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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Псалом мог быть написан Давидом во время гонений от Авессалома, когда он бежал из Иерусалима и был далеко от святилища (2: ст.); он был уже помазанным царем над всем народом (8: ст. "помазанник"), а его враги под предлогом заботы о благе народа и о мире на самом деле скрывали и преследовали личные цели (3: ст.). Таким положение Давида было во время бегства из Иерусалима от Авессалома.

Господи! Услышь мою молитву, с которой я обращаюсь к Твоему храму (1-2). Не дай мне погибнуть вместе с нечестивыми, но накажи последних за их пренебрежение к Твоим делам (3-5). В уверенности, что Господь защитит, Давид благословляет Его и молит о милостях к своему народу (6-9).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The former part of this psalm is the prayer of a saint militan and now in distress (ver. 1-3), to which is added the doom of God's implacable enemies, ver. 4, 5. The latter part of the psalm is the thanksgiving of a saint triumphant, and delivered out of his distresses (ver. 6-8), to which is added a prophetical prayer for all God's faithful loyal subjects, ver. 9. So that it is hard to say which of these two conditions David was in when he penned it. Some think he was now in trouble seeking God, but at the same time preparing to praise him for his deliverance, and by faith giving him thanks for it, before it was wrought. Others think he was now in triumph, but remembered, and recorded for his own and others' benefit, the prayers he made when he was in affliction, that the mercy might relish the better, when it appeared to be an answer to them.
Adam Clarke: Commentary on the Bible - 1831
A righteous man in affliction makes supplication to God, and complains of the malice of his enemies, Psa 28:1-4; whom he describes as impious, and whose destruction he predicts, Psa 28:5. He blesses God for hearing his prayers, and for filling him with consolation, Psa 28:6, Psa 28:7; then prays for God's people, Psa 28:8, Psa 28:9.
This Psalm is of the same complexion with the two preceding; and belongs most probably to the times of the captivity, though some have referred it to David in his persecutions. In the five first verses the author prays for support against his enemies, who appear to have acted treacherously against him. In the sixth and seventh he is supposed to have gained the victory, and returns with songs of triumph. The eighth is a chorus of the people sung to their conquering king. The ninth is the prayer of the king for his people.
Albert Barnes: Notes on the Bible - 1834
28:0: This psalm is entitled "A Psalm of David;" and there is no reason for doubting the correctness of the inscription. But, as in some of the pRev_ious psalms, neither the title nor the contents contain any intimation as to the time or the circumstances of its composition.
It has, in some respects, a strong resemblance to Psa 26:1-12. The leading idea in this, as in that, is the strong affection of the author for those who Rev_ered and loved God; his strong desire to be associated with them in character and destiny; his earnest wish that he might not be drawn away from them, and that his lot might not be with the wicked. It would seem from the psalm itself, especially from Psa 28:3, that it was composed when its author was under some powerful temptation from the wicked, or when there were strong allurements offered by them which tended to lead him into the society of those who were strangers to God; and, under this temptation, he urges this earnest prayer, and seeks to bring before his own mind considerations why he should not yield to these influences.
The contents of the psalm, therefore, may be presented in the following analysis:
I. The consciousness of danger so pressing upon him as to lead him to break out in an earnest cry to God, Psa 28:1-2.
II. The source of his anxiety or his danger; and his earnest prayer that he might not be left to the powerful temptation, and be drawn into the society of the wicked, Psa 28:3.
III. Considerations which occurred to the mind of the psalmist himself why he should not yield to the temptation, or why he should not be associated with the wicked. These considerations are stated in Psa 28:3-5. They are drawn from the character and the certain destiny of the wicked.
IV. A sense of relief, or a feeling that God had answered his prayer, and that he was safe from the danger, Psa 28:6-7.
The psalm is especially appropriate to those who are in danger of being led away by the acts of the ungodly - or who are under strong temptations to be associated with the frivolous, the sensual, and the worldly - or to whom strong inducements are offered to mingle in their pleasures, their vices, and their follies. They who before their conversion were the companions of the ungodly; they who were devoted to guilty pleasures but have been rescued from them; they who have contracted habits of intemperance or sensuality in the society of the dissolute, and who feel the power of the habit returning upon them, and are invited by their former associates to join them again - are in the condition contemplated in the psalm, and will find its sentiments appropriate to their experience.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 28:1, David prays earnestly against his enemies; Psa 28:6, and for the people.
Carl Friedrich Keil and Franz Delitzsch

Cry for Help and Thanksgiving, in a Time of Rebellion
To Ps 26:1-12 and Ps 27:1-14 a third Psalm is here added, belonging to the time of the persecution by Absolom. In this Psalm, also, the drawing towards the sanctuary of God cannot be lost sight of; and in addition thereto we have the intercession of the anointed one, when personally imperilled, on behalf of the people who are equally in need of help, - an intercession which can only be rightly estimated in connection with the circumstances of that time. Like Ps 27:1-14 this, its neighbour, also divides into two parts; these parts, however, though their lines are of a different order, nevertheless bear a similar poetic impress. Both are composed of verses consisting of two and three lines. There are many points of contact between this Psalm and Ps 27:1-14; e.g., in the epithet applied to God, מעוז; but compare also Ps 28:3 with Ps 26:9; Ps 28:2 with Ps 31:23; Ps 28:9 with Ps 29:11. The echoes of this Psalm in Isaiah are very many, and also in Jeremiah.
John Gill
INTRODUCTION TO PSALM 28
A Psalm of David. This psalm, Aben Ezra says, David either composed himself, or one of the singers for him; the former seems most likely; and it might be made by him when he was persecuted by Saul, or when delivered from him; or at least when he had faith and hope that he should be delivered: the psalm consists of two parts, petitions and thanksgivings.
27:027:1: Սաղմոս ՚ի Դաւիթ. ԻԷ։
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27:1: Սաղմոս ՚ի Դաւիթ. ԻԷ։
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27:027:0 Псалом Давида.
27:1 τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master ἐκέκραξα κραζω cry ὁ ο the θεός θεος God μου μου of me; mine μὴ μη not παρασιωπήσῃς παρασιωπαω from; away ἐμοῦ εμου my μήποτε μηποτε lest; unless παρασιωπήσῃς παρασιωπαω from; away ἐμοῦ εμου my καὶ και and; even ὁμοιωθήσομαι ομοιοω like; liken τοῖς ο the καταβαίνουσιν καταβαινω step down; descend εἰς εις into; for λάκκον λακκος pit
27:1 לְ lᵊ לְ to דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH אֹורִ֣י ʔôrˈî אֹור light וְ֭ ˈw וְ and יִשְׁעִי yišʕˌî יֵשַׁע help מִ mi מִן from מִּ֣י mmˈî מִי who אִירָ֑א ʔîrˈā ירא fear יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH מָֽעֹוז־ mˈāʕôz- מָעֹוז fort חַ֝יַּ֗י ˈḥayyˈay חַיִּים life מִ mi מִן from מִּ֥י mmˌî מִי who אֶפְחָֽד׃ ʔefḥˈāḏ פחד tremble
27:1. David ad te Domine clamabo Fortis meus ne obsurdescas mihi ne forte tacente te mihi conparer his qui descendunt in lacumA psalm for David himself. Unto thee will I cry, O Lord: O my God, be not thou silent to me: lest if thou be silent to me, I become like them that go down into the pit.
of David.
KJV Chapter [28] [A Psalm] of David:

27:0 Псалом Давида.
27:1
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
πρὸς προς to; toward
σέ σε.1 you
κύριε κυριος lord; master
ἐκέκραξα κραζω cry
ὁ ο the
θεός θεος God
μου μου of me; mine
μὴ μη not
παρασιωπήσῃς παρασιωπαω from; away
ἐμοῦ εμου my
μήποτε μηποτε lest; unless
παρασιωπήσῃς παρασιωπαω from; away
ἐμοῦ εμου my
καὶ και and; even
ὁμοιωθήσομαι ομοιοω like; liken
τοῖς ο the
καταβαίνουσιν καταβαινω step down; descend
εἰς εις into; for
λάκκον λακκος pit
27:1
לְ lᵊ לְ to
דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David
יְהוָ֤ה׀ [yᵊhwˈāh] יְהוָה YHWH
אֹורִ֣י ʔôrˈî אֹור light
וְ֭ ˈw וְ and
יִשְׁעִי yišʕˌî יֵשַׁע help
מִ mi מִן from
מִּ֣י mmˈî מִי who
אִירָ֑א ʔîrˈā ירא fear
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
מָֽעֹוז־ mˈāʕôz- מָעֹוז fort
חַ֝יַּ֗י ˈḥayyˈay חַיִּים life
מִ mi מִן from
מִּ֥י mmˌî מִי who
אֶפְחָֽד׃ ʔefḥˈāḏ פחד tremble
27:1. David ad te Domine clamabo Fortis meus ne obsurdescas mihi ne forte tacente te mihi conparer his qui descendunt in lacum
A psalm for David himself. Unto thee will I cry, O Lord: O my God, be not thou silent to me: lest if thou be silent to me, I become like them that go down into the pit.
of David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Не будь безмолвен для меня" - не будь невнимательным к моей молитве, выслушай и окажи мне помощь.
Adam Clarke: Commentary on the Bible - 1831
28:1: O Lord my rock - צורי tsuri not only means my rock, but my fountain, and the origin of all the good I possess.
If thou be silent - If thou do not answer in such a way as to leave no doubt that thou hast heard me, I shall be as a dead man. It is a modern refinement in theology which teaches that no man can know when God hears and answers his prayers, but by an induction of particulars, and by an inference from his promises. And, on this ground, how can any man fairly presume that he is heard or answered at all? May not his inductions be no other than the common occurrences of providence? And may not providence be no more than the necessary occurrence of events? And is it not possible, on this skeptic ground, that there is no God to hear or answer? True religion knows nothing of these abominations; it teaches its votaries to pray to God, to expect an answer from him, and to look for the Holy Spirit to bear witness with their spirits that they are the sons and daughters of God.
Albert Barnes: Notes on the Bible - 1834
28:1: Unto thee will I cry - That is, under the consciousness of the danger to which I am exposed - the danger of being drawn away into the society of the wicked. In such circumstances his reliance was not on his own strength; or on his own resolutions; on his own heart; or on his fellowmen. He felt that he was safe only in God, and he appeals to Him, therefore, in this earnest manner, to save him.
O Lord my rock - See the notes at Psa 18:2.
Be not silent to me - Margin, "from me." So the Hebrew. The idea is that of one who will not speak to us, or who will not attend to us. We pray, and we look for an "answer" to our prayers, or, as it were, we expect God to "speak" to us; to utter words of kindness; to assure us of His favor; to declare our sins forgiven.
Lest, if thou be silent to me - If thou dost not answer my supplications.
I become like unto them that go down into the pit - Like those who die; or, lest I be crushed by anxiety and distress, and die. The word "pit" here refers to the grave. So it is used in Psa 30:3; Psa 88:4; Isa 38:18; Isa 14:15, Isa 14:19. The meaning is, that if he did not obtain help from God he despaired of life. His troubles would overwhelm and crush him. He could not bear up under them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:1: Unto: Psa 3:4, Psa 5:2, Psa 22:2, Psa 77:1, Psa 142:1
O: Psa 18:2, Psa 42:9; Isa 26:4 *marg.
be: Psa 35:22, Psa 83:1
to: Heb. from
I become: Psa 30:9, Psa 69:15, Psa 88:4-6, Psa 143:7; Job 33:28; Pro 1:12; Isa 38:18; Rev 20:3
Carl Friedrich Keil and Franz Delitzsch
28:1
This first half of the Psalm (Ps 28:1) is supplicatory. The preposition מן in connection with the verbs חרשׁ, to be deaf, dumb, and חשׁה, to keep silence, is a pregnant form of expression denoting an aversion or turning away which does not deign to give the suppliant an answer. Jahve is his צוּר, his ground of confidence; but if He continues thus to keep silence, then he who confides in Him will become like those who are going down (Ps 22:30), or are gone down (Is 14:19) to the pit. The participle of the past answers better to the situation of one already on the brink of the abyss. In the double sentence with פּן, the chief accent falls upon the second clause, for which the first only paratactically opens up the way (cf. Is 5:4; Is 12:1); in Latin it would be ne, te mihi non respondente, similis fiam. Olshausen, and Baur with him, believes that because ונמשׁלתּי has not the accent on the ultima as being perf. consec., it must be interpreted according to the accentuation thus, "in order that Thou mayst no longer keep silence, whilst I am already become like..." But this ought to be ואני נמשׁל, or at least נמשׁלתּי ואני. And if ונמשלתי were to be taken as a real perfect, it would then rather have to be rendered "and I should then be like." But, notwithstanding ונמשׁלתּי is Milel, it is still perf. consecuticum ("and I am become like"); for if, in a sentence of more than one member following upon פן, the fut., as is usually the case (vid., on Ps 38:17), goes over into the perf., then the latter, in most instances, has the tone of the perf. consec. (Deut 4:19, Judg 18:25, Prov 5:9-12, Mal 4:6), but not always. The penultima-accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach, Deut 8:12; Prov 30:9; in this passage in connection with Rebia mugrash, just as we may say, in general, the perf. consec. sometimes retains its penultima-accentuation in connection with distinctives instead of being accented on the ultima; e.g., in connection with Rebia mugrash, Prov 30:9; with Rebia, Prov 19:14 (cf. Prov 30:9 with Ezek 14:17); with Zakeph. 1Kings 29:8; and even with Tiphcha Obad. Obad 1:10, Joel 3:21. The national grammarians are ignorant of any law on this subject.
(Note: Aben-Ezra (Moznajim 36b) explains the perfect accented on the penult. in Prov 30:9 from the conformity of sound, and Kimchi (Michlol 6b) simply records the phenomenon.)
The point towards which the psalmist stretches forth his hands in prayer is Jahve's holy דּביר. Such is the word (after the form בּריח, כּליא, עטין) used only in the Books of Kings and Chronicles, with the exception of this passage, to denote the Holy of Holies, not as being χρηματιστήριον (Aquila and Symmachus), or λαλητήριον, oraculum (Jerome), as it were, Jahve's audience chamber (Hengstenberg) - a meaning that is not in accordance with the formation of the word, - but as the hinder part of the tent, from דּבר, Arabic dabara, to be behind, whence dubr (Talmudic דּוּבר), that which is behind (opp. kubl. kibal, that which is in the front), cf. Jesurun p. 87f. In Ps 28:3, Ps 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Ps 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Ezek 32:20, cf. Ps 10:8; Job 24:22. The delineation of the ungodly David borrows from his actual foes, Should he succumb to them, then his fate would be like that which awaits them, to whom he is conscious that he is radically unlike. He therefore prays that God's recompensing justice may anticipate him, i.e., that He may requite them according to their desert, before he succumbs, to whom they have feigned שׁלום, a good understanding, or being on good terms, whereas they cherished in their heart the רעה that is now unmasked (cf. Jer 9:7). נתן, used of an official adjudication, as in Hos 9:14; Jer 32:19. The epanaphora of תּן־להם is like Ps 27:14.
(Note: This repetition, at the end, of a significant word that has been used at the beginning of a verse, is a favourite custom of Isaiah's (Comment. S. 387; transl. ii. 134).)
The phrase השׁיב גּמוּל (שׁלּם), which occurs frequently in the prophets, signifies to recompense or repay to any one his accomplishing, his manifestation, that is to say, what he has done and merited; the thoughts and expression call to mind more particularly Is 3:8-11; Is 1:16. The right to pray for recompense (vengeance) is grounded, in Ps 28:5, upon their blindness to God's just and merciful rule as it is to be seen in human history (cf. Is 5:12; Is 22:11). The contrast of בּנה and חרס, to pull down (with a personal object, as in Ex 15:7), is like Jeremiah's style (Ps 42:10, cf. 1:10; Ps 18:9, and frequently, Sir. 49:7). In Ps 28:5, the prominent thought in David's mind is, that they shamefully fail to recognise how gloriously and graciously God has again and again acknowledged him as His anointed one. He has (2 Sam 7) received the promise, that God would build him a house, i.e., grant perpetual continuance to his kingship. The Absolomites are in the act of rebellion against this divine appointment. Hence they shall experience the very reverse of the divine promise given to David: Jahve will pull them down and not build them up, He will destroy, at its very commencement, this dynasty set up in opposition to God.
John Gill
28:1 Unto thee will I cry,.... This denotes the distress the psalmist was in, fervency and ardour in prayer, resolution to continue in it, and singularity with respect to the object of it; determining to cry to the Lord only; to which he was encouraged by what follows;
O Lord my rock; he being a strong tower and place of defence to him, in whom were all his safety, and his trust and confidence, and in whom he had an interest;
be not silent to me; or "deaf" (q); persons that do not hear are silent, and make no answer; as the Lord seems to be, when he returns no answer to the cries of his people; when he does not arise and help them; when he seems not to take any notice of his and their enemies, but stands at a distance from them, and as if he had forsaken them; see Ps 39:12; the words may be considered, as they are by some, as an address to Christ his rock, his advocate and intercessor; that he would not be silent, but speak for him, and present his supplications to God, with the much incense of his mediation; see 1Kings 7:8;
lest, if thou be silent to me, I become like them that go down into the pit; either like such that fall into a ditch, and cannot help themselves out, and they cry, and there is none to take them out from thence; or like such that die in battle, and are cast into a pit, and there buried in common with others; which David might fear would be his case, through Saul's violent pursuit after him; or lest he should be like the dead, who are not regarded, and are remembered no more; or lest he should really die by the hands of his enemies, and so be laid in the grave, the pit of corruption; or be in such distress and despair as even the damned in hell be, the pit out of which there is no deliverance.
(q) "ne obsurdescas", Vatablus, Tigurine version, Gejerus; so Ainsworth, Junius & Tremellius, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
28:1 An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people. (Ps 28:1-9)
my rock-- (Ps 18:2, Ps 18:31).
be not silent to me--literally, "from me," deaf or inattentive.
become like them, &c.--share their fate.
go down into the pit--or, "grave" (Ps 30:3).
27:127:1: Առ քեզ կարդացի Աստուած իմ, մի՛ լռեր յինէն. մի՛ երբէք լռիցես յինէն. զի մի՛ նմանիցեմ այնոցիկ որ իջանեն ՚ի գուբ[6748]։ [6748] ՚Ի լուս՛՛.Առ քեզ Տէր կարդացի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք.Մի՛ երբէք լռեր յինէն. նմանիցեմ այնոցիկ ոյք։
1 Քեզ կանչեցի, Տէ՛ր, անարձագանք մի՛ թողնիր ինձ, Աստուա՛ծ իմ. եթէ երբեւէ լուռ մնաս, կը նմանուեմ նրանց, ովքեր գերեզման են իջնում:
28 Ո՛վ Տէր, քեզի կը կանչեմ։Ո՛վ իմ Վէմս, մի՛ լռեր, Չըլլայ որ լռելուդ համար, Գերեզմանը* իջնողներուն նմանիմ։
Առ քեզ, Տէր, կարդացի. [151]Աստուած իմ, մի՛ լռեր յինէն. մի՛ երբեք լռեսցես յինէն, զի մի՛ նմանիցիմ այնոցիկ ոյք իջանեն ի գուբ:

27:1: Առ քեզ կարդացի Աստուած իմ, մի՛ լռեր յինէն. մի՛ երբէք լռիցես յինէն. զի մի՛ նմանիցեմ այնոցիկ որ իջանեն ՚ի գուբ[6748]։
[6748] ՚Ի լուս՛՛.Առ քեզ Տէր կարդացի. համաձայն ոմանց ՚ի բնաբ՛՛։ Ոմանք.Մի՛ երբէք լռեր յինէն. նմանիցեմ այնոցիկ ոյք։
1 Քեզ կանչեցի, Տէ՛ր, անարձագանք մի՛ թողնիր ինձ, Աստուա՛ծ իմ. եթէ երբեւէ լուռ մնաս, կը նմանուեմ նրանց, ովքեր գերեզման են իջնում:
28 Ո՛վ Տէր, քեզի կը կանչեմ։Ո՛վ իմ Վէմս, մի՛ լռեր, Չըլլայ որ լռելուդ համար, Գերեզմանը* իջնողներուն նմանիմ։
zohrab-1805▾ eastern-1994▾ western am▾
27:127:1 К тебе, Господи, взываю: твердыня моя! не будь безмолвен для меня, чтобы при безмолвии Твоем я не уподобился нисходящим в могилу.
27:2 εἰσάκουσον εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine ἐν εν in τῷ ο the δέεσθαί δεω bind; tie με με me πρὸς προς to; toward σέ σε.1 you ἐν εν in τῷ ο the με με me αἴρειν αιρω lift; remove χεῖράς χειρ hand μου μου of me; mine πρὸς προς to; toward ναὸν ναος sanctuary ἅγιόν αγιος holy σου σου of you; your
27:2 בִּ bi בְּ in קְרֹ֤ב qᵊrˈōv קרב approach עָלַ֨י׀ ʕālˌay עַל upon מְרֵעִים֮ mᵊrēʕîm רעע be evil לֶ le לְ to אֱכֹ֪ל ʔᵉḵˈōl אכל eat אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂ֫רִ֥י bᵊśˈārˌî בָּשָׂר flesh צָרַ֣י ṣārˈay צַר adversary וְ wᵊ וְ and אֹיְבַ֣י ʔōyᵊvˈay איב be hostile לִ֑י lˈî לְ to הֵ֖מָּה hˌēmmā הֵמָּה they כָשְׁל֣וּ ḵāšᵊlˈû כשׁל stumble וְ wᵊ וְ and נָפָֽלוּ׃ nāfˈālû נפל fall
27:2. audi Domine deprecationem meam cum clamavero ad te cum levavero manus meas ad oraculum sanctum tuumHear, O Lord, the voice of my supplication, when I pray to thee; when I lift up my hands to thy holy temple.
1. Unto thee, O LORD, will I call; my rock, be not thou deaf unto me: lest, if thou be silent unto me, I become like them that go down into the pit.
Unto thee will I cry, O LORD my rock; be not silent to me: lest, [if] thou be silent to me, I become like them that go down into the pit:

27:1 К тебе, Господи, взываю: твердыня моя! не будь безмолвен для меня, чтобы при безмолвии Твоем я не уподобился нисходящим в могилу.
27:2
εἰσάκουσον εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
ἐν εν in
τῷ ο the
δέεσθαί δεω bind; tie
με με me
πρὸς προς to; toward
σέ σε.1 you
ἐν εν in
τῷ ο the
με με me
αἴρειν αιρω lift; remove
χεῖράς χειρ hand
μου μου of me; mine
πρὸς προς to; toward
ναὸν ναος sanctuary
ἅγιόν αγιος holy
σου σου of you; your
27:2
בִּ bi בְּ in
קְרֹ֤ב qᵊrˈōv קרב approach
עָלַ֨י׀ ʕālˌay עַל upon
מְרֵעִים֮ mᵊrēʕîm רעע be evil
לֶ le לְ to
אֱכֹ֪ל ʔᵉḵˈōl אכל eat
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂ֫רִ֥י bᵊśˈārˌî בָּשָׂר flesh
צָרַ֣י ṣārˈay צַר adversary
וְ wᵊ וְ and
אֹיְבַ֣י ʔōyᵊvˈay איב be hostile
לִ֑י lˈî לְ to
הֵ֖מָּה hˌēmmā הֵמָּה they
כָשְׁל֣וּ ḵāšᵊlˈû כשׁל stumble
וְ wᵊ וְ and
נָפָֽלוּ׃ nāfˈālû נפל fall
27:2. audi Domine deprecationem meam cum clamavero ad te cum levavero manus meas ad oraculum sanctum tuum
Hear, O Lord, the voice of my supplication, when I pray to thee; when I lift up my hands to thy holy temple.
1. Unto thee, O LORD, will I call; my rock, be not thou deaf unto me: lest, if thou be silent unto me, I become like them that go down into the pit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ 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
2. "Поднимаю руки... к храму Твоему" - обычай молиться с воздетыми руками по направлению к храму, как месту обитания Господа.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prayer for Deliverance.

1 Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit. 2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle. 3 Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts. 4 Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert. 5 Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.
In these verses David is very earnest in prayer.
I. He prays that God would graciously hear and answer him, now that, in his distress, he called upon him, v. 1, 2. Observe his faith in prayer: O Lord, my rock, denoting his belief of God's power (he is a rock) and his dependence upon that power--"He is my rock, on whom I build my hope." Observe his fervency in prayer: "To thee will I cry, as one in earnest, being ready to sink, unless thou come in with seasonable succour." And observe how solicitous he is to obtain an answer: "Be not silent to me, as one angry at my prayers, Ps. lxxx. 4. Lord, speak to me, answer me with good words and comfortable words (Zech. i. 13); though the thing I pray for has not been given me, yet let God speak to me joy and gladness, and make me to hear them. Lord, speak for me, in answer to my prayers, plead my cause, command deliverances for me, and thus hear and answer the voice of my supplications." Two things he pleads:-- 1. The sad despair he should be in if God slighted him: "If thou be silent to me, and I have not the tokens of thy favour, I am like those that go down into the pit (that is, I am a dead man, lost and undone); if God be not my friend, appear not to me and appear not for me, my hope and my help will have perished." Nothing can be so cutting, so killing, to a gracious soul, as the want of God's favour and the sense of his displeasure. I shall be like those that go down to hell (so some understand it); for what is the misery of the damned but this, that God is ever silent to them and deaf to their cry? Those are in some measure qualified for God's favour, and may expect it, who are thus possessed with a dread of his wrath, and to whom his frowns are worse than death. 2. The good hopes he had that God would favour him: I lift up my hands towards thy holy oracle, which denotes, not only an earnest desire, but an earnest expectation, thence to receive an answer of peace. The most holy place within the veil is here, as elsewhere, called the oracle; there the ark and the mercy-seat were, there God was said to dwell between the cherubim, and thence he spoke to his people, Num. vii. 89. That was a type of Christ, and it is to him that we must lift up our eyes and hands, for through him all good comes from God to us. It was also a figure of heaven (Heb. ix. 24); and from God as our Father in heaven we are taught to expect an answer to our prayers. The scriptures are called the oracles of God, and to them we must have an eye in our prayers and expectations. There is the word on which God hath caused and encouraged us to hope.
II. He deprecates the doom of wicked people, as before (Ps. xxvi. 9, "Gather not my soul with sinners): Lord, I attend thy holy oracle, draw me not away from that with the wicked, and with the workers of iniquity," v. 3. 1. "Save me from being entangled in the snares they have laid for me. They flatter and cajole me, and speak peace to me; but they have a design upon me, for mischief is in their heart; they aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn away and ruined by their cursed plots; for they have, can have, no power, no success, against me, except it be given them from above." 2. "Save me from being infected with their sins and from doing as they do. Let me not be drawn away by their fallacious arguments, or their allurements, from the holy oracle (where I desire to dwell all the days of my life), to practise any wicked works;" see Ps. cxli. 4. "Lord, never leave me to myself, to use such arts of deceit and treachery for my safety as they use to my ruin. Let no event of Providence be an invincible temptation to me, to draw me either into the imitation or into the interest of wicked people." Good men dread the way of sinners; the best are sensible of the danger they are in of being drawn aside into it; and therefore we should all pray earnestly to God for his grace to keep us in our integrity. 3. "Save me from being involved in their doom; let me not be led forth with the workers of iniquity, for I am not one of those that speak peace while war is in their hearts." Note, Those that are careful not to partake with sinners in their sins have reason to hope that they shall not partake with them in their plagues, Rev. xviii. 4.
III. He imprecates the just judgments of God upon the workers of iniquity (v. 4): Give them according to their deeds. This is not the language of passion or revenge, nor is it inconsistent with the duty of praying for our enemies. But, 1. Thus he would show how far he was from complying with the workers of iniquity, and with what good reason he had begged not to be drawn away with them, because he was convinced that they could not be made more miserable then to be dealt with according to their deeds. 2. Thus he would express his zeal for the honour of God's justice in the governing world. "Lord, they think all well that they do, and justify themselves in their wicked practices. Lord, give them after the work of their hands, and so undeceive those about them, who think there is no harm in what they do because it goes unpunished," Ps. xciv. 1, 2. 3. This prayer is a prophecy that God will, sooner or later, render to all impenitent sinners according to their deserts. If what has been done amiss be not undone by repentance, there will certainly come a reckoning day, when God will render to every man who persists in his evil deeds according to them. It is a prophecy particularly of the destruction of destroyers: "They speak peace to their neighbours, but mischief is in their hearts; Lord, give them according to their deeds, let the spoilers be spoiled, and let those be treacherously dealt with who have thus dealt treacherously;" see Isa. xxxiii. 1; Rev. xviii. 6; xiii. 10. Observe, He foretels that God will reward them, not only according to their deed, but according to the wickedness of their endeavours; for sinners shall be reckoned with, not only for the mischief they have done, but for the mischief they would have done, which they designed, and did what they could to effect. And, if God go by this rule in dealing with the wicked, surely he will do so in dealing with the righteous, and will reward them, not only for the good they have done, but for the good they have endeavoured to do, though they could not accomplish it.
IV. He foretels their destruction for their contempt of God and his hand (v. 5): "Because they regard not the works of the Lord and the operations of his hands, by which he manifests himself and speaks to the children of men, he will destroy them in this world and in the other, and not build them up." Note, A stupid regardlessness of the works of God is the cause of their ruin. Why do men question the being or attributes of God, but because they do not duly regard his handiworks, which declare his glory, and in which the invisible things of him are clearly seen? Why do men forget God, and live without him, nay, affront God, and live in rebellion against him, but because they consider not the instances of that wrath of his which is revealed from heaven against all ungodliness and unrighteousness of men? Why do the enemies of God's people hate and persecute them, and devise mischief against them, but because they regard not the works God has wrought for his church, by which he has made it appear how dear it is to him? See Isa. v. 12.
In singing this we must arm ourselves against all temptations to join with the workers of iniquity, and animate ourselves against all the troubles we may be threatened with by the workers of iniquity.
Adam Clarke: Commentary on the Bible - 1831
28:2: Toward thy holy oracle - דביר קדשך debir kodshecha; debir properly means that place in the holy of holies from which God gave oracular answers to the high priest. This is a presumptive proof that there was a temple now standing; and the custom of stretching out the hands in prayer towards the temple, when the Jews were at a distance from it, is here referred to.
Albert Barnes: Notes on the Bible - 1834
28:2: Hear the voice of my supplications - It was not mental prayer which he offered; it was a petition uttered audibly.
When I lift up my hands - To lift up the hands denotes supplication, as this was a common attitude in prayer. See the notes at Ti1 2:8.
Toward thy holy oracle - Margin, as in Hebrew, "toward the oracle of thy holiness." The word "oracle" as used here denotes the place where the answer to prayer is given. The Hebrew word - דביר debı̂ yr - means properly the inner sanctuary of the tabernacle or the temple, the place where God was supposed to reside, and where He gave responses to the prayers of His people: the same place which is elsewhere called the holy of holies. See the notes at Heb 9:3-14. The Hebrew word is found only here and in Kg1 6:5, Kg1 6:16, Kg1 6:19-23, Kg1 6:31; Kg1 7:49; Kg1 8:6, Kg1 8:8; Ch2 3:16; Ch2 4:20; Ch2 5:7, Ch2 5:9. The idea here is that he who prayed stretched out his hands toward that sacred place where God was supposed to dwell. So we stretch out our hands toward heaven - the sacred dwelling-place of God. Compare the notes at Psa 5:7. The Hebrew word is probably derived from the verb to "speak;" and, according to this derivation, the idea is that God spoke to His people; that he "communed" with them; that He answered their prayers from that sacred recess - His special dwelling-place. See Exo 25:22; Num 7:89.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:2: when: Psa 63:4, Psa 125:5, Psa 134:2, Psa 141:2, Psa 143:6; Ch2 6:13; Ti1 2:8
thy holy oracle: or, the oracle of thy sanctuary, Psa 5:7, Psa 138:2; Kg1 6:19, Kg1 6:22, Kg1 6:23, Kg1 8:6-8, Kg1 8:28-30, Kg1 8:38; Dan 6:10
Geneva 1599
28:2 Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy (b) holy oracle.
(b) He counts himself as a dead man, till God shows his favour toward him, and grants him his petition.
John Gill
28:2 Hear the voice of my supplications,.... Which proceed from the Spirit of grace and of supplication, and are put up in an humble manner, under a sense of wants and unworthiness, and on the foot of grace and mercy, and not merit;
when I cry unto thee; as he now did, and determined he would, and continue so doing, until he was heard;
when I lift up my hands toward thy holy oracle: the holy of holies, in the tabernacle and in the temple, which was sometimes so called, 3Kings 6:23; compared with 2Chron 3:10; where were the ark, the mercy seat, and cherubim, between which the Lord dwelt, and gave responses to his people; or heaven itself, which the holy of holies was a figure of; where is the throne of God, and from whence he hears the prayers of his people directed to him; or else Christ himself, who is the most Holy, and the "Debir", or Oracle, who speaks to the Lord for his people; and by whom the Lord speaks to them again, and communes with them. The oracle had its name, "debir", from speaking. Lifting up of the hands is a prayer gesture, and here designs the performance of that duty to God in heaven, through Christ; see Lam 3:41; it was frequently used, even by the Heathens, as a prayer gesture (r); see Ps 141:2.
(r) "Duplices manus ad sidera tendit--et paulo post--et ambas ad coelum tendit palmas", Virgil. Aeneid. 10. vid. Aeneid. 2. "Ad coelum manibus sublatis", Horat. Satyr. l. 2. satyr. 5. v. 97. "Coelo supines si tuleris manus", ib. Carmin. l. 3. Ode 23. v. 1. "Et pandere palmas ante Deum delubra", Lucretius l. 5. prope finem , Homer. Iliad. 5. v. 174.
John Wesley
28:2 Towards - Towards the holy of holies, because there the ark was; from whence God gave oracular answers to his people.
Robert Jamieson, A. R. Fausset and David Brown
28:2 lift up my hands--a gesture of prayer (Ps 63:4; Ps 141:2).
oracle--place of speaking (Ex 25:22; Num 7:89), where God answered His people (compare Ps 5:7).
27:227:2: Լո՛ւր Տէր ձայնի խնդրուածաց իմոց յաղաչել ինձ առ քեզ, ՚ի համբառնա՛լ ձեռաց իմոց ՚ի տաճար սուրբ քո։
2 Լսի՛ր, Տէ՛ր, պաղատանքիս ձայնը, երբ ես աղաչեմ քեզ, երբ ձեռքերս դէպի սուրբ տաճարդ պարզեմ:
2 Լսէ՛ իմ խնդրուածքիս ձայնը Երբ քեզի աղաչեմ, Երբ իմ ձեռքերս վերցնեմ Դէպի քու սուրբ դաբիրդ։
Լուր, Տէր, ձայնի խնդրուածոց իմոց յաղաչել ինձ առ քեզ, ի համբառնալ ձեռաց իմոց ի տաճար սուրբ քո:

27:2: Լո՛ւր Տէր ձայնի խնդրուածաց իմոց յաղաչել ինձ առ քեզ, ՚ի համբառնա՛լ ձեռաց իմոց ՚ի տաճար սուրբ քո։
2 Լսի՛ր, Տէ՛ր, պաղատանքիս ձայնը, երբ ես աղաչեմ քեզ, երբ ձեռքերս դէպի սուրբ տաճարդ պարզեմ:
2 Լսէ՛ իմ խնդրուածքիս ձայնը Երբ քեզի աղաչեմ, Երբ իմ ձեռքերս վերցնեմ Դէպի քու սուրբ դաբիրդ։
zohrab-1805▾ eastern-1994▾ western am▾
27:227:2 Услышь голос молений моих, когда я взываю к Тебе, когда поднимаю руки мои к святому храму Твоему.
27:3 μὴ μη not συνελκύσῃς συνελκω with; amid ἁμαρτωλῶν αμαρτωλος sinful τὴν ο the ψυχήν ψυχη soul μου μου of me; mine καὶ και and; even μετὰ μετα with; amid ἐργαζομένων εργαζομαι work; perform ἀδικίαν αδικια injury; injustice μὴ μη not συναπολέσῃς συναπολλυμι destroy with με με me τῶν ο the λαλούντων λαλεω talk; speak εἰρήνην ειρηνη peace μετὰ μετα with; amid τῶν ο the πλησίον πλησιον near; neighbor αὐτῶν αυτος he; him κακὰ κακος bad; ugly δὲ δε though; while ἐν εν in ταῖς ο the καρδίαις καρδια heart αὐτῶν αυτος he; him
27:3 אִם־ ʔim- אִם if תַּחֲנֶ֬ה taḥᵃnˈeh חנה encamp עָלַ֨י׀ ʕālˌay עַל upon מַחֲנֶה֮ maḥᵃneh מַחֲנֶה camp לֹֽא־ lˈō- לֹא not יִירָ֪א yîrˈā ירא fear לִ֫בִּ֥י lˈibbˌî לֵב heart אִם־ ʔim- אִם if תָּק֣וּם tāqˈûm קום arise עָ֭לַי ˈʕālay עַל upon מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war בְּ֝ ˈbᵊ בְּ in זֹ֗את zˈōṯ זֹאת this אֲנִ֣י ʔᵃnˈî אֲנִי i בֹוטֵֽחַ׃ vôṭˈēₐḥ בטח trust
27:3. ne trahas me cum impiis et cum operantibus iniquitatem qui loquuntur pacem cum amicis suis et est malum in corde eorumDraw me not away together with the wicked; and with the workers of iniquity destroy me not: Who speak peace with their neighbour, but evils are in their hearts.
2. Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.
Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle:

27:2 Услышь голос молений моих, когда я взываю к Тебе, когда поднимаю руки мои к святому храму Твоему.
27:3
μὴ μη not
συνελκύσῃς συνελκω with; amid
ἁμαρτωλῶν αμαρτωλος sinful
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
καὶ και and; even
μετὰ μετα with; amid
ἐργαζομένων εργαζομαι work; perform
ἀδικίαν αδικια injury; injustice
μὴ μη not
συναπολέσῃς συναπολλυμι destroy with
με με me
τῶν ο the
λαλούντων λαλεω talk; speak
εἰρήνην ειρηνη peace
μετὰ μετα with; amid
τῶν ο the
πλησίον πλησιον near; neighbor
αὐτῶν αυτος he; him
κακὰ κακος bad; ugly
δὲ δε though; while
ἐν εν in
ταῖς ο the
καρδίαις καρδια heart
αὐτῶν αυτος he; him
27:3
אִם־ ʔim- אִם if
תַּחֲנֶ֬ה taḥᵃnˈeh חנה encamp
עָלַ֨י׀ ʕālˌay עַל upon
מַחֲנֶה֮ maḥᵃneh מַחֲנֶה camp
לֹֽא־ lˈō- לֹא not
יִירָ֪א yîrˈā ירא fear
לִ֫בִּ֥י lˈibbˌî לֵב heart
אִם־ ʔim- אִם if
תָּק֣וּם tāqˈûm קום arise
עָ֭לַי ˈʕālay עַל upon
מִלְחָמָ֑ה milḥāmˈā מִלְחָמָה war
בְּ֝ ˈbᵊ בְּ in
זֹ֗את zˈōṯ זֹאת this
אֲנִ֣י ʔᵃnˈî אֲנִי i
בֹוטֵֽחַ׃ vôṭˈēₐḥ בטח trust
27:3. ne trahas me cum impiis et cum operantibus iniquitatem qui loquuntur pacem cum amicis suis et est malum in corde eorum
Draw me not away together with the wicked; and with the workers of iniquity destroy me not: Who speak peace with their neighbour, but evils are in their hearts.
2. Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Так как Бог правосуден и справедлив, а враги Давида поступают недостойно и греховно, то он уверен, что они будут наказаны Богом. Настоящее положение Давида, преследуемого этими врагами, настолько тяжело и опасно, что угрожает его жизни. Гибель его от беззаконных врагов как бы приравнивала его судьбу к судьбе последних, а отсюда он являлся как бы нечистым. Означенная молитва Давида тогда имеет следующий смысл: не погуби меня, чтобы не сравняться мне с нечестивыми.
Adam Clarke: Commentary on the Bible - 1831
28:3: Draw file not away - Let me not be involved in the punishment of the wicked.
Albert Barnes: Notes on the Bible - 1834
28:3: Draw me not away with the wicked - See the notes at Psa 26:9. The prayer here, as well as the prayer in Psa 26:9, expresses a strong desire not to be united with wicked people in feeling or in destiny - in life or in death - on earth or in the future world. The reason of the prayer seems to have been that the psalmist, being at this time under a strong temptation to associate with wicked persons, and feeling the force of the temptation, was apprehensive that he should be left to "yield" to it, and to become associated with them. Deeply conscious of this danger, he earnestly prays that he may not be left to yield to the power of the temptation, and fall into sin. So the Saviour Mat 6:13 has taught us to pray, "And lead us not into temptation." None who desire to serve God can be insensible to the propriety of this prayer. The temptations of the world are so strong; the amusements in which the world indulges are so brilliant and fascinating; they who invite us to partake of their pleasures are often so elevated in their social position, so refined in their manners, and so cultivated by education; the propensities of our hearts for such indulgences are so strong by nature; habits formed before our conversion are still so powerful; and the prospect of worldly advantages from compliance with the customs of those around us are often so great - that we cannot but feel that it is proper for us to go to the throne of grace, and to plead earnestly with God that he will keep us and not suffer us to fall into the snare.
Especially is this true of those who before they were converted had indulged in habits of intemperance, or in sensual pleasures of any kind, and who are invited by their old companions in sin again to unite with them in their pursuits. Here all the power of the former habit returns; here often there is a most fierce struggle between conscience and the old habit for victory; here especially those who are thus tempted need the grace of God to keep them; here there is special appropriateness in the prayer, "Draw me not away with the wicked."
And with the workers of iniquity - In any form. With those who do evil.
Which speak peace to their neighbours - Who speak words of friendliness. Who "seem" to be persuading you to do that which is for your good. Who put on plausible pretexts. They appear to be your friends; they profess to be so. They use flattering words while they tempt you to go astray.
But mischief is in their hearts - They are secretly plotting your ruin. They wish to lead you into such courses of life in order that you may fall into sin; that you may dishonor religion; that you may disgrace your profession; or that they may in some way profit by your compliance with their counsels. So the wicked, under plausible pretences, would allure the good; so the corrupt would seduce the innocent; so the enemies of God would entice his friends, that they may bring shame and reproach upon the cause of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:3: Draw: Psa 26:9; Num 16:26; Mat 25:41, Mat 25:46
speak: Psa 12:2, Psa 55:21, Psa 62:4; Jer 9:8, Jer 9:9; Mic 3:5; Mat 22:15-18
mischief: Psa 7:14, Psa 10:7, Psa 10:14, Psa 36:4, Psa 52:1; Pro 26:23-26
Geneva 1599
28:3 (c) Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief [is] in their hearts.
(c) Destroy not the good with the bad.
John Gill
28:3 Draw me not away with the wicked,.... That is, with those who are notoriously wicked; who are inwardly and outwardly wicked; whose inward part is very wickedness, and who sell themselves and give up themselves to work wickedness: the sense is, that God would not suffer him to be drawn away, or drawn aside by wicked men, but that he would deliver him from temptation; or that he would not give him up into their hands, to be at their mercy; who he knew would not spare him, if they had him in their power; or that he might not die the death of the wicked, and perish with them; see Ps 26:9;
and with the workers of iniquity; who make it the trade and business of their lives to commit sin; and which may be applied, not only to profane sinners, but to professors of religion, Mt 7:23; since it follows,
which speak peace to their neighbours, but mischief is in their hearts; hypocrites, double minded men, who have a form of godliness, but deny the power of it; pretend to religion, and have none; and speak fair to the face, but design mischief and ruin; as Saul and his servants did to David, 1Kings 18:17.
John Wesley
28:3 Draw not - Do not drag me; as thou dost these, to execution and destruction.
Robert Jamieson, A. R. Fausset and David Brown
28:3 Draw me not away--implies punishment as well as death (compare Ps 26:9). Hypocrisy is the special wickedness mentioned.
27:327:3: Մի՛ համարիր ընդ ամպարիշտս զանձն իմ. մի՛ ընդ այնոսիկ որ գործեն զանօրէնութիւն կորուսաներ զիս։ Ոյք խօսէին զխաղաղութիւն ընդ ընկերս իւրեանց, եւ չարութիւն է ՚ի սիրտս նոցա[6749]։ [6749] Ոմանք.Եւ մի՛ ընդ այնոսիկ... Ոյք խօսին։
3 Ամբարիշտների շարքը մի՛ դասիր ինձ եւ մի՛ կործանիր ինձ նրանց հետ, որ անօրէնութիւն են գործում, որ հաշտութեան մասին են խօսում իրենց ընկերների հետ, բայց սրտներում չարութիւն կայ:
3 Զիս մի՛ կորսնցներ ամբարիշտներուն հետ Ու անօրէնութիւն գործողներուն հետ, Որոնք իրենց ընկերներուն հետ խաղաղութեամբ կը խօսին, Բայց սրտերնուն մէջ չարութիւն կայ։
Մի՛ համարիր ընդ ամպարիշտս զանձն իմ, եւ մի՛ ընդ այնոսիկ ոյք գործեն զանօրէնութիւն` կորուսաներ զիս. ոյք խօսէին զխաղաղութիւն ընդ ընկերս իւրեանց, եւ չարութիւն է ի սիրտս նոցա:

27:3: Մի՛ համարիր ընդ ամպարիշտս զանձն իմ. մի՛ ընդ այնոսիկ որ գործեն զանօրէնութիւն կորուսաներ զիս։ Ոյք խօսէին զխաղաղութիւն ընդ ընկերս իւրեանց, եւ չարութիւն է ՚ի սիրտս նոցա[6749]։
[6749] Ոմանք.Եւ մի՛ ընդ այնոսիկ... Ոյք խօսին։
3 Ամբարիշտների շարքը մի՛ դասիր ինձ եւ մի՛ կործանիր ինձ նրանց հետ, որ անօրէնութիւն են գործում, որ հաշտութեան մասին են խօսում իրենց ընկերների հետ, բայց սրտներում չարութիւն կայ:
3 Զիս մի՛ կորսնցներ ամբարիշտներուն հետ Ու անօրէնութիւն գործողներուն հետ, Որոնք իրենց ընկերներուն հետ խաղաղութեամբ կը խօսին, Բայց սրտերնուն մէջ չարութիւն կայ։
zohrab-1805▾ eastern-1994▾ western am▾
27:327:3 Не погуби меня с нечестивыми и с делающими неправду, которые с ближними своими говорят о мире, а в сердце у них зло.
27:4 δὸς διδωμι give; deposit αὐτοῖς αυτος he; him κατὰ κατα down; by τὰ ο the ἔργα εργον work αὐτῶν αυτος he; him καὶ και and; even κατὰ κατα down; by τὴν ο the πονηρίαν πονηρια harm; malignancy τῶν ο the ἐπιτηδευμάτων επιτηδευμα he; him κατὰ κατα down; by τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτῶν αυτος he; him δὸς διδωμι give; deposit αὐτοῖς αυτος he; him ἀπόδος αποδιδωμι render; surrender τὸ ο the ἀνταπόδομα ανταποδομα repayment αὐτῶν αυτος he; him αὐτοῖς αυτος he; him
27:4 אַחַ֤ת׀ ʔaḥˈaṯ אֶחָד one שָׁאַ֣לְתִּי šāʔˈaltî שׁאל ask מֵֽ mˈē מִן from אֵת־ ʔēṯ- אֵת together with יְהוָה֮ [yᵊhwāh] יְהוָה YHWH אֹותָ֪הּ ʔôṯˈāh אֵת [object marker] אֲבַ֫קֵּ֥שׁ ʔᵃvˈaqqˌēš בקשׁ seek שִׁבְתִּ֣י šivtˈî ישׁב sit בְּ bᵊ בְּ in בֵית־ vêṯ- בַּיִת house יְ֭הוָה [ˈyhwāh] יְהוָה YHWH כָּל־ kol- כֹּל whole יְמֵ֣י yᵊmˈê יֹום day חַיַּ֑י ḥayyˈay חַיִּים life לַ la לְ to חֲזֹ֥ות ḥᵃzˌôṯ חזה see בְּ bᵊ בְּ in נֹֽעַם־ nˈōʕam- נֹעַם kindness יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH וּ û וְ and לְ lᵊ לְ to בַקֵּ֥ר vaqqˌēr בקר attend to בְּ bᵊ בְּ in הֵיכָלֹֽו׃ hêḵālˈô הֵיכָל palace
27:4. da eis secundum opus suum et secundum malum adinventionum suarum iuxta opus manuum suarum da eis redde retributionem suam illisGive them according to their works, and according to the wickedness of their inventions. According to the works of their hands give thou to them: render to them their reward.
3. Draw me not away with the wicked, and with the workers of iniquity; which speak peace with their neighbours, but mischief is in their hearts.
Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief [is] in their hearts:

27:3 Не погуби меня с нечестивыми и с делающими неправду, которые с ближними своими говорят о мире, а в сердце у них зло.
27:4
δὸς διδωμι give; deposit
αὐτοῖς αυτος he; him
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
αὐτῶν αυτος he; him
καὶ και and; even
κατὰ κατα down; by
τὴν ο the
πονηρίαν πονηρια harm; malignancy
τῶν ο the
ἐπιτηδευμάτων επιτηδευμα he; him
κατὰ κατα down; by
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτῶν αυτος he; him
δὸς διδωμι give; deposit
αὐτοῖς αυτος he; him
ἀπόδος αποδιδωμι render; surrender
τὸ ο the
ἀνταπόδομα ανταποδομα repayment
αὐτῶν αυτος he; him
αὐτοῖς αυτος he; him
27:4
אַחַ֤ת׀ ʔaḥˈaṯ אֶחָד one
שָׁאַ֣לְתִּי šāʔˈaltî שׁאל ask
מֵֽ mˈē מִן from
אֵת־ ʔēṯ- אֵת together with
יְהוָה֮ [yᵊhwāh] יְהוָה YHWH
אֹותָ֪הּ ʔôṯˈāh אֵת [object marker]
אֲבַ֫קֵּ֥שׁ ʔᵃvˈaqqˌēš בקשׁ seek
שִׁבְתִּ֣י šivtˈî ישׁב sit
בְּ bᵊ בְּ in
בֵית־ vêṯ- בַּיִת house
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
יְמֵ֣י yᵊmˈê יֹום day
חַיַּ֑י ḥayyˈay חַיִּים life
לַ la לְ to
חֲזֹ֥ות ḥᵃzˌôṯ חזה see
בְּ bᵊ בְּ in
נֹֽעַם־ nˈōʕam- נֹעַם kindness
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
וּ û וְ and
לְ lᵊ לְ to
בַקֵּ֥ר vaqqˌēr בקר attend to
בְּ bᵊ בְּ in
הֵיכָלֹֽו׃ hêḵālˈô הֵיכָל palace
27:4. da eis secundum opus suum et secundum malum adinventionum suarum iuxta opus manuum suarum da eis redde retributionem suam illis
Give them according to their works, and according to the wickedness of their inventions. According to the works of their hands give thou to them: render to them their reward.
3. Draw me not away with the wicked, and with the workers of iniquity; which speak peace with their neighbours, but mischief is in their hearts.
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jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
28:4: Give them - Is the same as thou wilt give them; a prophetic declaration of what their lot will be.
Albert Barnes: Notes on the Bible - 1834
28:4: Give them according to their deeds - Deal righteously with them. Recompense them as they deserve.
And according to the wickedness of their endeavours - Their designs; their works; their plans.
Give them after the work of their hands - Reward them according to what they do.
Render to them their desert - A just recompense. This whole verse is a prayer that God would deal "justly" with them. There is no evidence that there is anything of vindictiveness or malice in the prayer. In itself considered, there is no impropriety in praying that "justice" may be done to the violators of law. See the general introduction, section 6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:4: Give: Psa 5:10, Psa 59:12, Psa 59:13, Psa 69:22-24; Jer 18:21-23; Ti2 4:14; Rev 18:6
and: Psa 2:1-5, Psa 21:10; Eze 38:10
the work: Psa 62:12, Psa 103:10, Psa 109:17-21, Psa 103:3, Psa 103:4; Rom 2:6-8, Rom 11:22
render: Ezr 9:13
Geneva 1599
28:4 (d) Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.
(d) He thus prayed in respect to God's glory and not for his own cause, being assured that God would punish the persecutors of his Church.
John Gill
28:4 Give them according to their deeds,.... According to the demerit of them, which is death, even death eternal;
and according to the wickedness of their endeavours; for though wicked men do not always succeed; yet their want of success does not excuse their wickedness;
give them after the work of their hands; see Ti2 4:14;
render to them their desert; what their iniquities, in thought, word, and deed, deserve: such petitions are not contrary to that Christian charity which the Gospel recommends; nor do they savour of a spirit of revenge, which is condemned by the word of God; for it should be observed, that these things are said with respect to men given up to a reprobate mind; and that the psalmist does not seek to avenge himself, nor to gratify his own mind; but he sought the glory of God, and moreover spoke by a prophetic spirit, knowing what was the will of God in this case; see Ps 28:5; and therefore these petitions of his are not to be drawn into an example in common and ordinary cases.
Robert Jamieson, A. R. Fausset and David Brown
28:4 The imprecation is justified in Ps 28:5. The force of the passage is greatly enhanced by the accumulation of terms describing their sin.
endeavours--points out their deliberate sinfulness.
27:427:4: Տո՛ւր նոցա Տէր ըստ գո՛րծս նոցա, ըստ անօրէնութեան գնացից նոցա հատո՛ նոցա։ Ըստ գործոց ձեռաց նոցա հատո՛ նոցա՝ զհատուցումն նոցա նոցին[6750]։ [6750] Ոսկան.Ըստ գործոց նոցա։
4 Վարձատրի՛ր նրանց, Տէ՛ր, ըստ իրենց արարքների, իրենց անօրէն վարքի համեմատ հատուցի՛ր նրանց, նրանց ձեռքերի գործին նայելով՝ տո՛ւր իրենց հատուցումն իրենց:
4 Հատուցանէ անոնց իրենց գործերուն համեմատ Ու իրենց ըրած չարութեանը համեմատ. Իրենց ձեռքերուն գործերուն համաձայն Հատուցում ըրէ անոնց։
Տուր նոցա, Տէր, ըստ գործոց նոցա, ըստ անօրէնութեան գնացից նոցա հատո նոցա. ըստ գործոց ձեռաց նոցա հատո նոցա` զհատուցումն նոցա նոցին:

27:4: Տո՛ւր նոցա Տէր ըստ գո՛րծս նոցա, ըստ անօրէնութեան գնացից նոցա հատո՛ նոցա։ Ըստ գործոց ձեռաց նոցա հատո՛ նոցա՝ զհատուցումն նոցա նոցին[6750]։
[6750] Ոսկան.Ըստ գործոց նոցա։
4 Վարձատրի՛ր նրանց, Տէ՛ր, ըստ իրենց արարքների, իրենց անօրէն վարքի համեմատ հատուցի՛ր նրանց, նրանց ձեռքերի գործին նայելով՝ տո՛ւր իրենց հատուցումն իրենց:
4 Հատուցանէ անոնց իրենց գործերուն համեմատ Ու իրենց ըրած չարութեանը համեմատ. Իրենց ձեռքերուն գործերուն համաձայն Հատուցում ըրէ անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
27:427:4 Воздай им по делам их, по злым поступкам их; по делам рук их воздай им, отдай им заслуженное ими.
27:5 ὅτι οτι since; that οὐ ου not συνῆκαν συνιημι comprehend εἰς εις into; for τὰ ο the ἔργα εργον work κυρίου κυριος lord; master καὶ και and; even εἰς εις into; for τὰ ο the ἔργα εργον work τῶν ο the χειρῶν χειρ hand αὐτοῦ αυτος he; him καθελεῖς καθαιρεω take down; demolish αὐτοὺς αυτος he; him καὶ και and; even οὐ ου not μὴ μη not οἰκοδομήσεις οικοδομεω build αὐτούς αυτος he; him
27:5 כִּ֤י kˈî כִּי that יִצְפְּנֵ֨נִי׀ yiṣpᵊnˌēnî צפן hide בְּ bᵊ בְּ in סֻכֹּה֮ sukkō סֹךְ cover בְּ bᵊ בְּ in יֹ֪ום yˈôm יֹום day רָ֫עָ֥ה rˈāʕˌā רָעָה evil יַ֭סְתִּרֵנִי ˈyastirēnî סתר hide בְּ bᵊ בְּ in סֵ֣תֶר sˈēṯer סֵתֶר hiding place אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent בְּ֝ ˈbᵊ בְּ in צ֗וּר ṣˈûr צוּר rock יְרֹומְמֵֽנִי׃ yᵊrômᵊmˈēnî רום be high
27:5. quoniam non intellegunt opera Domini et opus manuum eius destrues eos et non aedificabisBecause they have not understood the works of the Lord, and the operations of his hands: thou shalt destroy them, and shalt not build them up.
4. Give them according to their work, and according to the wickedness of their doings: give them after the operation of their hands; render to them their desert.
Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert:

27:4 Воздай им по делам их, по злым поступкам их; по делам рук их воздай им, отдай им заслуженное ими.
27:5
ὅτι οτι since; that
οὐ ου not
συνῆκαν συνιημι comprehend
εἰς εις into; for
τὰ ο the
ἔργα εργον work
κυρίου κυριος lord; master
καὶ και and; even
εἰς εις into; for
τὰ ο the
ἔργα εργον work
τῶν ο the
χειρῶν χειρ hand
αὐτοῦ αυτος he; him
καθελεῖς καθαιρεω take down; demolish
αὐτοὺς αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
οἰκοδομήσεις οικοδομεω build
αὐτούς αυτος he; him
27:5
כִּ֤י kˈî כִּי that
יִצְפְּנֵ֨נִי׀ yiṣpᵊnˌēnî צפן hide
בְּ bᵊ בְּ in
סֻכֹּה֮ sukkō סֹךְ cover
בְּ bᵊ בְּ in
יֹ֪ום yˈôm יֹום day
רָ֫עָ֥ה rˈāʕˌā רָעָה evil
יַ֭סְתִּרֵנִי ˈyastirēnî סתר hide
בְּ bᵊ בְּ in
סֵ֣תֶר sˈēṯer סֵתֶר hiding place
אָהֳלֹ֑ו ʔohᵒlˈô אֹהֶל tent
בְּ֝ ˈbᵊ בְּ in
צ֗וּר ṣˈûr צוּר rock
יְרֹומְמֵֽנִי׃ yᵊrômᵊmˈēnî רום be high
27:5. quoniam non intellegunt opera Domini et opus manuum eius destrues eos et non aedificabis
Because they have not understood the works of the Lord, and the operations of his hands: thou shalt destroy them, and shalt not build them up.
4. Give them according to their work, and according to the wickedness of their doings: give them after the operation of their hands; render to them their desert.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Не внимательны к действиям Господа и к делу рук Его" - враги Давида в своих действиях руководятся личными влечениями, не заботясь о том, что их дела могут и идут в несогласии с делами Бога. Под последними разумеются определения Бога относительно Давида, которого он помазал на царство (см. 8: ст. ) и которому, поэтому, заповедано Богом оказывать повиновение со стороны народа. Враги Давида этого "действия" Господа не хотят слушать, а желают низложить его, чем вызывают на себя гнев Господа, который их "разрушит".
Adam Clarke: Commentary on the Bible - 1831
28:5: They regard not the works of the Lord - They have no knowledge of the true God, either as to his nature, or as to his works.
He shall destroy them, and not build them up - This is a remarkable prophecy, and was literally fulfilled: the Babylonian empire was destroyed by Cyrus, and never built up again; for he founded the Persian empire on its ruins. haven the place where Babylon stood is now no longer known.
Albert Barnes: Notes on the Bible - 1834
28:5: Because they regard not the works of the Lord - What the Lord does in creation; in his providence; through His commands and laws; and by His Spirit. They do not find pleasure in His works; they do not give heed to the intimations of His will in His providential dealings; they do not listen to His commands; they do not yield to the influences of His Spirit. "Nor the operation of his hands." What He is now doing. The sense is essentially the same as in the former member of the sentence.
He shall destroy them - He will pull them down, instead of building them up. They expose themselves to His displeasure, and He will bring deserved punishment upon them.
And not build them up - He will not favor them; He will not give them prosperity. Health, happiness, salvation are to be found only in conformity with the laws which God has ordained. Neither can be found in violating those laws, or in any other method than that which He has ordained. Sooner or later the violation of law, in regard to these things, and in regard to everything, must lead to calamity and ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:5: Because: Psa 10:5, Psa 92:4-6, Psa 104:24, Psa 111:2-4; Job 34:26, Job 34:27; Isa 5:12, Isa 22:11; Isa 26:9-11; Hos 14:9; Joh 12:37; Rom 1:20, Rom 1:28
operation: Psa 8:3, Psa 19:1, Psa 19:2; Num 23:23; Isa 40:26, Isa 45:8, Isa 45:12, Isa 45:18; Jer 10:12, Jer 10:13; Eph 1:19-21
not build: Sa2 7:13, Sa2 7:27; Kg1 11:38; Jer 31:4, Jer 32:20, Jer 32:21
Geneva 1599
28:5 Because they regard not the works of the LORD, nor the operation of his hands, he shall (e) destroy them, and not build them up.
(e) Let them be utterly destroyed as in (Mal 1:4).
John Gill
28:5 Because they regard not the works of the Lord,.... Neither the work of creation, as if there was no first cause of all things; nor the work of Providence, taking no notice either of the judgments or of the mercies of God; as though they believed that God had forsaken the earth, and would do neither good nor evil; and still less the work of redemption, which in covenant, promise, and prophecy, was appointed for the Messiah to work out; and as for the work of the Spirit of God upon the soul, they had no notion of that, of the nature and necessity of it; the things of the Spirit of God being foolishness to them, and undiscernible by them; see Is 5:12. Perhaps the psalmist may have some regard to his being anointed by Samuel, according to the will of God, and to the victory which he obtained over Goliath, and over others, which justly gained him great esteem among some, and created envy in others; and also the wonderful protection of him from time to time; the Chaldee paraphrase is, "because they do not understand the law of the Lord". It follows,
nor the operation of his hands; in which his hand was so very apparent, that nothing less could be said than that this was the finger of God; wherefore,
he shall destroy them, and not build them up; that is, they shall be irrecoverably lost; they shall be punished with everlasting destruction; there will be no help or remedy for them: some (s) understand this as a prayer, that God would destroy them in such a manner, and render it, "let him destroy them", &c. (t).
(s) Kimchi in loc. Vid. Aben Ezram in loc. (t) "destruat eos", Vatablus; so the Arabic version.
John Wesley
28:5 Regard not - The providential works of God towards his people.
Robert Jamieson, A. R. Fausset and David Brown
28:5 Disregard of God's judgments brings a righteous punishment.
destroy . . . build . . . up--The positive strengthened by the negative form.
27:527:5: Ո՛չ իմացան նոքա զգործս Տեառն, եւ ո՛չ ՚ի գործս ձեռաց նորա հայեցան. կործանեսցես զնոսա եւ այլ մի՛ շինեսցին։
5 Նրանք ուշ չդարձրին Տիրոջ արածներին, ոչ էլ նայեցին նրա ձեռքի գործերին: Դու կը կործանես նրանց, եւ այլեւս նրանք ոտքի չեն կանգնի:
5 Որովհետեւ անոնք Տէրոջը ըրածները Ու անոր ձեռքերուն գործերը նկատի չեն առներ, Պիտի կործանէ զանոնք ու ա՛լ պիտի չշինէ։
Ոչ իմացան նոքա զգործս Տեառն, եւ ոչ ի գործս ձեռաց նորա հայեցան. կործանեսցես զնոսա եւ այլ մի՛ շինեսցին:

27:5: Ո՛չ իմացան նոքա զգործս Տեառն, եւ ո՛չ ՚ի գործս ձեռաց նորա հայեցան. կործանեսցես զնոսա եւ այլ մի՛ շինեսցին։
5 Նրանք ուշ չդարձրին Տիրոջ արածներին, ոչ էլ նայեցին նրա ձեռքի գործերին: Դու կը կործանես նրանց, եւ այլեւս նրանք ոտքի չեն կանգնի:
5 Որովհետեւ անոնք Տէրոջը ըրածները Ու անոր ձեռքերուն գործերը նկատի չեն առներ, Պիտի կործանէ զանոնք ու ա՛լ պիտի չշինէ։
zohrab-1805▾ eastern-1994▾ western am▾
27:527:5 За то, что они невнимательны к действиям Господа и к делу рук Его, Он разрушит их и не созиждет их.
27:6 εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὅτι οτι since; that εἰσήκουσεν εισακουω heed; listen to τῆς ο the φωνῆς φωνη voice; sound τῆς ο the δεήσεώς δεησις petition μου μου of me; mine
27:6 וְ wᵊ וְ and עַתָּ֨ה ʕattˌā עַתָּה now יָר֪וּם yārˈûm רום be high רֹאשִׁ֡י rōšˈî רֹאשׁ head עַ֤ל ʕˈal עַל upon אֹֽיְבַ֬י ʔˈōyᵊvˈay איב be hostile סְֽבִיבֹותַ֗י sᵊˈvîvôṯˈay סָבִיב surrounding וְ wᵊ וְ and אֶזְבְּחָ֣ה ʔezbᵊḥˈā זבח slaughter בְ֭ ˈv בְּ in אָהֳלֹו ʔohᵒlˌô אֹהֶל tent זִבְחֵ֣י zivḥˈê זֶבַח sacrifice תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting אָשִׁ֥ירָה ʔāšˌîrā שׁיר sing וַ֝ ˈwa וְ and אֲזַמְּרָ֗ה ʔᵃzammᵊrˈā זמר sing לַ la לְ to יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
27:6. benedictus Dominus qui audivit vocem deprecationis meaeBlessed be the Lord, for he hath heard the voice of my supplication.
5. Because they regard not the works of the LORD, nor the operation of his hands, he shall break them down and not build them up.
Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up:

27:5 За то, что они невнимательны к действиям Господа и к делу рук Его, Он разрушит их и не созиждет их.
27:6
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ὅτι οτι since; that
εἰσήκουσεν εισακουω heed; listen to
τῆς ο the
φωνῆς φωνη voice; sound
τῆς ο the
δεήσεώς δεησις petition
μου μου of me; mine
27:6
וְ wᵊ וְ and
עַתָּ֨ה ʕattˌā עַתָּה now
יָר֪וּם yārˈûm רום be high
רֹאשִׁ֡י rōšˈî רֹאשׁ head
עַ֤ל ʕˈal עַל upon
אֹֽיְבַ֬י ʔˈōyᵊvˈay איב be hostile
סְֽבִיבֹותַ֗י sᵊˈvîvôṯˈay סָבִיב surrounding
וְ wᵊ וְ and
אֶזְבְּחָ֣ה ʔezbᵊḥˈā זבח slaughter
בְ֭ ˈv בְּ in
אָהֳלֹו ʔohᵒlˌô אֹהֶל tent
זִבְחֵ֣י zivḥˈê זֶבַח sacrifice
תְרוּעָ֑ה ṯᵊrûʕˈā תְּרוּעָה shouting
אָשִׁ֥ירָה ʔāšˌîrā שׁיר sing
וַ֝ ˈwa וְ and
אֲזַמְּרָ֗ה ʔᵃzammᵊrˈā זמר sing
לַ la לְ to
יהוָֽה׃ [yhwˈāh] יְהוָה YHWH
27:6. benedictus Dominus qui audivit vocem deprecationis meae
Blessed be the Lord, for he hath heard the voice of my supplication.
5. Because they regard not the works of the LORD, nor the operation of his hands, he shall break them down and not build them up.
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Albert Barnes: Notes on the Bible - 1834
28:6: Blessed be the Lord, because he hath heard the voice of my supplications - This is one of those passages which frequently occur in the Psalms, when there has been an earnest and anxious prayer offered to God, and when the answer to the prayer seems to be immediate. The mind of the anxious and troubled pleader becomes calm; the promises of God are brought directly to the soul; the peace which was sought is obtained; and he who began the psalm with deep anxiety and trouble of mind, rejoices at the close of it in the evidences of the divine favor and love. What thus happened to the psalmist frequently occurs now. The answer to prayer, so far as giving calmness and assurance to the mind is concerned, is often immediate. The troubled spirit becomes calm; and whatever may be the result in other respects, the heart is made peaceful and confiding, and feels the assurance that all will be well. It is sufficient for us to feel that God hears us, for if this is so, we have the assurance that all is right. In this sense, certainly, it is right to look for an immediate answer to our prayers. See Isa 65:24, note; Dan 9:21, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:6: Psa 31:21, Psa 31:22, Psa 66:19, Psa 66:20, Psa 69:33, Psa 69:34, Psa 107:19-22, Psa 116:1, Psa 116:2, Psa 118:5
Carl Friedrich Keil and Franz Delitzsch
28:6
The first half of the Psalm prayed for deliverance and for judgment; this second half gives thanks for both. If the poet wrote the Psalm at one sitting then at this point the certainty of being answered dawns upon him. But it is even possible that he added this second part later on, as a memorial of the answer he experienced to his prayer (Hitzig, Ewald). It sounds, at all events, like the record of something that has actually taken place. Jahve is his defence and shield. The conjoined perfects in Ps 28:7 denote that which is closely united in actual realisation; and in the fut. consec., as is frequently the case, e.g., in Job 14:2, the historical signification retreats into the background before the more essential idea of that which has been produced. In משּׁירי, the song is conceived as the spring whence the הודות bubble forth; and instead of אודנּוּ we have the more impressive form אהודנּוּ, as in Ps 45:18; Ps 116:6; 1Kings 17:47, the syncope being omitted. From suffering (Leid) springs song (Lied), and from song springs the praise (Lob) of Him, who has "turned" the suffering, just as it is attuned in Ps 28:6 and Ps 28:8.
(Note: There is a play of words and an alliteration in this sentence which we cannot fully reproduce in the English. - Tr.)
The αὐτοί, who are intended by למו in Ps 28:8, are those of Israel, as in Ps 12:8; Is 33:2 (Hitzig). The lxx (κραταίωμα τοῦ λαοῦ αὐτοῦ) reads לעמּו, as in Ps 29:11, which is approved by Bצttcher, Olshausen and Hupfeld; but למו yields a similar sense. First of all David thinks of the people, then of himself; for his private character retreats behind his official, by virtue of which he is the head of Israel. For this very reason his deliverance is the deliverance of Israel, to whom, so far as they have become unfaithful to His anointed, Jahve has not requited this faithlessness, and to whom, so far as they have remained true to him, He has rewarded this fidelity. Jahve is a עז a si evhaJ to them, inasmuch as He preserves them by His might from the destruction into which they would have precipitated themselves, or into which others would have precipitated them; and He is the מעוז ישׁוּעות of His anointed inasmuch as He surrounds him as an inaccessible place of refuge which secures to him salvation in all its fulness instead of the destruction anticipated. Israel's salvation and blessing were at stake; but Israel is in fact God's people and God's inheritance - may He, then, work salvation for them in every future need and bless them. Apostatised from David, it was a flock in the hands of the hireling - may He ever take the place of shepherd to them and carry them in His arms through the destruction. The נשּׂאם coupled with וּרעם (thus it is to be pointed according to Ben-Asher) calls to mind Deut 1:31, "Jahve carried Israel as a man doth carry his son," and Ex 19:4; Deut 32:11, "as on eagles' wings." The Piel, as in Is 63:9, is used of carrying the weak, whom one lifts up and thus removes out of its helplessness and danger. Ps 3:1-8 closes just in the same way with an intercession; and the close of Ps 29:1-11 is similar, but promissory, and consequently it is placed next to Ps 28:1-9.
Geneva 1599
28:6 (f) Blessed [be] the LORD, because he hath heard the voice of my supplications.
(f) Because he felt the assurance of God's help in his heart, his mouth was opened to sing his praises.
John Gill
28:6 Blessed be the Lord,.... Which must be understood, not as invoking nor as conferring a blessing on him, neither of which can be done by a creature; nor does he stand in need of any, he being Elshaddai, God all sufficient, God over all, blessed for ever; but as ascribing all blessedness to him, congratulating his greatness and happiness, and giving him praise and glory for mercies received; and particularly for the following:
because he hath heard the voice of my supplications; what he had prayed for, Ps 28:2; an answer was quickly returned, even while he was speaking, Is 65:24; though this may be an expression of faith, being fully persuaded and assured that he was heard, and would be answered, and may be said by a prophetic spirit; knowing that what he had humbly asked for would be granted; so Aben Ezra and Kimchi understand it in a way of prophecy.
Robert Jamieson, A. R. Fausset and David Brown
28:6 supplications--or, "cries for mercy."
27:627:6: Օրհնեալ է Տէր զի լուաւ ձայնի՛ աղօթից իմոց.
6 Օրհնեալ է Տէրը, քանզի լսեց ձայնն իմ աղօթքի:
6 Օրհնեալ ըլլայ Տէրը, Որ լսեց իմ աղօթքիս ձայնը։
Օրհնեալ է Տէր զի լուաւ ձայնի աղօթից իմոց:

27:6: Օրհնեալ է Տէր զի լուաւ ձայնի՛ աղօթից իմոց.
6 Օրհնեալ է Տէրը, քանզի լսեց ձայնն իմ աղօթքի:
6 Օրհնեալ ըլլայ Տէրը, Որ լսեց իմ աղօթքիս ձայնը։
zohrab-1805▾ eastern-1994▾ western am▾
27:627:6 Благословен Господь, ибо Он услышал голос молений моих.
27:7 κύριος κυριος lord; master βοηθός βοηθος helper μου μου of me; mine καὶ και and; even ὑπερασπιστής υπερασπιστης of me; mine ἐπ᾿ επι in; on αὐτῷ αυτος he; him ἤλπισεν ελπιζω hope ἡ ο the καρδία καρδια heart μου μου of me; mine καὶ και and; even ἐβοηθήθην βοηθεω help καὶ και and; even ἀνέθαλεν αναθαλλω bloom / flourish again ἡ ο the σάρξ σαρξ flesh μου μου of me; mine καὶ και and; even ἐκ εκ from; out of θελήματός θελημα determination; will μου μου of me; mine ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him
27:7 שְׁמַע־ šᵊmaʕ- שׁמע hear יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH קֹולִ֥י qôlˌî קֹול sound אֶקְרָ֗א ʔeqrˈā קרא call וְ wᵊ וְ and חָנֵּ֥נִי ḥonnˌēnî חנן favour וַ wa וְ and עֲנֵֽנִי׃ ʕᵃnˈēnî ענה answer
27:7. Dominus fortitudo mea et scutum meum in ipso confisum est cor meum et habui adiutorium gavisum est cor meum et in cantico meo confitebor illiThe Lord is my helper and my protector: in him hath my heart confided, and I have been helped. And my flesh hath flourished again, and with my will I will give praise to him.
6. Blessed be the LORD, because he hath heard the voice of my supplications.
Blessed [be] the LORD, because he hath heard the voice of my supplications:

27:6 Благословен Господь, ибо Он услышал голос молений моих.
27:7
κύριος κυριος lord; master
βοηθός βοηθος helper
μου μου of me; mine
καὶ και and; even
ὑπερασπιστής υπερασπιστης of me; mine
ἐπ᾿ επι in; on
αὐτῷ αυτος he; him
ἤλπισεν ελπιζω hope
ἡ ο the
καρδία καρδια heart
μου μου of me; mine
καὶ και and; even
ἐβοηθήθην βοηθεω help
καὶ και and; even
ἀνέθαλεν αναθαλλω bloom / flourish again
ἡ ο the
σάρξ σαρξ flesh
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
θελήματός θελημα determination; will
μου μου of me; mine
ἐξομολογήσομαι εξομολογεω concede; confess
αὐτῷ αυτος he; him
27:7
שְׁמַע־ šᵊmaʕ- שׁמע hear
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
קֹולִ֥י qôlˌî קֹול sound
אֶקְרָ֗א ʔeqrˈā קרא call
וְ wᵊ וְ and
חָנֵּ֥נִי ḥonnˌēnî חנן favour
וַ wa וְ and
עֲנֵֽנִי׃ ʕᵃnˈēnî ענה answer
27:7. Dominus fortitudo mea et scutum meum in ipso confisum est cor meum et habui adiutorium gavisum est cor meum et in cantico meo confitebor illi
The Lord is my helper and my protector: in him hath my heart confided, and I have been helped. And my flesh hath flourished again, and with my will I will give praise to him.
6. Blessed be the LORD, because he hath heard the voice of my supplications.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
6 Blessed be the LORD, because he hath heard the voice of my supplications. 7 The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him. 8 The LORD is their strength, and he is the saving strength of his anointed. 9 Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.
In these verses,
I. David gives God thanks for the audience of his prayers as affectionately as a few verses before he had begged it: Blessed be the Lord, v. 6. How soon are the saints' sorrows turned into songs and their prayers into praises! It was in faith that David prayed (v. 2), Hear the voice of my supplications; and by the same faith he gives thanks (v. 6) that God has heard the voice of his supplications. Note, 1. Those that pray in faith may rejoice in hope. "He hath heard me (graciously accepted me) and I am as sure of a real answer as if I had it already." 2. What we win by prayer we must wear by praise. Has God heard our supplications? Let us then bless his name.
II. He encourages himself to hope in God for the perfecting of every thing that concerned him. Having given to God the glory of his grace (v. 6), he is humbly bold to take the comfort of it, v. 7. This is the method of attaining peace: let us begin with praise that is attainable. Let us first bless God and then bless ourselves. Observe, 1. His dependence upon God: "The Lord is my strength, to support me, and carry me on, through all my services and sufferings. He is my shield, to protect me from all the malicious designs of my enemies against me. I have chosen him to be so, I have always found him so, and I expect he will still be so." 2. His experience of the benefits of that dependence: "My heart trusted in him, and in his power and promise; and it has not been in vain to do so, for I am helped, I have been often helped; not only God has given to me, in his due time, the help I trusted to him for, but my very trusting in him has helped me, in the mean time, and kept me from fainting." Ps. xxvii. 13. The very actings of faith are present aids to a dropping spirit, and often help it at a dead lift. 3. His improvement of this experience. (1.) He had the pleasure of it: Therefore my heart greatly rejoices. The joy of a believer is seated in the heart, while, in the laughter of the fool, the heart is sorrowful. It is great joy, joy unspeakable and full of glory. The heart that truly believes shall in due time greatly rejoice; it is joy and peace in believing that we are to expect. (2.) God shall have the praise of it: when my heart greatly rejoices, with my song will I praise him. This must we express our gratitude; it is the least we can do; and others will hereby be invited and encouraged to trust in him too.
III. He pleases himself with the interest which all good people, through Christ, have in God (v. 8): "The Lord is their strength; not mine only, but the strength of every believer." Note, The saints rejoice in their friends' comforts as well as their own; for, as we have not the less benefit from the light of the sun, so neither from the light of Gods' countenance, for others' sharing therein; for we are sure there is enough for all and enough for each. This is our communion with all saints, that God is their strength and ours, Christ their Lord and ours, 1 Cor. i. 2. He is their strength, the strength of all Israel, because he is the saving strength of his anointed, that is, 1. Of David in the type. God, in strengthening him that was their king and fought their battles, strengthened the whole kingdom. He calls himself God's anointed because it was the unction he had received that exposed him to the envy of his enemies, and therefore entitled him to the divine protection. 2. Of Christ, his anointed, his Messiah, in the anti-type. God was his saving strength, qualified him for his undertaking and carried him through it; see Ps. lxxxix. 21; Isa. xlix. 5; l. 7, 9. And so he becomes their strength, the strength of all the saints; he strengthened him that is the church's head, and from him diffuses strength to all the members, has commanded his strength, and so strengthens what he has wrought for us; Ps. lxviii. 28; lxxx. 17, 18.
IV. He concludes with a short but comprehensive prayer for the church of God, v. 9. He prays for Israel, not as his people ("save my people, and bless my inheritance"), though they were so, but, "thine." God's interest in them lay nearer his heart than his own. We are thy people is a good plea, Isa. lxiv. 9; lxiii. 19. I am thine, save me. God's people are his inheritance, dear to him, and precious in his eyes; what little glory he has from this world he has from them. The Lord's portion is his people. That which he begs of God for them is, 1. That he would save them from their enemies and the dangers they were exposed to. 2. That he would bless them with all good, flowing from his favour, in performance of his promise, and amounting to a happiness for them. 3. That he would feed them, bless them with plenty, and especially the plenty of his ordinances, which are food to the soul. Rule them; so the margin. "Direct their counsels and actions aright, and overrule their affairs for good. Feed them, and rule them; sets pastors, set rulers, over them, that shall do their office with wisdom and understanding." 4. That he would lift them up for ever, lift them up out of their troubles and distresses, and do this, not only for those of that age, but for his people in every age to come, even to the end. "Lift them up into thy glorious kingdom, lift them up as high as heaven." There, and there only, will the saints be lifted up for ever, never more to sink or be depressed. Observe, Those, and those only, whom God feeds and rules, who are willing to be taught, and guided, and governed, by him, shall be saved, and blessed, and lifted up for ever.
Adam Clarke: Commentary on the Bible - 1831
28:7: The Lord is my strength - I have the fullest persuasion that he hears, will answer, and will save me.
Albert Barnes: Notes on the Bible - 1834
28:7: The Lord is my strength - See the notes at Psa 18:1.
And my shield - See the notes at Psa 3:3. Compare Psa 33:20; Psa 59:11; Psa 84:9; Psa 89:18; Gen 15:1.
My heart trusted in him - I trusted or confided in him. See Psa 13:5.
And I am helped - I have found the assistance which I desired.
Therefore my heart greatly rejoiceth - I greatly rejoice. I am happy. He had found the assurance of the divine favor which he desired, and his heart was glad.
And with my song will I praise him - I will sing praises to Him. Compare Psa 22:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:7: strength: Psa 28:8, Psa 18:1, Psa 18:2, Psa 19:14, Psa 46:1; Isa 12:2, Isa 45:24; Eph 6:10
shield: Psa 84:11, Psa 91:4; Gen 15:1
heart: Psa 13:5, Psa 22:4, Psa 56:3, Psa 56:4, Psa 118:6-9, Psa 118:13-15
therefore: Psa 16:9-11, Psa 21:1, Psa 30:11, Psa 30:12, Psa 33:21, Psa 68:3, Psa 68:4; Isa 61:10
with: Psa 96:1-3; exo 15:1-21; Judg. 5:1-31; Sa1 2:1-11; 2Sam. 22:1-51; Rev 5:9; Rev 15:3
John Gill
28:7 The Lord is my strength,.... That is, the author both of natural and spiritual strength; that gave him strength of body, and fortitude of mind, to bear up under all the exercises he was tried with; the strength of his life, spiritual and temporal, and of his salvation; the strength of his heart under present distresses, and who he knew would be so in the hour of death, when his heart and strength would fail;
and my shield; to protect and defend him; as were the love, power, and faithfulness of God, and the Lord Jesus Christ, his power and fulness, his blood, righteousness, and salvation;
my heart trusted in him; in the Lord as his strength and shield; not in any creature, nor in his own strength and righteousness; but in the Lord God, in whom are righteousness and strength: and it is plain he did not trust in his own heart, since his heart trusted in the Lord; and which shows that his trust was an hearty one, his faith was a faith unfeigned, he believed with the heart unto righteousness;
and I am helped: this was the fruit of his trust, even a gracious experience of divine assistance: saints are helpless in themselves, and are also as to the help of man; God is the only helper of them; he helps them out of all their troubles; in whatsoever he calls them unto, and to what they want; and the help he affords is sometimes quick, and always seasonable; and sometimes by means, and sometimes without them;
therefore my heart greatly rejoiceth; that is, in the Lord, the ground of which was the help he had from him; and this joy was very great, a joy unspeakable, and full of glory; it was not carnal, but spiritual, a heart joy, joy in the Holy Ghost;
and with my song will I praise him; praise is due to God, what glorifies him, and is acceptable to him; it becomes the saints, is comely for them, and it is pleasant work to them, when grace is in exercise; see Ps 69:30; this may be understood of one of his songs, and one of the best of them, and of one better than this, as a Jewish writer (u) observes.
(u) R. Moseh in Aben Ezra in loc.
John Wesley
28:7 I am helped - He speaks of it as past, because God assured him by his spirit, that he had heard and accepted his prayers.
Robert Jamieson, A. R. Fausset and David Brown
28:7 The repetition of "heart" denotes his sincerity.
27:727:7: Տէր օգնակա՛ն իմ եւ պաշտպան իմ։ ՚Ի նա յուսացաւ սիրտ իմ, օգտեցաւ եւ զուարճացաւ մարմին իմ. եւ ես կամօք իմովք խոստովան եղէց նմա։
7 Տէրն իմ օգնականն է ու պաշտպանը. նրա վրայ դրեց իր յոյսը սիրտն իմ, եւ մարմինս գոհացաւ ու զուարճացաւ. ես յօժարակամ պիտի փառաբանեմ նրան:
7 Տէրը զօրութիւնս ու ասպարս է. Իմ սիրտս անոր յուսաց ու ես օգնութիւն գտայ։Ուստի սիրտս ուրախացաւ Եւ ես իմ երգովս զանիկա պիտի գովեմ։
Տէր օգնական իմ եւ պաշտպան իմ. ի նա յուսացաւ սիրտ իմ, օգտեցաւ եւ զուարճացաւ մարմին իմ. եւ ես [152]կամօք իմովք խոստովան եղէց նմա:

27:7: Տէր օգնակա՛ն իմ եւ պաշտպան իմ։ ՚Ի նա յուսացաւ սիրտ իմ, օգտեցաւ եւ զուարճացաւ մարմին իմ. եւ ես կամօք իմովք խոստովան եղէց նմա։
7 Տէրն իմ օգնականն է ու պաշտպանը. նրա վրայ դրեց իր յոյսը սիրտն իմ, եւ մարմինս գոհացաւ ու զուարճացաւ. ես յօժարակամ պիտի փառաբանեմ նրան:
7 Տէրը զօրութիւնս ու ասպարս է. Իմ սիրտս անոր յուսաց ու ես օգնութիւն գտայ։Ուստի սիրտս ուրախացաւ Եւ ես իմ երգովս զանիկա պիտի գովեմ։
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27:727:7 Господь крепость моя и щит мой; на Него уповало сердце мое, и Он помог мне, и возрадовалось сердце мое; и я прославлю Его песнью моею.
27:8 κύριος κυριος lord; master κραταίωμα κραταιωμα the λαοῦ λαος populace; population αὐτοῦ αυτος he; him καὶ και and; even ὑπερασπιστὴς υπερασπιστης the σωτηρίων σωτηριος salvation; saving τοῦ ο the χριστοῦ χριστος Anointed αὐτοῦ αυτος he; him ἐστιν ειμι be
27:8 לְךָ֤׀ lᵊḵˈā לְ to אָמַ֣ר ʔāmˈar אמר say לִ֭בִּי ˈlibbî לֵב heart בַּקְּשׁ֣וּ baqqᵊšˈû בקשׁ seek פָנָ֑י fānˈāy פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֲבַקֵּֽשׁ׃ ʔᵃvaqqˈēš בקשׁ seek
27:8. Dominus fortitudo mea et robur salutarium christi sui estThe Lord is the strength of his people, and the protector of the salvation of his anointed.
7. The LORD is my strength and my shield; my heart hath trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will praise him.
The LORD [is] my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him:

27:7 Господь крепость моя и щит мой; на Него уповало сердце мое, и Он помог мне, и возрадовалось сердце мое; и я прославлю Его песнью моею.
27:8
κύριος κυριος lord; master
κραταίωμα κραταιωμα the
λαοῦ λαος populace; population
αὐτοῦ αυτος he; him
καὶ και and; even
ὑπερασπιστὴς υπερασπιστης the
σωτηρίων σωτηριος salvation; saving
τοῦ ο the
χριστοῦ χριστος Anointed
αὐτοῦ αυτος he; him
ἐστιν ειμι be
27:8
לְךָ֤׀ lᵊḵˈā לְ to
אָמַ֣ר ʔāmˈar אמר say
לִ֭בִּי ˈlibbî לֵב heart
בַּקְּשׁ֣וּ baqqᵊšˈû בקשׁ seek
פָנָ֑י fānˈāy פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
פָּנֶ֖יךָ pānˌeʸḵā פָּנֶה face
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֲבַקֵּֽשׁ׃ ʔᵃvaqqˈēš בקשׁ seek
27:8. Dominus fortitudo mea et robur salutarium christi sui est
The Lord is the strength of his people, and the protector of the salvation of his anointed.
7. The LORD is my strength and my shield; my heart hath trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will praise him.
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Adam Clarke: Commentary on the Bible - 1831
28:8: The Lord is their strength - Instead of למו lamo, to them, eight MSS. of Kennicott and De Rossi have לעמו leammo to his people; and this reading is confirmed by the Septuagint, Syriac, Vulgate, Ethiopic, Arabic, and Anglo-Saxon. This makes the passage more precise and intelligible; and of the truth of the reading there can be no reasonable doubt. "The Lord is the strength of his People, and the saving strength of his anointed." Both king and people are protected, upheld, and saved by him.
Albert Barnes: Notes on the Bible - 1834
28:8: The Lord is their strength - Margin, "his strength." The Hebrew is, "their strength," or "strength to them." The allusion is to the people of God. The course of thought seems to be, that the psalmist, having derived in his own case assistance from God, or having found God a strength to him, his mind turns from this fact to the general idea that God was the strength of "all" who were in similar circumstancaes; or that all His people might confide in Him as he had done.
And he is the saving strength - Margin, as in Hebrew, "strength of salvations." That is, In Him is found the strength which produces salvation. See the notes at Psa 27:1.
Of his anointed - See Psa 2:2, note; Psa 20:6, note. The primary reference here is doubtless to the psalmist himself, as one who had been annointed or set apaart to the kingly office; but the connection shows that he intended to include all the people of God, as those whom He had consecrated or set apart to His service. See Pe1 2:5, Pe1 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:8: their: or, his
saving strength: Heb. strength of salvations
his: Psa 2:2, Psa 20:6; Sa1 16:13; Isa 61:1
Geneva 1599
28:8 The LORD [is] (g) their strength, and he [is] the saving strength of his anointed.
(g) Meaning his soldiers who were means by which God declared his power.
John Gill
28:8 The Lord is their strength,.... The strength of his people, mentioned in Ps 28:9; not only the strength of David in particular, but of all his people in general; see Ps 37:39;
and he is the saving strength of his anointed; meaning either himself, as before, who was anointed by Samuel king of Israel, and therefore had not invaded and thrust himself into an office he had no call and right unto; or the Messiah, the Lord's Anointed, whom he heard, helped, and strengthened in the day of salvation, and delivered him from the power of death and the grave, and raised him from thence, and gave him glory; see Ps 20:6.
Robert Jamieson, A. R. Fausset and David Brown
28:8 The distinction made between the people.
their strength--and the anointed--may indicate Absalom's rebellion as the occasion.
27:827:8: Տէր զօրութիւն ժողովրդեան իւրոյ, ապաւէն փրկութեան օծելոյ իւրոյ։
8 Տէրը զօրութիւնն է իմ ժողվրդի, ապաւէնն իր օծեալի փրկութեան:
8 Տէրը անոնց ոյժն է Ու իր օծեալին փրկութեանը պարիսպն է։
Տէր զօրութիւն ժողովրդեան իւրոյ, ապաւէն փրկութեան օծելոյ իւրոյ:

27:8: Տէր զօրութիւն ժողովրդեան իւրոյ, ապաւէն փրկութեան օծելոյ իւրոյ։
8 Տէրը զօրութիւնն է իմ ժողվրդի, ապաւէնն իր օծեալի փրկութեան:
8 Տէրը անոնց ոյժն է Ու իր օծեալին փրկութեանը պարիսպն է։
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27:827:8 Господь крепость народа Своего и спасительная защита помазанника Своего.
27:9 σῶσον σωζω save τὸν ο the λαόν λαος populace; population σου σου of you; your καὶ και and; even εὐλόγησον ευλογεω commend; acclaim τὴν ο the κληρονομίαν κληρονομια inheritance σου σου of you; your καὶ και and; even ποίμανον ποιμαινω shepherd αὐτοὺς αυτος he; him καὶ και and; even ἔπαρον επαιρω lift up; rear up αὐτοὺς αυτος he; him ἕως εως till; until τοῦ ο the αἰῶνος αιων age; -ever
27:9 אַל־ ʔal- אַל not תַּסְתֵּ֬ר tastˈēr סתר hide פָּנֶ֨יךָ׀ pānˌeʸḵā פָּנֶה face מִמֶּנִּי֮ mimmennˈî מִן from אַֽל־ ʔˈal- אַל not תַּט־ taṭ- נטה extend בְּ bᵊ בְּ in אַ֗ף ʔˈaf אַף nose עַ֫בְדֶּ֥ךָ ʕˈavdˌeḵā עֶבֶד servant עֶזְרָתִ֥י ʕezrāṯˌî עֶזְרָה help הָיִ֑יתָ hāyˈîṯā היה be אַֽל־ ʔˈal- אַל not תִּטְּשֵׁ֥נִי tiṭṭᵊšˌēnî נטשׁ abandon וְ wᵊ וְ and אַל־ ʔal- אַל not תַּֽ֝עַזְבֵ֗נִי ˈtˈaʕazᵊvˈēnî עזב leave אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s) יִשְׁעִֽי׃ yišʕˈî יֵשַׁע help
27:9. salva populum tuum et benedic hereditati tuae et pasce eos et subleva eos usque in sempiternumSave, O Lord, thy people, and bless thy inheritance: and rule them and exalt them for ever.
8. The LORD is their strength, and he is a strong hold of salvation to his anointed.
The LORD [is] their strength, and he [is] the saving strength of his anointed:

27:8 Господь крепость народа Своего и спасительная защита помазанника Своего.
27:9
σῶσον σωζω save
τὸν ο the
λαόν λαος populace; population
σου σου of you; your
καὶ και and; even
εὐλόγησον ευλογεω commend; acclaim
τὴν ο the
κληρονομίαν κληρονομια inheritance
σου σου of you; your
καὶ και and; even
ποίμανον ποιμαινω shepherd
αὐτοὺς αυτος he; him
καὶ και and; even
ἔπαρον επαιρω lift up; rear up
αὐτοὺς αυτος he; him
ἕως εως till; until
τοῦ ο the
αἰῶνος αιων age; -ever
27:9
אַל־ ʔal- אַל not
תַּסְתֵּ֬ר tastˈēr סתר hide
פָּנֶ֨יךָ׀ pānˌeʸḵā פָּנֶה face
מִמֶּנִּי֮ mimmennˈî מִן from
אַֽל־ ʔˈal- אַל not
תַּט־ taṭ- נטה extend
בְּ bᵊ בְּ in
אַ֗ף ʔˈaf אַף nose
עַ֫בְדֶּ֥ךָ ʕˈavdˌeḵā עֶבֶד servant
עֶזְרָתִ֥י ʕezrāṯˌî עֶזְרָה help
הָיִ֑יתָ hāyˈîṯā היה be
אַֽל־ ʔˈal- אַל not
תִּטְּשֵׁ֥נִי tiṭṭᵊšˌēnî נטשׁ abandon
וְ wᵊ וְ and
אַל־ ʔal- אַל not
תַּֽ֝עַזְבֵ֗נִי ˈtˈaʕazᵊvˈēnî עזב leave
אֱלֹהֵ֥י ʔᵉlōhˌê אֱלֹהִים god(s)
יִשְׁעִֽי׃ yišʕˈî יֵשַׁע help
27:9. salva populum tuum et benedic hereditati tuae et pasce eos et subleva eos usque in sempiternum
Save, O Lord, thy people, and bless thy inheritance: and rule them and exalt them for ever.
8. The LORD is their strength, and he is a strong hold of salvation to his anointed.
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Adam Clarke: Commentary on the Bible - 1831
28:9: Save thy people - Continue to preserve them from all their enemies; from idolatry, and from sin of every kind.
Bless thine inheritance - They have taken thee for their God; thou hast taken them for thy people.
Feed them - רעה raah signifies both to feed and to govern. Feed them, as a shepherd does his flock; rule them, as a father does his children.
Lift them up for ever - Maintain thy true Church; let no enemy prevail against it. Preserve and magnify them for ever. Lift them up: as hell is the bottomless pit in which damned spirits sink down for ever; or, as Chaucer says downe all downe; so heaven is an endless height of glory, in which there is an eternal rising or exaltation. Down, all down; up, all up; for ever and ever.
Albert Barnes: Notes on the Bible - 1834
28:9: Save thy people - All thy people. The psalm appropriately closes with a prayer for all the people of God. The prayer is offered in view of the deliverance which the psalmist had himself experienced, and he prays that all the people of God might experience similar deliverance and mercy.
And bless thine inheritance - Thy heritage; Thy people. The Hebrew word properly means "taking possession of anything; occupation." Then it comes to mean "possession; domain; estate:" Num, Psa 18:21. Thus it is used as applied to the territory assigned to each tribe in the promised land: Jos 13:23. Thus also it is applied to the people of Israel - the Jewish nation - as the "possession" or "property" of Yahweh; as a people whom he regarded as His own, and whom, as such, He protected: Deu 4:20; Deu 9:26, Deu 9:29. In this place the people of God are thus spoken of as His special possession or property on earth; as that which He regards as of most value to Him; as that which belongs to Him, or to which He has a claim; as that which cannot without injustice to Him be alienated from Him.
Feed them also - Margin, "rule." The Hebrew word refers to the care which a shepherd extends over his flock. See Psa 23:1, where the same word, under another form - "shepherd" - is used. The prayer is, that God would take the same care of His people that a shepherd takes of his flock.
And lift them up for ever - The word used here may mean "sustain" them, or "support" them; but it more properly means "bear," and would be best expressed by a reference to the fact that the shepherd carries the feeble, the young, and the sickly of his flock in his arms, or that he lifts them up when unable themselves to rise. See Isa 40:11, note; Isa 63:9, note. The word "foRev_er" here means simply "always" - in all circumstances; at all times. In other words, the psalmist prays that God would "always" manifest Himself as the Friend and Helper of His people, as He had done to him. It may be added here, that what the psalmist thus prays for God's "will" to be done. God "will" save His people; He will bless His heritage; He will be to them a kind and faithful shepherd; He will sustain, comfort, uphold, and cherish them always - in affliction; in temptation; in death, foRev_er. They have only to trust in Him, and they will find Him to be more kind and faithful than the most tender shepherd ever was to his flock.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
28:9: Save: Psa 14:7, Psa 25:22, Psa 80:14-19; Jer 31:7
bless: Deu 9:29; Sa2 21:3; Kg1 8:51, Kg1 8:53; Jer 10:16; Eph 1:18
feed: or, rule, Psa 78:71; Sa2 7:7; Isa 40:11; Eze 34:23, Eze 34:24; Mic 5:2, Mic 5:4, Mic 7:14; Mat 2:6 *marg.
lift: Ezr 1:4 *marg.
John Gill
28:9 Save thy people,.... The psalmist begins the psalm with petitions for himself, and closes it with prayers for the people of God; whom God has chosen for his people, taken into covenant to be his people, and given them to his son as such; these he has resolved to save, and has appointed Christ, and sent him into the world, to be the Saviour of them; and to them he makes known and applies the great salvation by his Spirit: so that this prayer was a prayer of faith, as are also the following petitions;
and bless thine inheritance; the people whom the Lord has chosen for his inheritance, and has given to Christ as his portion, and are his peculiar possession; and these he blesses with all spiritual blessings, with grace here, and glory hereafter, as is requested;
feed them also; as the shepherd does his flock, by leading them into green pastures, by giving them the bread of life, by nourishing them with the word and ordinances, by the means or his ministering servants, who are under-shepherds appointed to feed the saints with knowledge and understanding;
and lift them up for ever; above their enemies, and out of the reach of them; bear and carry them now, as the shepherd does his lambs, in his arms and bosom; and raise them out of their graves, and give them the dominion in the morning of the resurrection, and cause them to reign as kings and priests with Christ, as they ever will.
Robert Jamieson, A. R. Fausset and David Brown
28:9 The special prayer for the people sustains this view.
feed them--as a shepherd (Ps 23:1, &c.).
27:927:9: Փրկեա՛ զժողովուրդս քո. եւ օրհնեա՛ զժառանգութիւնս քո, հովուեա՛ եւ բարձրացո՛ զնոսա մինչեւ յաւիտեան։ Տունք. ժա̃։
9 Փրկի՛ր քո ժողովրդին, եւ օրհնի՛ր քո ժառանգորդներին, հովուի՛ր ու յաւէտ բարձրացրո՛ւ նրանց:
9 Փրկէ՛ քու ժողովուրդդ Ու օրհնէ՛ քու ժառանգութիւնդ, Նաեւ հովուէ զանոնք ու յաւիտեան բարձրացուր։
Փրկեա զժողովուրդս քո, եւ օրհնեա զժառանգութիւնս քո, հովուեա եւ բարձրացո զնոսա մինչեւ յաւիտեան:

27:9: Փրկեա՛ զժողովուրդս քո. եւ օրհնեա՛ զժառանգութիւնս քո, հովուեա՛ եւ բարձրացո՛ զնոսա մինչեւ յաւիտեան։ Տունք. ժա̃։
9 Փրկի՛ր քո ժողովրդին, եւ օրհնի՛ր քո ժառանգորդներին, հովուի՛ր ու յաւէտ բարձրացրո՛ւ նրանց:
9 Փրկէ՛ քու ժողովուրդդ Ու օրհնէ՛ քու ժառանգութիւնդ, Նաեւ հովուէ զանոնք ու յաւիտեան բարձրացուր։
zohrab-1805▾ eastern-1994▾ western am▾
27:927:9 Спаси народ Твой и благослови наследие Твое; паси их и возвышай их во веки!
27:10 כִּי־ kî- כִּי that אָבִ֣י ʔāvˈî אָב father וְ wᵊ וְ and אִמִּ֣י ʔimmˈî אֵם mother עֲזָב֑וּנִי ʕᵃzāvˈûnî עזב leave וַֽ wˈa וְ and יהוָ֣ה [yhwˈāh] יְהוָה YHWH יַֽאַסְפֵֽנִי׃ yˈaʔasᵊfˈēnî אסף gather
9. Save thy people, and bless thine inheritance: feed them also, and bear them up for ever.
Save thy people, and bless thine inheritance: feed them also, and lift them up for ever:

27:9 Спаси народ Твой и благослови наследие Твое; паси их и возвышай их во веки!
27:10
כִּי־ kî- כִּי that
אָבִ֣י ʔāvˈî אָב father
וְ wᵊ וְ and
אִמִּ֣י ʔimmˈî אֵם mother
עֲזָב֑וּנִי ʕᵃzāvˈûnî עזב leave
וַֽ wˈa וְ and
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
יַֽאַסְפֵֽנִי׃ yˈaʔasᵊfˈēnî אסף gather
9. Save thy people, and bless thine inheritance: feed them also, and bear them up for ever.
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