially the latter of them. Saints need not be afraid, though there is a war within them between the flesh and spirit; and though without are fightings with Satan and his principalities and powers; since they may be confident of victory, and that they are more than conquerors, through Christ that has loved them.
(e) Jarchi, Kimchi, & Aben Ezra in loc. (f) Some in Aben Ezra in loc.
John Wesley
27:3 In this - That God is my light.
Robert Jamieson, A. R. Fausset and David Brown
27:3 In the greatest dangers.
in this--that is, then, in such extremity.
26:326:3: Թէ պատրաստեսցի ՚ի վերայ իմ պատերազմ, ո՛չ երկիցէ սիրտ իմ. թէ յարիցէ ՚ի վերայ իմ ճակատամարտ՝ սակայն եւ ա՛յսուիկ ՚ի քեզ Տէր յուսացայ[6740]։ [6740] Ոմանք.Սակայն եւ յայսմիկ ՚ի քեզ Տէր։
3 Եթէ իմ դէմ պատերազմ պատրաստուի, սիրտս չի սոսկայ. եթէ իմ դէմ ճակատամարտի ելնեն, միեւնոյն է, Տէ՛ր, յոյսս քեզ վրայ եմ դնելու:
3 Եթէ վրաս զօրքի բանակ ելլէ, Սիրտս պիտի չվախնայ։Եթէ ինծի դէմ պատերազմի պատրաստութիւն ըլլայ, Դարձեալ ես վստահ պիտի ըլլամ։
Թէ պատրաստեսցի ի վերայ իմ պատերազմ, ոչ երկիցէ սիրտ իմ. թէ յարիցէ ի վերայ իմ ճակատամարտ, սակայն եւ յայսմիկ ի քեզ, Տէր, յուսացայ:

26:3: Թէ պատրաստեսցի ՚ի վերայ իմ պատերազմ, ո՛չ երկիցէ սիրտ իմ. թէ յարիցէ ՚ի վերայ իմ ճակատամարտ՝ սակայն եւ ա՛յսուիկ ՚ի քեզ Տէր յուսացայ[6740]։
[6740] Ոմանք.Սակայն եւ յայսմիկ ՚ի քեզ Տէր։
3 Եթէ իմ դէմ պատերազմ պատրաստուի, սիրտս չի սոսկայ. եթէ իմ դէմ ճակատամարտի ելնեն, միեւնոյն է, Տէ՛ր, յոյսս քեզ վրայ եմ դնելու:
3 Եթէ վրաս զօրքի բանակ ելլէ, Սիրտս պիտի չվախնայ։Եթէ ինծի դէմ պատերազմի պատրաստութիւն ըլլայ, Դարձեալ ես վստահ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
26:326:3 Если ополчится против меня полк, не убоится сердце мое; если восстанет на меня война, и тогда буду надеяться.
26:4 μίαν εις.1 one; unit ᾐτησάμην αιτεω ask παρὰ παρα from; by κυρίου κυριος lord; master ταύτην ουτος this; he ἐκζητήσω εκζητεω seek out / thoroughly τοῦ ο the κατοικεῖν κατοικεω settle με με me ἐν εν in οἴκῳ οικος home; household κυρίου κυριος lord; master πάσας πας all; every τὰς ο the ἡμέρας ημερα day τῆς ο the ζωῆς ζωη life; vitality μου μου of me; mine τοῦ ο the θεωρεῖν θεωρεω observe με με me τὴν ο the τερπνότητα τερπνοτης the κυρίου κυριος lord; master καὶ και and; even ἐπισκέπτεσθαι επισκεπτομαι visit; inspect τὸν ο the ναὸν ναος sanctuary αὐτοῦ αυτος he; him
26:4 לֹא־ lō- לֹא not יָ֭שַׁבְתִּי ˈyāšavtî ישׁב sit עִם־ ʕim- עִם with מְתֵי־ mᵊṯê- מַת man שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וְ wᵊ וְ and עִ֥ם ʕˌim עִם with נַ֝עֲלָמִ֗ים ˈnaʕᵃlāmˈîm עלם hide לֹ֣א lˈō לֹא not אָבֹֽוא׃ ʔāvˈô בוא come
26:4. unum petivi a Domino hoc requiram ut habitem in domo Domini omnibus diebus vitae meae ut videam pulchritudinem Domini et adtendam templum eiusOne thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple.
3. Though an host should encamp against me, my heart shall not fear: though war should rise against me, even then will I be confident.
26:4. I have not sat with the council of emptiness, and I will not enter with those who carry out injustice.
Though an host should encamp against me, my heart shall not fear: though war should rise against me, in this [will] I [be] confident:

26:3 Если ополчится против меня полк, не убоится сердце мое; если восстанет на меня война, и тогда буду надеяться.
26:4
μίαν εις.1 one; unit
ᾐτησάμην αιτεω ask
παρὰ παρα from; by
κυρίου κυριος lord; master
ταύτην ουτος this; he
ἐκζητήσω εκζητεω seek out / thoroughly
τοῦ ο the
κατοικεῖν κατοικεω settle
με με me
ἐν εν in
οἴκῳ οικος home; household
κυρίου κυριος lord; master
πάσας πας all; every
τὰς ο the
ἡμέρας ημερα day
τῆς ο the
ζωῆς ζωη life; vitality
μου μου of me; mine
τοῦ ο the
θεωρεῖν θεωρεω observe
με με me
τὴν ο the
τερπνότητα τερπνοτης the
κυρίου κυριος lord; master
καὶ και and; even
ἐπισκέπτεσθαι επισκεπτομαι visit; inspect
τὸν ο the
ναὸν ναος sanctuary
αὐτοῦ αυτος he; him
26:4
לֹא־ lō- לֹא not
יָ֭שַׁבְתִּי ˈyāšavtî ישׁב sit
עִם־ ʕim- עִם with
מְתֵי־ mᵊṯê- מַת man
שָׁ֑וְא šˈāwᵊ שָׁוְא vanity
וְ wᵊ וְ and
עִ֥ם ʕˌim עִם with
נַ֝עֲלָמִ֗ים ˈnaʕᵃlāmˈîm עלם hide
לֹ֣א lˈō לֹא not
אָבֹֽוא׃ ʔāvˈô בוא come
26:4. unum petivi a Domino hoc requiram ut habitem in domo Domini omnibus diebus vitae meae ut videam pulchritudinem Domini et adtendam templum eius
One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple.
26:4. I have not sat with the council of emptiness, and I will not enter with those who carry out injustice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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. "Созерцать красоту Господню", - т. е. присутствовать при совершении богослужения, в котором все Давида наполняло возвышенными мыслями. Еврейское "noham" можно перевести "благоволение", т. е. Давиду желательно жить при храме и пользоваться благоволением Иеговы.
Adam Clarke: Commentary on the Bible - 1831
27:4: One thing have I desired - If I am grown too old, and from that circumstance unable to serve my country, I shall then prefer a retirement to the tabernacle, there to serve God the rest of my days. There I shall behold his glory, and there I may inquire and get important answers respecting Israel.
But though these words may be thus interpreted, on the above supposition, that David penned the Psalm on the occasion of his escape from the Philistine, and the desire expressed by his subjects that he should go no more out to war; yet it appears that they more naturally belong to the captivity, and that this verse especially shows the earnest longing of the captives to return to their own land, that they might enjoy the benefit of Divine worship.
Albert Barnes: Notes on the Bible - 1834
27:4: One thing have I desired of the Lord - One main object; one thing that I have especially desired; one thing which has been the object of my constant wish. This ruling desire of his heart the psalmist has more than once adverted to in the pRev_ious psalms (compare Psa 23:6; Psa 26:8); and he frequently refers to it in the subsequent psalms.
That will I seek after - As the leading object of my life; as the thing which I most earnestly desire.
That I may dwell in the house of the Lord - See the notes at Psa 23:6.
All the days of my life - Constantly; to the end. Though engaged in other things, and though there were other objects of interest in the world, yet he felt that it would be supreme felicity on earth to dwell always in the temple of God, and to be employed in its sacred services, preparatory to an eternal residence in the temple above. To him the service of God upon earth was not burdensome, nor did he anticipate that he would ever become weary of praising his Maker. How can a man be prepared for an eternal heaven who finds the worship of God on earth irksome and tedious?
To behold the beauty of the Lord - Margin, "the delight." The word rendered "beauty" here - נעם nô‛ am - means properly "pleasantness;" then, "beauty, splendor;" then, "grace, favor." The reference here is to the beauty or loveliness of the divine character as it was particularly manifested in the public worship of God, or by those symbols which in the ancient worship were designed to make that character known. In the tabernacle and in the temple there was a manifestation of the character of God not seen elsewhere. The whole worship was adapted to set forth his greatness, his glory, and his grace. Great truths were brought before the mind, fitted to elevate, to comfort, and to sanctify the soul; and it was in the contemplation of those truths that the psalmist sought to elevate and purify his own mind, and to sustain himself in the troubles and perplexities of life. Compare Psa 73:15-17.
And to inquire in his temple - Or tabernacle. The word used here would be applicable to either, considered as the "palace" or the residence of Yahweh. As the temple was not, however, built at this time, the word must here be understood to refer to the tabernacle. See the notes at Psa 5:7. The meaning of the passage is, that he would wish to seek instruction, or to obtain light on the great questions pertaining to God, and that he looked for this light in the place where God was worshipped, and by means of the views which that worship was adapted to convey to the mind. In a manner still more direct and full may we now hope to obtain just views of God by attendance on his worship. The Christian sanctuary - the place of public worship - is the place where, if anywhere on earth, we may hope to have our minds enlightened; our perplexities removed; our hearts comforted and sanctifed, by right views of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:4: One: Psa 26:8; Luk 10:42; Phi 3:13
seek: Psa 27:8; Jer 29:13; Dan 9:3; Mat 6:33, Mat 7:7, Mat 7:8; Luk 11:9, Luk 11:10, Luk 13:24, Luk 18:1; Heb 11:6
dwell: Psa 23:6, Psa 26:6, Psa 65:4, Psa 84:4, Psa 84:10; Sa1 1:11; Luk 2:37; Ti1 5:5
behold: Psa 50:2, Psa 63:2, Psa 90:17; Zac 9:9; Co2 3:18, Co2 4:6
beauty: or, delight, Psa 63:2-5
inquire: Sa1 22:10, Sa1 30:8; Sa2 21:1; Ch1 10:13, Ch1 10:14
Carl Friedrich Keil and Franz Delitzsch
27:4
There is only one thing, that he desires, although he also has besides full satisfaction in Jahve in the midst of strangers and in trouble. The future is used side by side with the perfect in Ps 27:4, in order to express an ardent longing which extends out of the past into the future, and therefore runs through his whole life. The one thing sought is unfolded in שׁבתּי וגו. A life-long dwelling in the house of Jahve, that is to say intimate spiritual intercourse with the God, who has His dwelling (בית), His palace (היכל) in the holy tent, is the one desire of David's heart, in order that he may behold and feast upon (חזה בּ of a clinging, lingering, chained gaze, and consequently a more significant form of expression than חזה with an accusative, Ps 63:3) נעם ה (Ps 90:17), the pleasantness (or gracefulness) of Jahve, i.e., His revelation, full of grace, which is there visible to the eye of the spirit. The interpretation which regards amaenitas as being equivalent to amaenus cultus takes hold of the idea from the wrong side. The assertion that בּקּר בּ is intended as a synonym of חזה בּ, of a pleased and lingering contemplation (Hupf., Hitz.), is contrary to the meaning of the verb, which signifies "to examine (with ל to seek or spie about after anything, Lev 13:36), to reflect on, or consider;" even the post-biblical signification to visit, more especially the sick (whence בּקּוּר הלים), comes from the primary meaning investigare. An appropriate sense may be obtained in the present instance by regarding it as a denominative from בּקשׁ and rendering it as Dunash and Rashi have done, "and to appear early in His temple;" but it is unnecessary to depart from the general usage of the language. Hengstenberg rightly retains the signification "to meditate on." בּהיכלו is a designation of the place consecrated to devotion, and לבקּר is meant to refer to contemplative meditation that loses itself in God who is there manifest. In Ps 27:5 David bases the justification of his desire upon that which the sanctuary of God is to him; the futures affirm what Jahve will provide for him in His sanctuary. It is a refuge in which he may hide himself, where Jahve takes good care of him who takes refuge therein from the storms of trouble that rage outside: there he is far removed from all dangers, he is lifted high above them and his feet are upon rocky ground. The Chethb may be read בּסכּה, as in Ps 31:21 and with Ewald 257, d; but, in this passage, with אהל alternates סך, which takes the place of סכּה in the poetic style (Ps 76:3; Lam 2:6), though it does not do so by itself, but always with a suffix.
(Note: Just in like manner they say in poetic style צידהּ, Ps 132:15; פּנּהּ, Prov 7:8; מדּה, Job 11:9; גּלּהּ, Zech 4:2; and perhaps even נצּהּ, Gen 40:10; for צידתהּ, פּנּתהּ, מדּתהּ, גּלּתהּ, and נצּתהּ; as, in general, shorter forms are sometimes found in the inflexion, which do not occur in the corresponding principal form, e.g., צוּרם, Ps 49:15, for צוּרתם; מגוּרם, Ps 55:16, for מגוּרתם; בּערמם, Job 5:13, for בּערמתם; בּתבוּנם, Hos 13:2, for בּתבוּנתם; פּחם; Neh 5:14, for פּחתם; cf. Hitzig on Hos 13:2, and Bttcher's Neue Aehrenlese, No. 693.)
Geneva 1599
27:4 (c) One [thing] have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple.
(c) The loss of country, wife and all worldly conveniences would not grieve me as much as this one thing, that I may not praise your name in the midst of the congregation.
John Gill
27:4 One thing have I desired of the Lord,.... Not to be returned to Saul's court; nor to his own house and family; nor to have an affluence of worldly riches and honours; but to have constant abode it, the house of the Lord; an opportunity of attending continually on the public worship of God; which is excused and neglected by many, and is a weariness to others, but was by the psalmist preferred to everything else; he being now deprived of it, as it seems;
that will I seek after; by incessant prayer, until obtained; importunity and perseverance in prayer are the way to succeed, as appears from the parable of the widow and unjust judge;
that I may dwell in the house of the Lord all the days of my life: not in heaven, Christ's Father's house, where he dwells, and where the saints, will dwell to all eternity; though to be clothed upon with the house from heaven is very desirable; rather, in the church of the living God, which is the house of God, and pillar of truth, where true believers in Christ have a place and a name, and are pillars that will never go out; but here the place of divine worship seems to be meant, where the Lord granted his presence, and where to dwell the psalmist counted the greatest happiness on earth; he envied the very sparrows and swallows, that built their nests on the altars in it; and reckoned a day in it better than a thousand elsewhere; and to have the privilege of attending all opportunities in it, as long as he lived, is the singular request he here makes: the ends he had in view follow;
to behold the beauty of the Lord, or "the delight and pleasantness of the Lord" (g); to see the priests in their robes, and doing their office, as typical of Christ the great High Priest; and the Levites and singers performing their work in melodious strains, prefiguring the churches in Gospel times, singing to the Lord with grace in their hearts, and the four and twenty elders, and one hundred and forty four thousand, with the Lamb on Mount Zion, singing the song of redeeming love; and all the tribes and people of Israel, assembled together to worship God, representing the church of Christ as a perfection of beauty, having the beauty of the Lord upon her, and made perfectly comely through his comeliness; as it is a most delightful sight to see a company of saints attending Gospel worship, meeting together to sing, and pray, and hear the word, and wait upon the Lord in all his appointments; to see them walking in the faith and fellowship of the Gospel, and according to the order of it; this is next to the desirable sight of the bride, the Lamb's wife, in the New Jerusalem state, having the glory of God upon her: moreover, it was a pleasant sight to a believer in those times to behold the sacrifices of slain beasts, which were figures of the better sacrifice of Christ, the Lamb slain from the foundation of the world; to which may be added other things that were to be seen by priests; as the ark of the Lord, which had the two tables in it, typical of Christ, the fulfilling end of the law for righteousness; and the table of shewbread, which pointed out Christ the bread of life, and his perpetual intercession for his people; and the golden candlestick, a type of the church, holding forth the word of life to others; with many other things, which, with an eye of faith, the saints of those times could look upon with delight and pleasure: also the presence of the Lord may be intended by his beauty, than which nothing is more desirable to the people of God, even to behold his smiling countenance, to see his face, and enjoy his favour, and to have fellowship with him, and with one another; and particularly the beauty and glory of the Lord Jesus Christ may be designed, represented by the Shechinah, or glory, which filled both the tabernacle and the temple; who being the brightness of his Father's glory, and fairer than the children of men, and altogether lovely and full of grace, is a very desirable object to be beheld by faith;
and to inquire in his temple; to seek the face of the Lord, to consult him in matters of difficulty and moment; to search after the knowledge of divine things, and to ask for blessings of grace, for which he will be inquired of by his people, to bestow them on them.
(g) "amaemotate, Jehovae", Junius & Tremellius, Piscator, Gejerus; so Ainsworth; "suavitatem Jehovae", Cocceius, Michaelis.
John Wesley
27:4 Dwell. &c. - Have opportunity of constant attendance upon God. To behold - That there I may delight myself, in the contemplation of thy amiable and glorious majesty, and of thy infinite wisdom, holiness, justice, truth, and mercy.
Robert Jamieson, A. R. Fausset and David Brown
27:4 The secret of his confidence is his delight in communion with God (Ps 16:11; Ps 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Ps 5:7). There he is safe (Ps 31:21; Ps 61:5). The figure is changed in the last clause, but the sentiment is the same.
26:426:4: Զմի խնդրեցի ՚ի Տեառնէ եւ զսոյն աղաչեմ, բնակել ինձ ՚ի տա՛ն Տեառն զամենայն աւուրս կենաց իմոց։ Տեսանել ինձ զվայելչութիւն Տեառն, եւ հրամա՛ն տալ ՚ի տաճարի նորա[6741]։ [6741] Ոմանք.Զմին խնդրեցի։
4 Մի բան եմ խնդրել Տիրոջից, եւ նոյնն եմ աղաչում, որ կեանքիս բոլոր օրերին բնակուեմ Տիրոջ տանը, տեսնեմ Տիրոջ վայելչութիւնը եւ վերահսկեմ նրա տաճարում:
4 Բան մը կը խնդրեմ Տէրոջմէն Ու ասիկա կ’աղաչեմ, Որ կեանքիս բոլոր օրերը Տէրոջը տանը մէջ բնակիմ՝ Տէրոջը վայելչութիւնը տեսնելու Ու անոր տաճարին մէջ զինք խնդրելու համար։
Զմի խնդրեցի ի Տեառնէ եւ զսոյն աղաչեմ, բնակել ինձ ի տան Տեառն զամենայն աւուրս կենաց իմոց. տեսանել ինձ զվայելչութիւն Տեառն, եւ [148]հրաման տալ`` ի տաճարի նորա:

26:4: Զմի խնդրեցի ՚ի Տեառնէ եւ զսոյն աղաչեմ, բնակել ինձ ՚ի տա՛ն Տեառն զամենայն աւուրս կենաց իմոց։ Տեսանել ինձ զվայելչութիւն Տեառն, եւ հրամա՛ն տալ ՚ի տաճարի նորա[6741]։
[6741] Ոմանք.Զմին խնդրեցի։
4 Մի բան եմ խնդրել Տիրոջից, եւ նոյնն եմ աղաչում, որ կեանքիս բոլոր օրերին բնակուեմ Տիրոջ տանը, տեսնեմ Տիրոջ վայելչութիւնը եւ վերահսկեմ նրա տաճարում:
4 Բան մը կը խնդրեմ Տէրոջմէն Ու ասիկա կ’աղաչեմ, Որ կեանքիս բոլոր օրերը Տէրոջը տանը մէջ բնակիմ՝ Տէրոջը վայելչութիւնը տեսնելու Ու անոր տաճարին մէջ զինք խնդրելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
26:426:4 Одного просил я у Господа, того только ищу, чтобы пребывать мне в доме Господнем во все дни жизни моей, созерцать красоту Господню и посещать [святый] храм Его,
26:5 ὅτι οτι since; that ἔκρυψέν κρυπτω hide με με me ἐν εν in σκηνῇ σκηνη tent ἐν εν in ἡμέρᾳ ημερα day κακῶν κακος bad; ugly μου μου of me; mine ἐσκέπασέν σκεπαζω me ἐν εν in ἀποκρύφῳ αποκρυφος hidden away τῆς ο the σκηνῆς σκηνη tent αὐτοῦ αυτος he; him ἐν εν in πέτρᾳ πετρα.1 cliff; bedrock ὕψωσέν υψοω elevate; lift up με με me
26:5 שָׂ֭נֵאתִי ˈśānēṯî שׂנא hate קְהַ֣ל qᵊhˈal קָהָל assembly מְרֵעִ֑ים mᵊrēʕˈîm רעע be evil וְ wᵊ וְ and עִם־ ʕim- עִם with רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty לֹ֣א lˈō לֹא not אֵשֵֽׁב׃ ʔēšˈēv ישׁב sit
26:5. abscondet enim me in umbra sua in die pessima abscondet me in secreto tabernaculi suiFor he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle.
4. One thing have I asked of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to inquire in his temple.
26:5. I have hated the assembly of the malicious; and I will not sit with the impious.
One [thing] have I desired of the LORD, that will I seek after; that I may dwell in the house of the LORD all the days of my life, to behold the beauty of the LORD, and to enquire in his temple:

26:4 Одного просил я у Господа, того только ищу, чтобы пребывать мне в доме Господнем во все дни жизни моей, созерцать красоту Господню и посещать [святый] храм Его,
26:5
ὅτι οτι since; that
ἔκρυψέν κρυπτω hide
με με me
ἐν εν in
σκηνῇ σκηνη tent
ἐν εν in
ἡμέρᾳ ημερα day
κακῶν κακος bad; ugly
μου μου of me; mine
ἐσκέπασέν σκεπαζω me
ἐν εν in
ἀποκρύφῳ αποκρυφος hidden away
τῆς ο the
σκηνῆς σκηνη tent
αὐτοῦ αυτος he; him
ἐν εν in
πέτρᾳ πετρα.1 cliff; bedrock
ὕψωσέν υψοω elevate; lift up
με με me
26:5
שָׂ֭נֵאתִי ˈśānēṯî שׂנא hate
קְהַ֣ל qᵊhˈal קָהָל assembly
מְרֵעִ֑ים mᵊrēʕˈîm רעע be evil
וְ wᵊ וְ and
עִם־ ʕim- עִם with
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
לֹ֣א lˈō לֹא not
אֵשֵֽׁב׃ ʔēšˈēv ישׁב sit
26:5. abscondet enim me in umbra sua in die pessima abscondet me in secreto tabernaculi sui
For he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle.
26:5. I have hated the assembly of the malicious; and I will not sit with the impious.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Скрыл бы меня в потаенном месте селения Своего" - там, во внутренних покоях, где Господь постоянно присутствует. Сравнение взято из обычая хранить сокровища в особо скрытых и безопасных местах. - "Вознес бы меня на скалу" - униженное положение заменил прочным и непоколебимым существованием, как бы поставил на скалу, недоступную и несокрушимую.
Adam Clarke: Commentary on the Bible - 1831
27:5: He shall hide me in his pavilion - בסכה besuccoh, in his tabernacle. I would make his temple my residence; I would dwell with God, and be in continual safety. Pavilion comes from papilio and παπιλιων, a butterfly. It signifies a tent made of cloth stretched out on poles, which in form resembles in some measure the insect above named.
In the secret of his tabernacle - Were there no other place, he would put me in the holy of holies, so that an enemy would not dare to approach me.
He shall set me upon a rock - He shall so strengthen and establish me, that my enemies shall not be able to prevail against me. He shall hide me where they cannot find me, or put me out of the reach of the fiery darts of the wicked. He who lives nearest to God suffers least from temptation. "Draw nigh to God and he will draw nigh to thee: resist the devil and he will flee from thee."
Albert Barnes: Notes on the Bible - 1834
27:5: For in the time of trouble - When I am surrounded by dangers, or when affliction comes upon me.
He shall hide me - The word used here means to hide; to secrete; and then, to defend or protect. It would properly be applied to one who had fled from oppression, or from any impending evil, and who should be "secreted" in a house or cavern, and thus rendered safe from pursuers, or from the threatening evil.
In his pavilion - The word "pavilion" means "tent" or "tabernacle." The Hebrew word - סכה sukâ h - means properly a booth, hut, or cot formed of green branches interwoven: Jon 4:5; Job 27:18; see the notes at Isa 4:6. Then it is applied to tents made of skins: Lev 23:43; Sa2 11:11. It thus is used to denote the tabernacle, considered as the dwelling-place of God on earth, and the meaning here is, that God would hide him as it were in His own dwelling; He would admit him near to Himself; He would take care that he should be protected as if he were one of His own family; as a man protects those whom he admits to his own abode.
In the secret of his tabernacle - In the most retired and private part of His dwelling. He would not merely admit him to His premises; not only to the vestibule of His house; not only to the open court, or to the parts of His house frequented by the rest of His family; but he would admit him to the private apartments - the place to which He Himself withdrew to be alone, and where no stranger, and not even one of the family, would venture to intrude. Nothing could more certainly denote friendship; nothing could more certainly make protection sure, than thus to be taken into the private apartment where the master of a family was accustomed himself to withdraw, that he might be alone; and nothing, therefore, can more beautifully describe the protection which God will give to His friends than the idea of thus admitting them to the secret apartments of His own dwelling-place.
He shall set me up upon a rock - A place where I shall be secure; a place inaccessible to my enemies. Compare Psa 18:1-2; Psa 19:14 (margin); Psa 61:2; Psa 71:3. The meaning is, that he would be safe from all his enemies.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:5: For in: Psa 10:1, Psa 32:6, Psa 32:7, Psa 46:1, Psa 50:15, Psa 77:2, Psa 91:15, Psa 138:7; Pro 1:24-28; Isa 26:16; Jer 2:27, Jer 2:28
hide: Psa 57:1, Psa 83:3, Psa 119:114; Pro 18:10; Isa 4:5, Isa 4:6, Isa 26:20, Isa 32:2; Mat 23:37; Col 3:3
secret: Psa 31:20, Psa 91:1; Ch2 22:12; Neh 6:10, Neh 6:11
set me: Psa 18:33, Psa 40:2, Psa 61:2; Hab 3:18, Hab 3:19; Mat 7:24, Mat 7:25, Mat 16:16-18
John Gill
27:5 For in the time of trouble he shall hide me in his pavilion,.... This, with what follows, is given as a reason why the psalmist desired to dwell in the house of the Lord; because he considered it as a pavilion or booth, as the word (h) signifies in which he should be hid by the Lord, in times of trouble and distress, either through the heat of persecution, or of inward anxiety of mind, caused by the working of a fiery law; the allusion being, as some think, to the shepherd's tent or booth, into which he sometimes takes a poor sheep, and protects it from the scorching heat of the sun at noon: and of such use is the tabernacle of the Lord; see Is 4:6;
in the secret of his tabernacle shall he hide me; alluding either to the tents of generals of armies, who receive into them those whom they would protect from the insults and injuries of others; or rather to the most holy place in the tabernacle, called the secret place, Ezek 7:22; typical of Christ, the hiding place of his, people, in whom their life is hid, and where it is safe and secure;
he shall set me up upon a rock; where he would be above and out of the reach of his enemies; meaning Christ, comparable to a rock for its height, he being higher than the kings of the earth, than the angels in heaven, than the heavens themselves, and much more than the sons of men; see Ps 61:2; and for shelter and safety, he being a munition of rocks, a strong tower, a place of defence, and rock of refuge; and for firmness, solidity, and strength, he being able to bear the whole weight of the building of the church, and every believer laid upon him; and for duration, he being more immovable than rocks and mountains; so that such who are set up upon him are in the most safe and secure state imaginable.
(h) "in tugurio suo", Junius & Tremellius, Piscator, Cocceius, Michaelis.
John Wesley
27:5 The secret - In his tabernacle, into which mine enemies cannot come. He alludes to the ancient custom of offenders, who used to flee to the tabernacle or altar. Rock - A place high and inaccessible.
26:526:5: Ծածկեաց զիս ՚ի խորանի իւրում յաւուր չարի, ընդ յարկա՛ւ արար զիս ՚ի ծածկոյթ խորանի իւրում[6742]։ [6742] Ոմանք.՚Ի ծածկոյթ խորանի իւրոյ։
5 Չար օրերին նա ինձ թաքցրեց իր վրանում, պատսպարեց ինձ իր վրանի ծածկի տակ:
5 Վասն զի չար օրուան մէջ՝ Իր բնակարանին մէջ զիս պիտի պահէ, Իր վրանին ծածկոցովը զիս պիտի ծածկէ, Վէմի վրայ պիտի վերցնէ զիս։
Ծածկեաց զիս ի խորանի իւրում յաւուր չարի, ընդ յարկաւ արար զիս ի ծածկոյթ խորանի իւրում. ի վիմի բարձր արարեր զիս:

26:5: Ծածկեաց զիս ՚ի խորանի իւրում յաւուր չարի, ընդ յարկա՛ւ արար զիս ՚ի ծածկոյթ խորանի իւրում[6742]։
[6742] Ոմանք.՚Ի ծածկոյթ խորանի իւրոյ։
5 Չար օրերին նա ինձ թաքցրեց իր վրանում, պատսպարեց ինձ իր վրանի ծածկի տակ:
5 Վասն զի չար օրուան մէջ՝ Իր բնակարանին մէջ զիս պիտի պահէ, Իր վրանին ծածկոցովը զիս պիտի ծածկէ, Վէմի վրայ պիտի վերցնէ զիս։
zohrab-1805▾ eastern-1994▾ western am▾
26:526:5 ибо Он укрыл бы меня в скинии Своей в день бедствия, скрыл бы меня в потаенном месте селения Своего, вознес бы меня на скалу.
26:6 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am ὕψωσεν υψοω elevate; lift up τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine ἐπ᾿ επι in; on ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ἐκύκλωσα κυκλοω encircle; surround καὶ και and; even ἔθυσα θυω immolate; sacrifice ἐν εν in τῇ ο the σκηνῇ σκηνη tent αὐτοῦ αυτος he; him θυσίαν θυσια immolation; sacrifice ἀλαλαγμοῦ αλαλαγμος sing καὶ και and; even ψαλῶ ψαλλω play τῷ ο the κυρίῳ κυριος lord; master
26:6 אֶרְחַ֣ץ ʔerḥˈaṣ רחץ wash בְּ bᵊ בְּ in נִקָּיֹ֣ון niqqāyˈôn נִקָּיֹון innocence כַּפָּ֑י kappˈāy כַּף palm וַ wa וְ and אֲסֹבְבָ֖ה ʔᵃsōvᵊvˌā סבב turn אֶת־ ʔeṯ- אֵת [object marker] מִזְבַּחֲךָ֣ mizbaḥᵃḵˈā מִזְבֵּחַ altar יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:6. in petra exaltabit me nunc quoque exaltabit caput meum super inimicos meos qui sunt in circuitu meo et immolabo in tabernaculo eius hostias iubili cantabo et psallam DominoHe hath exalted me upon a rock: and now he hath lifted up my head above my enemies. I have gone round, and have offered up in his tabernacle a sacrifice of jubilation: I will sing, and recite a psalm to the Lord.
5. For in the day of trouble he shall keep me secretly in his pavilion: in the covert of his tabernacle shall he hide me; he shall lift me up upon a rock.
26:6. I will wash my hands among the innocent, and I will surround your altar, O Lord,
For in the time of trouble he shall hide me in his pavilion: in the secret of his tabernacle shall he hide me; he shall set me up upon a rock:

26:5 ибо Он укрыл бы меня в скинии Своей в день бедствия, скрыл бы меня в потаенном месте селения Своего, вознес бы меня на скалу.
26:6
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
ὕψωσεν υψοω elevate; lift up
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
ἐπ᾿ επι in; on
ἐχθρούς εχθρος hostile; enemy
μου μου of me; mine
ἐκύκλωσα κυκλοω encircle; surround
καὶ και and; even
ἔθυσα θυω immolate; sacrifice
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
αὐτοῦ αυτος he; him
θυσίαν θυσια immolation; sacrifice
ἀλαλαγμοῦ αλαλαγμος sing
καὶ και and; even
ψαλῶ ψαλλω play
τῷ ο the
κυρίῳ κυριος lord; master
26:6
אֶרְחַ֣ץ ʔerḥˈaṣ רחץ wash
בְּ bᵊ בְּ in
נִקָּיֹ֣ון niqqāyˈôn נִקָּיֹון innocence
כַּפָּ֑י kappˈāy כַּף palm
וַ wa וְ and
אֲסֹבְבָ֖ה ʔᵃsōvᵊvˌā סבב turn
אֶת־ ʔeṯ- אֵת [object marker]
מִזְבַּחֲךָ֣ mizbaḥᵃḵˈā מִזְבֵּחַ altar
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:6. in petra exaltabit me nunc quoque exaltabit caput meum super inimicos meos qui sunt in circuitu meo et immolabo in tabernaculo eius hostias iubili cantabo et psallam Domino
He hath exalted me upon a rock: and now he hath lifted up my head above my enemies. I have gone round, and have offered up in his tabernacle a sacrifice of jubilation: I will sing, and recite a psalm to the Lord.
26:6. I will wash my hands among the innocent, and I will surround your altar, O Lord,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:6: Now shall mine head be lifted up - We shall most assuredly be redeemed from this captivity, and restored to our own land, and to the worship of our God in his own temple. There shall we offer sacrifices of joy; we will sing praises unto the Lord, and acknowledge that it is by his might and mercy alone that we have been delivered.
Albert Barnes: Notes on the Bible - 1834
27:6: And now shall mine head - Now shall I be exalted. So we say that in affliction a person bows down his head; in prosperity he lifts it up. This verse expresses the confident expectation that he would be enabled to triumph over all his foes, and a firm purpose on his part, as the result of this, to offer sacrifices of praise to his great Deliverer.
Above mine enemies round about me - All my enemies, though they seem even to encompass me on every side.
Therefore will I offer in his tabernacle - In His tent, His dwelling-place: referring here, undoubtedly, to "the tabernacle" as a place where God was worshipped.
Sacrifices of joy - Margin, as in the Hebrew, of "shouting." That is, he would offer sacrifices accompanied with loud sounds of praise and thanksgiving. There is nothing wrong in shouting for joy when a person is delivered from imminent danger, nothing wrong in doing so when he feels that he is rescued from the peril of eternal ruin.
I will sing, yea, I will sing praises unto the Lord - This language is that which comes from a full heart. He is not contented with saying merely that he would "sing." He repeats the idea; he dwells upon it. With a heart overflowing with gratitude he would go and give utterance to his joy. He would repeat, and dwell upon, the language of thanksgiving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:6: And: Psa 3:3, Psa 110:7; Gen 40:13, Gen 40:20; Kg2 25:27
above: Sa2 7:9, Sa2 22:1, Sa2 22:49; Ch1 22:18
therefore: Psa 22:22-25, Psa 26:6, Psa 26:7, Psa 43:3, Psa 43:4, Psa 66:13-16, Psa 107:22, Psa 116:17-19; Ch2 30:21-26; Jer 33:11; Heb 13:15; Pe1 2:5
joy: Heb. shouting, Psa 47:1; Ezr 3:11-13; Isa 12:6; Jer 31:7; Zep 3:14, Zep 3:15; Zac 9:9; Luk 19:37, Luk 19:38
I will: Psa 21:1, Psa 21:13, Psa 81:1, Psa 95:1, Psa 100:1, Psa 100:2, Psa 138:5; Eph 5:19, Eph 5:20; Rev 5:9, Rev 15:3
Carl Friedrich Keil and Franz Delitzsch
27:6
With ועתּה the poet predicts inferentially (cf. Ps 2:10) the fulfilment of what he fervently desires, the guarantee of which lies in his very longing itself. זבחי תּרוּעה do not mean sacrifices in connection with which the trumpets are blown by the priests; for this was only the case in connection with the sacrifices of the whole congregation (Num 10:10), not with those of individuals. תּרוּעה is a synonym of תּודה, Ps 26:7; and זבחי תּרוּעה is a stronger form of expression for זבחי תודה (Ps 107:22), i.e., (cf. זבחי צדק, Ps 4:6; 51:21) sacrifices of jubilant thanksgiving: he will offer sacrifices in which his gratitude plays a prominent part, and will sing songs of thanksgiving, accompanied by the playing of stringed instruments, to his Deliverer, who has again and so gloriously verified His promises.
Geneva 1599
27:6 (d) And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
(d) David assured himself by the Spirit of prophecy that he should overcome his enemies and serve God in his tabernacle.
John Gill
27:6 And now shall mine head be lifted up,.... That is, when brought into the house of the Lord, hid in the secret of his tabernacle, and set upon the rock Christ; by this phrase he means, either that he should be then restored to his former happy and comfortable condition, as it is used in Gen 40:13; or that he should overcome all his enemies, and triumph over them, being exalted, as he adds,
above mine enemies round about me; so that not only they should not be able to come at him, but should be subdued under him;
therefore will I offer in his tabernacle sacrifices of joy: attended with shouting and sounding of trumpets: in allusion to the blowing of trumpets at the time of sacrifice, Num 10:10; Sacrifices of praise and thanksgiving, with a joyful heart, for mercies received, offered up publicly in the house of the Lord, are here intended;
I will sing, yea, I will sing praises unto the Lord; for whom praise waits in Zion, to whom it is due; he being the Father of mercies, the God of all comfort, and the author and giver of all blessings, temporal and spiritual.
Robert Jamieson, A. R. Fausset and David Brown
27:6 head be lifted up--I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.
26:626:6: ՚Ի վիմէ բա՛րձր արարեր զիս, եւ այժմ բա՛րձր արա զգլուխ իմ ՚ի վերայ թշնամեաց իմոց։ Շուրջ եղէց եւ մատուցից ՚ի խորանի նորա պատարա՛գ օրհնութեան, օրհնեցից եւ սաղմոս ասացից Տեառն[6743]։ [6743] Ոսկան.՚Ի վիմի բարձր արարեր։
6 Ժայռից բարձր պահեցիր ինձ, այժմ էլ գլուխն իմ բարձրացրո՛ւ թշնամիներիս վրայ: Շրջեմ եւ օրհնութեան պատարագ մատուցեմ Նրա վրանում, օրհներգեմ եւ սաղմոս երգեմ Տիրոջը:
6 Ու հիմա իմ գլուխս պիտի բարձրանայ Իմ բոլորտիքս եղող թշնամիներուս վրայ։Ու անոր վրանին մէջ ուրախութեան ձայնով զոհեր պիտի մատուցանեմ, Պիտի երգեմ ու սաղմոս պիտի ըսեմ Տէրոջը։
Եւ այժմ բարձր արա զգլուխ իմ ի վերայ թշնամեաց [149]իմոց. շուրջ եղէց`` եւ մատուցից ի խորանի նորա պատարագ օրհնութեան, օրհնեցից եւ սաղմոս ասացից Տեառն:

26:6: ՚Ի վիմէ բա՛րձր արարեր զիս, եւ այժմ բա՛րձր արա զգլուխ իմ ՚ի վերայ թշնամեաց իմոց։ Շուրջ եղէց եւ մատուցից ՚ի խորանի նորա պատարա՛գ օրհնութեան, օրհնեցից եւ սաղմոս ասացից Տեառն[6743]։
[6743] Ոսկան.՚Ի վիմի բարձր արարեր։
6 Ժայռից բարձր պահեցիր ինձ, այժմ էլ գլուխն իմ բարձրացրո՛ւ թշնամիներիս վրայ: Շրջեմ եւ օրհնութեան պատարագ մատուցեմ Նրա վրանում, օրհներգեմ եւ սաղմոս երգեմ Տիրոջը:
6 Ու հիմա իմ գլուխս պիտի բարձրանայ Իմ բոլորտիքս եղող թշնամիներուս վրայ։Ու անոր վրանին մէջ ուրախութեան ձայնով զոհեր պիտի մատուցանեմ, Պիտի երգեմ ու սաղմոս պիտի ըսեմ Տէրոջը։
zohrab-1805▾ eastern-1994▾ western am▾
26:626:6 Тогда вознеслась бы голова моя над врагами, окружающими меня; и я принес бы в Его скинии жертвы славословия, стал бы петь и воспевать пред Господом.
26:7 εἰσάκουσον εισακουω heed; listen to κύριε κυριος lord; master τῆς ο the φωνῆς φωνη voice; sound μου μου of me; mine ἧς ος who; what ἐκέκραξα εκκραζω show mercy; have mercy on με με me καὶ και and; even εἰσάκουσόν εισακουω heed; listen to μου μου of me; mine
26:7 לַ֭ ˈla לְ to שְׁמִעַ šᵊmˌiₐʕ שׁמע hear בְּ bᵊ בְּ in קֹ֣ול qˈôl קֹול sound תֹּודָ֑ה tôḏˈā תֹּודָה thanksgiving וּ֝ ˈû וְ and לְ lᵊ לְ to סַפֵּ֗ר sappˈēr ספר count כָּל־ kol- כֹּל whole נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous
26:7. audi Domine vocem meam invocantis miserere mei et exaudi meHear, O Lord, my voice, with which I have cried to thee: have mercy on me and hear me.
6. And now shall mine head be lifted up above mine enemies round about me; and I will offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD.
26:7. so that I may hear the voice of your praise and describe all your wonders.
And now shall mine head be lifted up above mine enemies round about me: therefore will I offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the LORD:

26:6 Тогда вознеслась бы голова моя над врагами, окружающими меня; и я принес бы в Его скинии жертвы славословия, стал бы петь и воспевать пред Господом.
26:7
εἰσάκουσον εισακουω heed; listen to
κύριε κυριος lord; master
τῆς ο the
φωνῆς φωνη voice; sound
μου μου of me; mine
ἧς ος who; what
ἐκέκραξα εκκραζω show mercy; have mercy on
με με me
καὶ και and; even
εἰσάκουσόν εισακουω heed; listen to
μου μου of me; mine
26:7
לַ֭ ˈla לְ to
שְׁמִעַ šᵊmˌiₐʕ שׁמע hear
בְּ bᵊ בְּ in
קֹ֣ול qˈôl קֹול sound
תֹּודָ֑ה tôḏˈā תֹּודָה thanksgiving
וּ֝ ˈû וְ and
לְ lᵊ לְ to
סַפֵּ֗ר sappˈēr ספר count
כָּל־ kol- כֹּל whole
נִפְלְאֹותֶֽיךָ׃ niflᵊʔôṯˈeʸḵā פלא be miraculous
26:7. audi Domine vocem meam invocantis miserere mei et exaudi me
Hear, O Lord, my voice, with which I have cried to thee: have mercy on me and hear me.
26:7. so that I may hear the voice of your praise and describe all your wonders.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:7: Hear, O Lord, when I cry - This is the utmost that any man of common sense can expect - to be heard when he cries. But there are multitudes who suppose God will bless them whether they cry or not; and there are others and not a few, who although they listlessly pray and cry not, yet imagine God must and will hear them! God will answer them that pray and cry; those who do not are most likely to be without the blessings which they so much need.
Albert Barnes: Notes on the Bible - 1834
27:7: Hear, O Lord, when I cry with my voice - This earnest prayer seems to have been prompted by a returning sense of danger. He had had assurance of the divine favor. He had found God ready to help him. He did not doubt but that He would aid him; yet all this did not pRev_ent his calling upon Him for the aid which he needed, but rather stimulated him to do it. With all the deep-felt conviction of his heart that God was ready and willing to assist him, he still felt that he had no reason to hope for His aid unless he called upon Him. The phrase "when I cry with my voice" refers to the fact that he prayed audibly or aloud. It was not mental prayer, but that which found expression in the language of earnest entreaty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:7: Psa 4:1, Psa 5:2, Psa 130:2-4, Psa 143:1, Psa 143:2
Carl Friedrich Keil and Franz Delitzsch
27:7
Vows of thanksgiving on the assumption of the answering of the prayer and the fulfilment of the thing supplicated, are very common at the close of Psalms. But in this Psalm the prayer is only just beginning at this stage. The transition is brought about by the preceding conception of the danger that threatens him from the side of his foes who are round about him. The reality, which, in the first part, is overcome and surmounted by his faith, makes itself consciously felt here. It is not to be rendered, as has been done by the Vulgate, Exaudi Domine vocem qua clamavi (rather, clamo) ad te (the introit of the Dominica exspectationis in the interval of preparation between Ascension and Pentecost). שׁמע has Dechמ, and accordingly קולי אקרא, voce mea (as in Ps 3:5) clamo, is an adverbial clause equivalent to voce mea clamante me. In Ps 27:8 לך cannot possibly be so rendered that ל is treated as Lamed auctoris (Dathe, Olshausen): Thine, saith my heart, is (the utterance:) seek ye may face. The declaration is opposed to this sense, thus artificially put upon it. לך אמר are undoubtedly to be construed together; and what the heart says to Jahve is not: Seek ye my face, but by reason of this, and as its echo (Calvin: velut Deo succinens): I will therefore seek Thy face. Just as in Job 42:3, a personal inference is drawn from a directly quoted saying of God. In the periodic style it would be necessary to transpose בּקּשׁוּ פּני thus: since Thou hast permitted and exhorted us, or in accordance with Thy persuasive invitation, that we should seek Thy face, I do seek Thy face (Hupfeld). There is no retrospective reference to any particular passage in the Tפra, such as Deut 4:29. The prayer is not based upon any single passage of Scripture, but upon God's commands and promises in general.
John Gill
27:7 Hear, O Lord, when I cry with my voice,.... Which is to be understood of prayer, and that in the time of distress; and of vocal prayer, as distinguished from mental prayer; and the phrase denotes the vehemency and intenseness of it: and the request is, that the Lord would hear it; not only as he is omniscient and omnipresent, and so hears the prayers of all, good and bad; but as a God gracious and merciful, who sometimes very quickly hears, and answers in a gracious way, and sometimes seems to turn a deaf car, to shut out the prayers of his people, and cover himself with a cloud, that they should not pass through, or, however, defers an answer to it for a little while; yet, sooner or later, he always shows himself a God hearing prayer;
have mercy also upon me; by delivering him out of his temporal distresses, and by forgiving his iniquities;
and answer me; by speaking a word in season; commanding off the affliction he lay under, and by saying to him that his sins were forgiven him.
Robert Jamieson, A. R. Fausset and David Brown
27:7 Still pressing need extorts prayer for help.
cry with my voice--denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.
26:726:7: Լո՛ւր Տէր ձայնի իմում, զի կարդացի առ քեզ. ողորմեա՛ ինձ եւ լո՛ւր ինձ,
7 Լսի՛ր ձայնն իմ, Տէ՛ր, քանզի քեզ կանչեցի, ողորմի՛ր ինձ եւ ակա՛նջ դիր,
7 Ո՛վ Տէր, ձայնս լսէ՛ կանչելու ատենս Ու ողորմէ՛ եւ պատասխան տուր ինծի։
Լուր, Տէր, ձայնի իմում, զի կարդացի առ քեզ. ողորմեա ինձ եւ լուր ինձ:

26:7: Լո՛ւր Տէր ձայնի իմում, զի կարդացի առ քեզ. ողորմեա՛ ինձ եւ լո՛ւր ինձ,
7 Լսի՛ր ձայնն իմ, Տէ՛ր, քանզի քեզ կանչեցի, ողորմի՛ր ինձ եւ ակա՛նջ դիր,
7 Ո՛վ Տէր, ձայնս լսէ՛ կանչելու ատենս Ու ողորմէ՛ եւ պատասխան տուր ինծի։
zohrab-1805▾ eastern-1994▾ western am▾
26:726:7 Услышь, Господи, голос мой, которым я взываю, помилуй меня и внемли мне.
26:8 σοὶ σοι you εἶπεν επω say; speak ἡ ο the καρδία καρδια heart μου μου of me; mine ἐζήτησεν ζητεω seek; desire τὸ ο the πρόσωπόν προσωπον face; ahead of μου μου of me; mine τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your κύριε κυριος lord; master ζητήσω ζητεω seek; desire
26:8 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH אָ֭הַבְתִּי ˈʔāhavtî אהב love מְעֹ֣ון mᵊʕˈôn מָעֹון dwelling בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house וּ֝ ˈû וְ and מְקֹ֗ום mᵊqˈôm מָקֹום place מִשְׁכַּ֥ן miškˌan מִשְׁכָּן dwelling-place כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight
26:8. tibi dixit cor meum quaesivit vultus meus faciem tuam Domine et requiramMy heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek.
7. Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me.
26:8. O Lord, I have loved the beauty of your house and the dwelling place of your glory.
Hear, O LORD, [when] I cry with my voice: have mercy also upon me, and answer me:

26:7 Услышь, Господи, голос мой, которым я взываю, помилуй меня и внемли мне.
26:8
σοὶ σοι you
εἶπεν επω say; speak
ο the
καρδία καρδια heart
μου μου of me; mine
ἐζήτησεν ζητεω seek; desire
τὸ ο the
πρόσωπόν προσωπον face; ahead of
μου μου of me; mine
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
κύριε κυριος lord; master
ζητήσω ζητεω seek; desire
26:8
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
אָ֭הַבְתִּי ˈʔāhavtî אהב love
מְעֹ֣ון mᵊʕˈôn מָעֹון dwelling
בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house
וּ֝ ˈû וְ and
מְקֹ֗ום mᵊqˈôm מָקֹום place
מִשְׁכַּ֥ן miškˌan מִשְׁכָּן dwelling-place
כְּבֹודֶֽךָ׃ kᵊvôḏˈeḵā כָּבֹוד weight
26:8. tibi dixit cor meum quaesivit vultus meus faciem tuam Domine et requiram
My heart hath said to thee: My face hath sought thee: thy face, O Lord, will I still seek.
26:8. O Lord, I have loved the beauty of your house and the dwelling place of your glory.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ 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. Форма диалога. Бог как бы говорит в сердце Давида: "ищите лица Моего", т. е. стремитесь ближе быть ко Мне, так как только в Боге истина и сила.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Hear, O LORD, when I cry with my voice: have mercy also upon me, and answer me. 8 When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek. 9 Hide not thy face far from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation. 10 When my father and my mother forsake me, then the LORD will take me up. 11 Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies. 12 Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty. 13 I had fainted, unless I had believed to see the goodness of the LORD in the land of the living. 14 Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.
David in these verses expresses,
I. His desire towards God, in many petitions. If he cannot now go up to the house of the Lord, yet, wherever he is, he can find a way to the throne of grace by prayer.
1. He humbly bespeaks, because he firmly believes he shall have, a gracious audience: "Hear, O Lord, when I cry, not only with my heart, but, as one in earnest, with my voice too." He bespeaks also an answer of peace, which he expects, not from his own merit, but God's goodness: Have mercy upon me, and answer me, v. 7. If we pray and believe, God will graciously hear and answer.
2. He takes hold of the kind invitation God had given him to this duty, v. 8. It is presumption for us to come into the presence of the King of kings uncalled, nor can we draw near with any assurance unless he hold forth to us the golden sceptre. David therefore going to pray fastens, in his thoughts, upon the call God had given him to the throne of his grace, and reverently touches, as it were, the top of the golden sceptre which was thereby held out to him. My heart said unto thee (so it begins in the original) or of thee, Seek you my face; he first revolved that, and preached that over again to himself (and that is the best preaching: it is hearing twice what God speaks once)--Thou saidst (so it may be supplied), Seek you my face; and then he returns what he had so meditated upon, in this pious resolution, Thy face, Lord, will I seek. Observe here, (1.) The true nature of religious worship; it is seeking the face of God. This it is in God's precept: Seek you my face; he would have us seek him for himself, and make his favour our chief good; and this it is in the saint's purpose and desire: "Thy face, Lord, will I seek, and nothing less will I take up with." The opening of his hand will satisfy the desire of other living things (Ps. cxlv. 16), but it is only the shining of his face that will satisfy the desire of a living soul, Ps. iv. 6, 7. (2.) The kind of invitation of a gracious God to this duty: Thou saidst, Seek you my face; it is not only permission, but a precept; and his commanding us to seek implies a promise of finding; for he is too kind to say, Seek you me in vain. God calls us to seek his face in our conversion to him and in our converse with him. He calls us, by the whispers of his Spirit to and with our spirits, to seek his face; he calls us by his word, by the stated returns of opportunities for his worship, and by special providences, merciful and afflictive. When we are foolishly making our court to lying vanities God is, in love to us, calling us in him to seek our own mercies. (3.) The ready compliance of a gracious soul with this invitation. The call is immediately returned: My heart answered, Thy face, Lord, will I seek. The call was general; "Seek you my face;" but, like David, we must apply it to ourselves, "I will seek it." The word does us no good when we transfer it to others, and do not ourselves accept the exhortation. The call was, Seek you my face; the answer is express, Thy face, Lord, will I seek; like that (Jer. iii. 22), Behold, we come unto thee. A gracious heart readily echoes to the call of a gracious God, being made willing in the day of his power.
3. He is very particular in his requests. (1.) For the favour of God, that he might not be shut out from that (v. 9): "Thy face, Lord, will I seek, in obedience to thy command; therefore hide not thy face from me; let me never want the reviving sense of the favour; love me, and let me know that thou lovest me; put not thy servant away in anger." He owns he had deserved God's displeasure, but begs that, however God might correct him, he would not cast him away from his presence; for what is hell but that? (2.) For the continuance of his presence with him: "Thou hast been my help formerly, and thou are the God of my salvation; and therefore whither shall I go but to thee? O leave me not, neither forsake me; withdraw not the operations of they power from me, for then I am helpless; withdraw not the tokens of thy good-will to me, for then I am comfortless." (3.) For the benefit of divine guidance (v. 11): "Teach me thy way, O Lord! give me to understand the meaning of thy providences towards me and make them plain to me; and give me to know my duty in every doubtful case, that I may not mistake it, but may walk rightly, and that I may not do it with hesitation, but may walk surely." It is not policy, but plainness (that is, downright honesty) that will direct us into and keep us in the way of our duty. He begs to be guided in a plain path, because of his enemies, or (as the margin reads it) his observers. His enemies watched for his halting, that they may find occasion against him. Saul eyed David, 1 Sam. xviii. 9. This quickened him to pray, "Lord, lead me in a plain path, that they may have nothing ill, or nothing that looks ill, to lay to my charge." (4.) For the benefit of a divine protection (v. 12): "Deliver me not over to the will of my enemies. Lord, let them not gain their point, for it aims at my life, and no less, and in such a way as that I have no fence against them, but thy power over their consciences; for false witnesses have risen up against me, that aim further than to take away my reputation or estate, for they breathe out cruelty; it is the blood, the precious blood, they thirst after." Herein David was a type of Christ; for false witnesses rose up against him, and such as breathed out cruelty; but though he was delivered into their wicked hands, he was not delivered over to their will, for they could not prevent his exaltation.
II. He expresses his dependence upon God,
1. That he would help and succour him when all other helps and succours failed him (v. 10): "When my father and my mother forsake me, the nearest and dearest friends I have in the world, from whom I may expect most relief and with most reason, when they die, or are at a distance from me, or are disabled to help me in time of need, or are unkind to me or unmindful of me, and will not help me, when I am as helpless as ever poor orphan was that was left fatherless and motherless, then I know the Lord will take me up, as a poor wandering sheep is taken up, and saved from perishing." His time to help those that trust in him is when all other helpers fail, when it is most for his honour and their comfort. With him the fatherless find mercy. This promise has often been fulfilled in the letter of it. Forsaken orphans have been taken under the special care of the divine Providence, which has raised up relief and friends for them in a way that one would not have expected. God is a surer and better friend than our earthly parents are or can be.
2. That in due time he should see the displays of his goodness, v. 13. He believed he should see the goodness of the Lord in the land of the living; and, if he had not done so, he would have fainted under his afflictions. Even the best saints are subject to faint when their troubles become grievous and tedious, their spirits are overwhelmed, and their flesh and heart fail. But then faith is a sovereign cordial; it keeps them from desponding under their burden and from despairing of relief, keeps them hoping, and praying, and waiting, and keeps up in them good thoughts of God, and the comfortable enjoyment of themselves. But what was it the belief of which kept David from fainting?--that he should see the goodness of the Lord, which now seemed at a distance. Those that walk by faith in the goodness of the Lord shall in due time walk in the sight of that goodness. This he hopes to see in the land of the living, that is, (1.) In this world, that he should outlive his troubles and not perish under them. It is his comfort, not so much that he shall see the land of the living as that he shall see the goodness of God in it; for that is the comfort of all creature-comforts to a gracious soul. (2.) In the land of Canaan, and in Jerusalem where the lively oracles were. In comparison with the heathen, that were dead in sin, the land of Israel might fitly be called the land of the living; there God was known, and there David hoped to see his goodness; see 2 Sam. xv. 25, 26. Or, (3.), In heaven. It is that alone that may truly be called the land of the living, where there is no more death. This earth is the land of the dying. There is nothing like the believing hope of eternal life, the foresights of that glory, and foretastes of those pleasures, to keep us from fainting under all the calamities of this present time.
3. That in the mean time he should be strengthened to bear up under his burdens (v. 14); whether he says it to himself, or to his friends, it comes all to one; this is that which encourages him: He shall strengthen thy heart, shall sustain thy spirit, and then the spirit shall sustain the infirmity. In that strength, (1.) Keep close to God and to your duty. Wait on the Lord by faith, and prayer, and a humble resignation to his will; wait, I say, on the Lord; whatever you do, grow not remiss in your attendance upon God. (2.) Keep up your spirits in the midst of the greatest dangers and difficulties: Be of good courage; let your hearts be fixed, trusting in God, and your minds stayed upon him, and then let none of these things move you. Those that wait upon the Lord have reason to be of good courage.
Adam Clarke: Commentary on the Bible - 1831
27:8: When thou saidst, Seek ye my face - How much labor and skill have been employed to make sense of this verse as it stands in our translation! The original words are the following, from which our Version has been forcibly extracted: -
לך אמר לבי בקשו פני את פניך יהוה אבקש lecha amar libbi bakkeshu panai; eth paneycha, Yehovah, abakkesh; of which I believe the true rendering to be as follows: "Unto thee, my heart, he hath said, Seek ye my face. Thy face, O Jehovah, I will seek. O my heart, God hath commanded thee to seek his face." Then, his face I will seek. Which may be paraphrased thus: Unto thee, his Church, God hath said Seek ye, all who compose it, my face. To which I, his Church, have answered, Thy face, O Jehovah, I will seek. On referring to Archbishop Secker, I find that he, and indeed Bishop Horsley, are of the same mind.
I had formerly proposed another method of reading this difficult verse. Suspecting that some error had got into the text, for בקשו פני bakkeshu panay, "seek ye my face," I had substituted אבקש פניך abakkesh paneycha, "I will seek thy face;" or with the Vulgate and Septuagint, בקשתי פניך bakkesti paneycha, "I have sought thy face," exquisivit te facies mea, Εξεζητησα το προσωπον σου. And this small alteration seemed to make a good sense: "My heart said unto thee, I have sought thy face, (or, I will seek thy face), and thy face, O Lord, I will seek." I have not only done what it was my duty and interest to do, but I will continue to do it. Some have proposed to mend the text thus: לך לך אמר לבי lech lecha, amar libbi, "Go to, saith my heart," נבקש פני יהוה nebakkesh peney Jehovah, "Let us seek the face of Jehovah." This is rather a violent emendation, and is supported by neither MSS. nor Versions. The whole verse is wanting in one of Dr. Kennicott's MSS. On the whole I prefer what is first proposed, and which requires no alteration in the text; next, that of the Vulgate and Septuagint.
The old Psalter paraphrases thus: Til yhe saide my hert, the my face soght: thy face, lord, I sal seke. "The gernyng of my hert that spekes til god, and he anely heres: saide til the my face, that es my presence soght the and na nother thyng. And fra now I sal seke thy face lastandly, til my dede; and that I fynd my sekyng:" i.e., To thee, said my heart; thee my face sought: thy face, O Lord, I shall seek. The gerning of my hert, that spekes til God, and he anely heres, "til the my face"; that es, my presence soght the and no nother thyng: and fra now I sal seke thy face lastandly, til my dede, and that I fynd my sekyng:" i.e., The yearning strong desire of my heart, which speaks to God, and he alone hears; my face is to thee; that is, myself sought thee, and none other thing, and from now I shall seek thee lastingly till my death, and till that I find what I seek.
Albert Barnes: Notes on the Bible - 1834
27:8: When thou saidst, Seek ye my face ... - Margin, "My heart said unto thee, Let my face seek thy face." The literal translation would be: "To Thee hath said my heart, Seek ye my face; thy face, O Lord, will I seek." DeWette thus expresses the idea, "Of thee my heart thinks (in regard to the command to seek thy face), thy face, Lord, I will seek." Our translators have given the correct meaning, though the original is quite obscure. The passage is designed to denote the state of the mind, or the disposition, in regard to the commands of God. The command or precept was to seek God. The prompt purpose of the mind or heart of the psalmist was, that he would do it. He "immediately" complied with that command, as it was a principle of his life - one of the steady promptings of his heart - that he would do this. The heart asked no excuse; pleaded for no delay; desired no reason for not complying with the command, but at once assented to the propriety of the law, and resolved to obey. This related undoubtedly at first to prayer, but the "principle" is applicable to all the commands of God. It is the prompting of a pious heart immediately and always to obey the voice of God, no matter what his command is, and no matter what sacrifice may be required in obeying it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:8: When: etc. or, My heart said unto thee, Let my face seek thy face, etc
Seek: Psa 24:6, Psa 105:4; Isa 45:19, Isa 55:6, Isa 55:7; Hos 5:15
Thy: Psa 63:1, Psa 63:2, Psa 119:58 *marg. Jer 29:12, Jer 29:13
Geneva 1599
27:8 [When thou saidst], (e) Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.
(e) He grounds on God's promise and shows that he is most willing to obey his commandment.
John Gill
27:8 When thou saidst, seek ye my face,.... To seek the face of the Lord is to attend his house and ordinances, where he grants his presence; and with this view to enjoy his gracious presence, and the light of his countenance, not being content with bare attendance without it; it is to seek the Lord himself, and communion with him through Christ, the brightness of his glory, and the Angel of his presence; for the right way of seeking the Lord is in Christ, who is the way of access to him, and of acceptance and fellowship with him; and that by prayer and supplication for his sake, and with all the heart and soul; and this the Lord calls upon his people to do, in his word, in his providences, and by his Spirit moving upon their hearts, and inclining them to it, as follows;
my heart said unto thee, thy face, Lord, will I seek: it is an encouragement to believers to seek the Lord when he calls them to it; for it is a command with promise, that they shall find him, see his face, and enjoy his favour; and he never says to any, "seek ye my face, in vain"; and they always find it good for them to draw nigh to him: and as it is the best way of seeking God, when the heart is engaged in it, so it is a token for good; and it looks as though the Lord had a mind to manifest himself, and grant the favour sought for, when he inclines the hearts of his people to pray unto him for it; and this the psalmist makes mention of as taking encouragement from it, to hope and believe that the Lord would hear and answer him, and have mercy on him; because he had bid him seek his face, and he found his heart ready to do it.
Robert Jamieson, A. R. Fausset and David Brown
27:8 The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (Ps 105:4).
26:826:8: զի քե՛զ ասաց սիրտ իմ, եւ խնդրեցին երեսք իմ, զերեսս քո Տէր խնդրեցին[6744]։ [6744] Ոմանք.Զի քեզ անսաց սիրտ իմ։ Ոսկան.Զերեսս քո Տէր խնդրեցից։
8 քանզի սիրտն իմ քեզ դիմեց, եւ հայեացքն իմ փնտռեց, փնտռեց քո երեսը, Տէ՛ր:
8 «Իմ երեսս փնտռեցէք», ըսիր Իմ սիրտս ալ քեզի ըսաւ. «Քու երեսդ պիտի փնտռեմ, ո՛վ Տէր»։
Զի քեզ ասաց սիրտ իմ, [150]եւ խնդրեցին երեսք իմ,`` զերեսս քո, Տէր, խնդրեցից:

26:8: զի քե՛զ ասաց սիրտ իմ, եւ խնդրեցին երեսք իմ, զերեսս քո Տէր խնդրեցին[6744]։
[6744] Ոմանք.Զի քեզ անսաց սիրտ իմ։ Ոսկան.Զերեսս քո Տէր խնդրեցից։
8 քանզի սիրտն իմ քեզ դիմեց, եւ հայեացքն իմ փնտռեց, փնտռեց քո երեսը, Տէ՛ր:
8 «Իմ երեսս փնտռեցէք», ըսիր Իմ սիրտս ալ քեզի ըսաւ. «Քու երեսդ պիտի փնտռեմ, ո՛վ Տէր»։
zohrab-1805▾ eastern-1994▾ western am▾
26:826:8 Сердце мое говорит от Тебя: >; и я буду искать лица Твоего, Господи.
26:9 μὴ μη not ἀποστρέψῃς αποστρεφω turn away; alienate τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your ἀπ᾿ απο from; away ἐμοῦ εμου my μὴ μη not ἐκκλίνῃς εκκλινω deviate; avoid ἐν εν in ὀργῇ οργη passion; temperament ἀπὸ απο from; away τοῦ ο the δούλου δουλος subject σου σου of you; your βοηθός βοηθος helper μου μου of me; mine γενοῦ γινομαι happen; become μὴ μη not ἀποσκορακίσῃς αποσκορακιζω me καὶ και and; even μὴ μη not ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind με με me ὁ ο the θεὸς θεος God ὁ ο the σωτήρ σωτηρ savior μου μου of me; mine
26:9 אַל־ ʔal- אַל not תֶּאֱסֹ֣ף teʔᵉsˈōf אסף gather עִם־ ʕim- עִם with חַטָּאִ֣ים ḥaṭṭāʔˈîm חַטָּא sinful נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וְ wᵊ וְ and עִם־ ʕim- עִם with אַנְשֵׁ֖י ʔanšˌê אִישׁ man דָמִ֣ים ḏāmˈîm דָּם blood חַיָּֽי׃ ḥayyˈāy חַיִּים life
26:9. ne abscondas faciem tuam a me ne declines in furore tuo a servo tuo auxilium meum fuisti ne derelinquas me et ne dimittas me Deus salvator meusTurn not away thy face from me; decline not in thy wrath from thy servant. Be thou my helper, forsake me not; do not thou despise me, O God my Saviour.
8. , Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek.
26:9. O God, do not let my soul perish with the impious, nor my life with the men of blood,
When thou saidst, Seek ye my face; my heart said unto thee, Thy face, LORD, will I seek:

26:8 Сердце мое говорит от Тебя: <<ищите лица Моего>>; и я буду искать лица Твоего, Господи.
26:9
μὴ μη not
ἀποστρέψῃς αποστρεφω turn away; alienate
τὸ ο the
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
ἀπ᾿ απο from; away
ἐμοῦ εμου my
μὴ μη not
ἐκκλίνῃς εκκλινω deviate; avoid
ἐν εν in
ὀργῇ οργη passion; temperament
ἀπὸ απο from; away
τοῦ ο the
δούλου δουλος subject
σου σου of you; your
βοηθός βοηθος helper
μου μου of me; mine
γενοῦ γινομαι happen; become
μὴ μη not
ἀποσκορακίσῃς αποσκορακιζω me
καὶ και and; even
μὴ μη not
ἐγκαταλίπῃς εγκαταλειπω abandon; leave behind
με με me
ο the
θεὸς θεος God
ο the
σωτήρ σωτηρ savior
μου μου of me; mine
26:9
אַל־ ʔal- אַל not
תֶּאֱסֹ֣ף teʔᵉsˈōf אסף gather
עִם־ ʕim- עִם with
חַטָּאִ֣ים ḥaṭṭāʔˈîm חַטָּא sinful
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וְ wᵊ וְ and
עִם־ ʕim- עִם with
אַנְשֵׁ֖י ʔanšˌê אִישׁ man
דָמִ֣ים ḏāmˈîm דָּם blood
חַיָּֽי׃ ḥayyˈāy חַיִּים life
26:9. ne abscondas faciem tuam a me ne declines in furore tuo a servo tuo auxilium meum fuisti ne derelinquas me et ne dimittas me Deus salvator meus
Turn not away thy face from me; decline not in thy wrath from thy servant. Be thou my helper, forsake me not; do not thou despise me, O God my Saviour.
26:9. O God, do not let my soul perish with the impious, nor my life with the men of blood,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:9: Hide not thy face - from me - As my face is towards thee wheresoever I am, so let thy face be turned towards me. In a Persian MS. poem entitled Shah we Gudda, "The King and the Beggar," I have found a remarkable couplet, most strangely and artificially involved, which expresses exactly the same sentiment one meaning of which is: -
Our face is towards Thee in all our ways;
Thy face is towards us in all our intentions.
Something similar, though not the same sentiment is in Hafiz, lib. i., gaz. v., cap. 2: -
How can we with the disciples turn our face towards the kaaba,
When our spiritual instructer turns his face to wards the wine-cellar?
I shall subjoin a higher authority than either: -
Ὁτι οφθαλμοι Κυριου επι δικαιους,
Και ωτα αυτου εις δεησις αυτων·
Προσωπον δε Κυριου επι ποιουντας κακα.
Pe1 3:12.
For the eyes of the Lord are upon the righteous; And his ears to their supplication: And the face of the Lord is upon the workers of evil.
Albert Barnes: Notes on the Bible - 1834
27:9: Hide not thy face far from me - Compare the notes at Psa 4:6. To "hide the face" is to turn it away with displeasure, as if we would not look on one who has offended us. The favor of God is often expressed by "lifting the light of his countenance" upon anyone - looking complacently or "pleasedly" upon him. The Rev_erse of this is expressed by hiding the face, or by turning it away. The word "far" introduced by the translators does not aid the sense of the passage.
Put not thy servant away in anger - Do not turn me off, or put me away in displeasure. We turn one away, or do not admit him into our presence, with whom we are displeased. The psalmist prayed that he might have free access to God as a Friend.
Thou hast been my help - In days that are past. This he urges as a reason why God should still befriend him. The fact that He had shown mercy to him, that He had treated him as a friend, is urged as a reason why He should now hear his prayers, and show him mercy.
Leave me not - Do not abandon me. This is still a proper ground of pleading with God. We may refer to all His former mercies toward us; we may make mention of those mercies as a reason why He should now interpose and save us. We may, so to speak, "remind" him of His former favors and friendship, and may plead with Him that He will complete what He has begun, and that, having once admitted us to His favor, He will never leave or forsake us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:9: Hide: Psa 13:1, Psa 44:24, Psa 69:17, Psa 102:2, Psa 143:7; Isa 59:2
put: Psa 51:11; Isa 50:1
thou: Psa 71:5, Psa 71:6, Psa 71:17, Psa 71:18; Sa1 7:12; Isa 46:3, Isa 46:4; Co2 1:9, Co2 1:10; Ti2 4:17, Ti2 4:18
leave: Psa 38:21, Psa 119:121; Ch1 28:9; Jer 32:40; Heb 13:5
O God: Psa 24:5, Psa 38:21, Psa 38:22, Psa 88:1
Carl Friedrich Keil and Franz Delitzsch
27:9
The requests are now poured forth with all the greater freedom and importunity, that God may be willing to be entreated and invoked. The Hiph. הטּה signifies in this passage standing by itself (cf. Job 24:4): to push aside. The clause עזרתי היית does not say: be Thou my help (which is impossible on syntactical grounds), nor is it to be taken relatively: Thou who wast my help (for which there is no ground in what precedes); but on the contrary the praet. gives the ground of the request that follows "Thou art my help (lit., Thou has become, or hast ever been) - cast me, then, not away," and it is, moreover, accented accordingly. Ps 27:10, as we have already observed, does not sound as though it came from the lips of David, of whom it is only said during the time of his persecution by Saul, that at that time he was obliged to part from his parents, 1Kings 22:3. The words certainly might be David's, if Ps 27:10 would admit of being taken hypothetically, as is done by Ewald, ֗362, b: should my father and my mother forsake me, yet Jahve will etc. But the entreaty "forsake me not" is naturally followed by the reason: for my father and my mother have forsaken me; and just as naturally does the consolation: but Jahve will take me up, prepare the way for the entreaties which begin anew in Ps 27:11. Whereas, if כי is taken hypothetically, Ps 27:11 stands disconnectedly in the midst of the surrounding requests. On יאספני cf. Josh 20:4.
John Gill
27:9 Hide not thy face far from me,.... Yea, not at all from him; for the word "far" is not in the text: this is sometimes the case of the best of men, and was of the psalmist at times, and might be now, notwithstanding his strong expressions of faith and joy in the preceding verses; for frames are very changeable things; and this case is consistent with the everlasting and unchangeable love of God to his people; though they are ready to impute it to wrath and anger, and is what is very cutting and grievous to them; and therefore deprecate it as the psalmist does here,
put not thy servant away in anger; either cast him not away from thy presence, as being angry with him, though there is just reason for it; or suffer him not to go away angry, fretting and murmuring: he makes mention of his relation to God as a servant, as he was; not only by creation as a man, and by his office as a king, but by efficacious grace as a converted man; and this only as descriptive of himself, and as acknowledging his dependence on the Lord, and his obligation to him; but not as a reason why he should be regarded by him, for he knew he was but an unprofitable servant;
thou hast been my help; leave me not, neither forsake me: which request, as the rest, he might put up in faith; for God will not leave his people destitute of his presence finally and totally; nor to themselves and the corruptions of their hearts, nor to the temptations of Satan; nor will he forsake the work of his hands, the work of grace upon their hearts; or so forsake them as that they shall perish: and that the Lord would not leave nor forsake him in such sense, the psalmist had reason to conclude; since he had been his help in times past, a present help in time of trouble; and his arm was not shortened, his power was the same to help as ever, and so were his inclination and will; since he could also call unto him, and upon him, as follows:
O God of my salvation; the author both of his temporal, spiritual, and eternal salvation; and what might he not hope for from him? salvation includes all blessings, both for soul and body, for time and eternity.
John Wesley
27:9 Away - From thy face or presence, or from the place of thy worship.
Robert Jamieson, A. R. Fausset and David Brown
27:9 Hide not, &c.-- (Ps 4:6; Ps 22:24). Against rejection he pleads former mercy and love.
26:926:9: Մի՛ դարձուցաներ զերեսս քո յինէն, եւ մի՛ խոտորիր բարկութեամբ ՚ի ծառայէ քումմէ։ Օգնական իմ լե՛ր Տէր, եւ մի՛ անարգեր զիս, եւ մի՛ թողուր զիս Աստուած փրկիչ իմ։
9 Մի՛ դարձրու երեսդ ինձնից եւ բարկութեամբ մի՛ շրջուիր քո ծառայից: Իմ օգնականն եղիր, Տէ՛ր, եւ մի՛ անարգիր ինձ ու մի՛ լքիր, փրկիչ Աստուա՛ծ իմ:
9 Քու երեսդ ինձմէ մի՛ ծածկեր, Բարկութիւնովդ ծառադ մէկդի մի՛ ձգեր. Ինծի օգնական եղար, զիս մի՛ մերժեր Զիս մի՛ թողուր, ո՛վ իմ փրկութեանս Աստուածը։
Մի՛ դարձուցաներ զերեսս քո յինէն, եւ մի՛ խոտորիր բարկութեամբ ի ծառայէ քումմէ. օգնական իմ լեր, Տէր, եւ մի՛ անարգեր զիս, եւ մի՛ թողուր զիս, Աստուած փրկիչ իմ:

26:9: Մի՛ դարձուցաներ զերեսս քո յինէն, եւ մի՛ խոտորիր բարկութեամբ ՚ի ծառայէ քումմէ։ Օգնական իմ լե՛ր Տէր, եւ մի՛ անարգեր զիս, եւ մի՛ թողուր զիս Աստուած փրկիչ իմ։
9 Մի՛ դարձրու երեսդ ինձնից եւ բարկութեամբ մի՛ շրջուիր քո ծառայից: Իմ օգնականն եղիր, Տէ՛ր, եւ մի՛ անարգիր ինձ ու մի՛ լքիր, փրկիչ Աստուա՛ծ իմ:
9 Քու երեսդ ինձմէ մի՛ ծածկեր, Բարկութիւնովդ ծառադ մէկդի մի՛ ձգեր. Ինծի օգնական եղար, զիս մի՛ մերժեր Զիս մի՛ թողուր, ո՛վ իմ փրկութեանս Աստուածը։
zohrab-1805▾ eastern-1994▾ western am▾
26:926:9 Не скрой от меня лица Твоего; не отринь во гневе раба Твоего. Ты был помощником моим; не отвергни меня и не оставь меня, Боже, Спаситель мой!
26:10 ὅτι οτι since; that ὁ ο the πατήρ πατηρ father μου μου of me; mine καὶ και and; even ἡ ο the μήτηρ μητηρ mother μου μου of me; mine ἐγκατέλιπόν εγκαταλειπω abandon; leave behind με με me ὁ ο the δὲ δε though; while κύριος κυριος lord; master προσελάβετό προσλαμβανω take hold of με με me
26:10 אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] בִּ bi בְּ in ידֵיהֶ֥ם yḏêhˌem יָד hand זִמָּ֑ה zimmˈā זִמָּה loose conduct וִֽ֝ ˈwˈi וְ and ימִינָ֗ם ymînˈām יָמִין right-hand side מָ֣לְאָה mˈālᵊʔā מלא be full שֹּֽׁחַד׃ ššˈōḥaḏ שֹׁחַד present
26:10. pater enim meus et mater mea dereliquerunt me Dominus autem collegit meFor my father and my mother have left me: but the Lord hath taken me up.
9. Hide not thy face from me; put not thy servant away in anger: thou hast been my help; cast me not off, neither forsake me, O God of my salvation.
26:10. in whose hands are iniquities: their right hand has been filled by bribes.
Hide not thy face [far] from me; put not thy servant away in anger: thou hast been my help; leave me not, neither forsake me, O God of my salvation:

26:9 Не скрой от меня лица Твоего; не отринь во гневе раба Твоего. Ты был помощником моим; не отвергни меня и не оставь меня, Боже, Спаситель мой!
26:10
ὅτι οτι since; that
ο the
πατήρ πατηρ father
μου μου of me; mine
καὶ και and; even
ο the
μήτηρ μητηρ mother
μου μου of me; mine
ἐγκατέλιπόν εγκαταλειπω abandon; leave behind
με με me
ο the
δὲ δε though; while
κύριος κυριος lord; master
προσελάβετό προσλαμβανω take hold of
με με me
26:10
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
בִּ bi בְּ in
ידֵיהֶ֥ם yḏêhˌem יָד hand
זִמָּ֑ה zimmˈā זִמָּה loose conduct
וִֽ֝ ˈwˈi וְ and
ימִינָ֗ם ymînˈām יָמִין right-hand side
מָ֣לְאָה mˈālᵊʔā מלא be full
שֹּֽׁחַד׃ ššˈōḥaḏ שֹׁחַד present
26:10. pater enim meus et mater mea dereliquerunt me Dominus autem collegit me
For my father and my mother have left me: but the Lord hath taken me up.
26:10. in whose hands are iniquities: their right hand has been filled by bribes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Отец мой и мать моя оставили меня". Родственники Давида уклонялись от сношений с ним, так как Давид преследовался Саулом, как противник величества, как враг царя, и близость к нему даже со стороны родных Давида могла быть истолкована подозрительным Саулом как содействие ему в его мнимом восстании на царя.
Adam Clarke: Commentary on the Bible - 1831
27:10: When my father and my mother forsake me - Or, more literally, "For my father and my mother have forsaken me; but the Lord hath gathered me up." My parents were my protectors for a time; but the Lord has been my Protector always. There is no time in which I do not fall under his merciful regards.
Albert Barnes: Notes on the Bible - 1834
27:10: When my father and my mother forsake me - If they should do it. The psalmist supposes it possible that this might occur. It does occur, though very rarely; but the psalmist means to say that the love of God is stronger and more certain than even that of a father or mother, since he will never forsake his people. Though every other tie that binds heart to heart should dissolve, this will remain; though a case might occur in which we could not be sure of the love that naturally springs out of the most tender earthly relationships, yet we can always confide in His love. See the notes at Isa 49:15.
Then the Lord will take me up - Margin, "will gather me." The margin expresses the usual meaning of the word. It is sometimes used as referring to the hospitable reception of strangers or wanderers into one's house: Jdg 19:15, Jdg 19:18; Jos 20:4. The meaning here is, that if he should be forsaken by his nearest earthly friends, and be an outcast and a wanderer, so that no one on earth would take him in, the Lord would then receive him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:10: When: Psa 69:8; Sa2 16:11; Isa 49:15; Mat 10:21, Mat 10:22, Mat 10:36
the Lord: Joh 9:35, Joh 16:32; Ti2 4:16
take me up: Heb. gather me, Isa 40:11
Geneva 1599
27:10 (f) When my father and my mother forsake me, then the LORD will take me up.
(f) He magnifies God's love toward his, which far passes the most tender love of parents towards their children.
John Gill
27:10 When my father and my mother forsake me,.... Which is not to be understood strictly and literally of his parents, that were in that near relation to him according to the flesh, nor of anything that had past; not of his parents leaving him to shift for himself, after having brought him up; nor of his father being unmindful of him, when Samuel came to anoint one of his sons to be king; nor of any slight and neglect of him by them when persecuted by Saul; nor of their inability to help him then; see 1Kings 22:3; but this is to be understood of something supposed yet to come; and it seems best to interpret it of his nearest and dearest friends, his closest adherents, best counsellors, and most firm allies; that when they should fail and drop him, his God would not leave him: the design of it is to set forth the love and care of God, as superior to that of the most affectionate friends; see Is 49:14;
then the Lord will take me up; like a foundling in the street, and such are called, in the Talmudic language, "persons gathered up" (i); and so the words may be rendered here, "then the Lord will gather me" (k); into his arms and bosom, and under the wings of his protection, and at last to himself in glory.
(i) T. Bab. Kiddushin, fol. 69. 1. (k) "colliget me", Pagninus, Montanus; "collegit me", Musculus, Vatablus, Gejerus; so Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
27:10 In the extremity of earthly destitution (Ps 31:11; Ps 38:11), God provides (compare Mt 25:35).
26:1026:10: Հայր իմ եւ մայր իմ թողին զիս, եւ Տէր ընկալաւ զիս[6745]։ [6745] Ոմանք.Եւ Տէր իմ ընկալաւ զիս։
10 Իմ հայրն ու մայրը լքեցին ինձ, բայց Տէրն ինձ ընդունեց:
10 Թէեւ հայրս ու մայրս զիս թողուն, Բայց Տէրը զիս պիտի ընդունի։
Հայր իմ եւ մայր իմ թողին զիս, եւ Տէր ընկալաւ զիս:

26:10: Հայր իմ եւ մայր իմ թողին զիս, եւ Տէր ընկալաւ զիս[6745]։
[6745] Ոմանք.Եւ Տէր իմ ընկալաւ զիս։
10 Իմ հայրն ու մայրը լքեցին ինձ, բայց Տէրն ինձ ընդունեց:
10 Թէեւ հայրս ու մայրս զիս թողուն, Բայց Տէրը զիս պիտի ընդունի։
zohrab-1805▾ eastern-1994▾ western am▾
26:1026:10 ибо отец мой и мать моя оставили меня, но Господь примет меня.
26:11 νομοθέτησόν νομοθετεω legislate με με me κύριε κυριος lord; master τῇ ο the ὁδῷ οδος way; journey σου σου of you; your καὶ και and; even ὁδήγησόν οδηγεω guide με με me ἐν εν in τρίβῳ τριβος path εὐθείᾳ ευθυς straight; directly ἕνεκα ενεκα for the sake of; on account of τῶν ο the ἐχθρῶν εχθρος hostile; enemy μου μου of me; mine
26:11 וַ֭ ˈwa וְ and אֲנִי ʔᵃnˌî אֲנִי i בְּ bᵊ בְּ in תֻמִּ֥י ṯummˌî תֹּם completeness אֵלֵ֗ךְ ʔēlˈēḵ הלך walk פְּדֵ֣נִי pᵊḏˈēnî פדה buy off וְ wᵊ וְ and חָנֵּֽנִי׃ ḥonnˈēnî חנן favour
26:11. ostende mihi Domine viam tuam et deduc me in semita recta propter insidiatores meosSet me, O Lord, a law in thy way, and guide me in the right path, because of my enemies.
10. For my father and my mother have forsaken me, but the LORD will take me up.
26:11. But as for me, I have been walking in my innocence. Redeem me, and have mercy on me.
When my father and my mother forsake me, then the LORD will take me up:

26:10 ибо отец мой и мать моя оставили меня, но Господь примет меня.
26:11
νομοθέτησόν νομοθετεω legislate
με με me
κύριε κυριος lord; master
τῇ ο the
ὁδῷ οδος way; journey
σου σου of you; your
καὶ και and; even
ὁδήγησόν οδηγεω guide
με με me
ἐν εν in
τρίβῳ τριβος path
εὐθείᾳ ευθυς straight; directly
ἕνεκα ενεκα for the sake of; on account of
τῶν ο the
ἐχθρῶν εχθρος hostile; enemy
μου μου of me; mine
26:11
וַ֭ ˈwa וְ and
אֲנִי ʔᵃnˌî אֲנִי i
בְּ bᵊ בְּ in
תֻמִּ֥י ṯummˌî תֹּם completeness
אֵלֵ֗ךְ ʔēlˈēḵ הלך walk
פְּדֵ֣נִי pᵊḏˈēnî פדה buy off
וְ wᵊ וְ and
חָנֵּֽנִי׃ ḥonnˈēnî חנן favour
26:11. ostende mihi Domine viam tuam et deduc me in semita recta propter insidiatores meos
Set me, O Lord, a law in thy way, and guide me in the right path, because of my enemies.
26:11. But as for me, I have been walking in my innocence. Redeem me, and have mercy on me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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
11. Давид молит Бога помочь ему быть чистым в своих делах, и как бы ни тяжело было его настоящее положение, не допустить даже по нужде совершить какое-либо преступление и нарушить Его Закон. Эта для Давида нужно "ради его врагов", чтобы не дать последним возможности обвинить его в чем-либо.
Adam Clarke: Commentary on the Bible - 1831
27:11: Teach me thy way - Let me know the gracious designs of thy providence towards me, that my heart may submit to thy will.
And lead me in a plain path - In the path of righteousness, because of mine enemies, who watch for my halting.
Albert Barnes: Notes on the Bible - 1834
27:11: Teach me thy way, O Lord - See the notes at Psa 25:4-5.
And lead me in a plain path - Margin, "a way of plainness." That is, a straight or smooth path. In other words, he prayed that he might be enabled to act wisely and right; he desired that God would teach him what he should do.
Because of mine enemies - Margin, "those which observe me." The translation in the text expresses the true sense. The word which is used is derived from a verb that signifies "to twist; to twist together;" and then, to oppress; to treat as an enemy. Here it refers to those who would treat him harshly or cruelly; and he prays that God would show him how to act in view of the fact that he was surrounded by such foes. They were harsh and cruel; they sought to overcome him; they laid snares for him. He knew not how to act so as to escape from them, and he, therefore, pleads that God would instruct and guide him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:11: Teach: Psa 25:4, Psa 25:5, Psa 25:9, Psa 25:12, Psa 86:11, Psa 119:10, Psa 143:8-10; Pro 2:6-9; Isa 30:20, Isa 30:21
a plain path: Heb. a way of plainness, Psa 26:12; Pro 8:9, Pro 15:19; Isa 35:8; Luk 3:4-6
mine enemies: Heb. those which observe me, Psa 5:8, Psa 54:5 *marg. Psa 56:5, Psa 56:6, Psa 64:6; Jer 20:10; Dan 6:4, Dan 6:5; Luk 20:20
Carl Friedrich Keil and Franz Delitzsch
27:11
He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Ps 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Ps 26:12. On שׁררים, see the primary passage Ps 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised. Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. נפשׁ, Ps 27:12, is used, as in Ps 17:9, and in the similar passage, which is genuinely Davidic, Ps 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire. יפח is a collateral form of יפיח; they are both adjectives formed from the future of the verb פּוּח (like ירב, יריב): accustomed to breathe out (exhale), i.e., either to express, or to snort, breathe forth (cf. πνεῖν, or ἐμπνεῖν φόνον and θόνοῦ, θυμον, and the like, Acts 9:1). In both Hitzig sees participles of יפח (Jer 4:31); but Ps 10:5 and Hab 2:3 lead back to פּוּח (פּיח); and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the ṣifat of the Arabic syntax), and explains יפיח כּזבים, together with יפח חמס, from the verbal construction which still continues in force.
John Gill
27:11 Teach me thy way, O Lord,.... Of providence, grace, and duty; See Gill on Ps 25:4;
and lead me in a plain path: as the path of truth is to those that understand and find knowledge; and as the way of holiness is, even to such who in other things are fools, but shall not err therein, Prov 8:9, Is 35:8; or the path of righteousness, in which Christ, the wisdom of God, and shepherd of his people, leads them, Ps 23:3;
because of mine enemies, or "those that observe me"; who eyed him as Saul did, 1Kings 18:9; and waited for his halting, as Jeremiah's familiars did for him; and lay in wait to deceive him, and lead him out of the way, as false teachers do; and come upon him at an unawares, and take every advantage against him, as Satan does.
John Wesley
27:11 Because of - That I may neither fall into their hands by my folly, nor give them any occasion of triumphing over me.
Robert Jamieson, A. R. Fausset and David Brown
27:11 thy way--of providence.
a plain path-- (Ps 26:12).
enemies--literally, "watchers for my fall" (Ps 5:8).
26:1126:11: Օրէնսգէ՛տ արա զիս Տէր ՚ի ճանապարհի քում, առաջնորդեա՛ ինձ ՚ի շաւիղս քո ուղիղս[6746]։ [6746] Ոմանք.Եւ առաջնորդեա՛։
11 Սովորեցրո՛ւ ինձ, Տէ՛ր, քո ճանապարհը եւ առաջնորդի՛ր ինձ քո ուղիղ շաւիղներով:
11 Ո՛վ Տէր, քու ճամբադ ինծի սորվեցուր Ու շիտակ ճամբուն մէջ ինծի առաջնորդէ՝ թշնամիներուս համար։
Օրէնսգէտ արա զիս, Տէր, ի ճանապարհի քում, եւ առաջնորդեա ինձ ի շաւիղս քո ուղիղս:

26:11: Օրէնսգէ՛տ արա զիս Տէր ՚ի ճանապարհի քում, առաջնորդեա՛ ինձ ՚ի շաւիղս քո ուղիղս[6746]։
[6746] Ոմանք.Եւ առաջնորդեա՛։
11 Սովորեցրո՛ւ ինձ, Տէ՛ր, քո ճանապարհը եւ առաջնորդի՛ր ինձ քո ուղիղ շաւիղներով:
11 Ո՛վ Տէր, քու ճամբադ ինծի սորվեցուր Ու շիտակ ճամբուն մէջ ինծի առաջնորդէ՝ թշնամիներուս համար։
zohrab-1805▾ eastern-1994▾ western am▾
26:1126:11 Научи меня, Господи, пути Твоему и наставь меня на стезю правды, ради врагов моих;
26:12 μὴ μη not παραδῷς παραδιδωμι betray; give over με με me εἰς εις into; for ψυχὰς ψυχη soul θλιβόντων θλιβω pressure; press against με με me ὅτι οτι since; that ἐπανέστησάν επανιστημι challenge μοι μοι me μάρτυρες μαρτυς witness ἄδικοι αδικος injurious; unjust καὶ και and; even ἐψεύσατο ψευδομαι lie ἡ ο the ἀδικία αδικια injury; injustice ἑαυτῇ εαυτου of himself; his own
26:12 רַ֭גְלִי ˈraḡlî רֶגֶל foot עָֽמְדָ֣ה ʕˈāmᵊḏˈā עמד stand בְ vᵊ בְּ in מִישֹׁ֑ור mîšˈôr מִישֹׁור fairness בְּ֝ ˈbᵊ בְּ in מַקְהֵלִ֗ים maqhēlˈîm מַקְהֵל assembly אֲבָרֵ֥ךְ ʔᵃvārˌēḵ ברך bless יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:12. ne tradas me Domine animae tribulantium me quoniam surrexerunt contra me testes falsi et apertum mendaciumDeliver me not over to the will of them that trouble me; for unjust witnesses have risen up against me; and iniquity hath lied to itself.
11. Teach me thy way, O LORD; and lead me in a plain path, because of mine enemies.
26:12. My foot has stood firm in the straight path. In the churches, I will bless you, O Lord.
Teach me thy way, O LORD, and lead me in a plain path, because of mine enemies:

26:11 Научи меня, Господи, пути Твоему и наставь меня на стезю правды, ради врагов моих;
26:12
μὴ μη not
παραδῷς παραδιδωμι betray; give over
με με me
εἰς εις into; for
ψυχὰς ψυχη soul
θλιβόντων θλιβω pressure; press against
με με me
ὅτι οτι since; that
ἐπανέστησάν επανιστημι challenge
μοι μοι me
μάρτυρες μαρτυς witness
ἄδικοι αδικος injurious; unjust
καὶ και and; even
ἐψεύσατο ψευδομαι lie
ο the
ἀδικία αδικια injury; injustice
ἑαυτῇ εαυτου of himself; his own
26:12
רַ֭גְלִי ˈraḡlî רֶגֶל foot
עָֽמְדָ֣ה ʕˈāmᵊḏˈā עמד stand
בְ vᵊ בְּ in
מִישֹׁ֑ור mîšˈôr מִישֹׁור fairness
בְּ֝ ˈbᵊ בְּ in
מַקְהֵלִ֗ים maqhēlˈîm מַקְהֵל assembly
אֲבָרֵ֥ךְ ʔᵃvārˌēḵ ברך bless
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
26:12. ne tradas me Domine animae tribulantium me quoniam surrexerunt contra me testes falsi et apertum mendacium
Deliver me not over to the will of them that trouble me; for unjust witnesses have risen up against me; and iniquity hath lied to itself.
26:12. My foot has stood firm in the straight path. In the churches, I will bless you, O Lord.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:12: Deliver me not over unto the will of mine enemies - To their soul בנפש benephesh; their whole soul thirsts for my destruction. Let them not be gratified. They have suborned witnesses against me, but they are false witnesses: unmask their wickedness, and confound their counsels.
Albert Barnes: Notes on the Bible - 1834
27:12: Deliver me not over unto the will of mine enemies - Let them not accomplish their desires in regard to me; let them not be able to carry out their purposes. The word here rendered "will" means properly "soul," but it is used here evidently to denote "wish" or "desire." Compare Psa 35:25.
For false witnesses are risen up against me - People who would lay false charges against him, or who would wrongfully accuse him. They charged him with crimes which he never committed, and they persecuted him as if he were guilty of what they alleged against him.
And such as breathe out cruelty - That is, they meditate violence or cruel treatment. They are intent on this; they pant for it. Saul of Tarsus thus "breathed out threatenings and slaughter against the disciples of the Lord." See the notes at Act 9:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:12: will: Psa 31:8, Psa 35:25, Psa 38:16, Psa 41:11, Psa 140:8
false: Psa 35:11; Exo 20:16; Sa1 22:9, Sa1 22:10, Sa1 26:19; Sa2 16:7, Sa2 16:8; Mat 26:59, Mat 26:60; Act 6:11-13
breathe: Psa 25:19; Act 9:1, Act 26:11
Geneva 1599
27:12 Deliver me not over unto the (g) will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty.
(g) But either pacify their wrath, or bridle their rage.
John Gill
27:12 Deliver me not over unto the will of mine enemies,.... It is a dreadful thing for a man to be given up to his own heart's lusts, and to be delivered up into the hands of Satan; who would fain have even the people of God themselves in his hands, that he might distress them at pleasure, if not destroy them; and also to be suffered to fall into the hands of wicked men, whose tender mercies are cruel;
for false witnesses are risen up against me; laying to his charge, that he sought to take away from Saul his crown and kingdom, and even his life, 1Kings 24:9;
and such as breathe out cruelty; as Doeg the Edomite, whose tongue was as a sharp razor, and by whose hands four score and five priests were slain, on account of David's being supplied with bread by Ahimelech; the word is in the singular number; see Ps 52:1; compare with this clause Acts 9:1; and Horace's phrase, "Spirabat amores" (l).
(l) Carmin. l. 4. Ode. 13. v. 19.
Robert Jamieson, A. R. Fausset and David Brown
27:12 will--literally, "soul," "desire" (Ps 35:25).
enemies--literally, "oppressors." Falsehood aids cruelty against him.
breathe out--as being filled with it (Acts 9:1).
26:1226:12: Վասն թշնամեաց իմոց, մի՛ մատներ զիս ՚ի ձեռս նեղչաց իմոց։ Յարեան ՚ի վերայ իմ վկայք մեղաց, եւ ստեցի՛ն ինձ յանօրէնութեան իւրեանց։
12 Իմ թշնամիների պատճառով ինձ նեղողների ձեռքը մի՛ մատնիր. Իմ դէմ մեղսագործ վկաներ ելան եւ չարախօսեցին ինձ իրենց անիրաւութեամբ:
12 Զիս իմ թշնամիներուս կամքին մի՛ մատներ, Վասն զի իմ վրաս սուտ վկաներ Ու անիրաւութիւն փչողներ ելան։
Վասն թշնամեաց իմոց, մի՛ մատներ զիս ի ձեռս նեղչաց իմոց. յարեան ի վերայ իմ վկայք մեղաց, եւ ստեցին ինձ յանօրէնութեան իւրեանց:

26:12: Վասն թշնամեաց իմոց, մի՛ մատներ զիս ՚ի ձեռս նեղչաց իմոց։ Յարեան ՚ի վերայ իմ վկայք մեղաց, եւ ստեցի՛ն ինձ յանօրէնութեան իւրեանց։
12 Իմ թշնամիների պատճառով ինձ նեղողների ձեռքը մի՛ մատնիր. Իմ դէմ մեղսագործ վկաներ ելան եւ չարախօսեցին ինձ իրենց անիրաւութեամբ:
12 Զիս իմ թշնամիներուս կամքին մի՛ մատներ, Վասն զի իմ վրաս սուտ վկաներ Ու անիրաւութիւն փչողներ ելան։
zohrab-1805▾ eastern-1994▾ western am▾
26:1226:12 не предавай меня на произвол врагам моим, ибо восстали на меня свидетели лживые и дышат злобою.
26:13 πιστεύω πιστευω believe; entrust τοῦ ο the ἰδεῖν οραω view; see τὰ ο the ἀγαθὰ αγαθος good κυρίου κυριος lord; master ἐν εν in γῇ γη earth; land ζώντων ζαω live; alive
26:13. ego autem credo quod videam bona Domini in terra viventiumI believe to see the good things of the Lord in the land of the living.
12. Deliver me not over unto the will of mine adversaries: for false witnesses are risen up against me, and such as breathe out cruelty.
Deliver me not over unto the will of mine enemies: for false witnesses are risen up against me, and such as breathe out cruelty:

26:12 не предавай меня на произвол врагам моим, ибо восстали на меня свидетели лживые и дышат злобою.
26:13
πιστεύω πιστευω believe; entrust
τοῦ ο the
ἰδεῖν οραω view; see
τὰ ο the
ἀγαθὰ αγαθος good
κυρίου κυριος lord; master
ἐν εν in
γῇ γη earth; land
ζώντων ζαω live; alive
26:13. ego autem credo quod videam bona Domini in terra viventium
I believe to see the good things of the Lord in the land of the living.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. "Земля живых". Давид верует, что Господь защитит его и не допустит до гибели, до шеола, куда нисходят все умершие, напротив - он будет жить и вращаться среди живых людей.
Adam Clarke: Commentary on the Bible - 1831
27:13: I had fainted, unless I had believed - The words in italics are supplied by our translators; but, far from being necessary, they injure the sense. Throw out the words I had fainted, and leave a break after the verse, and the elegant figure of the psalmist will be preserved: "Unless I had believed to see the goodness of the Lord in the land of the living" - What! what, alas! should have become of me!
Dr. Hammond has observed that there is a remarkable elegance in the original, which, by the use of the beautiful figure aposiopesis, makes an abrupt breaking off in the midst of a speech. He compares it to the speech of Neptune to the winds that had raised the tempest to drown the fleet of Aeneas - Aeneid. lib. i., ver. 131.
Eurum ad se zephyrumque vocat: dehinc talia fatur;
Tantane vos generis tenuit fiducia vestri?
Jam coelum terramque, meo sine numine, venti,
Miscere, et tantas audetis tollere moles?
Quos ego-sed motos praestat componere fluctus.
To Eurus and the western blast he cried,
Does your high birth inspire this boundless pride?
Audacious winds! without a power from me,
To raise at will such mountains on the sea?
Thus to confound heaven, earth, the air, and main;
Whom I - but, first, I'll calm the waves again.
Pitts.
Albert Barnes: Notes on the Bible - 1834
27:13: I had fainted, unless I had believed - The words "I had fainted" are supplied by the translators, but they undoubtedly express the true sense of the passage. The psalmist refers to the state of mind produced by the efforts of his enemies to destroy him, as mentioned in Psa 27:12. So numerous, mighty, and formidable were they, that he says his only support was his faith in God; his belief that he would yet be permitted to see the goodness of God upon the earth. In this time of perplexity and trial he had confidence in God, and believed that He would uphold him, and would permit him to see the evidences of His goodness and mercy while yet on the earth. What was the ground of this confidence he does not say, but he had the fullest belief that this would be so. He may have had some special assurance of it, or he may have had a deep internal conviction of it, sufficient to calm his mind; but whatever was the source of this confidence it was that which sustained him. A similar state of feeling is indicated in the remarkable passage in Job, Job 19:25-27. See the notes at that passage.
To see the goodness of the Lord in the land of the living - That is, that I should "live," and yet see and enjoy the tokens of the divine favor here upon the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:13: fainted: Psa 42:5, Psa 56:3, Psa 116:9-11; Co2 4:1, Co2 4:8-14, Co2 4:16; Eph 2:8
in the: Psa 52:5, Psa 56:13, Psa 142:5; Job 33:30; Isa 38:11, Isa 38:19; Jer 11:19; Eze 26:20
Carl Friedrich Keil and Franz Delitzsch
27:13
Self-encouragement to firmer confidence of faith. Joined to Ps 27:12 (Aben-Ezra, Kimchi), Ps 27:13 trails badly after it. We must, with Geier, Dachselt, and others, suppose that the apodosis is wanting to the protasis with its לוּלא pointed with three points above,
(Note: The ו has not any point above it, because it might be easily mistaken for a Cholem, vid., Baer's Psalterium p. 130.)
and four below, according to the Masora (cf. B. Berachoth 4a), but a word which is indispensably necessary, and is even attested by the lxx (ἑαυτῇ) and the Targum (although not by any other of the ancient versions); cf. the protasis with לוּ, which has no apodosis, in Gen 50:15, and the apodoses with כּי after לוּלי in Gen 31:42; Gen 43:10; 1 Sam. 35:34; 2Kings 2:27 (also Num 22:33, where אוּלי = אם לא = לוּלי), which are likewise to be explained per aposiopesin. The perfect after לוּלא (לוּלי) has sometimes the sense of a plusquamperfectum (as in Gen 43:10, nisi cunctati essemus), and sometimes the sense of an imperfect, as in the present passage (cf. Deut 32:29, si saperent). The poet does not speak of a faith that he once had, a past faith, but, in regard to the danger that is even now abiding and present, of the faith he now has, a present faith. The apodosis ought to run something like this (Ps 119:92; Ps 94:17): did I not believe, were not confidence preserved to me...then (אז( ne or כּי אז) I should perish; or: then I had suddenly perished. But he has such faith, and he accordingly in Ps 27:14 encourages himself to go on cheerfully waiting and hoping; he speaks to himself, it is, as it were, the believing half of his soul addressing the despondent and weaker half. Instead of ואמץ (Deut 31:7) the expression is, as in Ps 31:25, ויאמץ לבּך, let thy heart be strong, let it give proof of strength. The rendering "May He (Jahve) strengthen thy heart" would require יאמּץ; but האמיץ, as e.g., הרחיב Ps 25:17, belongs to the transitive denominatives applying to the mind or spirit, in which the Hebrew is by no means poor, and in which the Arabic is especially rich.
Geneva 1599
27:13 [I had fainted], unless I had believed to see the goodness of the LORD (h) in the land of the living.
(h) In this present life before I die, as in (Is 38:11).
John Gill
27:13 I had fainted,.... When false witnesses rose up against him, and threatened to take away his life, and the life of his friends, in the most barbarous and cruel manner: the people of God are subject to faintings, in the present state of things; by reason of afflictions; because of the nature, number, and continuance of them; and especially when they apprehend them to be in wrath and sore displeasure: and on account of their sins, and the corruptions of their hearts; fearing lest there should be no pardon for them; or that the true work of grace is not in them; or that they shall fall, to the dishonour of the name of God, and to the reproach of his, cause and interest; or that they shall perish eternally: likewise, by reason of Satan's temptations, which are sometimes so grievous, that if Christ did not pray for them, their faith would fail; and also on account of the hidings of God's face, which they cannot bear: they are sometimes ready to faint in the way of their duty, in the course of their profession, because of the difficulties and discouragements, reproaches and persecutions, they meet with; and sometimes in the expectation of blessings; and of the fulfilment of promises, and of answers of prayer, which have been long deferred. This clause is not in the original text, but is a supplement of our translators; and it is generally agreed there is a defect of expression, which must be supplied in some way or other: the Jewish interpreters generally refer it to the preceding words; one supplies thus (m), "those false witnesses would have rose up against me, and consumed me"; another (n) after this manner, "mine enemies had almost got the dominion over me"; a third (o), "I had almost perished at their sayings": and a fourth (p), "and they would have destroyed me". Perhaps it may be as well supplied from Ps 119:92; "I should then have perished in mine affliction"; it follows,
unless I had believed to see the goodness of the Lord in the land of the living: both the providential goodness of the Lord, in supplying him with the, necessaries of life, and in delivering him out of the hands of his enemies; and his special goodness, which he has laid up in his covenant, and in his son; even all spiritual blessings in Christ, in whom he causes all his goodness to pass before his people. The psalmist believed that he should "see"; that is, enjoy all these, or whatever was needful for him; all the good things of life, all special favours; as supports under afflictions, views of pardoning grace under a sense of sin, strength against Satan's temptations, and deliverance out of them; the discoveries of the love of God, and the light of his countenance, after desertions, and divine refreshments in his house, from his word and ordinances; and at last all the glories of the other world; and faith in these things is the best antidote against faintings. By "the land of the living" may be meant either the land of Canaan, where the living God was worshipped, and living saints dwelt, in opposition to other lands, the habitations of men dead in sins; and at a distance from which David now might be; or else the world in general, in opposition to the place and state of the dead; or, as some think, heaven, or he life of the world to come, as Kimchi expresses it; and so Apollinarius paraphrases it,
"I shall see the blessed God with my eyes in the land of the blessed.''
The word rendered "unless", is one of the fifteen words which are extraordinarily pointed in the Hebrew Bible.
(m) Jarchi. (n) Aben Ezra. (o) Kimchi. (p) Abendana, Not. in Miclol Yophi in loc.
John Wesley
27:13 The living - David was thus earnestly desirous of this mercy in this life, not because he placed his portion in these things; but because the truth and glory of God, were highly concerned in making good the promise of the kingdom to him.
Robert Jamieson, A. R. Fausset and David Brown
27:13 The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.
to see--is to experience (Ps 22:17).
26:1326:13: Հաւատացի տեսանել զբարութիւն Տեառն յերկիր կենդանեաց[6747], [6747] Ոմանք.Տեառն յերկրին կեն՛՛։
13 Հաւատում եմ, որ կը տեսնեմ Տիրոջ բարութիւնը ողջերի երկրում:
13 Հաւատացի թէ Տէրոջը բարութիւնը պիտի տեսնեմ Կենդանիներուն երկրին մէջ։
Հաւատացի տեսանել զբարութիւն Տեառն յերկրին կենդանեաց:

26:13: Հաւատացի տեսանել զբարութիւն Տեառն յերկիր կենդանեաց[6747],
[6747] Ոմանք.Տեառն յերկրին կեն՛՛։
13 Հաւատում եմ, որ կը տեսնեմ Տիրոջ բարութիւնը ողջերի երկրում:
13 Հաւատացի թէ Տէրոջը բարութիւնը պիտի տեսնեմ Կենդանիներուն երկրին մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1326:13 Но я верую, что увижу благость Господа на земле живых.
26:14 ὑπόμεινον υπομενω endure; stay behind τὸν ο the κύριον κυριος lord; master ἀνδρίζου ανδριζομαι man; valiant καὶ και and; even κραταιούσθω κραταιοω have dominion ἡ ο the καρδία καρδια heart σου σου of you; your καὶ και and; even ὑπόμεινον υπομενω endure; stay behind τὸν ο the κύριον κυριος lord; master
26:14. expecta Dominum confortare et roboretur cor tuum et sustine DominumExpect the Lord, do manfully, and let thy heart take courage, and wait thou for the Lord.
13. , unless I had believed to see the goodness of the LORD in the land of the living.
I had fainted, unless I had believed to see the goodness of the LORD in the land of the living:

26:13 Но я верую, что увижу благость Господа на земле живых.
26:14
ὑπόμεινον υπομενω endure; stay behind
τὸν ο the
κύριον κυριος lord; master
ἀνδρίζου ανδριζομαι man; valiant
καὶ και and; even
κραταιούσθω κραταιοω have dominion
ο the
καρδία καρδια heart
σου σου of you; your
καὶ και and; even
ὑπόμεινον υπομενω endure; stay behind
τὸν ο the
κύριον κυριος lord; master
26:14. expecta Dominum confortare et roboretur cor tuum et sustine Dominum
Expect the Lord, do manfully, and let thy heart take courage, and wait thou for the Lord.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
27:14: Wait on the Lord - All ye who are in distress, wait on the Lord. Take me for an example. I waited on him, and he strengthened my heart; wait ye on him, and he will strengthen your heart. You cannot be unsuccessful; fear not. Wait, I say, on the Lord; wait for his succor in doing his will. Age viriliter, says the Vulgate; act like a man, hope, believe, work, and fear not.
Albert Barnes: Notes on the Bible - 1834
27:14: Wait on the Lord - This is the sum of all the instruction in the psalm; the main lesson which the psalm is designed to convey. The object is to induce others, from the experience of the psalmist, to trust in the Lord; to rely upon Him; to come to Him in trouble and danger; to wait for His interposition when all other resources fail. Compare Psa 25:3.
Be of good courage - The Hebrew word here means, "be strong." That is, do not faint. Do not be dismayed. Still hope and trust in the Lord.
He shall strengthen thine heart - He will strengthen "thee." He will enable you to perform your duties, and to triumph over your enemies. See the notes at Isa 40:31.
Wait, I say, on the Lord - Repeating an idea with which the heart was full; a lesson resulting from his own rich experience. He dwells upon it as a lesson which he would fix deeply in the mind, that in all times of danger and difficulty, instead of despondency, instead of sinking down in despair, instead of giving up all effort, we should go forward in the discharge of duty, putting our trust solely in the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
27:14: Wait: Psa 25:3, Psa 25:21, Psa 31:24, Psa 33:20, Psa 62:1, Psa 62:5, Psa 130:5; Gen 49:18; Isa 8:17, Isa 25:9, Isa 26:8; Isa 30:18; Lam 3:26; Hab 2:3; Luk 2:25, Luk 2:38; Rom 8:25
be: Psa 31:24; Act 28:15; Co1 16:13; Ti2 4:5-8
and: Psa 138:3; Isa 40:31; Co2 12:9, Co2 12:10; Eph 3:16, Eph 6:10; Phi 4:13; Col 1:11
Geneva 1599
27:14 (i) Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.
(i) He exhorts himself to depend on the Lord seeing he never failed in his promises.
John Gill
27:14 Wait on the Lord,.... This, with what follows, is spoken by the psalmist either to himself or to others, or it may be to both, upon the rich experience he declares in Ps 27:13, it becomes believers to wait on the Lord for the common blessings of life, for even the eyes of all wait upon him for their daily food; and for the light of his countenance, when it is withdrawn from them, for he will return again at the set time; and for answers of prayer, which will be given sooner or later; and for the performance of his promises, which are yea and amen in Christ: they should wait upon him in his house and ordinances constantly, with reverence and godly fear; they should wait upon him as servants on their masters, observe his orders, and diligently execute them; and, as beggars for their alms, they should knock and wait at Wisdom's gates, tell their case and wait, take repulses and wait, and, when they succeed, give thanks. It is good to wait upon the Lord; many are the favours and blessings such receive now, and eye has not seen what God has prepared for them that wait for him;
be of good courage; the saints have need of courage, considering the enemies they have to grapple with; the corruptions of their own hearts, the enemies of a man's own house; the worst of all, Satan, and his principalities and powers; and men of the world, and a world of them: and they have great reason, notwithstanding, be of good courage, since God is for them; Christ is the Captain of their salvation; the Holy Spirit, that is in them, is greater than he that is in the world; angels encamp around them; they are provided with the whole armour of God; they are engaged in a good cause, are sure of victory, and shall wear the crown of righteousness; and it follows,
and he shall strengthen thine heart; that is, the Lord will do it, as he has promised to them that wait on him, Is 40:31; or "let thine heart be strengthened": as the Septuagint render it; and so the Chaldee paraphrase, "strengthen thine heart"; taking it for an exhortation; as indeed it seems to be by what goes before and follows; see Josh 1:6;
wait, I say, on the Lord; this is repeated, to express the importance of this duty, and to encourage to it.
Robert Jamieson, A. R. Fausset and David Brown
27:14 Wait, &c.--in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.
26:1426:14: համբե՛ր Տեառն եւ քաջալերեա՛ց. զօրասցի՛ սիրտ քո եւ համբե՛ր Տեառն։ Տունք. ժզ̃։ Գոբղայս. խզ̃։
14 Սպասի՛ր Տիրոջն ու քաջալերուի՛ր, սիրտդ թող ամրապնդուի, Տիրո՛ջն սպասիր:
14 Տէրոջը սպասէ՛։Զօրացի՛ր ու սիրտդ թող զօրանայ։Դարձեա՛լ Տէրոջը սպասէ։
Համբեր Տեառն եւ քաջալերեաց, զօրասցի սիրտ քո եւ համբեր Տեառն:

26:14: համբե՛ր Տեառն եւ քաջալերեա՛ց. զօրասցի՛ սիրտ քո եւ համբե՛ր Տեառն։ Տունք. ժզ̃։ Գոբղայս. խզ̃։
14 Սպասի՛ր Տիրոջն ու քաջալերուի՛ր, սիրտդ թող ամրապնդուի, Տիրո՛ջն սպասիր:
14 Տէրոջը սպասէ՛։Զօրացի՛ր ու սիրտդ թող զօրանայ։Դարձեա՛լ Տէրոջը սպասէ։
zohrab-1805▾ eastern-1994▾ western am▾
26:1426:14 Надейся на Господа, мужайся, и да укрепляется сердце твое, и надейся на Господа.
14. Wait on the LORD: be strong, and let thine heart take courage; yea, wait thou on the LORD.
Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD:

26:14 Надейся на Господа, мужайся, и да укрепляется сердце твое, и надейся на Господа.
ru▾ erva_1895▾