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

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jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 Псалом принадлежит Давиду и написан "при обновлении дома". Под последним нужно разуметь поставление жертвенника на гумне Орны Иевусеянина, по окончании моровой язвы (см. 2: Цар XXIV и 1: Пар XXI-XXII:1). Такому пониманию надписания отвечает содержание псалма, где говорится, что Господь покарал Давида за его самоуверенность в непоколебимости своего величия и крепости (7: ст.), но при его покаянии "обратил сетование его в ликование" (12). Моровая же язва была ниспослана Богом после перечисления Давидом своих подданных, а в этом перечислении выразилось временное упоение Давида своей силой и величием, за что и покарал его Господь. Превозношу Тебя, Господи, за то, что Ты не дал мне погибнуть (2-4). Пусть к моей хвале присоединятся и все святые (5-6). Я получил величие от Тебя, но стал самоуверен, за что Ты, Господи, и наказал (8). Я обратился к Тебе с молитвой и Ты услышал меня; за это я буду славить Тебя вечно (9-13). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This is a psalm of thanksgiving for the great deliverances which God had wrought for David, penned upon occasion of the dedicating of his house of cedar, and sung in that pious solemnity, though there is not any thing in it that has particular reference to that occasion. Some collect from divers passages in the psalm itself that it was penned upon his recovery from a dangerous fit of sickness, which might happen to be about the time of the dedication of his house. I. He here praises God for the deliverances he had wrought for him, ver. 1-3. II. He calls upon others to praise him too, and encourages them to trust in him, ver. 4, 5. III. He blames himself for his former security, ver. 6, 7. IV. He recollects the prayers and complaints he had made in his distress, ver. 8-10. With them he stirs up himself to be very thankful to God for the present comfortable change, ver. 11, 12. In singing this psalm we ought to remember with thankfulness any like deliverances wrought for us, for which we must stir up our selves to praise him and by which we must be engaged to depend upon him. Adam Clarke: Commentary on the Bible - 1831 The psalmist returns thanks to God for deliverance from great danger, Psa 30:1-3. He calls upon the saints to give thanks to God at the remembrance of his holiness, because of his readiness to save, Psa 30:4, Psa 30:5. He relates how his mind stood affected before this great trial and how soon an unexpected change took place, Psa 30:6, Psa 30:7; mentions how, and in what terms, he prayed for mercy, Psa 30:8-10; shows how God heard and delivered him and the effect it had upon his mind, Psa 30:11, Psa 30:12. This Psalm or song is said to have been made or used at the dedication of the house of David, or rather the dedication of a house or temple; for the word David refers not to הבית habbayith, the house, but to מזמור mizmor, a Psalm. But what temple or house could this be? Some say, the temple built by Solomon; others refer it to the dedication of the second temple under Zerubbabel, and some think it intended for the dedication of a third temple, which is to be built in the days of the Messiah. There are others who confine it to the dedication of the house which David built for himself on Mount Sion, after he had taken Jerusalem from the Jebusites; or to the purgation and re-dedication of his own house, that had been defiled by the wicked conduct of his own son Absalom. Calmet supposes it to have been made by David on the dedication of the place which he built on the threshing floor of Araunah, after the grievous plague which had so nearly desolated the kingdom, Sa2 24:25; Ch1 21:26. All the parts of the Psalm agree to this: and they agree to this so well, and to no other hypothesis, that I feel myself justified in modelling the comment on this principle alone. Albert Barnes: Notes on the Bible - 1834 30:0: This is said to be "A Psalm or Song at the dedication of the house of David." There is no reason to call in question the correctness of this inscription, though it cannot be certain that it was prefixed by the author himself. The words of the title are found in the Hebrew, and it is to be presumed that they were affixed to the psalm by some one of the inspired writers. It is clearly implied in the title, though not expressly affirmed, that David was the author of the psalm, for it is to be presumed that he would himself compose the hymn or song that was to be used at the dedication of his own dwelling. In fact, the title, as Rosenmuller has remarked, might not improperly be read, "A Psalm, a song of dedication of a house, of David," so that the words "A Psalm of David" might not improperly be regarded as united. It is not absolutely certain what occasion is referred to in the psalm. Some have supposed that the tabernacle is meant; but the tabernacle was dedicated long before the time of David. Others, and among them several Jewish interpreters, have supposed that it was prepared in order to be sung either at the dedication of the temple which Solomon built, or the dedication of that which was erected after the return from the Babylonian captivity. Others have supposed that it was intended to be used at the dedication of the house or palace which David built for himself on Mount Zion, Sa2 5:11. It was usual for the Hebrews to "dedicate" a house when it was finished; that is, to devote it in a solemn manner to God, probably with appropriate religious exercises. Deu 20:5, "what man is there that hath built a new house, and hath not dedicated it? Let him go and return to his house, lest he die in the battle, and another man dedicate it." Compare also Neh 12:27. Others, as Rosenmuller and Prof. Alexander, suppose that the psalm was designed to be used at the dedication of the altar reared by David on the "threshing-floor" of Ornan, which David purchased at the time of the pestilence which came upon the people for his sin in numbering the people, Ch1 21:15-26. But there is no certain evidence of this. Apart from the incongruity of calling an altar a "house," the circumstances are not such as to lead us to believe that the psalm was composed for that occasion. The allusion in the psalm is rather to a pRev_ious state of depression, trouble, and sorrow, such as occurred in the life of David before he conquered his enemies, and before he was peaceably established on his throne - and to the joy which he felt when he had triumphed over his foes, and was peacefully established as king in Jerusalem. All the circumstances seem to me to accord best with the time when David erected a house for his own abode - a palace - upon Mount Zion, and to the act of dedicating such a house to God. See Sa2 5:9-12; Sa2 7:1-2. It may be added that that was properly called "the house of David" - a name which could be given neither to the altar erected on the threshing-floor of Ornan, nor to the tabernacle, nor to the temple. But although the psalm was composed for the purpose of being used at the dedication of his "house," it was in view of some important circumstances of his past life, and particularly of his feelings in time of dangerous illness, and of his obligation on his recovery to devote himself to God. In the dedication of his house to God he recurs with deep interest to that period of his life, and dwells with grateful satisfaction on the goodness of God manifested in his restoration to health. On entering his new abode, he seems to have felt that there was a special propriety in his recognizing the fact that he owed his life to God; his life, not only in general, but in this special act of goodness, by which he had been raised up from the borders of the grave. "His former condition of calamity and sorrow as contrasted with his present happy and prosperous condition," therefore, suggested the train of thought in the psalm at the dedication of his house. In the course of the psalm, as illustrating his feelings, he adverts to the following points: (1) His former state of self-confidence or security when he was in health, and when he thought his "mountain" stood "strong," Psa 30:6-7. (2) His sickness as a means of humbling him, and teaching him his dependence, Psa 30:2-3. (3) His prayer for deliverance when he was sick, Psa 30:2, Psa 30:8-10. (4) His deliverance as an act of God Psa 30:2-3, Psa 30:11. (5) His obligation to give thanks to God for his mercy, Psa 30:1, Psa 30:4, Psa 30:12. These would suggest most appropriate topics of meditation on entering a near abode, and looking forward to the vicissitudes which might and which would probably occur there. That the allusion in the psalm is to "sickness," seems to me to be evident from Psa 30:2-3, Psa 30:9, though at what time of life this occurred, or what was the particular form of disease, we are not informed. From Psa 30:3, Psa 30:9, however, it is certain that it was a "dangerous" illness; that he anticipated death; and that he was saved from death only in answer to fervent prayer. The psalm, therefore, in this respect, has a resemblance to Psa 6:1-10; Ps. 35; Psa 41:1-13; psalms composed also in view of sickness. In a book claiming to be from God, and designed for all mankind in a world where sickness so abounds, it was to be expected that there would be allusions to disease as well as to other forms of affliction, and that in the examples of ancient saints suffering on beds of pain, we should be able to find illustrations of proper pious feeling; that we should be directed by their example to the true sources of consolation, and should be made acquainted with the lessons which God designs to teach us in sickness. The direct contents of the psalm are as follows: I. The author recounts the signal mercy of God to him in the time of his danger. God had lifted him up, and had not allowed his enemies to exult over his death, Psa 30:1-3. II. He calls upon others to unite with him in praising God, and especially in view of the truth that affliction, as endured by the people of God, would not continue long, and that it would certainly be followed by peace and joy, as the light of the morning will certainly follow the darkest night, Psa 30:4-5. III. He adverts again, in illustration of this, to his former state, saying that there was a time when he thought he should never be moved; when he supposed that his "mountain" stood "strong," and that he was secure; but that God had hid His face, and troubled him, teaching him not to confide in his own strength, or in the mere fact that he was prosperous, Psa 30:6-7. IV. He adverts to his earnest prayer in the time of his affliction, and recounts the substance of that prayer, Psa 30:8-10. The "argument" which he then urged was that there could be no "profit" or advantage to God "in his blood," or in his being cut off; that the "dust," that is, the dead, could not praise Him or declare His truth. He, therefore, prayed that God would keep him alive, that he might honor Him upon the earth. V. In Psa 30:11-12, he refers to the fact that the prayer was heard, and to the reason why it was heard. God had turned his mourning into dancing; he had put off his sackcloth, and girded him with gladness. The reason why God had done this was, that his "glory," that is, his tongue (margin), might give praise to God, and not be silent; and, in view of all the goodness of God to him, he expresses his purpose to praise God foRev_er. It will be seen, therefore, that the contents of the psalm are every way suitable to the occasion supposed to be referred to - the dedication of his house to God. On entering such a habitation for the first time it was proper to recall the past scenes of his life - his perils and troubles; it was proper to acknowledge the goodness of God in delivering him from those perils and troubles; it was proper to express his solemn purpose to serve God in that dwelling, and to consecrate himself and all that he had to Him and to His service evermore. What was proper for the royal author of this psalm is proper for all; and there can be nothing more appropriate when we have erected a house to dwell in than to dedicate it to God, with a suitable recollection of his dealings with us in our past life, and to pray that He may also condescend to dwell with us there. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 30:1, David praises God for his deliverance; Psa 30:4, He exhorts others to praise him by example of God's dealings with him. Or, "A psalm or song of David, at the dedication of the house;" by which is supposed to be meant the place he built on the threshing floor of Araunah, after the grievous plague which had nearly desolated the kingdom. Sa2 24:25; Ch1 21:6 Carl Friedrich Keil and Franz Delitzsch Song of Thanksgiving after Recovery from Dangerous Sickness The summons to praise God which is addressed to the angels above in Ps 29:1-11, is directed in Ps 30:1-12 to the pious here below. There is nothing against the adoption of the לדוד. Hitzig again in this instance finds all kinds of indications of Jeremiah's hand; but the parallels in Jeremiah are echoes of the Psalms, and דלּיתני in Ps 30:2 does not need to be explained of a lowering into a tank or dungeon, it is a metaphorical expression for raising up out of the depths of affliction. Even Hezekiah's song of thanksgiving in Isa 38 has grown out of the two closing strophes of this Psalm under the influence of an intimate acquaintance with the Book of Job. We are therefore warranted in supposing that it is David, who here, having in the midst of the stability of his power come to the verge of the grave, and now being roused from all carnal security, as one who has been rescued, praises the Lord, whom he has made his refuge, and calls upon all the pious to join with him in his song. The Psalm bears the inscription: A Song-Psalm at the Dedication of the House, by David. This has been referred to the dedication of the site of the future Temple, 2 Sam; 1Chron 21:1; but although the place of the future Temple together with the altar then erected on it, can be called בּית יהוה (1Chron 22:1), and might also at any rate be called absolutely הבּית (as הר הבית, the Temple hill); yet we know that David did not himself suffer (2Kings 24:17) from the pestilence, which followed as a punishment upon the numbering of the people which he instituted in his arrogant self-magnification. The Psalm, however, also does not contain anything that should point to a dedication of a sanctuary, whether Mount Moriah, or the tabernacle, 2Kings 6:17. It might more naturally be referred to the re-consecration of the palace, that was defiled by Absolom, after David's return; but the Psalm mentions some imminent peril, the gracious averting of which does not consist in the turning away of bloodthirsty foes, but in recovery from some sickness that might have proved fatal. Thus then it must be the dedication of the citadel on Zion, the building of which was just completed. From 2Kings 5:12 we see that David regarded this building as a pledge of the stability and exaltation of his kingdom; and all that is needed in order to understand the Psalm is, with Aben-Ezra, Flaminius, Crusius, and Vaihinger, to infer from the Psalm itself, that David had been delayed by some severe illness from taking possession of the new building. The situation of Ps 16:1-11 is just like it. The regular official title אשׁר על־הבּית (majordomo) shows, that הבית, used thus absolutely, may denote the palace just as well as the Temple. The lxx which renders it τοῦ ἐγκαινισμοῦ τοῦ οἴκου (τοῦ) Δαυίδ, understands the palace, not the Temple. In the Jewish ritual, Ps 30:1-12 is certainly, as is even stated in the Tractate Sofrim xviii. 2, the Psalm for the feast of Chanucca, or Dedication, which refers to 1 Macc. 4:52ff. John Gill INTRODUCTION TO PSALM 30 A Psalm [and] Song [at] the dedication of the house of David. This is the first time that a psalm is called a song; some psalms are called by one name, some by another, and some by both, as here; and some are called hymns: to which distinction of them the apostle refers in Eph 5:19. A psalm was sung upon musical instruments, a song with the voice; it may be this psalm was sung both ways: the occasion of it was the dedication of David's house: the Targum interprets it of the house of the sanctuary, the temple; and so most of the Jewish commentators (i); which might be called his house, because it was his intention to build it; his heart was set upon it, he provided materials for it, and gave his son Solomon the form of it, and a charge to build it; and, as is thought, composed this psalm to be sung, and which was sung by the Levites at the dedication of it: others, as Aben Ezra, are of opinion it was his own dwelling house, made of cedar, which he dedicated according to the law of Moses, with sacrifices and offerings, prayer and thanksgiving, 2Kings 5:11; so Apollinarius calls it a new house David built; but since there is nothing in the whole psalm that agrees with the dedication, either of the temple, or of David's own private house, it seems better, with other interpreters, to understand it of the purging of David's house from the wickedness and incest of his son Absalom, upon his return to it, when the rebellion raised by him was extinguished; which might be reckoned a new dedication of it; see 2Kings 20:3; and to a deliverance from such troubles this psalm well agrees. Theodoret interprets it of the restoration of the human nature by Christ, through his resurrection from the dead. (i) Jarchi, Kimchi, & Abdendana.
29:029:1: Սաղմոս օրհնութեանց նաւակատեաց տաճարի ՚ի Դաւիթ. ԻԹ[6760]։[6760] Ոմանք.Նաւակատեաց տաճարին ՚ի կատարած Դաւթի։ 0 Սաղմոս Դաւթի. տաճարի նաւակատիքի օրհնութիւնը Դաւիթի տանը նաւակատիքի երգը Սաղմոս օրհնութեանց, նաւակատեաց տաճարին, Դաւթի: 29:1: Սաղմոս օրհնութեանց նաւակատեաց տաճարի ՚ի Դաւիթ. ԻԹ[6760]։ [6760] Ոմանք.Նաւակատեաց տաճարին ՚ի կատարած Դաւթի։ 0 Սաղմոս Դաւթի. տաճարի նաւակատիքի օրհնութիւնը Դաւիթի տանը նաւակատիքի երգը zohrab-1805▾ eastern-1994▾ western am▾	29:029:1 Псалом Давида; песнь при обновлении дома. 29:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song τοῦ ο the ἐγκαινισμοῦ εγκαινισμος the οἴκου οικος home; household τῷ ο the Δαυιδ δαβιδ Dabid; Thavith 29:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David הָב֣וּ hāvˈû יהב give לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH בְּנֵ֣י bᵊnˈê בֵּן son אֵלִ֑ים ʔēlˈîm אַיִל ram, despot הָב֥וּ hāvˌû יהב give לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH כָּבֹ֥וד kāvˌôḏ כָּבֹוד weight וָ wā וְ and עֹֽז׃ ʕˈōz עֹז power 29:1. psalmus cantici pro dedicatione domus DavidA psalm of a canticle, at the dedication of David's house. A Psalm; a Song at the Dedication of the House; of David. ^[161] KJV Chapter [30] A Psalm [and] Song [at] the dedication of the house of David: 29:1 Псалом Давида; песнь при обновлении дома. 29:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ψαλμὸς ψαλμος psalm ᾠδῆς ωδη song τοῦ ο the ἐγκαινισμοῦ εγκαινισμος the οἴκου οικος home; household τῷ ο the Δαυιδ δαβιδ Dabid; Thavith 29:1 מִזְמֹ֗ור mizmˈôr מִזְמֹור psalm לְ lᵊ לְ to דָ֫וִ֥ד ḏˈāwˌiḏ דָּוִד David הָב֣וּ hāvˈû יהב give לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH בְּנֵ֣י bᵊnˈê בֵּן son אֵלִ֑ים ʔēlˈîm אַיִל ram, despot הָב֥וּ hāvˌû יהב give לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH כָּבֹ֥וד kāvˌôḏ כָּבֹוד weight וָ wā וְ and עֹֽז׃ ʕˈōz עֹז power 29:1. psalmus cantici pro dedicatione domus David A psalm of a canticle, at the dedication of David's house. A Psalm; a Song at the Dedication of the House; of David. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:1: I will extol thee - for thou hast lifted me up - I will lift thee up, for thou hast lifted me up. Thou hast made me blessed, and I will make thee glorious. Thou hast magnified me in thy mercy; and I will show forth thy praise, and speak good of thy name. I have made some remarks on this Psalm in the Introduction. In this Psalm we find seven different states of mind distinctly marked: - 1. It is implied, in the first verse, that David had been in great distress, and nearly overwhelmed by his enemies. 2. He extols God for having lifted him up, and having preserved him from the cruelty of his adversaries, Psa 30:1-3. 3. He is brought into great prosperity, trusts in what he had received, and forgets to depend wholly on the Lord, Psa 30:4-6. 4. The Lord hides his face from him, and he is brought into great distress, Psa 30:7. 5. He feels his loss, and makes earnest prayer and supplication, Psa 30:8-10. 6. He is restored to the Divine favor, and filled with joy, Psa 30:11. 7. He purposes to glory in God alone, and to trust in him for ever, Psa 30:12. As it is impossible for any man to have passed through all these states at the same time; it is supposed that the Psalm, like many others of the same complexion, has been formed out of the memoranda of a diary. See this point illustrated in the Introduction. Thou hast lifted me up - Out of the pit into which I had fallen: the vain curiosity, and want of trust in God, that induced me to number the people. Bishop Horsley translates, Because thou hast depressed me. I thank God for my humiliation and afflictions, because they have been the means of teaching me lessons of great profit and importance. Albert Barnes: Notes on the Bible - 1834 30:1: I will extol thee - literally, "I will exalt thee;" that is, he would make God first and supreme in his thoughts and affections; he would do what he could to make Him known; he would elevate Him high in his praises. For thou hast lifted me up - To wit, from the state of danger in which I was Psa 30:2-3. The Hebrew word used here means properly to draw out, as from a well; and then, to deliver, to set free. As God had thus lifted him up, it was proper that he should show his gratitude by "lifting up" or extolling the name of God. And hast not made my foes to rejoice over me - Hast not suffered them to triumph over me; that is, thou hast delivered me from them. He refers to the fact that he had been saved from a dangerous illness, and that his enemies had not been allowed to exult over his death. Compare the notes at Psa 41:5. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:1: at the: Deu 20:5; Sa2 5:11, Sa2 6:20, Sa2 7:2, Sa2 20:3 extol: Psa 34:3, Psa 34:4, Psa 66:17, Psa 145:1; Dan 4:37 for: Psa 27:6, Psa 28:9 hast not: Psa 13:4, Psa 25:2, Psa 35:19, Psa 35:24, Psa 35:25, Psa 41:11, Psa 79:4, Psa 79:10, Psa 89:41-46, Psa 140:8; Lam 2:15 Carl Friedrich Keil and Franz Delitzsch 30:1 (Heb.: 30:2-4) The Psalm begins like a hymn. The Piel דּלּה (from דּלה, Arab. dlâ, to hold anything long, loose and pendulous, whether upwards or downwards, conj. V Arab. tdllâ=, to dangle) signifies to lift or draw up, like a bucket (דּלי, Greek ἀντλίον, Latin tollo, tolleno in Festus). The poet himself says what that depth is into which he had sunk and out of which God had drawn him up without his enemies rejoicing over him (לי as in Ps 25:2), i.e., without allowing them the wished for joy at his destruction: he was brought down almost into Hades in consequence of some fatal sickness. חיּה (never: to call into being out of nothing) always means to restore to life that which has apparently or really succumbed to death, or to preserve anything living in life. With this is easily and satisfactorily joined the Kerמ מיּרדי בור (without Makkeph in the correct text), ita ut non descenderem; the infinitive of ירד in this instance following the analogy of the strong verb is ירד, like יבשׁ, ישׁון, and with suffix jordi (like josdi, Job 38:4) or jaaredi, for here it is to be read thus, and not jordi (vid., on Ps 16:1; Ps 86:2). (Note: The Masora does not place the word under יו וחטפין קמציןאלין תיבותא יתירין ו (Introduction 28b), as one would expect to find it if it were to be read mijordi, and proceeds on the assumption that mijārdi is infinitive like עמדך (read ‛amādcha) Obad 1:11, not participle (Ewald, S. 533).) The Chethb מיורדי might also be the infinitive, written with Cholem plenum, as an infinitive Gen 32:20, and an imperative Num 23:8, is each pointed with Cholem instead of Kamtez chatuph; but it is probably intended to be read as a participle, מיּורדי: Thou hast revived me from those who sink away into the grave (Ps 28:1), or out of the state of such (cf. Ps 22:22) - a perfectly admissible and pregnant construction. Geneva 1599 30:1 "A Psalm [and] Song [at] the dedication of the (a) house of David." I will extol thee, O LORD; (b) for thou hast lifted me up, and hast not made my foes to rejoice over me. (a) After Absalom had polluted it with most filthy fornication. (b) He condemns them for great ingratitude who do not praise God for his benefits. John Gill 30:1 I will extol thee, O Lord,.... Or "lift thee up on high" (k). The Lord is high in his name, he is the most High; and in his nature, there is none besides him, nor like unto him; and in place, he dwells in the high and holy place; he is above all, angels and men; he is above all gods; he is the King of kings, and Lord of lords; he cannot be higher than he is: to extol him, therefore, is to declare him to be what he is; to exalt him in high praises of him, which the psalmist determined to do, for the following reasons; for thou hast lifted me up; or "drawn me up", or "out" (l); from the pit of nature; the low estate of unregeneracy; the pit wherein is no water: the horrible pit, the mire and clay of sin and misery, in which all men, while unconverted, are; and out of which they cannot lift themselves, being without strength, yea, dead in sin: this is God's work; he takes out of this pit, he draws out of it by his efficacious grace; he raises up the poor out of the dust, and lifts up the beggar from the dunghill; and this is an instance of his grace and mercy, and requires a new song of praise: or this may regard some great fall by sin, from which he was restored, through the grace and power of God; or deliverance from great troubles, compared to waters, out of which he was drawn, Ps 18:16; and was lifted up above his enemies; and agrees very well with his being brought to his palace and throne again, upon the defeat of Absalom; and hast not made my foes to rejoice over me; as Satan does over unregenerate sinners, when he possesses their hearts, and keeps the house and goods in peace; and as the men of the world do over fallen saints, when forsaken by the Lord, and afflicted by him, and are under the frowns of his providence; but the conspirators against David were not suffered to succeed and rejoice over him, which they otherwise would have done; and for this he praises the Lord. (k) "superexaltabo te", Cocceius; "elevabo te", Michaelis. (l) "me sursum extraxisti", Cocceius; so Michaelis; "thou hast drawn me up", Ainsworth. Robert Jamieson, A. R. Fausset and David Brown 30:1 Literally, "A Psalm-Song"--a composition to be sung with musical instruments, or without them--or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Chron 21:26-30; 1Chron 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, Deut 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Kings 5:11; 2Kings 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer. (Ps 30:1-12) lifted me up--as one is drawn from a well (Ps 40:2).
29:129:2: Բա՛րձր առնեմ զքեզ Տէր զի ընկալար զիս. եւ ո՛չ ուրախ արարեր զթշնամին իմ յիս։ 1 Պանծացնում եմ քեզ, Տէ՛ր, քանզի ընդունեցիր ինձ եւ չթողիր, որ թշնամիներս չարախնդան վրաս: 30 Ո՛վ Տէր, կը բարձրացնեմ քեզ, վասն զի զիս ազատեցիր Ու թշնամիներս իմ վրաս չուրախացուցիր։ Բարձր առնեմ զքեզ, Տէր, զի ^[158]ընկալար զիս, եւ ոչ ուրախ արարեր զթշնամին իմ յիս: 29:2: Բա՛րձր առնեմ զքեզ Տէր զի ընկալար զիս. եւ ո՛չ ուրախ արարեր զթշնամին իմ յիս։ 1 Պանծացնում եմ քեզ, Տէ՛ր, քանզի ընդունեցիր ինձ եւ չթողիր, որ թշնամիներս չարախնդան վրաս: 30 Ո՛վ Տէր, կը բարձրացնեմ քեզ, վասն զի զիս ազատեցիր Ու թշնամիներս իմ վրաս չուրախացուցիր։ zohrab-1805▾ eastern-1994▾ western am▾	29:129:2 Превознесу Тебя, Господи, что Ты поднял меня и не дал моим врагам восторжествовать надо мною. 29:2 ὑψώσω υψοω elevate; lift up σε σε.1 you κύριε κυριος lord; master ὅτι οτι since; that ὑπέλαβές υπολαμβανω take up; suppose με με me καὶ και and; even οὐκ ου not ηὔφρανας ευφραινω celebrate; cheer τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ἐπ᾿ επι in; on ἐμέ εμε me 29:2 הָב֣וּ hāvˈû יהב give לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight שְׁמֹ֑ו šᵊmˈô שֵׁם name הִשְׁתַּחֲו֥וּ hištaḥᵃwˌû חוה bow down לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in הַדְרַת־ haḏraṯ- הֲדָרָה adornment קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness 29:2. exaltabo te Domine quoniam salvasti me et non delectasti inimicos meos super meI will extol thee, O Lord, for thou hast upheld me: and hast not made my enemies to rejoice over me. 1. I will extol thee, O LORD; for thou hast raised me up, and hast not made my foes to rejoice over me. I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me: 29:2 Превознесу Тебя, Господи, что Ты поднял меня и не дал моим врагам восторжествовать надо мною. 29:2 ὑψώσω υψοω elevate; lift up σε σε.1 you κύριε κυριος lord; master ὅτι οτι since; that ὑπέλαβές υπολαμβανω take up; suppose με με me καὶ και and; even οὐκ ου not ηὔφρανας ευφραινω celebrate; cheer τοὺς ο the ἐχθρούς εχθρος hostile; enemy μου μου of me; mine ἐπ᾿ επι in; on ἐμέ εμε me 29:2 הָב֣וּ hāvˈû יהב give לַֽ֭ ˈlˈa לְ to יהוָה [yhwˌāh] יְהוָה YHWH כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight שְׁמֹ֑ו šᵊmˈô שֵׁם name הִשְׁתַּחֲו֥וּ hištaḥᵃwˌû חוה bow down לַ֝ ˈla לְ to יהוָ֗ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in הַדְרַת־ haḏraṯ- הֲדָרָה adornment קֹֽדֶשׁ׃ qˈōḏeš קֹדֶשׁ holiness 29:2. exaltabo te Domine quoniam salvasti me et non delectasti inimicos meos super me I will extol thee, O Lord, for thou hast upheld me: and hast not made my enemies to rejoice over me. 1. I will extol thee, O LORD; for thou hast raised me up, and hast not made my foes to rejoice over me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 2. "Превознесу Тебя, Господи" - объясняется 13: ст., где Давид обещает вечно восхвалять Господа. - "Не дал моим врагам восторжествовать надо мною" - может быть, что Давид здесь разумел соседей язычников, которые не воспользовались этим случаем народного бедствия евреев для нападения на них, и в этом Давид видит милость к нему Бога. Matthew Henry: Concise Commentary on the Whole Bible - 1706 Thanksgiving and Praise. 1 I will extol thee, O LORD; for thou hast lifted me up, and hast not made my foes to rejoice over me. 2 O LORD my God, I cried unto thee, and thou hast healed me. 3 O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit. 4 Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness. 5 For his anger endureth but a moment; in his favour is life: weeping may endure for a night, but joy cometh in the morning. It was the laudable practice of the pious Jews, and, though not expressly appointed, yet allowed and accepted, when they had built a new house, to dedicate it to God, Deut. xx. 5. David did so when his house was built, and he took possession of it (2 Sam. v. 11); for royal palaces do as much need God's protection, and are as much bound to be at his service, as ordinary houses. Note, The houses we dwell in should, at our first entrance upon them, be dedicated to God, as little sanctuaries. We must solemnly commit ourselves, our families, and all our family affairs, to God's guidance and care, must pray for his presence and blessing, must devote ourselves and all ours to his glory, and must resolve both that we put away iniquity far from our tabernacles and that we and our houses will serve the Lord both in the duties of family worship and in all instances of gospel obedience. Some conjecture that this psalm was sung at the re-dedication of David's house, after he had been driven out of it by Absalom, who had defiled it with his incest, and that it is a thanksgiving for the crushing of that dangerous rebellion. In these verses, I. David does himself give God thanks for the great deliverances he had wrought for him (v. 1): "I will extol thee, O Lord! I will exalt thy name, will praise thee as one high and lifted up, I will do what I can to advance the interest of thy kingdom among men. I will extol thee, for thou hast lifted me up, not only up out of the pit in which I was sinking, but up to the throne of Israel." He raiseth up the poor out of the dust. In consideration of the great things God has done to exalt us, both by his providence and by his grace, we are bound, in gratitude, to do all we can to extol his name, though the most we can do is but little. Three thing magnify David's deliverance:-- 1. That it was the defeat of his enemies. They were not suffered to triumph over him, as they would have done (though it is a barbarous thing) if he had died of this sickness or perished in this distress: see Ps. xli. 11. 2. That it was an answer to his prayers (v. 2): I cried unto thee. All the expressions of the sense we have of our troubles should be directed to God, and every cry be a cry to him; and giving way, in this manner, to our grief, will ease a burdened spirit. "I cried to thee, and thou hast not only heard me, but healed me, healed the distempered body, healed the disturbed and disquieted mind, healed the disordered distracted affairs of the kingdom." This is what God glories in, I am the Lord that healeth thee (Exod. xv. 26), and we must give him the glory of it. 3. That it was the saving of his life; for he was brought to the last extremity, dropping into the grave, and ready to go down into the pit, and yet rescued and kept alive, v. 3. The more imminent our dangers have been, the more eminent our deliverances have been, the more comfortable are they to ourselves and the more illustrious proofs of the power and goodness of God. A life from the dead ought to be spent in extolling the God of our life. II. He calls upon others to join with him in praise, not only for the particular favours God has bestowed upon him, but for the general tokens of his good-will to all his saints (v. 4): Sing unto the Lord, O you saints of his! All that are truly saints he owns for his. There is a remnant of such in this world, and from them it is expected that they sing unto him; for they are created and sanctified, made and made saints, that they may be to him for a name and a praise. His saints in heaven sing to him; why should not those on earth be doing the same work, as well as they can, in concert with them? 1. They believe him to be a God of unspotted purity; and therefore let them sing to him; "Let them give thanks at the remembrance of his holiness; let them praise his holy name, for holiness is his memorial throughout all generations." God is a holy God; his holiness is his glory; that is the attribute which the holy angels, in their praises, fasten most upon, Isa. vi. 3; Rev. iv. 8. We ought to be much in the mention and remembrance of God's holiness. It is a matter of joy to the saints that God is a holy God; for then they hope he will make them holy, more holy. None of all God's perfections carries in it more terror to the wicked, nor more comfort to the godly, than his holiness. It is a good sign that we are in some measure partakers of his holiness if we can heartily rejoice and give thanks at the remembrance of it. 2. They have experienced him to be a God gracious and merciful; and therefore let them sing to him. (1.) We have found his frowns very short. Though we have deserved that they should be everlasting, and that he should be angry with us till he had consumed us, and should never be reconciled, yet his anger endureth but for a moment, v. 5. When we offend him he is angry; but, as he is slow to anger and not soon provoked, so when he is angry, upon our repentance and humiliation his anger is soon turned away and he is willing to be at peace with us. If he hide his face from his own children, and suspend the wonted tokens of his favour, it is but in a little wrath, and for a small moment; but he will gather them with everlasting kindness, Isa. liv. 7, 8. If weeping endureth for a night, and it be a wearisome night, yet as sure as the light of the morning returns after the darkness of the night, so sure will joy and comfort return in a short time, in due time, to the people of God; for the covenant of grace is as firm as the covenant of the day. This word has often been fulfilled to us in the letter. Weeping has endured for a night, but the grief has been soon over and the grievance gone. Observe, As long as God's anger continues so long the saints' weeping continues; but, if that be but for a moment, the affliction is but for a moment, and when the light of God's countenance is restored the affliction is easily pronounced light and momentary. (2.) We have found his smiles very sweet; In his favour is life, that is, all good. The return of his favour to an afflicted soul is as life from the dead; nothing can be more reviving. Our happiness is bound up in God's favour; if we have that, we have enough, whatever else we want. It is the life of the soul, it is spiritual life, the earnest of life eternal. Adam Clarke: Commentary on the Bible - 1831 30:2: Thou hast healed me - Thou hast removed the plague from my people by which they were perishing in thousands before my eyes. Albert Barnes: Notes on the Bible - 1834 30:2: O Lord my God, I cried unto thee - In the time of trouble and danger. And thou hast healed me - Thou didst restore me to health. The language here evidently refers to the fact that he had been sick, and had then been restored to health. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:2: and: Psa 6:2, Psa 51:8, Psa 103:3, Psa 103:4, Psa 107:17-22, Psa 118:18, Psa 147:3; Gen 20:17; Exo 15:26; Kg2 20:5; Jam 5:14, Jam 5:15 Geneva 1599 30:2 O LORD my God, I cried unto thee, and thou hast (c) healed me. (c) Restored from the rebellion of Absalom. John Gill 30:2 O Lord my God, I cried unto thee,.... In the time of his distress and trouble; and whither should he go but unto his covenant God and Father? and thou hast healed me: either of some bodily disease that attended him; for the Lord is the physician of the body, as well as of the soul; and that either immediately, or by giving a blessing to means used; and the glory of such a mercy should be given to him: or else of soul diseases, which are natural and hereditary, epidemical, nauseous, mortal, and incurable, but by the grace of God and blood of Christ; and the healing: of them either respects the pardon of them at first conversion; for healing diseases, and forgiving iniquities, signify one and the same thing; or else fresh discoveries and applications of pardoning grace, after falls into sin, which are an healing backslidings, and restoring comforts; and this is God's work; none can heal but himself, and he does it effectually, universally, and freely, and which calls for thankfulness, Ps 103:1; or this may be understood in a civil sense, of restoring him to his house, his throne and kingdom, and the peace of it. Robert Jamieson, A. R. Fausset and David Brown 30:2 healed me--Affliction is often described as disease (Ps 6:2; Ps 41:4; Ps 107:20), and so relief by healing.
29:229:3: Տէր Աստուած իմ՝ կարդացի առ քեզ եւ բժշկեցեր զիս 2 Տէր Աստուա՛ծ իմ,[3] կանչեցի քեզ, եւ բուժեցիր ինձ: 2 Ո՛վ իմ Տէր Աստուածս, քեզ օգնութեան կանչեցի Ու զիս բժշկեցիր։ Տէր Աստուած իմ, կարդացի առ քեզ եւ բժշկեցեր զիս: 29:3: Տէր Աստուած իմ՝ կարդացի առ քեզ եւ բժշկեցեր զիս 2 Տէր Աստուա՛ծ իմ, [3] կանչեցի քեզ, եւ բուժեցիր ինձ: 2 Ո՛վ իմ Տէր Աստուածս, քեզ օգնութեան կանչեցի Ու զիս բժշկեցիր։ zohrab-1805▾ eastern-1994▾ western am▾	29:229:3 Господи, Боже мой! я воззвал к Тебе, и Ты исцелил меня. 29:3 κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐκέκραξα κραζω cry πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἰάσω ιαομαι heal με με me 29:3 קֹ֥ול qˌôl קֹול sound יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ֫ hˈa הַ the מָּ֥יִם mmˌāyim מַיִם water אֵֽל־ ʔˈēl- אֵל god הַ ha הַ the כָּבֹ֥וד kkāvˌôḏ כָּבֹוד weight הִרְעִ֑ים hirʕˈîm רעם thunder יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon מַ֥יִם mˌayim מַיִם water רַבִּֽים׃ rabbˈîm רַב much 29:3. Domine Deus meus clamavi ad te et sanasti meO Lord my God, I have cried to thee, and thou hast healed me. 2. O LORD my God, I cried unto thee, and thou hast healed me. O LORD my God, I cried unto thee, and thou hast healed me: 29:3 Господи, Боже мой! я воззвал к Тебе, и Ты исцелил меня. 29:3 κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine ἐκέκραξα κραζω cry πρὸς προς to; toward σέ σε.1 you καὶ και and; even ἰάσω ιαομαι heal με με me 29:3 קֹ֥ול qˌôl קֹול sound יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon הַ֫ hˈa הַ the מָּ֥יִם mmˌāyim מַיִם water אֵֽל־ ʔˈēl- אֵל god הַ ha הַ the כָּבֹ֥וד kkāvˌôḏ כָּבֹוד weight הִרְעִ֑ים hirʕˈîm רעם thunder יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH עַל־ ʕal- עַל upon מַ֥יִם mˌayim מַיִם water רַבִּֽים׃ rabbˈîm רַב much 29:3. Domine Deus meus clamavi ad te et sanasti me O Lord my God, I have cried to thee, and thou hast healed me. 2. O LORD my God, I cried unto thee, and thou hast healed me. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:3: Thou hast brought up my soul from the grave - I and my people were both about to be cut off, but thou hast spared us in mercy, and given us a most glorious respite. Albert Barnes: Notes on the Bible - 1834 30:3: O, Lord, thou hast brought up my soul from the grave - My life; me. The meaning is, that he had been in imminent danger of death, and had been brought from the borders of the grave. The word here rendered "grave" is "Sheol" - a word which, properly used, commonly denotes the region of the dead; the underworld which is entered through the grave. Compare Isa 14:9, note; Psa 6:5, note. Thou hast kept me alive, that I should not go down to the pit - More literally, "thou hast caused me to live from them which go down to the pit;" that is, thou hast distinguished me from them by keeping me alive. The word "pit" here means the same as the grave. See the notes at Psa 28:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:3: brought: Psa 16:10, Psa 40:1, Psa 40:2, Psa 56:13, Psa 71:20, Psa 86:13 *marg. Psa 116:8; Job 33:19-22, Job 33:28; Isa 38:17, Isa 38:18; Jon 2:4-6 down: Psa 28:1 Geneva 1599 30:3 O LORD, thou hast brought up my (d) soul from the grave: thou hast kept me alive, that I should not go down to the pit. (d) Meaning, that he escaped death most narrowly. John Gill 30:3 O Lord, thou hast brought up my soul from the grave,.... When his life being in danger, was near unto it, Job 33:22; otherwise the soul dies not, nor does it lie and sleep in the grave; or "thou hast brought up my soul from hell" (m); that is, delivered him from those horrors of conscience and terrors of mind, by reason of sin, which were as hell itself unto him; see Ps 116:3; thou hast kept me alive: preserved his corporeal life when in danger, and maintained his spiritual life; and quickened him by his word, under all his afflictions, and kept him from utter and black despair; that I should not go down to the pit; either of the grave or hell. There is in this clause a "Keri" and a "Cetib"; a marginal reading, and a textual writing: according to the latter it is, "from them that go down to the pit"; which some versions (n) follow; that is, thou hast preserved me from going along with them, and being where and as they are: our version follows the former; the sense is the same. (m) "ab inferno", V. L. Pagninus, Montanus, Gejerus, Michaelis; so Ainsworth. (n) So Sept. V. L. Pagninus, Musculus, Gejerus, Michaelis, Ainsworth. Robert Jamieson, A. R. Fausset and David Brown 30:3 The terms describe extreme danger. soul--or, "myself." grave--literally, "hell," as in Ps 16:10. hast kept me . . . pit--quickened or revived me from the state of dying (compare Ps 28:1).
29:329:4: Տէր հաներ ՚ի դժոխոց զանձն իմ, 4 Տէ՛ր, հոգիս դժոխքից հանեցիր եւ 3 Ո՛վ Տէր, իմ անձս գերեզմանէն հանեցիր, Տէր, հաներ ի դժոխոց զանձն իմ: 29:4: Տէր հաներ ՚ի դժոխոց զանձն իմ, 4 Տէ՛ր, հոգիս դժոխքից հանեցիր եւ 3 Ո՛վ Տէր, իմ անձս գերեզմանէն հանեցիր, zohrab-1805▾ eastern-1994▾ western am▾	29:329:4 Господи! Ты вывел из ада душу мою и оживил меня, 29:4 κύριε κυριος lord; master ἀνήγαγες αναγω lead up; head up ἐξ εκ from; out of ᾅδου αδης Hades τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἔσωσάς σωζω save με με me ἀπὸ απο from; away τῶν ο the καταβαινόντων καταβαινω step down; descend εἰς εις into; for λάκκον λακκος pit 29:4 קֹול־ qôl- קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the כֹּ֑חַ kkˈōₐḥ כֹּחַ strength קֹ֥ול qˌôl קֹול sound יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH בֶּ be בְּ in † הַ the הָדָֽר׃ hāḏˈār הָדָר ornament 29:4. Domine eduxisti de inferno animam meam vivificasti me ne descenderem in lacumThou hast brought forth, O Lord, my soul from hell: thou hast saved me from them that go down into the pit. 3. O LORD, thou hast brought up my soul from Sheol: thou hast kept me alive, that I should not go down to the pit. O LORD, thou hast brought up my soul from the grave: 29:4 Господи! Ты вывел из ада душу мою и оживил меня, 29:4 κύριε κυριος lord; master ἀνήγαγες αναγω lead up; head up ἐξ εκ from; out of ᾅδου αδης Hades τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἔσωσάς σωζω save με με me ἀπὸ απο from; away τῶν ο the καταβαινόντων καταβαινω step down; descend εἰς εις into; for λάκκον λακκος pit 29:4 קֹול־ qôl- קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH בַּ ba בְּ in † הַ the כֹּ֑חַ kkˈōₐḥ כֹּחַ strength קֹ֥ול qˌôl קֹול sound יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH בֶּ be בְּ in † הַ the הָדָֽר׃ hāḏˈār הָדָר ornament 29:4. Domine eduxisti de inferno animam meam vivificasti me ne descenderem in lacum Thou hast brought forth, O Lord, my soul from hell: thou hast saved me from them that go down into the pit. 3. O LORD, thou hast brought up my soul from Sheol: thou hast kept me alive, that I should not go down to the pit. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 4. Кара, ниспосланная Богом на евреев, могла коснуться и его самого. Давид даже молил Господа об этом: так как моровая язва явилась следствием его греха, то пусть она разразится над ним самим и его домом. Такая смиренная молитва Давида смягчила гнев Господа и язва прекратилась. Давид преисполнился благодарным чувством к Богу. Adam Clarke: Commentary on the Bible - 1831 30:4: Sing unto the Lord, O ye saints of his - Ye priests, who wait upon him in his sanctuary, and whose business it is to offer prayers and sacrifices for the people, magnify him for the mercy he has now showed in staying this most destructive plague. Give thanks at the remembrance of his holiness - "Be ye holy," saith the Lord, "for I am holy." He who can give thanks at the remembrance of his holiness, is one who loves holiness; who hates sin; who longs to be saved from it; and takes encouragement at the recollection of God's holiness, as he sees in this the holy nature which he is to share, and the perfection which he is here to attain. But most who call themselves Christians hate the doctrine of holiness; never hear it inculcated without pain; and the principal part of their studies, and those of their pastors, is to find out with how little holiness they can rationally expect to enter into the kingdom of God. O fatal and soul-destroying delusion! How long will a holy God suffer such abominable doctrines to pollute his Church, and destroy the souls of men? Albert Barnes: Notes on the Bible - 1834 30:4: Sing unto the Lord, O ye saints of his - This call upon others to give thanks to God is in view of the mercy which he had experienced. He invites them to unite with him in celebrating the praises of that God who had showed him so much mercy. It was not because they had been benefited by these tokens of the divine favor; but: (a) because when we are partakers of the divine mercy, we desire that others may assist us in giving utterance to the praise due to God; and (b) because others may learn from the mercies bestowed on us that God is worthy of praise, or may see in His dealings with us an argument for His goodness; and may, therefore, appropriately unite in His praise. Thus religion diffuses its influence on all around us, and tends to "unite" the hearts of many in every manifestation of the character of God. Infidelity is solitary and dissocial; religion is social; and, no matter on whom the favor is bestowed, its effect is to unite the hearts of many to each other and to God. And give thanks at the remembrance of his holiness - Margin, "to the memorial." The Hebrew is, "to the memory of his holiness." The sense is, in calling to recollection the acts of his holiness, or his holy perfections. Compare the notes at Psa 22:3. The word "holiness" here is used in a large sense as denoting, not so much the hatred of sin, as benevolence, kindness, mercy - the divine compassion toward those who are in trouble or danger. It is true that it is a proper subject of rejoicing and praise that God is a holy God, a God of truth and justice, a God who cannot look upon sin but with abhorrence, a God in whose nature is combined every possible perfection; but that is not the exact idea here. The word refers to his compassion, goodness, kindness; and to the acts by which that had been manifested to the psalmist, as laying a proper foundation for gratitude and praise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:4: Sing: Psa 32:11, Psa 33:1-3, Psa 97:12, Psa 103:20-22, Psa 132:9, Psa 135:19-21, Psa 148:14, Psa 149:1; Ch1 16:4; Rev 19:5, Rev 19:6 at the remembrance: or, to the memorial, Psa 97:12 *marg. holiness: Exo 15:11; Isa 6:3; Rev 4:8 Carl Friedrich Keil and Franz Delitzsch 30:4 (Heb.: 30:5-6) Ps 30:4 call upon all the pious to praise this God, who after a short season of anger is at once and henceforth gracious. Instead of שׁם of Jahve, we find the expression זכר in this instance, as in Ps 97:12 after Ex 3:15. Jahve, by revealing Himself, renders Himself capable of being both named and remembered, and that in the most illustrious manner. The history of redemption is, as it were, an unfolding of the Name of Jahve and at the same time a setting up of a monument, an establishment of a memorial, and in fact the erection of a זכר קדשׁ; because all God's self-attestations, whether in love or in wrath, flow from the sea of light of His holiness. When He manifests Himself to His won love prevails; and wrath is, in relation to them, only a vanishing moment: a moment passes in His anger, a (whole) life in His favour, i.e., the former endures only for a moment, the latter the whole life of a man. "Alles Ding whrt seine Zeit, Gottes Lieb' in Ewigkeit." All things last their season, God's love to all eternity. The preposition בּ does not here, as in the beautiful parallel Is 54:7., cf. Ps 60:10, denote the time and mode of that which takes place, but the state in which one spends the time. Ps 30:6 portrays the rapidity with which love takes back wrath (cf. Is 17:14): in the evening weeping takes up its abode with us for the night, but in the morning another guest, viz., רנּה, appears, like a rescuing angel, before whom בּכי disappears. The predicate ילין etaci does not belong to Ps 30:6 as well (Hupfeld, Hitzig). The substantival clause: and in the morning joy = joy is present, depicts the unexpectedness and surprise of the help of Him who sends בכי and רנה. Geneva 1599 30:4 Sing unto the LORD, O ye (e) saints of his, and give thanks at the remembrance of his holiness. (e) The word signifies them who have received mercy, and show mercy liberally to others. John Gill 30:4 Sing unto the Lord, O ye saints of his,.... Such to whom he has been gracious and merciful, and has blessed with pardoning grace, and justifying righteousness, adoption, and a right to eternal life; and who are holy godly persons; in whose hearts principles of grace and holiness are formed; and who are kind and bountiful to others: all which the word (o) here used signifies: and these are the Lord's; they are set apart for him, and they are sanctified by him; and therefore should sing his praises, both vocally, and with melody in their hearts; and give thanks at the remembrance of his holiness; which is essential to him, and in which he is glorious; and which appears in all his ways and works of providence and grace, and both in the redemption and sanctification of his people; and besides this, there is the holiness of Christ, which is imputed to his saints, and the sanctification of the Spirit, which is wrought in them; and at the remembrance of each of these it highly becomes them to give thanks to the Lord, since hereby they are made meet to be partakers of his kingdom and glory. (o) "quos ipse benignitate prosequitur", Junius & Tremellius; so Tigurine version. Robert Jamieson, A. R. Fausset and David Brown 30:4 remembrance--the thing remembered or memorial. holiness--as the sum of God's perfections (compare Ps 22:3), used as name (Ex 3:15; Ps 135:13).
29:4[29:4]: փրկեցեր զիս յայնցանէ որ իջանեն ՚ի գուբ։ 4 փոսն իջնողների միջից փրկեցիր ինձ: [3] Գուբը իջնողներուն մէջէն զիս ապրեցուցիր։ փրկեցեր զիս յայնցանէ որ իջանեն ի գուբ: [29:4]: փրկեցեր զիս յայնցանէ որ իջանեն ՚ի գուբ։ 4 փոսն իջնողների միջից փրկեցիր ինձ: [3] Գուբը իջնողներուն մէջէն զիս ապրեցուցիր։ zohrab-1805▾ eastern-1994▾ western am▾	29:4[29:4] чтобы я не сошел в могилу. 29:5 ψάλατε ψαλλω play τῷ ο the κυρίῳ κυριος lord; master οἱ ο the ὅσιοι οσιος responsible; devout αὐτοῦ αυτος he; him καὶ και and; even ἐξομολογεῖσθε εξομολογεω concede; confess τῇ ο the μνήμῃ μνημη memory τῆς ο the ἁγιωσύνης αγιωσυνη holiness αὐτοῦ αυτος he; him 29:5 קֹ֣ול qˈôl קֹול sound יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שֹׁבֵ֣ר šōvˈēr שׁבר break אֲרָזִ֑ים ʔᵃrāzˈîm אֶרֶז cedar וַ wa וְ and יְשַׁבֵּ֥ר yᵊšabbˌēr שׁבר break יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אַרְזֵ֥י ʔarzˌê אֶרֶז cedar הַ ha הַ the לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon 29:5. cantate Domino sancti eius et confitemini memoriae sanctitatis eiusSing to the Lord, O ye his saints: and give praise to the memory of his holiness. 4. Sing praise unto the LORD, O ye saints of his, and give thanks to his holy name. KJV [3] thou hast kept me alive, that I should not go down to the pit: [29:4] чтобы я не сошел в могилу. 29:5 ψάλατε ψαλλω play τῷ ο the κυρίῳ κυριος lord; master οἱ ο the ὅσιοι οσιος responsible; devout αὐτοῦ αυτος he; him καὶ και and; even ἐξομολογεῖσθε εξομολογεω concede; confess τῇ ο the μνήμῃ μνημη memory τῆς ο the ἁγιωσύνης αγιωσυνη holiness αὐτοῦ αυτος he; him 29:5 קֹ֣ול qˈôl קֹול sound יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שֹׁבֵ֣ר šōvˈēr שׁבר break אֲרָזִ֑ים ʔᵃrāzˈîm אֶרֶז cedar וַ wa וְ and יְשַׁבֵּ֥ר yᵊšabbˌēr שׁבר break יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] אַרְזֵ֥י ʔarzˌê אֶרֶז cedar הַ ha הַ the לְּבָנֹֽון׃ llᵊvānˈôn לְבָנֹון Lebanon 29:5. cantate Domino sancti eius et confitemini memoriae sanctitatis eius Sing to the Lord, O ye his saints: and give praise to the memory of his holiness. 4. Sing praise unto the LORD, O ye saints of his, and give thanks to his holy name. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:5: For his anger endureth but a moment - There is an elegant abruptness in these words in the Hebrew text. This is the literal translation: "For a moment in his anger. Lives in his favor. In the evening weeping may lodge: but in the morning exultation." So good is God, that he cannot delight in either the depression or ruin of his creatures. When he afflicts, it is for our advantage, that we may be partakers of his holiness, and be not condemned with the world. If he be angry with us, it is but for a moment; but when we have recourse to him, and seek his face, his favor is soon obtained, and there are lives in that favor - the life that now is, and the life that is to come. When weeping comes, it is only to lodge for the evening; but singing will surely come in the morning. This description of God's slowness to anger, and readiness to save, is given by a man long and deeply acquainted with God as his Judge and as his Father. Albert Barnes: Notes on the Bible - 1834 30:5: For his anger endureth but a moment - Margin: There is but "a moment in his anger." So the Hebrew. That is, his anger endures but a short time, or brief period. The reference here is to the troubles and sorrows through which the psalmist had passed, as compared with his subsequent happiness. Though at the time they might have seemed to be long, yet, as compared with the many mercies of life, with the joy which had succeeded them, and with the hopes now cherished, they seemed to be but for a moment. God, according to the view of the psalmist, is not a Being who cherishes anger; not one who lays it up in his mind; not one who is unwilling to show mercy and kindness: he is a Being who is disposed to be merciful, and though he may be displeased with the conduct of men, yet his displeasure is not cherished and nourished, but passes away with the occasion, and is remembered no more. In his favor is life - It is his nature to impart life. He spares life; He will give eternal life. It is, in other words, not His nature to inflict death; death is to be traced to something else. Death is not pleasing or gratifying to Him; it is pleasing and gratifying to Him to confer life. His favor secures life; death is an evidence of His displeasure - that is, death is caused by sin leading to His displeasure. If a man has the favor of God, he is sure of life; if not life in this world, yet life in the world to come. Weeping may endure for a night - Margin: "in the evening." So the Hebrew. The word here rendered "endure" means properly "to lodge, to sojourn," as one does for a little time. The idea is, that weeping is like a stranger - a wayfaring person - who lodges for a night only. In other words, sorrow will soon pass away to be succeeded by joy. But joy cometh in the morning - Margin: "singing." The margin expresses the force of the original word. There will be singing, shouting, exultation. That is, if we have the friendship of God, sorrow will always be temporary, and will always be followed by joy. The morning will come; a morning without clouds; a morning when the sources of sorrow will disappear. This often occurs in the present life; it will always occur to the righteous in the life to come. The sorrows of this life are but for a moment, and they will be succeeded by the light and the joy of heaven. Then, if not before, all the sorrows of the present life, however long they may appear to be, will seem to have been but for a moment; weeping, though it may have made life here but one unbroken night, will be followed by one eternal day without a sigh or a tear. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:5: For: Psa 103:9, Psa 103:17; Isa 26:20, Isa 54:7, Isa 54:8, Isa 57:15, Isa 57:16; Co2 4:17 his anger: etc. Heb. there is but a moment in his anger in his: Psa 16:11, Psa 36:7-9, Psa 63:3; Rev 22:1, Rev 22:17 weeping: Psa 6:6-9, Psa 56:8-11, Psa 126:5, Psa 126:6; Isa 38:3-5; Mat 5:4; Joh 16:20-22; Co2 7:9, Co2 7:10 for a night: Heb. in the evening joy: Heb. singing in the: Psa 46:5 marg. Psa 59:16, Psa 143:8; Gen 32:24 marg. Hos 6:3 John Gill 30:5 For his anger endureth but a moment,.... Anger is not properly in God, he being a simple, uncompounded, immovable, and unchangeable being; nor is it ever towards his people in reality, unless anger is distinguished from wrath, and is considered as consistent with his everlasting and invariable love to them; but only in their apprehension, he doing those things which in some respects are similar to those which men do when they are angry; he turns away from them and hides his face, he chides, chastises, and afflicts, and then they conclude he is angry; and when he returns again and takes off his hand, manifests his pardoning love, and comforts them, then they understand it that his anger is turned away from them; for in this improper sense of it, and as his children conceive of it, it is but for a moment, or a very short time: he forsakes them but for a moment, and their light afflictions endure no longer, Is 54:7; in his favour is life; by which is meant his free love and favour in Christ towards his people; and designs either the duration of it, that it lives and always is, even when he seems to be angry, and that it lasts as long as life does, yea, to all eternity; neither death nor life can separate from it; or the object of it, God delighting not in the death but the life of a sinner; or rather the effects of it, it is what makes the present life to be properly life, and really comfortable; without it men may be said rather to be dead than to live, notwithstanding all enjoyments; and therefore it is better than life, abstracted from it, Ps 63:3; it quickens the soul in a spiritual sense, and makes grace lively; it invigorates faith, encourages hope, and makes love to abound, and it issues in eternal life; weeping may endure for a night; the allusion is to the time when afflictions are usually most heavy and pressing upon persons, when they most feel them, or, however, are free from diversion, and at leisure to bemoan themselves; and may point at the season of weeping, and cause of it, the night of affliction, or of darkness and desertion, and denotes the short continuance of it; weeping is here represented as a person, and as a lodger, for the word may be rendered "lodge" (p); but then it is as a wayfaring man, who continues but for a night; see Is 17:14; but joy cometh in the morning; alluding to the time when all nature is fresh and gay, when man rises cheerful from his rest, darkness removes, light breaks forth, and the sun rises and sheds its beams, and everything looks pleasant and delightful; moreover, the mercies of God are new every morning, which cause joy, and call for thankfulness; and especially it is a time of joy after weeping and darkness, when the sun of righteousness arises with healing in his wings; as it will be to perfection in the resurrection morn, when the dead in Christ will rise first, and be like to him, and reign with him for evermore. (p) "diversetur", Junius & Tremellius, Piscator; "lodgeth", Ainsworth. John Wesley 30:5 Cometh - Speedily and in due season. Robert Jamieson, A. R. Fausset and David Brown 30:5 Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.
29:529:5: Սաղմո՛ս ասացէք Տեառն սուրբք նորա. խոստովա՛ն եղերուք յիշատակի սրբութեան նորա։ 5 Սաղմո՛ս երգեցէք Տիրոջը, ո՛վ նրա սրբեր, գոհութի՛ւն մատուցեցէք նրա սուրբ յիշատակին: 4 Սաղմո՛ս երգեցէք Տէրոջը, ո՛վ անոր սուրբերը Ու անոր սրբութիւնը յիշելով շնորհակալ եղէք։ Սաղմոս ասացէք Տեառն, սուրբք նորա, խոստովան եղերուք յիշատակի սրբութեան նորա: 29:5: Սաղմո՛ս ասացէք Տեառն սուրբք նորա. խոստովա՛ն եղերուք յիշատակի սրբութեան նորա։ 5 Սաղմո՛ս երգեցէք Տիրոջը, ո՛վ նրա սրբեր, գոհութի՛ւն մատուցեցէք նրա սուրբ յիշատակին: 4 Սաղմո՛ս երգեցէք Տէրոջը, ո՛վ անոր սուրբերը Ու անոր սրբութիւնը յիշելով շնորհակալ եղէք։ zohrab-1805▾ eastern-1994▾ western am▾	29:529:5 Пойте Господу, святые Его, славьте память святыни Его, 29:6 ὅτι οτι since; that ὀργὴ οργη passion; temperament ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper αὐτοῦ αυτος he; him καὶ και and; even ζωὴ ζωη life; vitality ἐν εν in τῷ ο the θελήματι θελημα determination; will αὐτοῦ αυτος he; him τὸ ο the ἑσπέρας εσπερα evening αὐλισθήσεται αυλιζομαι spend the night κλαυθμὸς κλαυθμος weeping καὶ και and; even εἰς εις into; for τὸ ο the πρωὶ πρωι early ἀγαλλίασις αγαλλιασις exultation; joyfulness 29:6 וַ wa וְ and יַּרְקִידֵ֥ם yyarqîḏˌēm רקד skip כְּמֹו־ kᵊmô- כְּמֹו like עֵ֑גֶל ʕˈēḡel עֵגֶל bull לְבָנֹ֥ון lᵊvānˌôn לְבָנֹון Lebanon וְ֝ ˈw וְ and שִׂרְיֹ֗ן śiryˈōn שִׂרְיֹן Sirion כְּמֹ֣ו kᵊmˈô כְּמֹו like בֶן־ ven- בֵּן son רְאֵמִֽים׃ rᵊʔēmˈîm רְאֵם wild oxen 29:6. quoniam ad momentum est ira eius et vita in repropitiatione eius ad vesperum commorabitur fletus et in matutino lausFor wrath is in his indignation; and life in his good will. In the evening weeping shall have place, and in the morning gladness. 5. For his anger is but for a moment; in his favour is life: weeping may tarry for the night, but joy in the morning. KJV [4] Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness: 29:5 Пойте Господу, святые Его, славьте память святыни Его, 29:6 ὅτι οτι since; that ὀργὴ οργη passion; temperament ἐν εν in τῷ ο the θυμῷ θυμος provocation; temper αὐτοῦ αυτος he; him καὶ και and; even ζωὴ ζωη life; vitality ἐν εν in τῷ ο the θελήματι θελημα determination; will αὐτοῦ αυτος he; him τὸ ο the ἑσπέρας εσπερα evening αὐλισθήσεται αυλιζομαι spend the night κλαυθμὸς κλαυθμος weeping καὶ και and; even εἰς εις into; for τὸ ο the πρωὶ πρωι early ἀγαλλίασις αγαλλιασις exultation; joyfulness 29:6 וַ wa וְ and יַּרְקִידֵ֥ם yyarqîḏˌēm רקד skip כְּמֹו־ kᵊmô- כְּמֹו like עֵ֑גֶל ʕˈēḡel עֵגֶל bull לְבָנֹ֥ון lᵊvānˌôn לְבָנֹון Lebanon וְ֝ ˈw וְ and שִׂרְיֹ֗ן śiryˈōn שִׂרְיֹן Sirion כְּמֹ֣ו kᵊmˈô כְּמֹו like בֶן־ ven- בֵּן son רְאֵמִֽים׃ rᵊʔēmˈîm רְאֵם wild oxen 29:6. quoniam ad momentum est ira eius et vita in repropitiatione eius ad vesperum commorabitur fletus et in matutino laus For wrath is in his indignation; and life in his good will. In the evening weeping shall have place, and in the morning gladness. 5. For his anger is but for a moment; in his favour is life: weeping may tarry for the night, but joy in the morning. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 6. "На мгновение гнев Его, на всю жизнь благоволение Его". Давид свой поступок пред Богом считал глубоким Его оскорблением, за которое должно бы последовать тяжелое и продолжительное наказание. Господь же снизошел к нему и та кара, которую Он наслал, по своей продолжительности и последствиям является ничтожной, мгновением пред теми милостями, которыми Господь всегда осыпал его. Adam Clarke: Commentary on the Bible - 1831 30:6: In my prosperity I said, I shall never be moved - Peace and prosperity had seduced the heart of David, and led him to suppose that his mountain - his dominion, stood so strong, that adversity could never affect him. He wished to know the physical and political strength of his kingdom; and, forgetting to depend upon God, he desired Joab to make a census of the people; which God punished in the manner related in 2 Samuel 24, and which he in this place appears to acknowledge. Albert Barnes: Notes on the Bible - 1834 30:6: And in my prosperity I said, I shall never be moved - I shall never be visited with calamity or trial. This refers to a past period of his life, when everything seemed to be prosperous, and when he had drawn around him so many comforts, and had apparently made them so secure, that it seemed as if they could never be taken from him, or as if he had nothing to fear. To what precise period of his life the psalmist refers, it is now impossible to ascertain. It is sufficient to say, that men are often substantially in that state of mind. They have such vigorous constitutions and such continued health; their plans are so uniformly crowned with success; everything which they touch so certainly turns to gold, and every enterprise so certainly succeeds; they have so many and such warmly attached friends; they have accumulated so much property, and it is so safely invested - that it seems as if they were never to know Rev_erses, and they unconsciously suffer the illusion to pass over the mind that they are never to see changes, and that they have nothing to dread. They become self-confident. They forget their dependence on God. In their own minds they trace their success to their own efforts, tact and skill, rather than to God. They become worldly-minded, and it is necessary for God to teach them how easily he can sweep all this away - and thus to bring them back to a right view of the uncertainty of all earthly things. Health fails, or friends die, or property takes wings and flies away; and God accomplishes his purpose - a purpose invaluable to them - by showing them their dependence on Himself, and by teaching them that permanent and certain happiness and security are to be found in Him alone. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:6: And: Job 29:18-20; Isa 47:7, Isa 56:12; Dan 4:30; Luk 12:19; Co2 12:7 I shall: Psa 15:5, Psa 16:8, Psa 119:117 Carl Friedrich Keil and Franz Delitzsch 30:6 (Heb.: 30:7-8) David now relates his experience in detail, beginning with the cause of the chastisement, which he has just undergone. In ואני אמרתּי (as in Ps 31:23; Ps 49:4) he contrasts his former self-confidence, in which (like the רשׁע, Ps 10:6) he thought himself to be immoveable, with the God-ward trust he has now gained in the school of affliction. Instead of confiding in the Giver, he trusted in the gift, as though it had been his own work. It is uncertain, - but it is all the same in the end, - whether שׁלוי is the inflected infinitive שלו of the verb שׁלי (which we adopt in our translation), or the inflected noun שׁלו (שׁלוּ) = שׁלו, after the form שׂחוּ, a swimming, Ezek 47:5, = שׁלוה, Jer 22:21. The inevitable consequence of such carnal security, as it is more minutely described in Deut 8:11-18, is some humbling divine chastisement. This intimate connection is expressed by the perfects in Ps 30:8, which represent God's pardon, God's withdrawal of favour, which is brought about by his self-exaltation, and the surprise of his being undeceived, as synchronous. העמיד עז, to set up might is equivalent to: to give it as a lasting possession; cf. 2Chron 33:8, which passage is a varied, but not (as Riehm supposes) a corrupted, repetition of 4Kings 21:8. It is, therefore, unnecessary, as Hitzig does, to take ל as accusatival and עז as adverbial: in Thy favour hadst Thou made my mountain to stand firm. The mountain is Zion, which is strong by natural position and by the additions of art (2Kings 5:9); and this, as being the castle-hill, is the emblem of the kingdom of David: Jahve had strongly established his kingdom for David, when on account of his trust in himself He made him to feel how all that he was he was only by Him, and without Him he was nothing whatever. The form of the inflexion הררי, instead of הרי = harri, is defended by Gen 14:6 and Jer 17:3 (where it is הררי as if from הרר). The reading להדרי (lxx, Syr.), i.e., to my kingly dignity is a happy substitution; whereas the reading of the Targum להררי, "placed (me) on firm mountains," at once refutes itself by the necessity for supplying "me." Geneva 1599 30:6 And in my (g) prosperity I said, I shall never be moved. (g) I put too much confidence in my quiet state as in (Jer 31:18; 2Chron 32:24-25). John Gill 30:6 And in my prosperity,.... Either outward prosperity, when he was settled in his kingdom, and as acknowledged king by all the tribes of Israel, and had gotten the victory over all his enemies, and was at rest from them round about; or inward and spiritual prosperity, having a spiritual appetite for the word, being in the lively exercise of grace, growing in it, and in the knowledge of Christ; favoured with communion with God, having flesh discoveries of pardoning grace and mercy, corruptions being subdued, the inward man renewed with spiritual strength, and more fruitful in every good word and work. This being the case, I said, I shall never be moved; so in outward prosperity men are apt to sing a requiem to themselves, and fancy it will always be thus with them, be in health of body, and enjoying the affluence of temporal things, and so put away the evil day in one sense and another from them; and even good men themselves are subject to this infirmity, Job 29:18; and who also, when in comfortable frames of soul, and in prosperous circumstances in spiritual things, are ready to conclude if will always be thus with them, or better. Indeed they can never be moved as to their state and condition with respect to God; not from his heart, where they are set as a seal; nor out of the arms of Christ, and covenant of grace; nor out of the family of God; nor from a state of justification and grace; but they may be moved as to the exercise of grace and discharge of duty, in which they vary; and especially when they are self-confident, and depend upon their own strength for the performance of these things, and for a continuance in such frames, which seems to have been David's case; and therefore he corrects himself, and his sense of things, in Ps 30:7. Robert Jamieson, A. R. Fausset and David Brown 30:6 What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare Ps 22:24; Ps 27:9).
29:629:6: Սրտմտութիւն է ՚ի բարկութեան նորա, եւ կեանք են ՚ի կամա՛ց նորա։ Ընդ երեկոյս հանգիցեն լալիք, առաւօտու եղիցի ուրախութիւն[6761]։ [6761] Օրինակ մի.Սրտմտութիւն է ՚ի բարութեան նորա... առաւօտուց եղիցի։ 6 Նրա բարկութեան մէջ ցասում կայ, իսկ նրա կամեցողութեան մէջ՝ կեանք: Երեկոյեան լացը կը դադարի, իսկ առաւօտեան ուրախութիւն կը լինի: 5 Վասն զի մէկ րոպէ է իր բարկութիւնը, Բայց իր հաճութիւնը՝ մեր բոլոր կեանքի ընթացքին. Իրիկունը լաց կայ, Բայց առտուն՝ ուրախութիւն։ ^[159]Սրտմտութիւն է ի բարկութեան նորա, եւ կեանք են ի կամաց նորա. ընդ երեկոյս հանգիցեն լալիք, առաւօտու եղիցի ուրախութիւն: 29:6: Սրտմտութիւն է ՚ի բարկութեան նորա, եւ կեանք են ՚ի կամա՛ց նորա։ Ընդ երեկոյս հանգիցեն լալիք, առաւօտու եղիցի ուրախութիւն[6761]։ [6761] Օրինակ մի.Սրտմտութիւն է ՚ի բարութեան նորա... առաւօտուց եղիցի։ 6 Նրա բարկութեան մէջ ցասում կայ, իսկ նրա կամեցողութեան մէջ՝ կեանք: Երեկոյեան լացը կը դադարի, իսկ առաւօտեան ուրախութիւն կը լինի: 5 Վասն զի մէկ րոպէ է իր բարկութիւնը, Բայց իր հաճութիւնը՝ մեր բոլոր կեանքի ընթացքին. Իրիկունը լաց կայ, Բայց առտուն՝ ուրախութիւն։ zohrab-1805▾ eastern-1994▾ western am▾	29:629:6 ибо на мгновение гнев Его, на {всю} жизнь благоволение Его: вечером водворяется плач, а на утро радость. 29:7 ἐγὼ εγω I δὲ δε though; while εἶπα επω say; speak ἐν εν in τῇ ο the εὐθηνίᾳ ευθηνια of me; mine οὐ ου not μὴ μη not σαλευθῶ σαλευω sway; rock εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 29:7 קֹול־ qôl- קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חֹצֵ֗ב ḥōṣˈēv חצב hew לַהֲבֹ֥ות lahᵃvˌôṯ לֶהָבָה flame אֵֽשׁ׃ ʔˈēš אֵשׁ fire 29:7. ego autem dixi in abundantia mea non commovebor in sempiternumAnd in my abundance I said: I shall never be moved. 6. As for me, I said in my prosperity, I shall never be moved. KJV [5] For his anger [endureth but] a moment; in his favour [is] life: weeping may endure for a night, but joy [cometh] in the morning: 29:6 ибо на мгновение гнев Его, на {всю} жизнь благоволение Его: вечером водворяется плач, а на утро радость. 29:7 ἐγὼ εγω I δὲ δε though; while εἶπα επω say; speak ἐν εν in τῇ ο the εὐθηνίᾳ ευθηνια of me; mine οὐ ου not μὴ μη not σαλευθῶ σαλευω sway; rock εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever 29:7 קֹול־ qôl- קֹול sound יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH חֹצֵ֗ב ḥōṣˈēv חצב hew לַהֲבֹ֥ות lahᵃvˌôṯ לֶהָבָה flame אֵֽשׁ׃ ʔˈēš אֵשׁ fire 29:7. ego autem dixi in abundantia mea non commovebor in sempiternum And in my abundance I said: I shall never be moved. 6. As for me, I said in my prosperity, I shall never be moved. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 7:-8. Грех Давида, за который Господь покарал Его, состоял в следующем. Обезопасив границы своего государства от врагов, упоенный военным успехом и внутренним спокойствием, он решился сделать подсчет своим подданным. Акт, сам по себе безразличный, явился преступлением пред Богом за внутренние мотивы к нему: Давид дошел до самопоклонения, забыл того Господа, Которому он и обязан своими успехами в победах. За это-то Господь и "сокрыл лице" Свое, наслал кару. Adam Clarke: Commentary on the Bible - 1831 30:7: Thou didst hide thy face - Thou didst show thyself displeased with me for my pride and forgetfulness of thee: and then I found how vainly I had trusted in an arm of flesh. Albert Barnes: Notes on the Bible - 1834 30:7: Lord, by thy favor thou hast made my mountain to stand strong - Margin: "settled strength for my mountain." This refers, I apprehend, to his former state of mind; to his confidence in that which constituted his prosperity as referred to in the pRev_ious verse; to his feeling, in that state, that everything pertaining to himself was safe; to his freedom from any apprehension that there would be any change. The word "mountain" seems to be used as denoting that on which he relied as his security or strength, as the mountain, or the inaccessible hills, constituted a refuge and security in times of danger. See Psa 18:1-2, Psa 18:33; Psa 27:5. It does not refer to Mount Moriah, or Mount Zion, as some have supposed, for the passage relates to a former period of his life when these were not in his possession; but he speaks of himself as having, through the favor of God, put himself into a strong position - a position where he feared no enemy and no change; where he thought himself entirely secure - the state of "prosperity" to which he had referred in the pRev_ious verse. In that state, however, God showed him that there was no real security but in his favor: security not in what a man can draw around himself, but in the favor of God alone. Thou didst hide thy face - That is, at the time when I was so confident, and when I thought my mountain stood so strong, and that I was so secure. Then I was shown how insecure and uncertain was all that I relied on, and how absolutely, after all that I had done, I was dependent for safety on God. To "hide the face" is synonymous in the sacred writings with the withdrawing of favor, or with displeasure. See the notes at Psa 13:1. Compare Psa 104:29. And I was troubled - I was confounded, perplexed, agitated, terrified. I was thrown into sudden fear, for all that I had so confidently relied on, all that I thought was so firm, was suddenly swept away. We do not know what this was in the case of the psalmist. It may have been the strength of his own fortifications; it may have been the number and discipline of his army; it may have been his own conscious power and skill as a warrior; it may have been his wealth; it may have been his bodily health - in reference to any of which he may have felt as if none of these things could fail. When that on which he so confidently relied was swept away, he was agitated, troubled, anxious. The same thing may occur now, and often does occur, whenpeople rely on their own strength; their health; their wealth. Suddenly any of these may be swept away; suddenly they are often swept away, to teach such men - even good men - their dependence on God, and to show them how vain is every other refuge. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:7: by thy: Psa 30:5, Psa 5:12, Psa 18:35, Psa 18:36, Psa 44:3, Psa 89:17; Job 10:12 made: etc. Heb. settled strength for my mountain, Psa 40:2; Ch1 17:26, Ch1 17:27 thou: Psa 10:1, Psa 13:1, Psa 13:2, Psa 102:10, Psa 104:29, Psa 143:7; Job 30:26-31; Isa 38:17 Geneva 1599 30:7 LORD, by thy favour thou hast made my (h) mountain to stand strong: thou didst hide thy face, [and] I (i) was troubled. (h) I thought you had established me in Zion most surely. (i) After you had withdrawn your help, I felt my misery. John Gill 30:7 Lord, by thy favour thou hast made my mountain to stand strong,.... The psalmist found himself mistaken, and acknowledges it; that as it was not owing to his own merit that he enjoyed the prosperity that he did, so neither was the continuance of it owing to his goodness, power, and strength, but to the free grace and favour of God; as the church of God is compared to a mountain, and the several individuals of believers are like to Mount Zion, so the soul of a child of God may be called his mountain, which is made strong by the Lord as to its state in Christ, being set on him, the Rock of ages, and sure foundation, where it is safe and secure; and as to its grace, whenever it is in any strong exercise, which is altogether owing to the favour of God, and continues as long as he pleases; thou didst hide thy face, and I was troubled; the Lord may hide his face from his people, and yet their state be safe; their mountain stands strong in that respect; yet this generally produces a change of frames; it gives trouble, and faith and hope become feeble and languid in their acts and exercises; this shows the changeableness of frames, that they are not to be depended upon; that they are entirely owing to the pleasure of God, and that rejoicing only should be in him: very likely some regard is had to the affair of Absalom's rebellion, which came unawares, unthought of, when David was in the greatest prosperity and security. John Wesley 30:7 Mountain - My kingdom: kingdoms are usually called mountains in prophetical writings. Robert Jamieson, A. R. Fausset and David Brown 30:7 troubled--confounded with fear (Ps 2:5).
29:729:7: Ես ասացի ՚ի բարեկենդանութեան իմում, թէ ո՛չ սասանեցայց յաւիտեան։ 7 Իմ բարկութեան մէջ ես ասացի, թէ յաւէտ չեմ սասանուի: 6 Ես իմ յաջողութեանս մէջ ըսի թէ՝«Յաւիտեան պիտի չսասանիմ»։ Ես ասացի ի բարեկենդանութեան իմում, թէ` Ոչ սասանեցայց յաւիտեան: 29:7: Ես ասացի ՚ի բարեկենդանութեան իմում, թէ ո՛չ սասանեցայց յաւիտեան։ 7 Իմ բարկութեան մէջ ես ասացի, թէ յաւէտ չեմ սասանուի: 6 Ես իմ յաջողութեանս մէջ ըսի թէ՝«Յաւիտեան պիտի չսասանիմ»։ zohrab-1805▾ eastern-1994▾ western am▾	29:729:7 И я говорил в благоденствии моем: >. 29:8 κύριε κυριος lord; master ἐν εν in τῷ ο the θελήματί θελημα determination; will σου σου of you; your παρέσχου παρεχω afford; cause τῷ ο the κάλλει καλλος of me; mine δύναμιν δυναμις power; ability ἀπέστρεψας αποστρεφω turn away; alienate δὲ δε though; while τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even ἐγενήθην γινομαι happen; become τεταραγμένος ταρασσω stir up; trouble 29:8 קֹ֣ול qˈôl קֹול sound יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יָחִ֣יל yāḥˈîl חיל have labour pain, to cry מִדְבָּ֑ר miḏbˈār מִדְבָּר desert יָחִ֥יל yāḥˌîl חיל have labour pain, to cry יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מִדְבַּ֥ר miḏbˌar מִדְבָּר desert קָדֵֽשׁ׃ qāḏˈēš קָדֵשׁ Kadesh 29:8. Domine in voluntate tua posuisti monti meo fortitudinem abscondisti faciem tuam et factus sum conturbatusO Lord, in thy favour, thou gavest strength to my beauty. Thou turnedst away thy face from me, and I became troubled. 7. Thou, LORD, of thy favour hadst made my mountain to stand strong: thou didst hide thy face; I was troubled. KJV [6] And in my prosperity I said, I shall never be moved: 29:7 И я говорил в благоденствии моем: <<не поколеблюсь вовек>>. 29:8 κύριε κυριος lord; master ἐν εν in τῷ ο the θελήματί θελημα determination; will σου σου of you; your παρέσχου παρεχω afford; cause τῷ ο the κάλλει καλλος of me; mine δύναμιν δυναμις power; ability ἀπέστρεψας αποστρεφω turn away; alienate δὲ δε though; while τὸ ο the πρόσωπόν προσωπον face; ahead of σου σου of you; your καὶ και and; even ἐγενήθην γινομαι happen; become τεταραγμένος ταρασσω stir up; trouble 29:8 קֹ֣ול qˈôl קֹול sound יְ֭הוָה [ˈyhwāh] יְהוָה YHWH יָחִ֣יל yāḥˈîl חיל have labour pain, to cry מִדְבָּ֑ר miḏbˈār מִדְבָּר desert יָחִ֥יל yāḥˌîl חיל have labour pain, to cry יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מִדְבַּ֥ר miḏbˌar מִדְבָּר desert קָדֵֽשׁ׃ qāḏˈēš קָדֵשׁ Kadesh 29:8. Domine in voluntate tua posuisti monti meo fortitudinem abscondisti faciem tuam et factus sum conturbatus O Lord, in thy favour, thou gavest strength to my beauty. Thou turnedst away thy face from me, and I became troubled. 7. Thou, LORD, of thy favour hadst made my mountain to stand strong: thou didst hide thy face; I was troubled. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 6 And in my prosperity I said, I shall never be moved. 7 LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, and I was troubled. 8 I cried to thee, O LORD; and unto the LORD I made supplication. 9 What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? 10 Hear, O LORD, and have mercy upon me: LORD, be thou my helper. 11 Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness; 12 To the end that my glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. We have, in these verses, an account of three several states that David was in successively, and of the workings of his heart towards God in each of those states--what he said and did, and how his heart stood affected; in the first of these we may see what we are too apt to be, and in the other two what we should be. I. He had long enjoyed prosperity, and then he grew secure and over-confident of the continuance of it (v. 6, 7): "In my prosperity, when I was in health of body and God had given me rest from all my enemies, I said I shall never be moved; I never thought either of having my body distempered or my government disturbed, not had any apprehensions of danger upon any account." Such complete victories had he obtained over those that opposed him, and such a confirmed interest had he in the hearts of his people, such a firmness of mind and such a strong constitution of body, that he thought his prosperity fixed like a mountain; yet this he ascribes, not to his own wisdom or fortitude, but to the divine goodness. Thou, through thy favour, hast made my mountain to stand strong, v. 7. He does not look upon it as his heaven (as worldly people do, who make their prosperity their felicity), only his mountain; it is earth still, only raised a little higher than the common level. This he thought, by the favour of God, would be perpetuated to him, imagining perhaps that, having had so many troubles in the beginning of his days, he had had his whole share and should have none in his latter end, or that God, who had given him such tokens of his favour, would never frown upon him. Note, 1. We are very apt to dream, when things are well with us, that they will always be so, and never otherwise. To-morrow shall be as this day. As if we should think, when the weather is once fair, that it will be even fair; whereas nothing is more certain than that it will change. 2. When we see ourselves deceived in our expectations, it becomes us to reflect, with shame, upon our security, as our folly, as David does here, that we may be wiser another time and may rejoice in our prosperity as though we rejoiced not, because the fashion of it passes away. II. On a sudden he fell into trouble, and then he prayed to God, and pleaded earnestly for relief and succour. 1. His mountain was shaken and he with it; it proved, when he grew secure, that he was least safe: "Thou didst hide thy face and I was troubled, in mind, body, or estate." In every change of his condition he still kept his eye upon God, and, as he ascribed his prosperity to God's favour, so in his adversity he observed the hiding of God's face, to be the cause of it. If God hide his face, a good man is certainly troubled, though no other calamity befal him; when the sun sets night certainly follows, and the moon and all the stars cannot make day. 2. When his mountain was shaken he lifted up his eyes above the hills. Prayer is a salve for every sore; he made use of it accordingly. Is any afflicted? Is any troubled? Let him pray. Though God hid his face from him, yet he prayed. If God, in wisdom and justice, turn from us, yet it will be in us the greatest folly and injustice imaginable if we turn from him. No; let us learn to pray in the dark (v. 8): I cried to thee, O Lord! It seems God's withdrawings made his prayers the more vehement. We are here told, for it seems he kept account of it, (1.) What he pleaded, v. 9. [1.] That God would be no gainer by his death: What profit is there in my blood? implying that he would willingly die if he could thereby do any real service to God or his country (Phil. ii. 17), but he saw not what good could be done by his dying in the bed of sickness, as might be if he had died in the bed of honour. "Lord," says he, "wilt thou sell one of thy own people for nought and not increase thy wealth by the price?" Ps. xliv. 12. Nay [2.] That, in his honour, God would seem to be a loser by his death: Shall the dust praise thee? The sanctified spirit, which returns to God, shall praise him, shall be still praising him; but the dust, which returns to the earth, shall not praise him, nor declare his truth. The services of God's house cannot be performed by the dust; it cannot praise him; there is none of that device or working in the grave, for it is the land of silence. The promises of God's covenant cannot be performed to the dust. "Lord," says David, "if I die now, what will become of the promise made to me? Who shall declare the truth of that?" The best pleas in prayer are those that are taken from God's honour; and then we ask aright for life when we have that in view, that we may live and praise him. (2.) What he prayed for, v. 10. He prayed for mercy to pardon (Have mercy upon me), and for grace to help in time of need--Lord, be thou my helper. On these two errands we also may come boldly to the throne of grace, Heb. iv. 16. III. In due time God delivered him out of his troubles and restored him to his former prosperity. His prayers were answered and his mourning was turned into dancing, v. 11. God's anger now endured but for a moment, and David's weeping but for a night. The sackcloth with which, in a humble compliance with the divine Providence, he had clad himself, was loosed; his griefs were balanced; his fears were silenced; his comforts returned; and he was girded with gladness: joy was made his ornament, was made his strength, and seemed to cleave to him, as the girdle cleaves to the loins of a man. As David's plunge into trouble from the height of prosperity, and then when he least expected it, teaches us to rejoice as though we rejoiced not, because we know not how near trouble may be, so his sudden return to a prosperous condition teaches us to weep as though we wept not, because we know not how soon the storm may become a calm and the formidable blast may become a favourable gale. But what temper of mind was he in upon this happy change of the face of his affairs? What does he say now? He tells us, v. 12. 1. His complaints were turned into praises. He looked upon it that God girded him with gladness to the end that he might be the sweet psalmist of Israel (2 Sam. xxiii. 1), that his glory might sing praise to God, that is, his tongue (for our tongue is our glory, and never more so than when it is employed in praising God) or his soul, for that is our glory above the beasts, that must be employed in blessing the Lord, and with that we must make melody to him in singing psalms. Those that are kept from being silent in the pit must not be silent in the land of the living, but fervent, and constant, and public, in praising God. 2. These praises were likely to be everlasting: I will give thanks unto thee for ever. This bespeaks a gracious resolution that he would persevere to the end in praising God and a gracious hope that he should never want fresh matter for praise and that he should shortly be where this would be the everlasting work. Blessed are those that dwell in God's house; they will be still praising him. Thus must we learn to accommodate ourselves to the various providences of God that concern us, to want and to abound, to sing of mercy and judgment, and to sing unto God for both. Adam Clarke: Commentary on the Bible - 1831 30:8: I cried to thee, O Lord - I found no help but in him against whom I had sinned. See his confession and prayer, Sa2 24:17 (note). Made supplication - Continued to urge my suit; was instant in prayer. Albert Barnes: Notes on the Bible - 1834 30:8: I cried to thee, O Lord - That is, when those Rev_erses came, and when that on which I had so confidently relied was taken away, I called upon the Lord; I uttered an earnest cry for aid. The prayer which he uttered on the occasion is specified in the following verses. The idea here is, that he was not driven from God by these Rev_erses, but TO him. He felt that his reliance on those things in which he had put his trust was vain, and he now came to God, the true Source of strength, and sought His protection and favor. This was doubtless the design of the Rev_erses which God had brought upon him; and this will always be the effect of the Rev_erses that come upon good men. When they have placed undue reliance upon wealth, or health, or friends, and when these are taken away, the effect will be to lead them to God in earnest prayer. God designs to bring them back, and they do come back to him. Afflictions are always, sooner or later, effectual in bringing good men back to God. The sinner is often driven from God by trial; the good man is brought back to find his strength and comfort in God. The one complains, and murmurs, and is wretched; the other prays, and submits, and is made more happy than he was in the days of his prosperity. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:8: unto: Psa 34:6, Psa 77:1, Psa 77:2, Psa 130:1, Psa 130:2; Co1 12:8, Co1 12:9; Phi 4:6, Phi 4:7 Carl Friedrich Keil and Franz Delitzsch 30:8 (Heb.: 30:9-11) Nevertheless he who is thus chastened prayed fervently. The futures in Ps 30:9, standing as they do in the full flow of the narration, have the force of imperfects, of "the present in the past" as the Arabian grammarians call it. From the question "What profit is there (the usual expression for τίὄφελος, quid lucri) in my blood?", it is not to be inferred that David was in danger of death by the hand of a foe; for ותרפאני in Ps 30:3 teaches us very different, "what profit would there be in my blood?" is therefore equivalent to (cf. Job 16:18) what advantage would there be in Thy slaying me before my time? On the contrary God would rob Himself of the praise, which the living one would render to Him, and would so gladly render. His request that his life may be prolonged was not, therefore, for the sake of worldly possessions and enjoyment, but for the glory of God. He feared death as being the end of the praise of God. For beyond the grave there will be no more psalms sung, Ps 6:6. In the Old Testament, Hades was as yet unvanquished, Heaven was not yet opened. In Heaven are the בני אלים, but as yet no blessed בני אדם. John Gill 30:8 I cried to thee, O Lord,.... In his trouble, when the Lord had hid his face from him, and he was sensible that he had departed from him: he was not stupid and unaffected with it; nor did he turn his back upon God, and seek to others; but he cried after a departing God, which showed love to him, and some degree of faith in him, by looking again towards his holy temple, and waiting upon him until he returned; and unto the Lord I made supplication; in the most humble manner; entreating his grace and mercy, and that he would again show him his face and favour. Robert Jamieson, A. R. Fausset and David Brown 30:8 As in Ps 6:5; Ps 88:10; Is 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Amos 5:16) wailing.
29:829:8: Տէր ՚ի կա՛մս քո ետուր գեղոյ իմոյ զօրութիւն, դարձուցեր զերեսս քո յինէն՝ եւ ես եղէ խռովեալ։ 8 Տէ՛ր, քո կամքով ուժ տուիր իմ վայելչութեանը, բայց երբ երեսդ դարձրիր ինձնից, ես խռովայոյզ եղայ: 7 Ո՛վ Տէր, քու հաճութիւնովդ իմ լեռս հաստատուն ըրիր. Երեսդ ծածկեցիր ու ես խռովեցայ։ Տէր, ի կամս քո ետուր ^[160]գեղոյ իմոյ զօրութիւն, դարձուցեր զերեսս քո յինէն` եւ ես եղէ խռովեալ: 29:8: Տէր ՚ի կա՛մս քո ետուր գեղոյ իմոյ զօրութիւն, դարձուցեր զերեսս քո յինէն՝ եւ ես եղէ խռովեալ։ 8 Տէ՛ր, քո կամքով ուժ տուիր իմ վայելչութեանը, բայց երբ երեսդ դարձրիր ինձնից, ես խռովայոյզ եղայ: 7 Ո՛վ Տէր, քու հաճութիւնովդ իմ լեռս հաստատուն ըրիր. Երեսդ ծածկեցիր ու ես խռովեցայ։ zohrab-1805▾ eastern-1994▾ western am▾	29:829:8 По благоволению Твоему, Господи, Ты укрепил гору мою; но Ты сокрыл лице Твое, {и} я смутился. 29:9 πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master κεκράξομαι κραζω cry καὶ και and; even πρὸς προς to; toward τὸν ο the θεόν θεος God μου μου of me; mine δεηθήσομαι δεω bind; tie 29:9 קֹ֤ול qˈôl קֹול sound יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH יְחֹולֵ֣ל yᵊḥôlˈēl חיל have labour pain, to cry אַיָּלֹות֮ ʔayyālôṯ אַיָּלָה doe וַֽ wˈa וְ and יֶּחֱשֹׂ֪ף yyeḥᵉśˈōf חשׂף accelerate יְעָ֫רֹ֥ות yᵊʕˈārˌôṯ יַעֲרָה kid וּ û וְ and בְ vᵊ בְּ in הֵיכָלֹ֑ו hêḵālˈô הֵיכָל palace כֻּ֝לֹּ֗ו ˈkullˈô כֹּל whole אֹמֵ֥ר ʔōmˌēr אמר say כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight 29:9. ad Dominum clamabo et Dominum deprecaborTo thee, O Lord, will I cry: and I will make supplication to my God. 8. I cried to thee, O LORD; and unto the LORD I made supplication: KJV [7] LORD, by thy favour thou hast made my mountain to stand strong: thou didst hide thy face, [and] I was troubled: 29:8 По благоволению Твоему, Господи, Ты укрепил гору мою; но Ты сокрыл лице Твое, {и} я смутился. 29:9 πρὸς προς to; toward σέ σε.1 you κύριε κυριος lord; master κεκράξομαι κραζω cry καὶ και and; even πρὸς προς to; toward τὸν ο the θεόν θεος God μου μου of me; mine δεηθήσομαι δεω bind; tie 29:9 קֹ֤ול qˈôl קֹול sound יְהוָ֨ה׀ [yᵊhwˌāh] יְהוָה YHWH יְחֹולֵ֣ל yᵊḥôlˈēl חיל have labour pain, to cry אַיָּלֹות֮ ʔayyālôṯ אַיָּלָה doe וַֽ wˈa וְ and יֶּחֱשֹׂ֪ף yyeḥᵉśˈōf חשׂף accelerate יְעָ֫רֹ֥ות yᵊʕˈārˌôṯ יַעֲרָה kid וּ û וְ and בְ vᵊ בְּ in הֵיכָלֹ֑ו hêḵālˈô הֵיכָל palace כֻּ֝לֹּ֗ו ˈkullˈô כֹּל whole אֹמֵ֥ר ʔōmˌēr אמר say כָּבֹֽוד׃ kāvˈôḏ כָּבֹוד weight 29:9. ad Dominum clamabo et Dominum deprecabor To thee, O Lord, will I cry: and I will make supplication to my God. 8. I cried to thee, O LORD; and unto the LORD I made supplication: ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:9: What profit is there in my blood - My being cut off will not magnify thy mercy. Let not the sword, therefore, come against me. If spared and pardoned, I will declare thy truth; I will tell to all men what a merciful and gracious Lord I have found. Hear, therefore, O Lord; Psa 30:10. Albert Barnes: Notes on the Bible - 1834 30:9: What proof is there in my blood - That is, What profit or advantage would there be to thee if I should die? What would be "gained" by it? The argument which the psalmist urges is that he could better serve God by his life than by his death; that his death, by removing him from the earth, would pRev_ent his rendering the service which he might by his life. The same argument is presented also in Psa 6:5 (see the notes at that verse), and is found again in Psa 88:10-12, and in the hymn of Hezekiah, Isa 38:18-19. See the notes at that passage. The prayer used here is to be understood, not as a prayer at the time of the composition of the psalm, but as that which the psalmist employed at the time when he thought his mountain stood strong, and when God saw suitable to humble him by some calamity - perhaps by a dangerous illness, Psa 30:6-7. When I go down to the pit? - To the grave; or, If I should go down to the grave. See the notes at Psa 30:3. Shall the dust praise thee? - That which turns to dust; the lifeless remains. See the notes at Psa 6:5. Shall it declare thy truth? - Can a lifeless body stand up in defense of the truth, or make that truth known to the living? This shows on what his heart was really set, or what was the pRev_ailing desire of his soul. It was to make known the truth of God; to celebrate his praise; to bring others to an acquaintance with him. It cannot be denied that the statement here made is founded on obscure views, or on a misconception of the condition of the soul after death - a misconception which we are enabled to correct by the clearer light of the Christian religion; but still there is a truth here of great importance. It is, that whatever we are to do for making known the character and perfections of God on earth - for bringing others to the knowledge of the truth, and saving their souls - is to be done before we go down to the grave. whatever we may do to honor God in the future world - in the vast eternity on which we enter at death - yet all that we are to do in this respect on earth is to be accomplished before the eyes are closed, and the lips are made mute in death. We shall not return to do what we have omitted to do on earth; we shall not come back to repair the evils of an inconsistent life; we shall not Rev_isit the world to check the progress of error that we may have maintained; we shall not return to warn the sinners whom we neglected to warn. Our work on earth will be soon done - and done finally and foRev_er. If we are to offer prayer for the salvation of our children, neighbors, or friends, it is to be done in this world; if we are to admonish and warn the wicked, it is to be done here; if we are to do anything by personal effort for the spread of the Gospel, it is to be done before we die. Whatever we may do in heaven, these things are not to be done there, for when we close our eyes in death, our personal efforts for the salvation of men will cease for ever. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:9: What: Psa 6:5, Psa 88:10-12, Psa 115:17, Psa 115:18, Psa 118:17; Ecc 9:10; Isa 38:18 Geneva 1599 30:9 What profit [is there] in my blood, when I go down to the pit? Shall the (k) dust praise thee? shall it declare thy truth? (k) David means that the dead are not profitable to the congregation of the Lord here in the earth: therefore he would live to praise his Name, which is the end of man's creation. John Gill 30:9 What profit is there in my blood?.... Should that be shed, and he die by the hands of his enemies, through divine permission: death is not profitable to a man's self by way of merit; it does not atone for sin, satisfy justice, and merit heaven; even the death of martyrs, and of such who shed their blood, died in the cause of Christ, and for his sake, is not meritorious; it does not profit in such sense: there is profit in no blood but in the blood of Christ, by which peace is made, pardon procured, and redemption obtained. Indeed death is consequentially profitable to good men; it is an outlet of all sorrows and afflictions, and the inlet of joy and happiness; it is the saints' passage to heaven, and upon it they are immediately with Christ, and rest from their labours: nor is there profit in the blood of the saints to them that shed it; for when inquisition is made for it, vengeance will be taken on them who have shed it, and blood will be given them to drink, as will be particularly to antichrist: nor is there any profit in it to the Lord himself; which seems to be what is chiefly designed, since it is used by the psalmist as an argument with him in prayer, that he might not be left by him, and to his enemies, so as to perish, since no glory could accrue to God by it from them; they would not give him thanks for it, but ascribe it to themselves, and say their own hand had done it; so far, the psalmist suggests, would his death be from being profitable to God, that it would rather be a loss to the interest of religion; since he had not as yet fully restored religion, and settled the pure worship of God in order, and made the preparations for the building the house of God he intended. God may be glorified in the death of his people; either by their dying in the faith of interest in him; or by suffering death for his name's sake; but, in a strict sense, there is nothing either in life or death in which man can be profitable unto God; see Job 22:2; some understand this of life; because the life is in the blood: as if the sense was, of what advantage is life to me? it would have been better for the if I had never been born, had had no life and being at all, if I must for ever be banished from thy presence, and go down to the pit of hell, which they suppose is designed in the following phrase; when I go down to the pit; though the grave seems rather to be meant, and the former sense is best; shall the dust praise thee? that is, men, whose original is dust, being reduced to dust again, as the body at death, when laid in the grave, and corrupted there, is; this lifeless dust cannot praise the Lord: the soul indeed dies not with the body; nor does it sleep in the grave with it; nor is it unemployed in heaven; but is continually engaged in the high praises of God: but the sense of the psalmist is, that should he die, and be buried, and be reduced to dust, he should no more praise the Lord in the land of the living, among men, to the glory of divine grace and goodness; so that this revenue of his glory would be lost. Shall it declare thy truth? either the truth of the Gospel, which lies in the word of God; or rather the faithfulness of God in the performance of his promises; see Ps 40:10. John Wesley 30:9 Profit - What wilt thou gain by it? The dust - Shall they that are dead celebrate thy goodness in the land of the living? Or, shall my dust praise thee?
29:929:9: Առ քեզ Տէր կարդացի, առ Աստուած իմ աղաչեցի[6762]. [6762] Ոմանք.Ես առ քեզ... առ Աստուածդ իմ աղաղակեցի, զինչ օ՛՛։ 9 Քե՛զ կանչեցի, Տէ՛ր, աղաչեցի իմ Աստծուն: 8 Ո՛վ Տէր, քեզի կը կանչեմ Ու Տէրոջը աղաչանք կ’ընեմ։ Առ քեզ, Տէր, կարդացի, եւ առ Աստուած իմ աղաղակեցի: 29:9: Առ քեզ Տէր կարդացի, առ Աստուած իմ աղաչեցի[6762]. [6762] Ոմանք.Ես առ քեզ... առ Աստուածդ իմ աղաղակեցի, զինչ օ՛՛։ 9 Քե՛զ կանչեցի, Տէ՛ր, աղաչեցի իմ Աստծուն: 8 Ո՛վ Տէր, քեզի կը կանչեմ Ու Տէրոջը աղաչանք կ’ընեմ։ zohrab-1805▾ eastern-1994▾ western am▾	29:929:9 {Тогда} к Тебе, Господи, взывал я, и Господа [моего] умолял: 29:10 τίς τις.1 who?; what? ὠφέλεια ωφελεια use ἐν εν in τῷ ο the αἵματί αιμα blood; bloodstreams μου μου of me; mine ἐν εν in τῷ ο the καταβῆναί καταβαινω step down; descend με με me εἰς εις into; for διαφθοράν διαφθορα decay μὴ μη not ἐξομολογήσεταί εξομολογεω concede; confess σοι σοι you χοῦς χους.1 dust ἢ η or; than ἀναγγελεῖ αναγγελλω announce τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your 29:10 יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַ la לְ to † הַ the מַּבּ֣וּל mmabbˈûl מַבּוּל deluge יָשָׁ֑ב yāšˈāv ישׁב sit וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 29:10. quae est utilitas in sanguine meo cum descendero in corruptionem numquid confitebitur tibi pulvis aut adnuntiabit veritatem tuamWhat profit is there in my blood, whilst I go down to corruption? Shall dust confess to thee, or declare thy truth? 9. What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? KJV [8] I cried to thee, O LORD; and unto the LORD I made supplication: 29:9 {Тогда} к Тебе, Господи, взывал я, и Господа [моего] умолял: 29:10 τίς τις.1 who?; what? ὠφέλεια ωφελεια use ἐν εν in τῷ ο the αἵματί αιμα blood; bloodstreams μου μου of me; mine ἐν εν in τῷ ο the καταβῆναί καταβαινω step down; descend με με me εἰς εις into; for διαφθοράν διαφθορα decay μὴ μη not ἐξομολογήσεταί εξομολογεω concede; confess σοι σοι you χοῦς χους.1 dust ἢ η or; than ἀναγγελεῖ αναγγελλω announce τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your 29:10 יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לַ la לְ to † הַ the מַּבּ֣וּל mmabbˈûl מַבּוּל deluge יָשָׁ֑ב yāšˈāv ישׁב sit וַ wa וְ and יֵּ֥שֶׁב yyˌēšev ישׁב sit יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מֶ֣לֶךְ mˈeleḵ מֶלֶךְ king לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity 29:10. quae est utilitas in sanguine meo cum descendero in corruptionem numquid confitebitur tibi pulvis aut adnuntiabit veritatem tuam What profit is there in my blood, whilst I go down to corruption? Shall dust confess to thee, or declare thy truth? 9. What profit is there in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 10-11. Давид молил Бога о помиловании потому, что его гибель, преждевременная смерть, лишила бы его возможности исполнить свое назначение на земле - славить и восхвалять Господа, что в шеоле невозможно. Albert Barnes: Notes on the Bible - 1834 30:10: Hear, O Lord, and have mercy upon me, - etc. This, too, is the prayer which he uttered in the calamities adverted to in Psa 30:7. It is a cry for mercy founded on the idea referred to in Psa 30:9. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:10: Hear: Psa 51:1, Psa 51:2, Psa 143:1, Psa 143:7-9 be thou: Psa 28:7, Psa 54:4 John Gill 30:10 Hear, O Lord, and have mercy upon me,.... By lifting up the light of his countenance again upon him; by manifesting and applying his pardoning grace to him, and by delivering him out of all his afflictions; Lord, be thou my helper; in this time of trouble; for he knew that vain was the help of man; and he was entirely in the right to betake himself to the Lord, who was able to help him, when none else could.
29:1029:10: զի՞նչ օգուտ է քեզ յարենէ իմմէ, թէ իջանեմ ես յապականութիւն։ Միթէ հող խոստովա՞ն առնիցի առ քեզ, կամ պատմեսցէ՞ զճշմարտութիւնս քո։ 10 Ի՞նչ օգուտ ունես իմ արիւնից, եթէ ապականութեան գբի մէջ թաղուեմ: Միթէ հողը գոհութի՞ւն կը մատուցի քեզ կամ կը պատմի՞ քո ճշմարտութիւնը: 9 Իմ արիւնէս ի՞նչ օգուտ կ’ըլլայ Եթէ ես գուբը իջնեմ։Միթէ հողը քեզ պիտի գովէ՞,Կամ անիկա պիտի պատմէ՞ քու ճշմարտութիւնդ։ Զի՞նչ օգուտ է քեզ յարենէ իմմէ, թէ իջանեմ ես յապականութիւն. մի թէ հող խոստովա՞ն առնիցի առ քեզ, կամ պատմեսցէ՞ զճշմարտութիւնս քո: 29:10: զի՞նչ օգուտ է քեզ յարենէ իմմէ, թէ իջանեմ ես յապականութիւն։ Միթէ հող խոստովա՞ն առնիցի առ քեզ, կամ պատմեսցէ՞ զճշմարտութիւնս քո։ 10 Ի՞նչ օգուտ ունես իմ արիւնից, եթէ ապականութեան գբի մէջ թաղուեմ: Միթէ հողը գոհութի՞ւն կը մատուցի քեզ կամ կը պատմի՞ քո ճշմարտութիւնը: 9 Իմ արիւնէս ի՞նչ օգուտ կ’ըլլայ Եթէ ես գուբը իջնեմ։Միթէ հողը քեզ պիտի գովէ՞,Կամ անիկա պիտի պատմէ՞ քու ճշմարտութիւնդ։ zohrab-1805▾ eastern-1994▾ western am▾	29:1029:10 29:11 ἤκουσεν ακουω hear κύριος κυριος lord; master καὶ και and; even ἠλέησέν ελεεω show mercy; have mercy on με με me κύριος κυριος lord; master ἐγενήθη γινομαι happen; become βοηθός βοηθος helper μου μου of me; mine 29:11 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH עֹ֖ז ʕˌōz עֹז protection לְ lᵊ לְ to עַמֹּ֣ו ʕammˈô עַם people יִתֵּ֑ן yittˈēn נתן give יְהוָ֓ה׀ [yᵊhwˈāh] יְהוָה YHWH יְבָרֵ֖ךְ yᵊvārˌēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] עַמֹּ֣ו ʕammˈô עַם people בַ va בְּ in † הַ the שָּׁלֹֽום׃ ššālˈôm שָׁלֹום peace 29:11. audi Domine et miserere mei Domine esto adiutorThe Lord hath heard, and hath had mercy on me: the Lord became my helper. 10. Hear, O LORD, and have mercy upon me: LORD, be thou my helper. KJV [9] What profit [is there] in my blood, when I go down to the pit? Shall the dust praise thee? shall it declare thy truth: 29:10 <<что пользы в крови моей, когда я сойду в могилу? будет ли прах славить Тебя? будет ли возвещать истину Твою? 29:11 ἤκουσεν ακουω hear κύριος κυριος lord; master καὶ και and; even ἠλέησέν ελεεω show mercy; have mercy on με με me κύριος κυριος lord; master ἐγενήθη γινομαι happen; become βοηθός βοηθος helper μου μου of me; mine 29:11 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH עֹ֖ז ʕˌōz עֹז protection לְ lᵊ לְ to עַמֹּ֣ו ʕammˈô עַם people יִתֵּ֑ן yittˈēn נתן give יְהוָ֓ה׀ [yᵊhwˈāh] יְהוָה YHWH יְבָרֵ֖ךְ yᵊvārˌēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] עַמֹּ֣ו ʕammˈô עַם people בַ va בְּ in † הַ the שָּׁלֹֽום׃ ššālˈôm שָׁלֹום peace 29:11. audi Domine et miserere mei Domine esto adiutor The Lord hath heard, and hath had mercy on me: the Lord became my helper. 10. Hear, O LORD, and have mercy upon me: LORD, be thou my helper. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 30:11: Thou hast turned - my mourning into dancing - Rather into piping. I have not prayed in vain. Though I deserved to be cut off from the land of the living, yet thou hast spared me, and the remnant of my people. Thou hast taken away my sackcloth, the emblem of my distress and misery, and girded me with gladness, when thou didst say to the destroying angel, when he stood over Jerusalem ready to destroy it: "It is enough, stay now thy hand;" Sa2 24:16. Albert Barnes: Notes on the Bible - 1834 30:11: Thou hast turned for me - In my behalf. That is, God had heard his prayer; he had brought his troubles to an end; he had caused his sorrows to be succeeded by correspondent joy. My mourning into dancing - Joy, exultation, every expression of rejoicing, had been made to succeed his deep sorrows. Compare Psa 30:5. It was this which he commemorated at the dedication of his house; this joy succeeding scenes of sorrow that he now called to remembrance as he entered the place which he had reared for a permanent abode. The contrast of his circumstances now - in a palace, with every comfort of plenty and peace around him - with his former circumstances which had been so sad, made it proper for him thus to celebrate the goodness of God. Thou hast put off my sackcloth - That which I wore, or had girded around me, as an emblem of sorrow, or in the time of my mourning. See Isa 3:24, note; Job 16:15, note; and Mat 11:21, note. And girded me with gladness - Instead of a girdle of sackcloth he had been clothed in a festive dress, or with such a dress - girded with an elegant girdle - as was worn on joyous and festive occasions. See the notes at Mat 5:38-41. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:11: turned: Psa 30:5, Psa 126:1, Psa 126:2; Gen 37:35, Gen 45:28; Ch2 20:3, Ch2 20:9, Ch2 20:12, Ch2 20:27, Ch2 20:28; Est 9:22; Isa 25:8; Psa 30:3; Isa 66:10, Isa 66:11; Joh 16:20; Rev 7:14-17, Rev 21:4 dancing: Psa 149:3, Psa 150:4; Sa2 6:14; Ecc 3:4; Jer 31:4, Jer 31:13, Jer 31:14 girded: Neh 8:10; Isa 61:3, Isa 61:10; Luk 15:22 Carl Friedrich Keil and Franz Delitzsch 30:11 (Heb.: 30:12-13) In order to express the immediate sequence of the fulfilling of the prayer upon the prayer itself, the otherwise (e.g., Ps 32:5) usual ו of conjunction is omitted; on הפכתּ וגו cf. the echoes in Jer 31:13; Lam 5:15. According to our interpretation of the relation of the Psalm to the events of the time, there is as little reason for thinking of 2Kings 6:14 in connection with מחול, as of 1Chron 21:16 in connection with שׂקּי. In place of the garment of penitence and mourning (cf. מחגרת שׂק, Is 3:24) slung round the body (perhaps fastened only with a cord) came a girding up (אזּר, synon. חגר Ps 65:13, whence אזור, חגרה) with joy. The designed result of such a speedy and radical change in his affliction, after it had had the salutary effect of humbling him, was the praise of Jahve: in order that my glory (כּבוד for כּבודי = נפשׁי, as in Ps 7:6; Ps 16:9; Ps 108:2) may sing Thy praises without ceasing (ידּם fut. Kal). And the praise of Jahve for ever is moreover his resolve, just as he vows, and at the same time carries it out, in this Psalm. John Gill 30:11 Those hast turned for me my mourning into dancing,.... This, with what follows, expresses the success he had in seeking the Lord by prayer and supplication; there was a sudden change of things, as it often is with the people of God; sometimes they are mourning by reason of sin, their own and others; or on account of afflictions; or because of spiritual decays; or through the temptations of Satan; or, as it was the case of the psalmist now, because of the hidings of God's face; but this mourning is exchanged for joy and gladness when the Lord discovers his pardoning love, revives his work in their souls, takes off his afflicting hand from them, rebukes the tempter, and delivers out of his temptations, and shows himself, his grace and favour; thou hast put off my sackcloth; which was used in mourning for relations, and in times of calamity and distress, and as a token of humiliation and repentance, Gen 37:34; and girded me with gladness; by these phrases the same thing is signified as before; see Is 61:3. John Wesley 30:11 Sackcloth - Given me occasion to put off that sackcloth, which they used to wear in times of mourning, Esther 4:1; Ps 35:13; Is 32:11; Joel 1:13. Girded - With joy, as with a garment, surrounding me on every side. Robert Jamieson, A. R. Fausset and David Brown 30:11 sackcloth--was used, even by kings, in distress (1Chron 21:16; Is 37:1) but "gladness," used for a garment, shows the language to be figurative.
29:1129:11: Լուաւ ինձ Տէր եւ ողորմեցաւ, եւ Տէր եղեւ ինձ օգնական[6763]։ [6763] Ոմանք.Եւ Տէր եղեւ իմ օգնական։ 11 Լսեց ինձ Տէրն ու ողորմեց, Տէրը եղաւ իմ օգնականը: 10 Լսէ՛, ո՛վ Տէր ու ողորմէ՛ ինծի. Ո՛վ Տէր, ինծի օգնական եղիր։ Լուաւ ինձ Տէր եւ ողորմեցաւ, եւ Տէր եղեւ ինձ օգնական: 29:11: Լուաւ ինձ Տէր եւ ողորմեցաւ, եւ Տէր եղեւ ինձ օգնական[6763]։ [6763] Ոմանք.Եւ Տէր եղեւ իմ օգնական։ 11 Լսեց ինձ Տէրն ու ողորմեց, Տէրը եղաւ իմ օգնականը: 10 Լսէ՛, ո՛վ Տէր ու ողորմէ՛ ինծի. Ո՛վ Տէր, ինծի օգնական եղիր։ zohrab-1805▾ eastern-1994▾ western am▾	29:1129:11 услышь, Господи, и помилуй меня; Господи! будь мне помощником>>. 29:12 ἔστρεψας στρεφω turn; turned around τὸν ο the κοπετόν κοπετος lamentation μου μου of me; mine εἰς εις into; for χορὸν χορος dancing ἐμοί εμοι me διέρρηξας διαρρηγνυμι rend; tear τὸν ο the σάκκον σακκος sackcloth; sack μου μου of me; mine καὶ και and; even περιέζωσάς περιζωννυμι wrap; gird up με με me εὐφροσύνην ευφροσυνη celebration 29:12. convertisti planctum meum in chorum mihi solvisti saccum meum et accinxisti me laetitiaThou hast turned for me my mourning into joy: thou hast cut my sackcloth, and hast compassed me with gladness: 11. Thou hast turned for me my mourning into dancing; thou hast loosed my sackcloth, and girded me with gladness: KJV [10] Hear, O LORD, and have mercy upon me: LORD, be thou my helper: 29:11 услышь, Господи, и помилуй меня; Господи! будь мне помощником>>. 29:12 ἔστρεψας στρεφω turn; turned around τὸν ο the κοπετόν κοπετος lamentation μου μου of me; mine εἰς εις into; for χορὸν χορος dancing ἐμοί εμοι me διέρρηξας διαρρηγνυμι rend; tear τὸν ο the σάκκον σακκος sackcloth; sack μου μου of me; mine καὶ και and; even περιέζωσάς περιζωννυμι wrap; gird up με με me εὐφροσύνην ευφροσυνη celebration 29:12. convertisti planctum meum in chorum mihi solvisti saccum meum et accinxisti me laetitia Thou hast turned for me my mourning into joy: thou hast cut my sackcloth, and hast compassed me with gladness: 11. Thou hast turned for me my mourning into dancing; thou hast loosed my sackcloth, and girded me with gladness: ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 12. "Снял с меня вретище" - волосяную, грубую и жесткую одежду, надеваемую для выражении печали. - "Препоясал меня веселием" - своим помилованием и прекращением моровой язвы Он наполнил Давида чувством радости. Adam Clarke: Commentary on the Bible - 1831 30:12: To the end that my glory may sing - The word כבוד cabod, which we here translate glory, is sometimes taken to signify the liver. Here it is supposed to mean the tongue; why not the heart? But does not David mean, by his glory, the state of exaltation and honor to which God had raised him, and in which he had before too much trusted; forgetting that he held it in a state of dependence on God? Now he was disciplined into a better sentiment. My glory before had sung praise to myself; in it I had rested; on it I had presumed; and intoxicated with my success, I sent Joab to number the people. Now my glory shall be employed for another purpose; it shall give thanks to God, and never be silent. I shall confess to all the world that all the good, the greatness, the honor, the wealth, prosperity, and excellence I possess, came from God alone, and that I hold them on his mere good pleasure. It is so; therefore, "O Lord my God, I will give thanks unto thee for ever." The old Psalter translates and paraphrases the last verse thus: - That my joy syng til the, and I be noght stanged: Lord my God withouten ende I sal schryf til the. The dede and the sorrow of oure syn God turnes in til joy of remission; and scheres oway oure sekk-(drives away our distress) and umgyfs (surrounds) qwen we dye, with gladness. That oure joy syng til hym, that has gyfen us that joy; for we be "no more stanged" (stung) with conscience of syn: na drede of dede or of dome; bot withouten ende we sal loue (praise) him. Na tunge may telle na herte may thynk the mykelnes of joy that es in louing (praising) of hym in gast, and in sothfastnes," i.e., spirit and truth. Albert Barnes: Notes on the Bible - 1834 30:12: To the end that my glory may sing praise to thee - Margin, my "tongue," or my "soul." DeWette renders it, "my heart." The Aramaic Paraphrase: "that the honorable of the world may praise thee." The Septuagint and the Latin Vulgate: "my glory." The reference is, undoubtedly, to what the psalmist regarded as most glorious, honorable, exalted, in himself. There is no evidence that he referred to his "tongue" or his "heart" particularly, but the expression seems to be equivalent to "my highest powers" - all the powers and faculties of my nature. The "tongue" would indeed be the instrument of uttering praise, but still the reference is rather to the exalted powers of the soul than to the instrument. Let all that is capable of praise within me, all my powers, be employed in celebrating the goodness of God. And not be silent - Be employed in praise. O Lord my God, I will give thanks unto thee for ever - Compare the notes at Isa 38:20. This verse states the purpose which the psalmist now saw that God intended to accomplish by his dealings with him in the varied scenes of his past life; and his own purpose now as he entered his new abode. "The purpose of God," in all these various dealings - in the prosperity which had been bestowed on him Psa 30:6-7; in the Rev_erses and trials by sickness or otherwise which had come upon him Psa 30:3, Psa 30:7; and in the deliverance which God had granted him in answer to his prayers Psa 30:2-3, Psa 30:10-11 - was, that he should learn to praise the Lord. "His own purpose" now, as he entered his new habitation and dedicated it to God, was, to praise God with his highest powers foRev_er: to consecrate all that he had to his gracious preserver; to make his house, not a habitation of gaiety and sin, but an abode of serious piety - a home where the happiness sought would be that which is found in the influence of religion. It is scarcely necessary to add that every new dwelling should be entered by a family with feelings similar to these; that the first act of the head of a family on entering a new habitation - whether it be a palace or a cottage - should be solemnly to consecrate it to God, and to resolve that it shall be a house where His praises shall be celebrated, and where the influence of religion shall be invoked to guide and sanctify all the members of the household. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 30:12: my glory: that is, my tongue, or my soul, Psa 16:9, Psa 57:8; Gen 49:6 and: Luk 19:40; Act 4:20 I will: Psa 13:6, Psa 71:14, Psa 71:23, Psa 145:2, Psa 146:1, Psa 146:2; Rev 4:8, Rev 4:9, Rev 7:12 Geneva 1599 30:12 To the end that [my] (l) glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. (l) Because you have preserved me that my tongue should praise you, I will not be unmindful of my duty. John Gill 30:12 To the end that my glory may sing praise to thee, and not be silent,.... Meaning either his soul, the more noble and glorious part of him; or the members of his body, his tongue, which is the glory of it, and with which he glorified God; see Ps 16:9; compared with Acts 2:26, this was the end that was to be answered by changing the scene of things; and which was answered; O Lord my God, I will give thanks unto thee for ever; to the end of life, as long as he had a being, and to all eternity, Ps 104:33. Jerom interprets the whole psalm of the resurrection of Christ. John Wesley 30:12 My glory - My tongue. Robert Jamieson, A. R. Fausset and David Brown 30:12 Though "my" is supplied before "glory" it is better as in Ps 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him.
29:1229:12: Դարձոյց զսուգ իմ յուրախութիւն, զերծ յինէն զքուրձ, եւ ինձ զգեցոյց զուրախութիւն։ 12 Սուգս դարձրեց ուրախութիւն, հանեց քուրձն իմ եւ խնդութիւն հագցրեց ինձ, 11 Իմ սուգս պարի փոխեցիր, Քուրձս ինձմէ հանեցիր Եւ ինծի ուրախութիւն հագցուցիր Դարձոյց զսուգ իմ յուրախութիւն, զերծ յինէն զքուրձ եւ ինձ զգեցոյց զուրախութիւն: 29:12: Դարձոյց զսուգ իմ յուրախութիւն, զերծ յինէն զքուրձ, եւ ինձ զգեցոյց զուրախութիւն։ 12 Սուգս դարձրեց ուրախութիւն, հանեց քուրձն իմ եւ խնդութիւն հագցրեց ինձ, 11 Իմ սուգս պարի փոխեցիր, Քուրձս ինձմէ հանեցիր Եւ ինծի ուրախութիւն հագցուցիր zohrab-1805▾ eastern-1994▾ western am▾	29:1229:12 И Ты обратил сетование мое в ликование, снял с меня вретище и препоясал меня веселием, 29:13 ὅπως οπως that way; how ἂν αν perhaps; ever ψάλῃ ψαλλω play σοι σοι you ἡ ο the δόξα δοξα glory μου μου of me; mine καὶ και and; even οὐ ου not μὴ μη not κατανυγῶ κατανυσσω pierce to κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you 29:13. ut laudet te gloria et non taceat Domine Deus meus in sempiternum confitebor tibiTo the end that my glory may sing to thee, and I may not regret: O Lord my God, I will give praise to thee for ever. 12. To the end that glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. KJV [11] Thou hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness: 29:12 И Ты обратил сетование мое в ликование, снял с меня вретище и препоясал меня веселием, 29:13 ὅπως οπως that way; how ἂν αν perhaps; ever ψάλῃ ψαλλω play σοι σοι you ἡ ο the δόξα δοξα glory μου μου of me; mine καὶ και and; even οὐ ου not μὴ μη not κατανυγῶ κατανυσσω pierce to κύριε κυριος lord; master ὁ ο the θεός θεος God μου μου of me; mine εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you 29:13. ut laudet te gloria et non taceat Domine Deus meus in sempiternum confitebor tibi To the end that my glory may sing to thee, and I may not regret: O Lord my God, I will give praise to thee for ever. 12. To the end that glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever. ru▾ LXX-gloss▾ vulgate▾ erva_1895▾

29:1329:13: Որպէս սաղմոս ասասցեն քեզ փառք իմ. եւ այլ մի՛ զղջացայց, Տէր Աստուած իմ յաւիտեա՛ն խոստովան եղէց քեզ[6764]։ Տունք. ժբ̃։ Գոբղայս. լդ̃։[6764] Ոմանք.Եւ այլ մի՛ եւս զղջացայց. եւ ոմանք.Եւ մի՛ զղջաց՛՛։ 13 փառքս սաղմոս պիտի երգի քեզ, որպէսզի այլեւս չզղջամ ես: Տէ՛ր իմ Աստուած, յաւիտեան գոհութիւն պիտի մատուցեմ քեզ: 12 Որպէս զի իմ փառքս սաղմոս երգէ քեզի ու ալ չլռէ։Ո՛վ իմ Տէր Աստուածս, յաւիտեան քեզ պիտի գովեմ։ Որպէս սաղմոս ասասցեն քեզ փառք իմ, եւ այլ մի՛ եւս զղջացայց. Տէր Աստուած իմ, յաւիտեան խոստովան եղէց քեզ: 29:13: Որպէս սաղմոս ասասցեն քեզ փառք իմ. եւ այլ մի՛ զղջացայց, Տէր Աստուած իմ յաւիտեա՛ն խոստովան եղէց քեզ[6764]։ Տունք. ժբ̃։ Գոբղայս. լդ̃։ [6764] Ոմանք.Եւ այլ մի՛ եւս զղջացայց. եւ ոմանք.Եւ մի՛ զղջաց՛՛։ 13 փառքս սաղմոս պիտի երգի քեզ, որպէսզի այլեւս չզղջամ ես: Տէ՛ր իմ Աստուած, յաւիտեան գոհութիւն պիտի մատուցեմ քեզ: 12 Որպէս զի իմ փառքս սաղմոս երգէ քեզի ու ալ չլռէ։Ո՛վ իմ Տէր Աստուածս, յաւիտեան քեզ պիտի գովեմ։ zohrab-1805▾ eastern-1994▾ western am▾	29:1329:13 да славит Тебя душа моя и да не умолкает. Господи, Боже мой! буду славить Тебя вечно. KJV [12] To the end that [my] glory may sing praise to thee, and not be silent. O LORD my God, I will give thanks unto thee for ever: 29:13 да славит Тебя душа моя и да не умолкает. Господи, Боже мой! буду славить Тебя вечно. ru▾

Սաղմոս / Psalms - 29 | swap

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

Robert Jamieson, A. R. Fausset and David Brown

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

Matthew Henry: Concise Commentary on the Whole Bible - 1706

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch

John Gill

Robert Jamieson, A. R. Fausset and David Brown

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Geneva 1599

John Gill

John Wesley

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

John Gill

Adam Clarke: Commentary on the Bible - 1831

Albert Barnes: Notes on the Bible - 1834

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880

Carl Friedrich Keil and Franz Delitzsch