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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. Содержанием своим он имеет раскрытие того удовлетворенного внутреннего состояния автора, которое явилось вследствие прощения его греха Господом. Если сопоставить этот псалом с L-м, в котором излагается покаяние и молитва о прощении, то настоящий псалом нужно считать писанным после L-го, по получении уже этого прощения. Грехом, который указывают на Давида исторические книги и сходный с настоящим - псалом L-й, нужно считать его грех с Урией и Вирсавией. Надписание в евр. Библии "маскил" - можно перевести "вразумление, наставление", или как в русской Библии - "учение". Это надписание указывает на характер содержания псалма, представляющего научение человека в истинном поведении, к которому Давид пришел путем своего личного опыта и размышления. Псалом, как и шестой, покаянный. Блажен человек, которому Господь простил грехи (1-2). Когда я скрывал свой грех, то испытывал сильные мучения (3-4). Когда же я раскрыл его пред Господом, то почувствовал облегчение и нашел в Нем защиту (5-7). Господь милостив к людям и заповедует им не противиться Его воле и воздействию, как противятся укрощению дикие кони, и тогда праведный пред Ним будет радоваться, а нечестивый - испытает много скорбей (8-11). Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm, though it speaks not of Christ, as many of the psalms we have hitherto met with have done, has yet a great deal of gospel in it. The apostle tells us that David, in this psalm, describes "the blessedness of the man unto whom God imputes righteousness without words," Rom. iv. 6. We have here a summary, I. Of gospel grace in the pardon of sin (ver. 1, 2), in divine protection (ver. 7), and divine guidance, ver. 8. II. Of gospel duty. To confess sin (ver. 3-5), to pray (ver. 6), to govern ourselves well (ver. 9, 10), and to rejoice in God, ver. 11. The way to obtain these privileges is to make conscience of these duties, which we ought to think of--of the former for our comfort, of the latter for our quickening, when we sing this psalm. Grotius thinks it was designed to be sung on the day of atonement. Adam Clarke: Commentary on the Bible - 1831 True blessedness consists in remission of sin, and purification of the heart, Psa 32:1, Psa 32:2. What the psalmist felt in seeking these blessings, Psa 32:3-5. How they should be sought, Psa 32:6, Psa 32:7. The necessity of humility and teachableness, Psa 32:8, Psa 32:9. The misery of the wicked, Psa 32:10. The blessedness of the righteous, Psa 32:11. The title of this Psalm is significant, לדוד משכיל ledavid maskil, A Psalm of David, giving instruction, an instructive Psalm; so called by way of eminence, because it is calculated to give the highest instruction relative to the guilt of sin, and the blessedness of pardon and holiness or justification and sanctification. It is supposed to have been composed after David's transgression with Bath-sheba, and subsequently to his obtaining pardon. The Syriac entitles it, "A Psalm of David concerning the sin of Adam, who dared and transgressed; and a prophecy concerning Christ, because through him we are to be delivered from hell." The Arabic says, "David spoke this Psalm prophetically concerning the redemption." The Vulgate, Septuagint, and Ethiopic, are the same in meaning as the Hebrew. Albert Barnes: Notes on the Bible - 1834 32:0: This psalm is ascribed to David, and there is no reason to doubt the correctness of the superscription to that effect. The "occasion" on which it was composed, however, is not intimated, nor is there any way now of ascertaining it. That David refers to his own experience is manifest from the psalm itself, Psa 32:3-5; but whether to his experience at the time of his conversion, or to his experience in the matter of Bathsheba and Uriah - his deep guilt - his anguish of spirit on that occasion - the remorse of conscience which he felt when the guilt of that sin was brought home to his conscience; or whether he refers to some other occasion of his life when he was troubled at the remembrance of sin, it is impossible now to determine. The "design" of this psalm is manifest. It is to show the blessedness of the forgiveness of sin. This is done by showing, in the first place, the pain, distress, and anguish, resulting from the conviction of guilt. Then follows a statement of the effects consequent on a frank and full confession of guilt in giving peace to the mind, and relieving the distress caused by the remembrance of guilt. It is remarkable that this psalm refers so much to the "inward" feelings; and that it contains no reference to any external acts - to Jewish sacrifices and offerings. It pertains to the soul and to God; to the inward work of penitence and pardon; to the sorrow of conviction and to the peace of forgiveness; and it shows that there was among the Hebrews a just idea of the nature of religion as a spiritual transaction between the soul and God. Even DeWette recognizes this, and sees in the psalm an illustration of the nature of faith and its bearing on salvation, and an illustration of the nature of true reconciliation with God. "In this psalm," says he, "as well as in Ps. 51: and others, Judaism nears itself - nahert sich - to Christianity; it elevates itself from the mere legal to the moral." The psalm thus furnishes an illustration of the nature of true conversion to God, and is of value - as such an illustration - to all men; while it also shows that true religion, under all dispensations, is essentially the same. The psalm is composed of the following parts: I. A statement of the blessings of forgiveness, as the leading thought of the psalm, Psa 32:1-2. II. A description of the state of mind, when under conviction for sin, Psa 32:3-4. III. The effect of confession of sin, resulting in a sense of forgiveness and peace, Psa 32:5. IV. Encouragement to others in similar circumstances, derived from the example of the psalmist, or from the fact that He found peace and pardon when he called upon God, Psa 32:6. V. An expression of confidence in God as a refuge and hiding-place in time of trouble, Psa 32:7. VI. The proper spirit which they should have who are thus brought up from the depths of guilt; and the way in which they should receive the guidance and direction which will be afforded them, Psa 32:8-9. The psalmist undertakes to instruct them; and says that they should cherish a spirit of humility and docility - not the fierce spirit of the untamed horse, or the spirit of the obstinate mule. VII. The blessedness of trusting in the Lord, as the result of the experience of the psalmist in this time of sorrow for sin, Psa 32:10-11. The word "Maschil" in the title - משׂכיל maś kı̂ yl, is derived from the verb - שׂכל ś â kal - meaning properly "to look at, to behold, to view;" and then, to be prudent, circumspect; to act prudently or circumspectly, as one does who looks attentively and carefully at objects; then it means to be intelligent, prudent, wise. The participle, which is the form used here (causitive of the Hiphil), means "making wise or prudent," or "conveying instruction;" and this title is given to this psalm, as well as to many others, as conveying the idea that the psalm was adapted "to make wise," or to impart instruction; and the sense would be well expressed by our phrase, "didactic song." The title is prefixed also to the following psalms: Psa 42:1-11; Ps. 44; Ps. 45; Psa 52:1-9; Psa 53:1-6; Psa 54:1-7; Ps. 55; Ps. 74; Ps. 88; Ps. 89; Psa 142:1-7. It would be difficult now, however, to discover from the contents of the psalms themselves why the title was affixed to these particularly rather than to many others. Probably this was determined, by those who collected and arranged the psalms, according to some rules that are not now known to us. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 32:1, Blessedness consists in remission of sins; Psa 32:3, Confession of sins gives ease to the conscience; Psa 32:8, God's promises bring joy. instruction. Psa 42:1, Psa 45:1, Psa 52:1, Psa 53:1, Psa 55:1 *titles Carl Friedrich Keil and Franz Delitzsch The Way to the Forgiveness of Sins There are several prominent marks by which this Psalm is coupled with the preceding (vid., Symbolae ֗52). In both Psalms, with the word אמרתּי, the psalmist looks back upon some fact of his spiritual life; and both close with an exhortation to the godly, which stands in the relation of a general inference to the whole Psalm. But in other respects the two Psalms differ. For Ps 31 is a prayer under circumstances of outward distress, and Ps 32:1-11 is a didactic Psalm, concerning the way of penitence which leads to the forgiveness of sins; it is the second of the seven Psalmi paenitentiales of the church, and Augustine's favourite Psalm. We might take Augustine's words as its motto: intelligentia prima est ut te noris peccatorem. The poet bases it upon his own personal experience, and then applies the general teaching which he deduces from it, to each individual in the church of God. For a whole year after his adultery David was like one under sentence of condemnation. In the midst of this fearful anguish of soul he composed Ps 51, whereas Ps 32:1-11 was composed after his deliverance from this state of mind. The former was written in the very midst of the penitential struggle; the latter after he had recovered his inward peace. The theme of this Psalm is the precious treasure which he brought up out of that abyss of spiritual distress, viz., the doctrine of the blessedness of forgiveness, the sincere and unreserved confession of sin as the way to it, and the protection of God in every danger, together with joy in God, as its fruits. In the signification psalmus didascalicus s. informatorius (Reuchlin: ut si liceret dicere intellectificum vel resipiscentificum), משׂכּי would after all be as appropriate a designation as we could have for this Psalm which teachers the way of salvation. This meaning, however, cannot be sustained. It is improbable that משׂכּיל, which, in all other instances, signifies intelligens, should, as a technical term, mean intelligentem faciens; because the Hiph. השׂכּיל, in the causative meaning "to impart understanding," occurs only in solitary instances (Ps 32:8, Prov 21:11) in the Hebrew of the period before the Exile, and only came into common use in the later language (in Daniel, Chronicles, and Nehemiah). But, that which is decisive against the meaning "a didactic poem" is the fact, that among the thirteen Psalms which are inscribed משׂיל, there are only two (Ps 32:1-11 and Ps 78) which can be regarded as didactic poems. Ps 45 is called, in addition, שׁיר ידידת, and Ps 142:1-7, תּפּלּה, two names which ill accord with a didactic intention and plan. Even Ps 47:8, a passage of importance in the determining of the right idea of the word, in which משׂיל occurs as an accusative of the object, excludes the meaning "didactic poem." Ewald observes (Dichter des Alten Bundes, i. 31) that "in Ps 47:8 we have the safest guide to the correct meaning of the word; in this passage משׂיל stands side by side with זמּר as a more exact definition of the singing and there can be no doubt, that an intelligent, melodious song must be equivalent to choice or delicate, skillfully composed song." But in all other cases, משׂיל is only found as an attribute of persons, because it is not that which makes prudent, but that which is itself intelligent, that is so named. Even in 2Chron 30:22, where allusion is made to the Maskı̂l Psalms, it is the Levite musicians themselves who are called (שׂכל טוב) המשׂכילים (i.e., those who play skillfully with delicate tact). Thus then we are driven to the Hiphil meaning of pensive meditation in Ps 106:7, cf. Ps 41:2, Prov 16:20; so that משׂכּיל signifies that which meditates, then meditation, just like מכבּיר, that which multiplies, and then fulness; משׁחית, that which destroys, and then destruction. From the Maskı̂l Psalms, as e.g., from Ps 54:1-7 and Ps 142:1-7, we cannot discover anything special as to the technical meaning or use of the word. The word means just pia meditatio, a devout meditation, and nothing more. John Gill INTRODUCTION TO PSALM 32 A Psalm, of David, Maschil. This is the first of the psalms that bears this title: some think it is the name of a musical instrument, on which this psalm was sung; others the first word of a song, to the tune of which it was sung, as Aben Ezra; some say it is so called, because it was explained by an interpreter, as Jarchi; and the Rabbins (k) say, that every psalm that is called "Maschil" was dictated by an interpreter: the Targum renders it "a good understanding"; and the word properly signifies "instruction", or "causing to understand" (l); and it may be the apostle has some reference to this title in 1Cor 14:15; It is an instructive psalm; a didascalic ode, as Junius renders it: it gives an account how the psalmist was instructed under a dispensation of Providence; and was brought to a sense of sin, and acknowledgment of it; and was favoured with a discovery of pardoning grace; and in it he takes upon him to instruct others, Ps 32:8, and does instruct in the doctrine of the pardon of sin by the grace of God. (k) Elias Levita in Tishbi, p. 271. (l) "erudiens", Musculus, Munster, Vatablus, Montanus; "informans", Gejerus; "an instructing psalm", Ainsworth.
31:031:1: Իմաստութիւն ՚ի Դաւիթ. ԼԱ։ 0 Դաւթի իմաստութիւնը Դաւիթին երգը Իմաստութեան Սաղմոս ի Դաւթի: 31:1: Իմաստութիւն ՚ի Դաւիթ. ԼԱ։ 0 Դաւթի իմաստութիւնը Դաւիթին երգը zohrab-1805▾ eastern-1994▾ western am▾	31:031:0 Псалом Давида. Учение. 31:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith συνέσεως συνεσις comprehension μακάριοι μακαριος blessed; prosperous ὧν ος who; what ἀφέθησαν αφιημι dismiss; leave αἱ ο the ἀνομίαι ανομια lawlessness καὶ και and; even ὧν ος who; what ἐπεκαλύφθησαν επικαλυπτω conceal αἱ ο the ἁμαρτίαι αμαρτια sin; fault 31:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David בְּךָ֖ bᵊḵˌā בְּ in יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH חָ֭סִיתִי ˈḥāsîṯî חסה seek refuge אַל־ ʔal- אַל not אֵבֹ֣ושָׁה ʔēvˈôšā בושׁ be ashamed לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity בְּ bᵊ בְּ in צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice פַלְּטֵֽנִי׃ fallᵊṭˈēnî פלט escape 31:1. David eruditi beatus cui dimissa est iniquitas et absconditum est peccatumTo David himself, understanding. Blessed are they whose iniquities are forgiven, and whose sins are covered. of David. Maschil. ^[177] KJV Chapter [32] [A Psalm] of David, Maschil: 31:0 Псалом Давида. Учение. 31:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith συνέσεως συνεσις comprehension μακάριοι μακαριος blessed; prosperous ὧν ος who; what ἀφέθησαν αφιημι dismiss; leave αἱ ο the ἀνομίαι ανομια lawlessness καὶ και and; even ὧν ος who; what ἐπεκαλύφθησαν επικαλυπτω conceal αἱ ο the ἁμαρτίαι αμαρτια sin; fault 31:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מִזְמֹ֥ור mizmˌôr מִזְמֹור psalm לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David בְּךָ֖ bᵊḵˌā בְּ in יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH חָ֭סִיתִי ˈḥāsîṯî חסה seek refuge אַל־ ʔal- אַל not אֵבֹ֣ושָׁה ʔēvˈôšā בושׁ be ashamed לְ lᵊ לְ to עֹולָ֑ם ʕôlˈām עֹולָם eternity בְּ bᵊ בְּ in צִדְקָתְךָ֥ ṣiḏqāṯᵊḵˌā צְדָקָה justice פַלְּטֵֽנִי׃ fallᵊṭˈēnî פלט escape 31:1. David eruditi beatus cui dimissa est iniquitas et absconditum est peccatum To David himself, understanding. Blessed are they whose iniquities are forgiven, and whose sins are covered. of David. Maschil. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1-2. "Кому отпущены беззакония", "чьи грехи покрыты", "не вменит греха" - нужно понимать в смысле полного нравственного очищения человека, а не внешне-юридического оправдания, по которому человек признается только не подлежащим каре, но свободным от того нравственного недостатка, за который он является ответственным пред Богом. На такое полное очищение указывает последнее выражение стиха - "в чьем духе нет лукавства", т. е. блажен только тот, кто очистил свой дух, нравственно переродился, а не внешне только оправдан. Adam Clarke: Commentary on the Bible - 1831 32:1: Blessed is he whose transgression is forgiven - In this and the following verse four evils are mentioned: 1. Transgression, פשע peshwa. 2. Sin, חטאה chataah. 3. Iniquity, עון avon. 4. Guile, רמיה remiyah. The first signifies the passing over a boundary, doing what is prohibited. The second signifies the missing of a mark, not doing what was commanded; but is often taken to express sinfulness, or sin in the future, producing transgression in the life. The third signifies what is turned out of its proper course or situation; any thing morally distorted or perverted. Iniquity, what is contrary to equity or justice. The fourth signifies fraud, deceit, guile, etc. To remove these evils, three acts are mentioned: forgiving, covering, and not imputing. 1. Transgression, פשע pesha, must be forgiven, נשוי nesui, borne away, i.e., by a vicarious sacrifice; for bearing sin, or bearing away sin, always implies this. 2. Sin, חטאה chataah, must be covered, כסוי kesui, hidden from the sight. It is odious and abominable, and must be put out of sight. 3. Iniquity, עון anon, which is perverse or distorted, must not be imputed, לא יחשב lo yachshob, must not be reckoned to his account. 4. Guile, רמיה remiyah, must be annihilated from the soul: In whose spirit there is no Guile. The man whose transgression is forgiven; whose sin is hidden, God having cast it as a millstone into the depths of the sea; whose iniquity and perversion is not reckoned to his account; and whose guile, the deceitful and desperately wicked heart, is annihilated, being emptied of sin and filled with righteousness, is necessarily a happy man. The old Psalter translates these two verses thus: Blissid qwas wikednes es for gyven, and qwas synnes is hyled (covered). Blisful man til qwam Lord retted (reckoneth) noght Syn: ne na treson es in his gast (spirit). In vain does any man look for or expect happiness while the power of sin remains, its guilt unpardoned, and its impurity not purged away. To the person who has got such blessings, we may say as the psalmist said, אשרי ashrey, O the blessedness of that man, whose transgression is forgiven! etc. St. Paul quotes this passage, Rom 4:6-7 (note), to illustrate the doctrine of justification by faith; where see the notes. Albert Barnes: Notes on the Bible - 1834 32:1: Blessed is he ... - On the meaning of the word "blessed," see the notes at Psa 1:1. See the passage explained in the notes at Rom 4:7-8. The word "blessed" here is equivalent to "happy." "Happy is the man;" or "happy is the condition - the state of mind - happy are the prospects, of one whose sins are forgiven." His condition is happy or blessed: (a) as compared with his former state, when he was pressed or bowed down under a sense of guilt; (b) in his real condition, as that of a pardoned man - a man who has nothing now to fear as the result of his guilt, or who feels that he is at peace with God; (c) in his hopes and prospects, as now a child of God and an heir of heaven. Whose transgression is forgiven - The word rendered "forgiven" means properly to lift up, to bear, to carry, to carry away; and sin which is forgiven is referred to here "as if" it were borne away - perhaps as the scapegoat bore off sin into the wilderness. Compare Psa 85:2; Job 7:21; Gen 50:17; Num 14:19; Isa 2:9. Whose sin is covered - As it were "covered over;" that is, concealed or hidden; or, in other words, so covered that it will not appear. This is the idea in the Hebrew word which is commonly used to denote the atonement, - כפר kâ phar - meaning "to cover over;" then, to overlook, to forgive; Gen 6:14; Psa 65:3; Psa 78:38; Dan 9:24. The original word here, however, is different - כסה kâ sâ h - though meaning the same - "to cover." The idea is, that the sin would be, as it were, covered over, hidden, concealed, so that it would no longer come into the view of either God or man; that is, the offender would be regarded and treated as if he had not sinned, or as if he had no sin. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:1: Blessed: Psa 1:1, Psa 1:2, Psa 40:4, Psa 84:12, Psa 89:15, Psa 106:3, Psa 119:1, Psa 119:2, Psa 128:1; Jer 17:7, Jer 17:8; Mat 5:3-12, Mat 16:17; Luk 11:28; Rev 22:14 transgression: Isa 1:18, Isa 43:25, Isa 44:22; Mic 7:18, Mic 7:19; Act 13:38, Act 13:39; Rom 4:6-8 covered: Psa 85:2; Neh 4:5 Carl Friedrich Keil and Franz Delitzsch 32:1 The Psalm begins with the celebration of the happiness of the man who experiences God's justifying grace, when he gives himself up unreservedly to Him. Sin is called פּשׁע, as being a breaking loose or tearing away from God; חטאה, as a deviation from that which is well-pleasing to God; עון, as a perversion, distortion, misdeed. The forgiveness of sin is styled נשׂא (Ex 34:7), as a lifting up and taking away, αἴρειν and ἀφαιρεῖν, Ex 34:7; כּסּה (Ps 85:3, Prov 10:12, Neh 4:5), as a covering, so that it becomes invisible to God, the Holy One, and is as though it had never taken place; לא חשׁב (2Kings 19:20, cf. Arab. ḥsb, to number, reckon, ου ̓ λογίζεσθαι, Rom 4:6-9), as a non-imputing; the δικαιοσύνη χωρὶς ἔργων is here distinctly expressed. The justified one is called נשׂוּי־פּשׁע, as being one who is exempted from transgression, praevaricatione levatus (Ges. ֗135, 1); נשׂוּי, instead of נשׁא, Is 33:24, is intended to rhyme with כּסוּי (which is the part. to כּסּה, just as בּרוּך is the participle to כּרך); vid., on Is 22:13. One "covered of sin" is one over whose sin lies the covering of expiation (כּפּר, root כף, to cover, cogn. Arab. gfr, chfr, chmr, gmr) before the holy eyes of God. The third designation is an attributive clause: "to whom Jahve doth not reckon misdeed," inasmuch as He, on the contrary, regards it as discharged or as settled. He who is thus justified, however, is only he in whose spirit there is no רמיּה, no deceit, which denies and hides, or extenuates and excuses, this or that favourite sin. One such sin designedly retained is a secret ban, which stands in the way of justification. Geneva 1599 32:1 "[A Psalm] of David, (a) Maschil." Blessed [is he whose] transgression [is] (b) forgiven, [whose] sin [is] covered. (a) Concerning the free remission of sins, which is the chief point of our faith. (b) To be justified by faith, is to have our sins freely remitted, and to be declared just, (Rom 4:6). John Gill 32:1 Blessed is he whose transgression is forgiven,.... Or "lifted up" (m); bore and carried away: sin is a transgression of the law; the guilt of it charged upon the conscience of a sinner is a heavy burden, too heavy for him to bear, and the punishment of it is intolerable: forgiveness is a removal of sin, guilt, and punishment. Sin was first taken off, and transferred from the sinner to Christ, the surety; and who laid upon him really and judicially, as the sins of the people of Israel were put upon the scapegoat typically; and was bore by him, both guilt and punishment, and taken away, finished, and made an end of; and by the application of his blood and sacrifice it is taken away from the sinner's conscience; it is caused to pass from him, and is removed afar off, as far as the east is from the west; it is so lifted off from him as to give him ease and peace, and so as never to return to the destruction of him; wherefore such a man is a happy man; he has much peace, comfort, calmness, and serenity of mind now can appear before God with intrepidity, and serve him without fear; no bill of indictment can hereafter be found against him; no charge will be exhibited, and so no condemnation to him. The same is expressed, though in different words, in the next clause; whose sin is covered; not by himself, by any works of righteousness done by him; for these are a covering too narrow; nor by excuses and extenuations; for prosperity and happiness do not attend such a conduct, Prov 28:13; but by Christ; he is the mercy seat, the covering of the law; who is the covert of his people from the curses of it, and from the storm of divine wrath and vengeance, due to the transgressions of it; his blood is the purple covering of the chariot, under which the saints ride safe to heaven; the lines of his blood are drawn over crimson and scarlet sins, by which they are blotted out, and are not legible; and being clothed with the robe of Christ's righteousness, all their sins are covered from the eye of divine Justice; not from the eye of God's omniscience, which sees the sins of all men, and beholds those of his own people; and which he takes notice of, and corrects for, in a fatherly way; but from vindictive justice, they are so hid as not to be imputed and charged, nor the saints to be condemned for them; such are unblamable and unreproveable in the sight of God, and are all fair in the eyes of Christ; and their sins are caused to pass away from themselves, and they have no more sight and conscience of them; and though sought for at the last day, they will not be found and brought to light, nor be seen by men or angels. There is something unseemly, impure, nauseous, abominable, and provoking in sin; which will not bear to be seen by the Lord, and therefore must be covered, or the sinner can never stand in his presence and be happy. (m) Verbum "elevavit quaudoque idem est ac condonavit", Gejerus; "ablata est", Piscator, Cocceius. Robert Jamieson, A. R. Fausset and David Brown 32:1 Maschil--literally, "giving instruction." The Psalmist describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience instruction and exhortation to others. (Ps 32:1-11) (Compare Rom 4:6). forgiven--literally, "taken away," opposed to retain (Jn 20:23). covered--so that God no longer regards the sin (Ps 85:3).
31:131:1: Երանի՛ ում թողութիւն եղեւ մեղաց, եւ ծածկեցա՛ն ամենայն յանցանք նորա[6781]։ [6781] Ոմանք.Սաղմոս իմաստութիւն Դաւթի։ Երանի՛ որում թողութիւն ե՛՛։ 1 Երանի նրան, ում մեղքերին թողութիւն տրուեց եւ ում բոլոր յանցանքները ծածկուեցին: 32 Երանի՜ անոր, որուն յանցանքներուն թողութիւն եղաւ Ու անոր մեղքերը ծածկուեցան։ Երանի՛ ում թողութիւն եղեւ մեղաց, եւ ծածկեցան ամենայն յանցանք նորա: 31:1: Երանի՛ ում թողութիւն եղեւ մեղաց, եւ ծածկեցա՛ն ամենայն յանցանք նորա[6781]։ [6781] Ոմանք.Սաղմոս իմաստութիւն Դաւթի։ Երանի՛ որում թողութիւն ե՛՛։ 1 Երանի նրան, ում մեղքերին թողութիւն տրուեց եւ ում բոլոր յանցանքները ծածկուեցին: 32 Երանի՜ անոր, որուն յանցանքներուն թողութիւն եղաւ Ու անոր մեղքերը ծածկուեցան։ zohrab-1805▾ eastern-1994▾ western am▾	31:131:1 Блажен, кому отпущены беззакония, и чьи грехи покрыты! 31:2 μακάριος μακαριος blessed; prosperous ἀνήρ ανηρ man; husband οὗ ος who; what οὐ ου not μὴ μη not λογίσηται λογιζομαι account; count κύριος κυριος lord; master ἁμαρτίαν αμαρτια sin; fault οὐδὲ ουδε not even; neither ἔστιν ειμι be ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him δόλος δολος cunning; treachery 31:2 הַטֵּ֤ה haṭṭˈē נטה extend אֵלַ֨י׀ ʔēlˌay אֶל to אָזְנְךָ֮ ʔoznᵊḵˈā אֹזֶן ear מְהֵרָ֪ה mᵊhērˈā מְהֵרָה haste הַצִּ֫ילֵ֥נִי haṣṣˈîlˌēnî נצל deliver הֱיֵ֤ה hᵉʸˈē היה be לִ֨י׀ lˌî לְ to לְֽ lᵊˈ לְ to צוּר־ ṣûr- צוּר rock מָ֭עֹוז ˈmāʕôz מָעֹוז fort לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house מְצוּדֹ֗ות mᵊṣûḏˈôṯ מְצוּדָה fortification לְ lᵊ לְ to הֹושִׁיעֵֽנִי׃ hôšîʕˈēnî ישׁע help 31:2. beatus homo cui non inputabit Dominus iniquitatem nec est in spiritu eius dolusBlessed is the man to whom the Lord hath not imputed sin, and in whose spirit there is no guile. 1. Blessed is he whose transgression is forgiven, whose sin is covered. Blessed [is he whose] transgression [is] forgiven, [whose] sin [is] covered: 31:1 Блажен, кому отпущены беззакония, и чьи грехи покрыты! 31:2 μακάριος μακαριος blessed; prosperous ἀνήρ ανηρ man; husband οὗ ος who; what οὐ ου not μὴ μη not λογίσηται λογιζομαι account; count κύριος κυριος lord; master ἁμαρτίαν αμαρτια sin; fault οὐδὲ ουδε not even; neither ἔστιν ειμι be ἐν εν in τῷ ο the στόματι στομα mouth; edge αὐτοῦ αυτος he; him δόλος δολος cunning; treachery 31:2 הַטֵּ֤ה haṭṭˈē נטה extend אֵלַ֨י׀ ʔēlˌay אֶל to אָזְנְךָ֮ ʔoznᵊḵˈā אֹזֶן ear מְהֵרָ֪ה mᵊhērˈā מְהֵרָה haste הַצִּ֫ילֵ֥נִי haṣṣˈîlˌēnî נצל deliver הֱיֵ֤ה hᵉʸˈē היה be לִ֨י׀ lˌî לְ to לְֽ lᵊˈ לְ to צוּר־ ṣûr- צוּר rock מָ֭עֹוז ˈmāʕôz מָעֹוז fort לְ lᵊ לְ to בֵ֥ית vˌêṯ בַּיִת house מְצוּדֹ֗ות mᵊṣûḏˈôṯ מְצוּדָה fortification לְ lᵊ לְ to הֹושִׁיעֵֽנִי׃ hôšîʕˈēnî ישׁע help 31:2. beatus homo cui non inputabit Dominus iniquitatem nec est in spiritu eius dolus Blessed is the man to whom the Lord hath not imputed sin, and in whose spirit there is no guile. 1. Blessed is he whose transgression is forgiven, whose sin is covered. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 Who Are Blessed. 1 Blessed is he whose transgression is forgiven, whose sin is covered. 2 Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. 3 When I kept silence, my bones waxed old through my roaring all the day long. 4 For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah. 5 I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah. 6 For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him. This psalm is entitled Maschil, which some take to be only the name of the tune to which it was set and was to be sung. But others think it is significant; our margin reads it, A psalm of David giving instruction, and there is nothing in which we have more need of instruction than in the nature of true blessedness, wherein it consists and the way that leads to it--what we must do that we may be happy. There are several things in which these verses instruct us. In general, we are here taught that our happiness consists in the favour of God, and not in the wealth of this world--in spiritual blessings, and not the good things of this world. When David says (Ps. i. 1), Blessed is the man that walks not in the counsel of the ungodly, and (Ps. cxix. 1), Blessed are the undefiled in the way, the meaning is, "This is the character of the blessed man; and he that has not this character cannot expect to be happy:" but when it is here said, Blessed is the man whose iniquity is forgiven, the meaning is, "This is the ground of his blessedness: this is that fundamental privilege from which all the other ingredients of his blessedness flow." In particular, we are here instructed, I. Concerning the nature of the pardon of sin. This is that which we all need and are undone without; we are therefore concerned to be very solicitous and inquisitive about it. 1. It is the forgiving of transgression. Sin is the transgression of the law. Upon our repentance, the transgression is forgiven; that is, the obligation to punishment which we lay under, by virtue of the sentence of the law, is vacated and cancelled; it is lifted off (so some read it), that by the pardon of it we may be eased of a burden, a heavy burden, like a load on the back, that makes us stoop, or a load on the stomach, that makes us sick, or a load on the spirits, that makes us sink. The remission of sins gives rest and relief to those that were weary and heavily laden, Matt. xi. 28. 2. It is the covering of sin, as nakedness is covered, that it may not appear to our shame, Rev. iii. 18. One of the first symptoms of guilt in our first parents was blushing at their own nakedness. Sin makes us loathsome in the sight of God and utterly unfit for communion with him, and, when conscience is awakened, it makes us loathsome to ourselves too; but, when sin is pardoned, it is covered with the robe of Christ's righteousness, like the coats of skins wherewith God clothed Adam and Eve (an emblem of the remission of sins), so that God is no longer displeased with us, but perfectly reconciled. They are not covered from us (no; My sin is ever before me) nor covered from God's omniscience, but from his vindictive justice. When he pardons sin he remembers it no more, he casts it behind his back, it shall be sought for and not found, and the sinner, being thus reconciled to God, begins to be reconciled to himself. 3. It is the not imputing of iniquity, not laying it to the sinner's charge, not proceeding against him for it according to the strictness of the law, not dealing with him as he deserves. The righteousness of Christ being imputed to us, and we being made the righteousness of God in him, our iniquity is not imputed, God having laid upon him the iniquity of us all and made him sin for us. Observe, Not to impute iniquity is God's act, for he is the Judge. It is God that justifies. II. Concerning the character of those whose sins are pardoned: in whose spirit there is no guile. He does not say, "There is no guilt" (for who is there that lives and sins not?), but no guile; the pardoned sinner is one that does not dissemble with God in his professions of repentance and faith, nor in his prayers for peace or pardon, but in all these is sincere and means as he says--that does not repent with a purpose to sin again, and then sin with a purpose to repent again, as a learned interpreter glosses upon it. Those that design honestly, that are really what they profess to be, are Israelites indeed, in whom is no guile. III. Concerning the happiness of a justified state: Blessednesses are to the man whose iniquity is forgiven, all manner of blessings, sufficient to make him completely blessed. That is taken away which incurred the curse and obstructed the blessing; and then God will pour out blessings till there be no room to receive them. The forgiveness of sin is that article of the covenant which is the reason and ground of all the rest. For I will be merciful to their unrighteousness, Heb. viii. 12. IV. Concerning the uncomfortable condition of an unhumbled sinner, that sees his guilt, but is not yet brought to make a penitent confession of it. This David describes very pathetically, from his own sad experience (v. 3, 4): While I kept silence my bones waxed old. Those may be said to keep silence who stifle their convictions, who, when they cannot but see the evil of sin and their danger by reason of it, ease themselves by not thinking of it and diverting their minds to something else, as Cain to the building of a city,--who cry not when God binds them,--who will not unburden their consciences by a penitent confession, nor seek for peace, as they ought, by faithful and fervent prayer,--and who choose rather to pine away in their iniquities than to take the method which God has appointed of finding rest for their souls. Let such expect that their smothered convictions will be a fire in their bones, and the wounds of sin, not opened, will fester, and grow intolerably painful. If conscience be seared, the case is so much the more dangerous; but if it be startled and awake, it will be heard. The hand of divine wrath will be felt lying heavily upon the soul, and the anguish of the spirit will affect the body; to the degree David experienced it, so that when he was young his bones waxed old; and even his silence made him roar all the day long, as if he had been under some grievous pain and distemper of body, when really the cause of all his uneasiness was the struggle he felt in his own bosom between his convictions and his corruptions. Note, He that covers his sin shall not prosper; some inward trouble is required in repentance, but there is much worse in impenitency. V. Concerning the true and only way to peace of conscience. We are here taught to confess our sins, that they may be forgiven, to declare them, that we may be justified. This course David took: I acknowledged my sin unto thee, and no longer hid my iniquity, v. 5. Note, Those that would have the comfort of the pardon of their sins must take shame to themselves by a penitent confession of them. We must confess the fact of sin, and be particular in it (Thus and thus have I done), confess the fault of sin, aggravate it, and lay a load upon ourselves for it (I have done very wickedly), confess the justice of the punishment we have been under for it (The Lord is just in all that is brought upon us), and that we deserve much worse--I am no more worthy to be called thy son. We must confess sin with shame and holy blushing, with fear and holy trembling. VI. Concerning God's readiness to pardon sin to those who truly repent of it: "I said, I will confess (I sincerely resolved upon it, hesitated no longer, but came to a point, that I would make a free and ingenuous confession of my sins) and immediately thou forgavest the iniquity of my sin, and gavest me the comfort of the pardon in my own conscience; immediately I found rest to my soul." Note, God is more ready to pardon sin, upon our repentance, than we are to repent in order to the obtaining of pardon. It was with much ado that David was here brought to confess his sins; he was put to the rack before he was brought to do it (v. 3, 4), he held out long, and would not surrender till it came to the last extremity; but, when he did offer to surrender, see how quickly, how easily, he obtained good terms: "I did but say, I will confess, and thou forgavest." Thus the father of the prodigal saw his returning son when he was yet afar off, and ran to meet him with the kiss that sealed his pardon. What an encouragement is this to poor penitents, and what an assurance does it give us that, if we confess our sins, we shall find God, not only faithful and just, but gracious and kind, to forgive us our sins! VII. Concerning the good use that we are to make of the experience David had had of God's readiness to forgive his sins (v. 6): For this shall every one that is godly pray unto thee. Note, 1. All godly people are praying people. As soon as ever Paul was converted, Behold, he prays, Acts ix. 11. You may as soon find a living man without breath as a living Christian without prayer. 2. The instructions given us concerning the happiness of those whose sins are pardoned, and the easiness of obtaining the pardon, should engage and encourage us to pray, and particularly to pray, God be merciful to us sinners. For this shall every one that is well inclined be earnest with God in prayer, and come boldly to the throne of grace, with hopes to obtain mercy, Heb. iv. 16. 3. Those that would speed in prayer must seek the Lord in a time when he will be found. When, by his providence, he calls them to seek him, and by his Spirit stirs them up to seek him, they must go speedily to seek the Lord (Zech. viii. 21) and lose no time, lest death cut them off, and then it will be too late to seek him, Isa. lv. 6. Behold, now is the accepted time, 2 Cor. vi. 2, 4. Those that are sincere and abundant in prayer will find the benefit of it when they are in trouble: Surely in the floods of great waters, which are very threatening, they shall not come nigh them, to terrify them, or create them any uneasiness, much less shall they overwhelm them. Those that have God nigh unto them in all that which they call upon him for, as all upright, penitent, praying people have, are so guarded, so advanced, that no waters--no, not great waters--no, not floods of them, can come nigh them, to hurt them. As the temptations of the wicked one touch them not (1 John v. 18), so neither do the troubles of this evil world; these fiery darts of both kinds, drop short of them. Albert Barnes: Notes on the Bible - 1834 32:2: Blessed is the man unto whom the Lord imputeth not iniquity - Whose sin is not "reckoned" to him, or "charged" on him. The reference here is "to his own sin." The idea is not, that he is happy on whom God does not charge the guilt of other men, but that he is happy who is not charged "with his own guilt," or who is treated as if he had no guilt; that is, as if he were innocent. This is the true idea of justification. It is, that a man, although he is a sinner, and "is conscious" of having violated the law of God, is treated as if he had not committed sin, or as if he were innocent; that is, he is pardoned, and his sins are remembered against him no more; and it is the purpose of God to treat him henceforward as if he were innocent. The act of pardon does not change the facts in the case, or "make him innocent," but it makes it proper for God to treat him as if he were innocent. The sin will not be re-charged upon him, or reckoned to his account; but he is admitted to the same kind of treatment to which he would be entitled if he had always been perfectly holy. See Rom 1:17, note; Rom 3:24, note; Rom 4:5, note; Rom 5:1, note. And in whose spirit there is no guile - Who are sincere and true. That is, who are not hypocrites; who are conscious of no desire to cover up or to conceal their offences; who make a frank and full confession to God, imploring pardon. The "guile" here refers to the matter under consideration. The idea is not who are "innocent," or "without guilt," but who are sincere, frank, and honest in making "confession" of their sins; who keep nothing back when they go before God. We cannot go before him and plead our innocence, but we may go before him with the feeling of conscious sincerity and honesty in making confession of our guilt. Compare Psa 66:18. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:2: The Lord: Lev 17:4; Rom 5:13; Co2 5:19-21 whose: Joh 1:47; Co2 1:12; Pe1 2:1, Pe1 2:2; Rev 14:5 John Gill 32:2 Blessed is the man to whom the Lord imputeth not iniquity,.... Or "does not think of it" (n); with respect unto men, at least to the harm of them; his thoughts are thoughts of peace, and not of evil; their sins and iniquities he remembers no more; he does not charge them with them, he does not reckon them, or place them to their account, having imputed them to his Son; see 2Cor 5:19. The Apostle Paul interprets this as inclusive of the imputation of righteousness without works; even of the righteousness of Christ, in which the blessedness of a man lies, Rom 4:6; for such an one is accepted with God, is justified in his sight, and is secure from condemnation and wrath; it is well with him at all times, in life, at death, and at judgment; he is an heir of eternal life, will enter into it, and be for ever glorified; and in whose spirit there is no guile: for being thoroughly convinced of sin, he is sincere in his repentance for it, without deceit and hypocrisy in his confession of it; as David, the Apostle Paul, and the publican were, when they acknowledged themselves sinners; his faith, in looking to Christ for pardon and righteousness, is from the heart, and is unfeigned, and so is his profession of it before God, angels, and men; and whatever hypocrisy and guile are remaining in the old man, there is none in the new spirit put into him; in the new man, which is created in him, and which sinneth not: as the other phrases are expressive of pardon and justification, this points at internal sanctification, and which serves to complete the description of the happy man; such an one as David himself was; and this happiness he illustrates from his own experience in the following verses. (n) "cogitat", Piscator; "cogitando reputavit", Gejerus; so Ainsworth. John Wesley 32:2 Imputeth - Whom God doth not charge with the guilt of his sins, but graciously pardons and accepts him in Christ. No guile - Who freely confesses all his sins, and turns from sin to God with all his heart. Robert Jamieson, A. R. Fausset and David Brown 32:2 imputeth--charge to him, and treat him accordingly. no guile--or, deceit, no false estimate of himself, nor insincerity before God (compare Rom 8:1).
31:231:2: Երանի առն որում ո՛չ համարեսցի Տէր զմեղս նորա, եւ ո՛չ գոյ նենգութիւն ՚ի բերան նորա[6782]։ [6782] Ոմանք.Ոչ համարի Տէր։ 2 Երանի այն մարդուն, որին Տէրն այլեւս մեղաւոր չի համարում, եւ որի բերանում նենգութիւն չկայ: 2 Երանի՜ այն մարդուն՝ որուն՝ Տէրը անօրէնութիւն չի սեպեր Ու անոր հոգիին մէջ նենգութիւն չկայ։ Երանի՛ առն` որում ոչ համարեսցի Տէր զմեղս նորա, եւ ոչ գոյ նենգութիւն ^[169]ի բերան նորա: 31:2: Երանի առն որում ո՛չ համարեսցի Տէր զմեղս նորա, եւ ո՛չ գոյ նենգութիւն ՚ի բերան նորա[6782]։ [6782] Ոմանք.Ոչ համարի Տէր։ 2 Երանի այն մարդուն, որին Տէրն այլեւս մեղաւոր չի համարում, եւ որի բերանում նենգութիւն չկայ: 2 Երանի՜ այն մարդուն՝ որուն՝ Տէրը անօրէնութիւն չի սեպեր Ու անոր հոգիին մէջ նենգութիւն չկայ։ zohrab-1805▾ eastern-1994▾ western am▾	31:231:2 Блажен человек, которому Господь не вменит греха, и в чьем духе нет лукавства! 31:3 ὅτι οτι since; that ἐσίγησα σιγαω keep silent ἐπαλαιώθη παλαιοω antiquate; grow old τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ἀπὸ απο from; away τοῦ ο the κράζειν κραζω cry με με me ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day 31:3 כִּֽי־ kˈî- כִּי that סַלְעִ֣י salʕˈî סֶלַע rock וּ û וְ and מְצוּדָתִ֣י mᵊṣûḏāṯˈî מְצוּדָה fortification אָ֑תָּה ʔˈāttā אַתָּה you וּ û וְ and לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name תַּֽנְחֵ֥נִי tˈanḥˌēnî נחה lead וּֽ ˈû וְ and תְנַהֲלֵֽנִי׃ ṯᵊnahᵃlˈēnî נהל lead 31:3. quia tacui adtrita sunt ossa mea in rugitu meo tota dieBecause I was silent my bones grew old; whilst I cried out all the day long. 2. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. Blessed [is] the man unto whom the LORD imputeth not iniquity, and in whose spirit [there is] no guile: 31:2 Блажен человек, которому Господь не вменит греха, и в чьем духе нет лукавства! 31:3 ὅτι οτι since; that ἐσίγησα σιγαω keep silent ἐπαλαιώθη παλαιοω antiquate; grow old τὰ ο the ὀστᾶ οστεον bone μου μου of me; mine ἀπὸ απο from; away τοῦ ο the κράζειν κραζω cry με με me ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day 31:3 כִּֽי־ kˈî- כִּי that סַלְעִ֣י salʕˈî סֶלַע rock וּ û וְ and מְצוּדָתִ֣י mᵊṣûḏāṯˈî מְצוּדָה fortification אָ֑תָּה ʔˈāttā אַתָּה you וּ û וְ and לְמַ֥עַן lᵊmˌaʕan לְמַעַן because of שִׁ֝מְךָ֗ ˈšimᵊḵˈā שֵׁם name תַּֽנְחֵ֥נִי tˈanḥˌēnî נחה lead וּֽ ˈû וְ and תְנַהֲלֵֽנִי׃ ṯᵊnahᵃlˈēnî נהל lead 31:3. quia tacui adtrita sunt ossa mea in rugitu meo tota die Because I was silent my bones grew old; whilst I cried out all the day long. 2. Blessed is the man unto whom the LORD imputeth not iniquity, and in whose spirit there is no guile. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3-4. "Когда я молчал" - покаяние Давида в содеянном преступлении совершилось через год, что можно видеть из сопоставления XI и XII гл. 2: Цар. - "Обветшали кости мои от вседневного стенания моего". Голос совести мучил Давида и он повседневно терзался от сознания совершенного им проступка. Эти мучения совести рассматриваются им, как "тяготение руки Господней", последствием чего было измождение Давида со стороны физической - потеря бодрости и свежести. Adam Clarke: Commentary on the Bible - 1831 32:3: When I kept silence - Before I humbled myself, and confessed my sin, my soul was under the deepest horror. "I roared all the day long;" and felt the hand of God heavy upon my soul. Albert Barnes: Notes on the Bible - 1834 32:3: When I kept silence - The psalmist now proceeds to state his condition of mind before he himself found this peace, or before he had this evidence of pardon; the state in which he felt deeply that he was a sinner, yet was unwilling to confess his sin, and attempted to conceal it in his own heart. This he refers to by the expression, "When I kept silence;" that is, before I confessed my sin, or before I made mention of it to God. The condition of mind was evidently this: he had committed sin, but he endeavored to hide it in his own mind; he was unwilling to make confession of it, and to implore pardon. He hoped, probably, that the conviction of sin would die away; or that his trouble would cease of itself; or that time would relieve him; or that employment - occupying himself in the affairs of the world - would soothe the anguish of his spirit, and render it unnecessary for him to make a humiliating confession of his guilt. He thus describes a state of mind which is very common in the case of sinners. They know that they are sinners, but they are unwilling to make confession of their guilt. They attempt to conceal it. They put off, or try to remove far away, the whole subject. They endeavor to divert their minds, and to turn their thoughts from a subject so painful as the idea of guilt - by occupation, or by amusement, or even by plunging into scenes of dissipation. Sometimes, often in fact, they are successful in this; but, sometimes, as in the case of the psalmist, the trouble at the remembrance of sins becomes deeper and deeper, destroying their rest, and wasting their strength, until they make humble confession, and "then" the mind finds rest. My bones waxed old - My strength failed; my strength was exhausted; it seemed as if the decrepitude of age was coming upon me. The word here used, and rendered "waxed old," would properly denote "decay," or the wearing out of the strength by slow decay. All have witnessed the prostrating effect of excessive grief. Through my roaring - My cries of anguish and distress. See the notes at Psa 22:1. The meaning here is, that his sorrow was so great as to lead to loud and passionate cries; and this well describes the condition of a mind under deep trouble at the remembrance of sin and the apprehension of the wrath of God. All the day long - Continually; without intermission. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:3: When: Gen 3:8-19; Sa1 31:13; Sa2 11:27, Sa2 12:1-12, Sa2 21:12-14; Pro 28:13; Isa 57:17; Jer 31:18, Jer 31:19; Luk 15:15, Luk 15:16 bones: Psa 6:2, Psa 31:9, Psa 31:10, Psa 38:3, Psa 51:8, Psa 102:3-5; Job 30:17, Job 30:30; Lam 1:3, Lam 3:4 roaring: Psa 22:1, Psa 38:8; Job 3:24; Isa 51:20, Isa 59:11; Lam 3:8; Hos 7:14 Carl Friedrich Keil and Franz Delitzsch 32:3 For, as his own experience has taught the poet, he who does not in confession pour out all his corruption before God, only tortures himself until he unburdens himself of his secret curse. Since Ps 32:3 by itself cannot be regarded as the reason for the proposition just laid down, כּי signifies either "because, quod" (e.g., Prov 22:22) or "when, quum" (Judg 16:16; Hos 11:10. The שׁאגה was an outburst of the tortures which his accusing conscience prepared for him. The more he strove against confessing, the louder did conscience speak; and while it was not in his power to silence this inward voice, in which the wrath of God found utterance, he cried the whole day, viz., for help; but while his heart was still unbroken, he cried yet received no answer. He cried all day long, for God's punishing right hand (Ps 38:3; Ps 39:11) lay heavey upon him day and night; the feeling of divine wrath left him no rest, cf. Job 33:14. A fire burned within him which threatened completely to devour him. The expression is בּחרבני (like בעשׂן in Ps 37:20; Ps 102:4), without כ, inasmuch as the fears which burn fiercely within him even to his heart and, as it were, scorch him up, he directly calls the droughts of summer. The בּ is the Beth of the state or condition, in connection with which the change, i.e., degeneration (Job 20:14), took place; for mutare in aliquid is expressed by הפך ל. The ל (which Saadia and others have mistaken) in לשׁדּי is part of the root; לשׁד (from לשׁד, Arab. lsd, to suck), inflected after the analogy of גּמל and the like, signifies succus. In the summer-heat of anxiety his vital moisture underwent a change: it burned and dried up. Here the music becomes louder and does its part in depicting these torments of the awakened conscience in connection with a heart that still remains unbroken. In spite of this διάψαλμα, however, the historical connection still retains sufficient influence to give אודיעך the force of the imperfect (cf. Ps 30:9): "I made known my sin and my guilt did I not cover up (כּסּה used here as in Prov 27:13; Job 31:33); I made the resolve: I will confess my transgressions to the Lord (הודה = חתודּה, Neh 1:6; Neh 9:2; elsewhere construed with the accusative, vid., Prov 28:13) - then Thou forgavest," etc. Hupfeld is inclined to place אמרתי before חטאתי אודיעך, by which אודיעך and אודה would become futures; but ועוני לא כסיתי sounds like an assertion of a fact, not the statement of an intention, and ואתה נשׂאת is the natural continuation of the אמרתי which immediately precedes. The form ואתה נשׂאת is designedly used instead of ותּשּׂא. Simultaneously with his confession of sin, made fide supplice, came also the absolution: then Thou forgavest the guilt (עון, misdeed, as a deed and also as a matter of fact, i.e., guilt contracted, and penance or punishment, cf. Lam 4:6; Zech 14:19) of my sin. Vox nondum est in ore, says Augustine, et vulnus sanatur in corde. The סלה here is the antithesis of the former one. There we have a shrill lament over the sinner who tortures himself in vain, here the clear tones of joy at the blessed experience of one who pours forth his soul to God - a musical Yea and Amen to the great truth of justifying grace. Geneva 1599 32:3 When I kept (c) silence, my bones waxed old through my (d) roaring all the day long. (c) Between hope and despair. (d) Was not eased by silence nor crying, signifying that before the sinner is reconciled to God, he feels a perpetual torment. John Gill 32:3 When I kept silence,.... Was unthoughtful of sin, unconcerned about it, and made no acknowledgment and confession of it to God, being quite senseless and stupid; the Targum adds, "from the words of the law"; which seems to point at sin as the cause of what follows; my bones waxed old; through my roaring all the day long; not under a sense of sin, but under some severe affliction, and through impatience in it; not considering that sin lay at the bottom, and was the occasion of it; and such was the violence of the disorder, and his uneasiness under it, that his strength was dried up by it, and his bones stuck out as they do in aged persons, whose flesh is wasted away from them; see Ps 102:3. John Wesley 32:3 Silence - From a full and open confession of my sins. Old - My spirit failed, and the strength of my body decayed. Roaring - Because of the continual horrors of my conscience, and sense of God's wrath. Robert Jamieson, A. R. Fausset and David Brown 32:3 A vivid description of felt, but unacknowledged, sin. When--literally, "for," as in Ps 32:4.
31:331:3: Լռեցի ես եւ մաշեցան ամենայն ոսկերք իմ, առ աղաղակել ինձ առ Տէր զօրհանապազ 3 Ես լռեցի, եւ իմ բոլոր ոսկորները մաշուեցին՝ ամէն օր գիշեր-ցերեկ Տիրոջը կանչելուց: 3 Երբ մեղքերս չխոստովանեցայ, ոսկորներս մաշեցան Ամէն օր աղաղակելովս, Լռեցի ես եւ մաշեցան ^[170]ամենայն ոսկերք իմ առ աղաղակել ինձ ^[171]առ Տէր`` զօրհանապազ: 31:3: Լռեցի ես եւ մաշեցան ամենայն ոսկերք իմ, առ աղաղակել ինձ առ Տէր զօրհանապազ 3 Ես լռեցի, եւ իմ բոլոր ոսկորները մաշուեցին՝ ամէն օր գիշեր-ցերեկ Տիրոջը կանչելուց: 3 Երբ մեղքերս չխոստովանեցայ, ոսկորներս մաշեցան Ամէն օր աղաղակելովս, zohrab-1805▾ eastern-1994▾ western am▾	31:331:3 Когда я молчал, обветшали кости мои от вседневного стенания моего, 31:4 ὅτι οτι since; that ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night ἐβαρύνθη βαρυνω weighty; weigh down ἐπ᾿ επι in; on ἐμὲ εμε me ἡ ο the χείρ χειρ hand σου σου of you; your ἐστράφην στρεφω turn; turned around εἰς εις into; for ταλαιπωρίαν ταλαιπωρια wretchedness ἐν εν in τῷ ο the ἐμπαγῆναι εμπηγνυμι brier διάψαλμα διαψαλμα interlude; rest 31:4 תֹּוצִיאֵ֗נִי tôṣîʔˈēnî יצא go out מֵ mē מִן from רֶ֣שֶׁת rˈešeṯ רֶשֶׁת net ז֭וּ ˈzû זוּ [relative] טָ֣מְנוּ ṭˈāmᵊnû טמן hide לִ֑י lˈî לְ to כִּֽי־ kˈî- כִּי that אַ֝תָּה ˈʔattā אַתָּה you מָֽעוּזִּֽי׃ mˈāʕûzzˈî מָעֹוז fort 31:4. die enim et nocte gravatur super me manus tua versatus sum in miseria mea cum exardesceret messis iugiterFor day and night thy hand was heavy upon me: I am turned in my anguish, whilst the thorn is fastened. 3. When I kept silence, my bones waxed old through my roaring all the day long. When I kept silence, my bones waxed old through my roaring all the day long: 31:3 Когда я молчал, обветшали кости мои от вседневного стенания моего, 31:4 ὅτι οτι since; that ἡμέρας ημερα day καὶ και and; even νυκτὸς νυξ night ἐβαρύνθη βαρυνω weighty; weigh down ἐπ᾿ επι in; on ἐμὲ εμε me ἡ ο the χείρ χειρ hand σου σου of you; your ἐστράφην στρεφω turn; turned around εἰς εις into; for ταλαιπωρίαν ταλαιπωρια wretchedness ἐν εν in τῷ ο the ἐμπαγῆναι εμπηγνυμι brier διάψαλμα διαψαλμα interlude; rest 31:4 תֹּוצִיאֵ֗נִי tôṣîʔˈēnî יצא go out מֵ mē מִן from רֶ֣שֶׁת rˈešeṯ רֶשֶׁת net ז֭וּ ˈzû זוּ [relative] טָ֣מְנוּ ṭˈāmᵊnû טמן hide לִ֑י lˈî לְ to כִּֽי־ kˈî- כִּי that אַ֝תָּה ˈʔattā אַתָּה you מָֽעוּזִּֽי׃ mˈāʕûzzˈî מָעֹוז fort 31:4. die enim et nocte gravatur super me manus tua versatus sum in miseria mea cum exardesceret messis iugiter For day and night thy hand was heavy upon me: I am turned in my anguish, whilst the thorn is fastened. 3. When I kept silence, my bones waxed old through my roaring all the day long. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾ Albert Barnes: Notes on the Bible - 1834 32:4: For day and night - I found no relief even at night. The burden was constant, and was insupportable. Thy hand was heavy upon me - Thy hand seemed to press me down. It weighed upon me. See Job 13:21; Psa 39:10. It was the remembrance of guilt that troubled him, but that seemed to him to be the hand of God. It was God who brought that guilt to his recollection; and God "kept" the recollection of it before his mind, and on his heart and conscience, so that he could not throw it off. My moisture - The word used here - לשׁד leshad - means properly "juice" or "sap," as in a tree; and then, "vital-moisture," or, as we should say, "life-blood." Then it comes to denote vigour or strength. Is turned into the drought of summer - Is, as it were, all dried up. I am - that is, I was at the time referred to - like plants in the heat of summer, in a time of drought, when all moisture of rain or dew is withheld, and when they dry up and wither. Nothing could more strikingly represent the distress of mind under long-continued conviction of sin, when all strength and vigour seem to waste away. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:4: hand: Psa 38:2-8, Psa 39:10, Psa 39:11; Sa1 5:6, Sa1 5:7, Sa1 5:9, Sa1 5:11, Sa1 6:9; Job 16:21, Job 33:7 moisture: Psa 22:15, Psa 90:6, Psa 90:7, Psa 102:3, Psa 102:4; Job 30:30; Lam 4:8, Lam 5:10 John Gill 32:4 For day and night thy hand was heavy upon me,.... Meaning the afflicting hand of God, which is not joyous, but grievous, and heavy to be borne; especially without his gracious presence, and the discoveries of his love: this continued night and day, without any intermission; and may design some violent distemper; perhaps a fever; since it follows, my moisture is turned into the drought of summer. That is, the radical moisture in him was almost dried up, as brooks in the summer season; his body was parched, as it were, with the burning heat of the disease; or with an apprehension of the wrath of God under it, or both: and so he continued until be was brought to a true sense of sin, and an acknowledgment of it, when he had the discoveries of pardoning love, as is expressed in Ps 32:5. The Septuagint and Vulgate Latin versions read, "I am turned into distress, through a thorn being fixed"; and so Apollinarius paraphrases the words, "I am become miserable, because thorns are fixed in my skin;'' reading for and which Suidas (o) interprets "sin", that being like the thorn, unfruitful and pricking; see 2Cor 12:7. Selah; on this word; see Gill on Ps 3:2. (o) In voce John Wesley 32:4 Hand - Thy afflicting hand. My moisture - Was dried up. Robert Jamieson, A. R. Fausset and David Brown 32:4 thy hand--of God, or power in distressing him (Ps 38:2). moisture--vital juices of the body, the parching heat of which expresses the anguish of the soul. On the other figures, compare Ps 6:2, Ps 6:7; Ps 31:9-11. If composed on the occasion of the fifty-first Psalm, this distress may have been protracted for several months.
31:431:4: ՚ի տուէ եւ ՚ի գիշերի։ Ծանրեա՛ց ձեռն քո ՚ի վերայ իմ, դարձայ ՚ի թշուառութիւն զի հարան յիս փուշք[6783]։ Հանգիստ։[6783] Ոմանք.՚Ի թշուառութիւն իմ. եւ ոմանք.՚ի թշուառութենէ իմմէ, զի հա՛՛։ 4 Քո ձեռքը ծանրացաւ ինձ վրայ. ես կրկին ընկայ թշուառութեան մէջ, քանզի փշերն ինձ ծակեցին: 4 Վասն զի ցորեկ ու գիշեր քու ձեռքդ իմ վրաս ծանրացաւ. Իմ թացութիւնս ամառուան չորութեան դարձաւ։ (Սէլա։) Ի տուէ եւ ի գիշերի ծանրացաւ ձեռն քո ի վերայ իմ, ^[172]դարձայ ի թշուառութիւն զի հարան յիս փուշք``: Հանգիստ: 31:4: ՚ի տուէ եւ ՚ի գիշերի։ Ծանրեա՛ց ձեռն քո ՚ի վերայ իմ, դարձայ ՚ի թշուառութիւն զի հարան յիս փուշք[6783]։ Հանգիստ։ [6783] Ոմանք.՚Ի թշուառութիւն իմ. եւ ոմանք.՚ի թշուառութենէ իմմէ, զի հա՛՛։ 4 Քո ձեռքը ծանրացաւ ինձ վրայ. ես կրկին ընկայ թշուառութեան մէջ, քանզի փշերն ինձ ծակեցին: 4 Վասն զի ցորեկ ու գիշեր քու ձեռքդ իմ վրաս ծանրացաւ. Իմ թացութիւնս ամառուան չորութեան դարձաւ։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	31:431:4 ибо день и ночь тяготела надо мною рука Твоя; свежесть моя исчезла, как в летнюю засуху. 31:5 τὴν ο the ἁμαρτίαν αμαρτια sin; fault μου μου of me; mine ἐγνώρισα γνωριζω make known; point out καὶ και and; even τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine οὐκ ου not ἐκάλυψα καλυπτω cover εἶπα επω say; speak ἐξαγορεύσω εξαγορευω down; by ἐμοῦ εμου my τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even σὺ συ you ἀφῆκας αφιημι dismiss; leave τὴν ο the ἀσέβειαν ασεβεια irreverence τῆς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine διάψαλμα διαψαλμα interlude; rest 31:5 בְּ bᵊ בְּ in יָדְךָ֮ yāḏᵊḵˈā יָד hand אַפְקִ֪יד ʔafqˈîḏ פקד miss ר֫וּחִ֥י rˈûḥˌî רוּחַ wind פָּדִ֖יתָה pāḏˌîṯā פדה buy off אֹותִ֥י ʔôṯˌî אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣ל ʔˈēl אֵל god אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness 31:5. peccatum meum notum facio tibi et iniquitatem meam non abscondo dixi confitebor scelus meum Domino et tu dimisisti iniquitatem peccati mei semperI have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against my self my injustice to the Lord: and thou hast forgiven the wickedness of my sin. 4. For day and night thy hand was heavy upon me: my moisture was changed with the drought of summer. For day and night thy hand was heavy upon me: my moisture is turned into the drought of summer. Selah: 31:4 ибо день и ночь тяготела надо мною рука Твоя; свежесть моя исчезла, как в летнюю засуху. 31:5 τὴν ο the ἁμαρτίαν αμαρτια sin; fault μου μου of me; mine ἐγνώρισα γνωριζω make known; point out καὶ και and; even τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine οὐκ ου not ἐκάλυψα καλυπτω cover εἶπα επω say; speak ἐξαγορεύσω εξαγορευω down; by ἐμοῦ εμου my τὴν ο the ἀνομίαν ανομια lawlessness μου μου of me; mine τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even σὺ συ you ἀφῆκας αφιημι dismiss; leave τὴν ο the ἀσέβειαν ασεβεια irreverence τῆς ο the ἁμαρτίας αμαρτια sin; fault μου μου of me; mine διάψαλμα διαψαλμα interlude; rest 31:5 בְּ bᵊ בְּ in יָדְךָ֮ yāḏᵊḵˈā יָד hand אַפְקִ֪יד ʔafqˈîḏ פקד miss ר֫וּחִ֥י rˈûḥˌî רוּחַ wind פָּדִ֖יתָה pāḏˌîṯā פדה buy off אֹותִ֥י ʔôṯˌî אֵת [object marker] יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH אֵ֣ל ʔˈēl אֵל god אֱמֶֽת׃ ʔᵉmˈeṯ אֶמֶת trustworthiness 31:5. peccatum meum notum facio tibi et iniquitatem meam non abscondo dixi confitebor scelus meum Domino et tu dimisisti iniquitatem peccati mei semper I have acknowledged my sin to thee, and my injustice I have not concealed. I said I will confess against my self my injustice to the Lord: and thou hast forgiven the wickedness of my sin. 4. For day and night thy hand was heavy upon me: my moisture was changed with the drought of summer. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 5-6. Насколько тяжело чувствовал Давид себя при сокрытии своего проступка пред Богом, настолько легко ему сделалось после покаяния, так как Господь "снял с него вину греха". Под виной греха здесь нужно разуметь опять-таки не освобождение от ответственности, не юридическое оправдание, так как Давид понес наказание в смерти сына, рожденного от Вирсавии и впоследствии в восстании Авессалома, но нравственное и полное очищение от проступка. Со стороны юридической в женитьбе Давида даже и не было преступления: муж Вирсавии был убит, она сделалась свободной, и Давид мог на ней жениться, а если не было состава юридического преступления, то не могло быть и юридического же оправдания, а было полное, действительное и нравственное очищение. - "За то помолится" - лучше перевести - "поэтому да молится". На основании пережитых Давидом мучений совести он советует всякому "праведнику", тому, на кого действует голос совести, "во время благопотребное", в нужное время для облегчения совести, т. е. по первому ее зову, раскаяться пред Богом, чтобы тем достигнуть как нравственного успокоения, так и предотвратить "разлитие вод многих", силу бедствий, которыми Господь покарает его. ("Воды" - в Библии постоянно означают многочисленные и тяжелые бедствия, как в потопе, смывшем всех нечестивых). Adam Clarke: Commentary on the Bible - 1831 32:5: I acknowledged my sin - When this confession was made thoroughly and sincerely, and I ceased to cover and extenuate my offense, then thou didst forgive the iniquity of my sin. I felt the hardness of heart: I felt the deep distress of soul; I felt power to confess and abhor my sin; I felt confidence in the mercy of the Lord; and I felt the forgiveness of the iniquity of my sin. Selah - This is all true; I know it; I felt it; I feel it. Albert Barnes: Notes on the Bible - 1834 32:5: I acknowledged my sin unto thee - That is, then I confessed my guilt. I had borne the dreadful pressure as long as I could. I had endeavored to conceal and suppress my conviction, but I found no relief. The anguish became deeper and deeper; my strength was failing; I was crushed under the intolerable burden, and when I could no longer bear it I went and made humble confession, and found relief. The verb used here is in the future tense, "I will acknowledge my sin;" but in order to a correct understanding of it, it should be regarded as referring to the state of mind at the time referred to in the psalm, and the resolution which the psalmist then formed. The words "I said" should be understood here. This he expresses in a subsequent part of the verse, referring doubtless to the same time. "I said," or I formed a resolution to this effect. The idea is, that he could find no relief in any other way. He could not banish these serious and troublous thoughts from his mind; his days and nights were spent in anguish. He resolved to go to God and to confess his sin, and to see what relief could be found by such an acknowledgment of guilt. And mine iniquity have I not hid - That is, I did not attempt then to hide it. I made a frank, a full confession. I stated it all, without any attempt to conceal it; to apologise for it; to defend it. before, he had endeavored to conceal it, and it was crushing him to the earth. He now resolved to confess it all, and he found relief. I said - I formed the resolution. I will confess my transgressions unto the Lord - I will no longer attempt to hide them, or to suppress the convictions of guilt. I will seek the only proper relief by making confession of my sin, and by obtaining forgiveness. This resolution was substantially the same as that of the prodigal son: "I will arise and go to my father, and will say unto him, Father, I have sinned," Luk 15:18. And thou forgavest the iniquity of my sin - He found that God was willing to pardon; he no sooner made confession than he obtained the evidence of pardon. "All the guilt," or the "iniquity" of his sin, was at once forgiven; and, as a consequence, he found peace. In what way he had evidence that his sin was forgiven he does not state. It may have been in his case by direct Rev_elation, but it is more probable that he obtained this evidence in the same way that sinners do now, by the internal peace and joy which follows such an act of penitent confession. In regard to this, we may observe: (a) The very act of making confession tends to give relief to the mind; and, in fact, relief never can be found when confession is not made. (b) We have the assurance that when confession is made in a proper manner, God will pardon. See the notes at Jo1 1:9. (c) When such confession is made, peace will flow into the soul; God will show himself merciful and gracious. The peace which follows from a true confession of guilt before God, proves that God "has" heard the prayer of the penitent, and has been merciful in forgiving his offences. Thus, without any miracle, or any direct Rev_elation, we may obtain evidence that our sins are washed away, which will give comfort to the soul. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:5: acknowledged: Psa 38:18, Psa 51:3-5; Lev 26:39, Lev 26:40; Jos 7:19; Sa2 12:13, Sa2 24:10; Job 33:27; Pro 28:13; Jer 3:13; Jo1 1:8-10 have: Job 31:33; Pro 30:20; Jer 2:23, Jer 2:35; Luk 16:15 I said: Isa 65:24; Hos 6:1; Luk 15:17-19, Luk 15:21 forgavest: Psa 30:5, Psa 86:5, Psa 86:15, Psa 103:3; Sa2 12:13; Isa 65:24; Jer 31:20; Luk 7:47; Luk 15:20-23; Eph 4:32 iniquity: Psa 51:4; Sa2 12:9, Sa2 12:13; Mal 3:8 Geneva 1599 32:5 I (e) acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah. (e) He shows that as God's mercy is the only cause of forgiveness of sins, so the means of it are repentance and confession which proceed from faith. John Gill 32:5 I acknowledged my sin unto thee,.... The sin of Adam, in which he was concerned; original sin, the corruption of his nature, the sin that dwelt in him, his private and secret sins, which none knew but God and himself; even all his sins, which were many, with all their aggravated circumstances; wherefore he uses various words to express them by, in this and the following clauses; as "sin", "iniquity", and "transgressions"; the same that are used in the doctrine of pardon in the preceding verses; his confession being of the same extent with pardon, and all these he calls his own; as nothing is more a man's own than his sins are; and these the psalmist acknowledged to the Lord; or "made", or "will make known" (p) to him: not that any sin is unknown to God, even the most secret ones; but they may be said to be made known to God, when a sinner makes a sincere and hearty acknowledgment of them before him, and expresses his own sense of them; how that they are with him, and ever before him, what knowledge rather he has of them, how much he is affected with them, and concerned for the commission of them; and such an acknowledgment the Lord expects and requires of his people, Jer 3:12; and mine iniquity have I not hid; by retaining it as a sweet morsel under his tongue; for he not only acknowledged it, but forsook it; or by not confessing it, as Achan; for not confessing sin is the of hiding it; or by denying it, as Gehazi, Ananias and Sapphira; or by palliating and extenuating it; or by casting the blame on others, as did Adam and his wife; see Job 31:33; or by covering it with a guise of sanctify and religion; I said, I will confess my transgressions unto the Lord; not unto men, though in some cases confession of sin is to be made to men; a confession of it in general is to be made to the churches, and administrators of ordinances, in order to admission into a church state, and to the ordinances of Christ, Mt 3:6; and in case of private offences, faults are to be confessed one to another, and forgiveness granted; and in case of public offences, a confession should be made to a church publicly; partly for the satisfaction of the church, and partly for the glory of divine grace; but confession is not to be made to a priest, or to a person in a ministerial character, in order for absolution; but to the Lord only, against whom sin is committed, and who only can pardon it: and this the psalmist saith in his heart he would do, and did do it; he not only confessed facts, but the fault of them, with their evil circumstances, and that he justly deserved punishment for them; and this he did from his heart, with abhorrence of the sins committed by him, and in faith, with a view to the pardoning mercy of God in Christ; and thou forgavest the iniquity of my sin. That is, either the guilt of his sin, which he took away from him; or the punishment of it, which he delivered him from: moreover, this phrase may denote the exceeding sinfulness of sin, and so may both express the sense which the psalmist had of it, and exalt the grace of God in the forgiveness of it; by which must be meant a fresh manifestation and application of pardon to his soul: now, when confession of sin, and remission of it, are thus put together, the sense is not that confession of sin is the cause of pardon; it is not the moving cause of it, that is the grace and mercy of God; nor the procuring and meritorious cause of it, that is the blood of Christ: it is not for the sake of a sinner's confession of sin, but for Christ's sake, that sin is forgiven; but this is the way in which it is enjoyed; and such as truly repent of sin, and sincerely confess it, are the persons to whom the Lord manifests his forgiving love; such may expect it, Prov 28:13. Selah; on this word; see Gill on Ps 3:2. (p) "cognoscere feci te", Pagninus, Montanus; so Musculus, Vatablus; so Junius & Tremellius, Piscator, & Gejerus, to the same purport. John Wesley 32:5 The iniquity - The guilt of my sin. Robert Jamieson, A. R. Fausset and David Brown 32:5 A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.
31:531:5: Զմեղս իմ ցուցից քեզ, եւ զանօրէնութիւնս իմ ո՛չ ծածկեցից ՚ի քէն։ Ասացի թէ պատմեցից ինձէն զմեղս իմ, եւ դու թողցես զամենայն ամպարշտութիւնս մեղաց իմոց[6784]։ Հանգիստ։[6784] Ոմանք.Ասացի թէ պատմեցից յինէն։ 5 Մեղքերս քեզ ցոյց կը տամ, եւ անօրէնութիւնս չեմ ծածկի քեզնից: Ասացի, թէ կը խոստովանեմ մեղքերն իմ, եւ դու թողութիւն կը տաս իմ մեղքերի ամբողջ ամբարշտութեանը: Հանգիստ: 5 Իմ մեղքս քեզի յայտնեցի Ու իմ անօրէնութիւնս չծածկեցի։Ըսի թէ՝ «Տէրոջը պիտի խոստովանիմ յանցանքներս»։Ու դուն ներեցիր իմ մեղքիս անօրէնութիւնը։ (Սէլա։) Զմեղս իմ ցուցից քեզ, եւ զանօրէնութիւնս իմ ոչ ծածկեցից ի քէն. ասացի թէ` ^[173]Պատմեցից ինձէն զմեղս իմ``, եւ դու թողցես զամենայն ամպարշտութիւնս մեղաց իմոց: Հանգիստ: 31:5: Զմեղս իմ ցուցից քեզ, եւ զանօրէնութիւնս իմ ո՛չ ծածկեցից ՚ի քէն։ Ասացի թէ պատմեցից ինձէն զմեղս իմ, եւ դու թողցես զամենայն ամպարշտութիւնս մեղաց իմոց[6784]։ Հանգիստ։ [6784] Ոմանք.Ասացի թէ պատմեցից յինէն։ 5 Մեղքերս քեզ ցոյց կը տամ, եւ անօրէնութիւնս չեմ ծածկի քեզնից: Ասացի, թէ կը խոստովանեմ մեղքերն իմ, եւ դու թողութիւն կը տաս իմ մեղքերի ամբողջ ամբարշտութեանը: Հանգիստ: 5 Իմ մեղքս քեզի յայտնեցի Ու իմ անօրէնութիւնս չծածկեցի։Ըսի թէ՝ «Տէրոջը պիտի խոստովանիմ յանցանքներս»։Ու դուն ներեցիր իմ մեղքիս անօրէնութիւնը։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	31:531:5 Но я открыл Тебе грех мой и не скрыл беззакония моего; я сказал: >, и Ты снял с меня вину греха моего. 31:6 ὑπὲρ υπερ over; for ταύτης ουτος this; he προσεύξεται προσευχομαι pray πᾶς πας all; every ὅσιος οσιος responsible; devout πρὸς προς to; toward σὲ σε.1 you ἐν εν in καιρῷ καιρος season; opportunity εὐθέτῳ ευθετος fit πλὴν πλην besides; only ἐν εν in κατακλυσμῷ κατακλυσμος cataclysm ὑδάτων υδωρ water πολλῶν πολυς much; many πρὸς προς to; toward αὐτὸν αυτος he; him οὐκ ου not ἐγγιοῦσιν εγγιζω get close; near 31:6 שָׂנֵ֗אתִי śānˈēṯî שׂנא hate הַ ha הַ the שֹּׁמְרִ֥ים ššōmᵊrˌîm שׁמר keep הַבְלֵי־ havlê- הֶבֶל breath שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וַ֝ ˈwa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i אֶל־ ʔel- אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH בָּטָֽחְתִּי׃ bāṭˈāḥᵊttî בטח trust 31:6. pro hoc orat omnis sanctus ad te tempus inveniens ut cum inundaverint aquae multae ad illum non accedantFor this shall every one that is holy pray to thee in a seasonable time. And yet in a flood of many waters, they shall not come nigh unto him. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. Selah: 31:5 Но я открыл Тебе грех мой и не скрыл беззакония моего; я сказал: <<исповедаю Господу преступления мои>>, и Ты снял с меня вину греха моего. 31:6 ὑπὲρ υπερ over; for ταύτης ουτος this; he προσεύξεται προσευχομαι pray πᾶς πας all; every ὅσιος οσιος responsible; devout πρὸς προς to; toward σὲ σε.1 you ἐν εν in καιρῷ καιρος season; opportunity εὐθέτῳ ευθετος fit πλὴν πλην besides; only ἐν εν in κατακλυσμῷ κατακλυσμος cataclysm ὑδάτων υδωρ water πολλῶν πολυς much; many πρὸς προς to; toward αὐτὸν αυτος he; him οὐκ ου not ἐγγιοῦσιν εγγιζω get close; near 31:6 שָׂנֵ֗אתִי śānˈēṯî שׂנא hate הַ ha הַ the שֹּׁמְרִ֥ים ššōmᵊrˌîm שׁמר keep הַבְלֵי־ havlê- הֶבֶל breath שָׁ֑וְא šˈāwᵊ שָׁוְא vanity וַ֝ ˈwa וְ and אֲנִ֗י ʔᵃnˈî אֲנִי i אֶל־ ʔel- אֶל to יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH בָּטָֽחְתִּי׃ bāṭˈāḥᵊttî בטח trust 31:6. pro hoc orat omnis sanctus ad te tempus inveniens ut cum inundaverint aquae multae ad illum non accedant For this shall every one that is holy pray to thee in a seasonable time. And yet in a flood of many waters, they shall not come nigh unto him. 5. I acknowledged my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the LORD; and thou forgavest the iniquity of my sin. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 32:6: For this shall every one that is godly - Because thou art merciful; because thou hast shown mercy to all who have truly turned to thee, and believed in thee; every one who fears thee, and hears of this, shall pray unto thee in an acceptable time, when thou mayest be found; in the time of finding. When the heart is softened and the conscience alarmed, that is a time of finding. God is ever ready; men are not so. Who can pray with a hard heart and a dark mind? While you feel relentings, pray. Surely in the floods - In violent trials, afflictions, and temptations; when the rains descend, the winds blow, and the floods beat against that godly man who prays and trusts in God; "they shall not come nigh him," so as to weaken his confidence or destroy his soul. His house is founded on a rock. Albert Barnes: Notes on the Bible - 1834 32:6: For this - With reference to this state of mind, or to this happy result; or, encouraged by my example and my success. The idea seems to be that others would find, and might find, encouragement from what had occurred to him. In other words, his case had furnished an illustration of the way in which sinners are pardoned, and a proof of the mercy of God, which would be instructive and encouraging to others in similar circumstances. The conversion of one sinner, or the fact that one sinner obtains pardon, becomes thus an encouragement to all others, for (a) pardon is always to be obtained in the same manner essentially - by humble and penitent confession of sin, and by casting ourselves entirely on the offered mercy of God; and (b) the fact that one sinner has been pardoned, is full proof that others may obtain forgiveness also, for God is unchangeably the same. All those, therefore, who "have" been pardoned and saved in the world have become examples to the rest, and have furnished full proof that all others "may" be pardoned and saved if they will come in the same manner. See the notes at Ti1 1:16. Everyone that is godly - The original word used here would properly mean those who are pious, or who are already converted. It is the common word used in the Scriptures to denote "saints," and is usually so translated. But, as used here, it would seem rather to denote those who are "inclined" to be pious, or who are seeking how they may become pious; in other words, those who are "religiously disposed." The encouragement is to those who feel that they are sinners; who desire some way of relief from the burden of sin; who are convinced that there is no other source of relief but God, and who are disposed to make the same trial which the psalmist did - to find peace by making confession of sin. All such persons, the psalmist says, might see in his case encouragement to come thus to God; all such would find Him willing to pardon. In a time when thou mayest be found - Margin, as in Hebrew, "in a time of finding." That is, they would find that to be a propitious time, or a time of mercy. It does not mean that there were appointed or set times in which God would be gracious; or that there were seasons when he was disposed to "give audience" to people, and seasons when he could not be approached; but the meaning is, that whenever they came thus - with this penitent feeling, and this language of confession - they would find that the time of mercy. The idea is not that God is anymore disposed to show mercy at one time than another, but that they would find him "always" ready to show mercy when they came in that manner: that would be the time to obtain his favor; "that the time of finding." The real time of "mercy," therefore, for a sinner, is the time when he is willing to come as a penitent, and to make confession of sin. Surely in the floods of great waters - In times of calamity - as when floods of water spread over a land; or in a time of judgment - when such floods sweep everything away. The reference here is, doubtless, to the floods that will come upon the ungodly - upon a wicked world. The illustration is drawn probably from the deluge in the time of Noah. So, when God shall sweep away the wicked in his wrath - when he shall consign them to destruction in the day of judgment - the pardoned sinner will be safe. They shall not come nigh unto him - He will be secure. He shall not be swept off with others. Safe, as a forgiven man - safe as a child and a friend of God - he shall be protected as Noah was in the great deluge that swept off a guilty world. A pardoned man has nothing to fear, though flood or fire should sweep over the world. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:6: For this: Psa 34:2-5, Psa 40:3, Psa 51:12, Psa 51:13; Co2 1:4; Ti1 1:16 godly: Psa 4:3; Co2 7:9, Co2 7:10; Tit 2:12 pray: Pro 1:28; Isa 49:8, Isa 55:6; Luk 19:42-44; Joh 7:34; Co2 6:2 a time: etc. Heb. a time of finding in the floods: Psa 42:7, Psa 69:1, Psa 69:2, Psa 69:13-15, Psa 124:4, Psa 124:5; Gen 7:17-22; Isa 43:2; Mat 7:24-27; Rev 12:15, Rev 12:16 Carl Friedrich Keil and Franz Delitzsch 32:6 For this mercy, which is provided for every sinner who repents and confesses his sin, let then, every חסיד, who longs for חסד, turn in prayer to Jahve לעת מצא, at the time (Ps 21:10; 1Chron 12:22; cf. בּעת, Is 49:8) when He, and His mercy, is to be found (cf. Deut 4:29 with Jer 29:13; Is 55:6, בּהמּצאו). This hortatory wish is followed by a promissory assurance. The fact of לשׁטף מים רבּים being virtually a protasis: quam inundant aquae magnae (ל of the time), which separates רק from אליו, prohibits our regarding רק as belonging to אליו in this instance, although like אף, אך, גּם, and פּן, רק is also placed per hypallage at the head of the clause (as in Prov 13:10 : with pride there is only contention), even when belonging to a part of the clause that follows further on. The restrictive meaning of רק here, as is frequently the case (Deut 4:6; Judg 14:16; 3Kings 21:25, cf. Ps 91:8), has passed over to the affirmative: certo quum, etc. Inundation or flooding is an exemplificative description of the divine judgment (cf. Nahum 1:8); Ps 32:6 is a brief form of expressing the promise which is expanded in Ps 91. In Ps 32:7, David confirms it from his own experience. The assonance in מצּר תּצּרני (Thou wilt preserve me, so that צר, angustum = angustiae, does not come upon me, Ps 119:143) is not undesigned; and after תצרני comes רני, just like כלו after בהיכלו in Ps 29:9. There is no sufficient ground for setting aside רני, with Houbigant and others, as a repetition of the half of the word תצרני. The infinitive רן (Job 38:7) might, like רב, plur. רבּי, חק, plur. חקּי, with equal right be inflected as a substantive; and פּלּט (as in Ps 56:8), which is likewise treated as a substantive, cf. נפּץ, Dan 12:7, presents, as a genitive, no more difficulty than does דעת in the expression אישׁ דּעת. With songs of deliverance doth Jahve surround him, so that they encompass him on all sides, and on occasion of exulting meets him in whatever direction he turns. The music here again for the third time becomes forte, and that to express the highest feeling of delight. Geneva 1599 32:6 For this shall every one that is godly pray unto thee in a (f) time when thou mayest be found: surely in the floods of great waters (g) they shall not come nigh unto him. (f) When necessity causes him to seek you for help, (Is 55:6). (g) That is, the waters and great dangers. John Gill 32:6 For this shall everyone that is godly pray unto thee,.... Meaning either that the success he had met with, in acknowledging his sin, would encourage others also to take a like step, and make their supplications to the Lord also; or that every godly person should pray to God for the same blessing of pardoning grace likewise. Pardon of sin is to be prayed for; not only Moses, David, Daniel, and other Old Testament saints, prayed for it; but Christ has directed his disciples and followers, under the Gospel dispensation, to do the same, Lk 11:4; and which must be understood of praying for the manifestation of it to their consciences; for God has by one eternal act forgiven all trespasses at once, for Christ's sake; nor can any new act of pardon arise in the mind of God, or a fresh one pass in the court of heaven, nor the blood of Christ be shed again for the remission of it. Moreover, godly men will, in this sense, pray for it, as they have daily occasion to do: a godly man is a man that is created after the image of God, is born of him, and is possessed of internal powerful godliness, and has all things pertaining to it; and particularly has a godly sorrow for sin, and the fear of God in his heart, and before his eyes: and such a man is a praying one; having the spirit of grace, he has the spirit of supplication, and prays with the Spirit and with the understanding; and his praying for the pardon of sin shows that he is not without it, but daily commits it, and so needs fresh discoveries of forgiving love: and which he prays for in a time when thou mayest be found; which is to be understood, not of any particular stated times of prayer, as morning, noon, and night; for the throne of grace is always open, and God is to be found, and grace and mercy with him at all times; and much less does this respect a day of grace for particular persons, which, if improved, and the opportunity taken, they may have pardon; but if neglected till it is over, then there is no pardon for them; for there is no such day of grace: the whole Gospel dispensation is a day of grace; and that will not be over until all the elect of God are gathered in; and until then it is, and will be; now is the accepted time, now is the day of salvation; but it designs a time of need, of soul distress, in which, when persons call upon God in truth, and seek him with their whole heart, he is found by them, and they find grace and mercy with him to relieve them in their distress; the Targum is, "in an acceptable time;'' surely in the floods of great waters they shall not come nigh unto him; that is, unto the godly man; not but that afflictions, which are comparable to great floods of waters, do reach godly persons; but not so as to overwhelm them and destroy them; they are delivered out of them. The phrase seems to denote safety in the greatest calamities; that though even a deluge of vengeance and awful judgments should come upon the world, yet the godly man is safe; his place is the munition of rocks; he is in the hands of Christ, and is enclosed in the arms of everlasting love, from whence he can never be taken by men or devils: the Targum interprets these "waters of many people"; and adds, so as "to do any evil", or "hurt". John Wesley 32:6 For this - Upon the encouragement of my example. Found - In an acceptable and seasonable time, while God continues to offer grace and mercy. Waters - In the time of great calamities. Not come - So as to overwhelm him. Robert Jamieson, A. R. Fausset and David Brown 32:6 For this--that is, my happy experience. godly--pious in the sense of Ps 4:3. a time-- (Is 55:6); when God's Spirit inclines us to seek pardon, He is ready to forgive. floods, &c.--denotes great danger (Ps 18:17; Ps 66:12).
31:631:6: Վասն այսորիկ յաղօթս կացցեն առ քեզ ամենայն սուրբք, ՚ի ժամ ընդունելի։ Բայց միայն ՚ի ջուրցն հեղեղաց բազմաց, որ առ նոսա ինչ ո՛չ մերձեսցի[6785]։ [6785] Յօրինակին պակասէր.Յաղօթս կացցեն առ քեզամենայն։ Ոմանք.Առ նոսա ինչ ո՛չ մերձանան։ 6 Դրա համար բոլոր սրբերն յարմար ժամին աղօթքի կը կանգնեն քո առջեւ, եւ սաստիկ ջրհեղեղների ժամանակ նրանց ոչինչ չի պատահի: 6 Ասոր համար ամէն աստուածապաշտ աղօթք պիտի ընէ քեզի Քու գտնուելու ժամանակդ։Արդարեւ շատ ջուրերու հեղեղներուն ատենը Անոր պիտի չմօտենան։ Վասն այսորիկ յաղօթս կացցեն առ քեզ ամենայն սուրբք ի ժամ ընդունելի. ^[174]բայց միայն ի ջուրցն հեղեղաց բազմաց, որ առ նոսա ինչ ոչ մերձեսցի: 31:6: Վասն այսորիկ յաղօթս կացցեն առ քեզ ամենայն սուրբք, ՚ի ժամ ընդունելի։ Բայց միայն ՚ի ջուրցն հեղեղաց բազմաց, որ առ նոսա ինչ ո՛չ մերձեսցի[6785]։ [6785] Յօրինակին պակասէր.Յաղօթս կացցեն առ քեզամենայն։ Ոմանք.Առ նոսա ինչ ո՛չ մերձանան։ 6 Դրա համար բոլոր սրբերն յարմար ժամին աղօթքի կը կանգնեն քո առջեւ, եւ սաստիկ ջրհեղեղների ժամանակ նրանց ոչինչ չի պատահի: 6 Ասոր համար ամէն աստուածապաշտ աղօթք պիտի ընէ քեզի Քու գտնուելու ժամանակդ։Արդարեւ շատ ջուրերու հեղեղներուն ատենը Անոր պիտի չմօտենան։ zohrab-1805▾ eastern-1994▾ western am▾	31:631:6 За то помолится Тебе каждый праведник во время благопотребное, и тогда разлитие многих вод не достигнет его. 31:7 σύ συ you μου μου of me; mine εἶ ειμι be καταφυγὴ καταφυγη from; away θλίψεως θλιψις pressure τῆς ο the περιεχούσης περιεχω constrain; contain με με me τὸ ο the ἀγαλλίαμά αγαλλιαμα of me; mine λύτρωσαί λυτροω ransom με με me ἀπὸ απο from; away τῶν ο the κυκλωσάντων κυκλοω encircle; surround με με me διάψαλμα διαψαλμα interlude; rest 31:7 אָגִ֥ילָה ʔāḡˌîlā גיל rejoice וְ wᵊ וְ and אֶשְׂמְחָ֗ה ʔeśmᵊḥˈā שׂמח rejoice בְּ bᵊ בְּ in חַ֫סְדֶּ֥ךָ ḥˈasdˌeḵā חֶסֶד loyalty אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָ֭אִיתָ ˈrāʔîṯā ראה see אֶת־ ʔeṯ- אֵת [object marker] עָנְיִ֑י ʕonyˈî עֳנִי poverty יָ֝דַ֗עְתָּ ˈyāḏˈaʕtā ידע know בְּ bᵊ בְּ in צָרֹ֥ות ṣārˌôṯ צָרָה distress נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 31:7. tu es protectio mea ab hoste custodies me laus mea salvans circumdabis me semperThou art my refuge from the trouble which hath encompassed me: my joy, deliver me from them that surround me. 6. For this let every one that is godly pray unto thee in a time when thou mayest be found: surely when the great waters overflow they shall not reach unto him. For this shall every one that is godly pray unto thee in a time when thou mayest be found: surely in the floods of great waters they shall not come nigh unto him: 31:6 За то помолится Тебе каждый праведник во время благопотребное, и тогда разлитие многих вод не достигнет его. 31:7 σύ συ you μου μου of me; mine εἶ ειμι be καταφυγὴ καταφυγη from; away θλίψεως θλιψις pressure τῆς ο the περιεχούσης περιεχω constrain; contain με με me τὸ ο the ἀγαλλίαμά αγαλλιαμα of me; mine λύτρωσαί λυτροω ransom με με me ἀπὸ απο from; away τῶν ο the κυκλωσάντων κυκλοω encircle; surround με με me διάψαλμα διαψαλμα interlude; rest 31:7 אָגִ֥ילָה ʔāḡˌîlā גיל rejoice וְ wᵊ וְ and אֶשְׂמְחָ֗ה ʔeśmᵊḥˈā שׂמח rejoice בְּ bᵊ בְּ in חַ֫סְדֶּ֥ךָ ḥˈasdˌeḵā חֶסֶד loyalty אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] רָ֭אִיתָ ˈrāʔîṯā ראה see אֶת־ ʔeṯ- אֵת [object marker] עָנְיִ֑י ʕonyˈî עֳנִי poverty יָ֝דַ֗עְתָּ ˈyāḏˈaʕtā ידע know בְּ bᵊ בְּ in צָרֹ֥ות ṣārˌôṯ צָרָה distress נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul 31:7. tu es protectio mea ab hoste custodies me laus mea salvans circumdabis me semper Thou art my refuge from the trouble which hath encompassed me: my joy, deliver me from them that surround me. 6. For this let every one that is godly pray unto thee in a time when thou mayest be found: surely when the great waters overflow they shall not reach unto him. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 32:7: Thou art my hiding place - An allusion, probably, to the city of refuge: "Thou shalt preserve me from trouble." The avenger of blood shall not be able to overtake me. And being encompassed with an impregnable wall, I shall feel myself encompassed with songs of deliverance - I shall know that I am safe. Albert Barnes: Notes on the Bible - 1834 32:7: Thou art my hiding-place - See Psa 9:9, note; Psa 27:5, note. The idea is that he would be safe under the protection of God. The general allusion is to concealment from an enemy, but the immediate reference is to sin, and the consequences of sin. By fleeing to God he would be secure against all the evils which sin brings upon human beings. Thou shalt preserve me from trouble - Particularly the trouble which comes from guilt; sadness and sorrow in the remembrance of sin; apprehension of the wrath of God in the world to come; the consequences of guilt in that unseen and eternal world. Thou shalt compass me about with songs of deliverance - With songs expressive of deliverance or salvation. It is not merely one song or a single expression of gratitude; in his pathway to another world he will be attended with songs and rejoicings; he will seem to be surrounded with songs He himself will sing. Others, redeemed like him, will sing, and will seem to chant praises because He is redeemed and forgiven. All nature will seem to rejoice over his redemption. Nature is full of songs. The birds of the air; the wind; the running stream; the ocean; the seasons - spring, summer, autumn, winter; hills, valleys, groves - all, to one redeemed, seem to be full of songs. The feeling that we are pardoned fills the universe with melody, and makes the heaven and the earth seem to us to be glad. The Christian is a happy man; and he himself being happy, all around him sympathizes with him in his joy. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:7: my: Psa 9:9, Psa 27:5, Psa 31:20, Psa 119:114, Psa 143:9; Jer 36:26; Col 3:3 compass: Psa 32:10, Psa 5:12, Psa 18:5 songs: Psa 40:3, Psa 98:1; Exo 15:1-3; Jdg 5:1; Sa2 22:1; Rev 7:10, Rev 15:2, Rev 15:3 John Gill 32:7 Thou art my hiding place,.... In time of trouble; see Ps 27:5; so Christ is said to be, Is 32:2. "Thou shall preserve me from trouble"; not from having it; for in this world the saints must have tribulation, and through it enter the kingdom, but from being swallowed up with it; the Lord will bring them safe out of it, and of them it shall be said, "these are they that came out of great tribulation", Rev_ 7:14; thou shalt compass me about with songs of deliverance; or gird with gladness, as in Ps 30:11; the meaning is, that God would give him abundant reason for praise and thankfulness; and an opportunity of attending him with songs of praise for deliverance out of the hands of his enemies, and from trouble; and that both in his house below, where the saints, his loving people and faithful subjects, would join with him, in the midst of whom he should stand encompassed with their songs of praise; or in heaven above, where he should sing the song of Moses, and of the Lamb, and be surrounded with the hallelujahs of angels and glorified saints; Aben Ebra interprets these songs of the voices of angels. Selah; on this word; see Gill on Ps 3:2. Robert Jamieson, A. R. Fausset and David Brown 32:7 His experience illustrates the statement of Ps 32:6.
31:731:7: Դու ես ապաւէն իմ ՚ի նեղութենէ յայսմանէ, որ շուրջ եղեն զինեւ։ Ցնծութիւն իմ փրկեա զիս յայնցանէ՝ որ պաշարեցին զիս[6786]։ [6786] Ոսկան.Որ շուրջ եղեւ զինեւ։ 7 Դու ես իմ յենարանն այն նեղութեան մէջ, որը շուրջս պատեց: Ո՜վ ցնծութիւն իմ, փրկի՛ր ինձ նրանցից, ովքեր պաշարեցին ինձ: 7 Դուն ես իմ ապաստանարանս։Նեղութենէն զիս պիտի պահես։Դուն զիս պիտի պատես ազատութեան երգերով։ (Սէլա։) Դու ես ապաւէն իմ ի նեղութենէ յայսմանէ, ^[175]որ շուրջ եղեն զինեւ. ցնծութիւն իմ. փրկեա զիս յայնցանէ` որ պաշարեցին զիս: 31:7: Դու ես ապաւէն իմ ՚ի նեղութենէ յայսմանէ, որ շուրջ եղեն զինեւ։ Ցնծութիւն իմ փրկեա զիս յայնցանէ՝ որ պաշարեցին զիս[6786]։ [6786] Ոսկան.Որ շուրջ եղեւ զինեւ։ 7 Դու ես իմ յենարանն այն նեղութեան մէջ, որը շուրջս պատեց: Ո՜վ ցնծութիւն իմ, փրկի՛ր ինձ նրանցից, ովքեր պաշարեցին ինձ: 7 Դուն ես իմ ապաստանարանս։Նեղութենէն զիս պիտի պահես։Դուն զիս պիտի պատես ազատութեան երգերով։ (Սէլա։) zohrab-1805▾ eastern-1994▾ western am▾	31:731:7 Ты покров мой: Ты охраняешь меня от скорби, окружаешь меня радостями избавления. 31:8 συνετιῶ συνετιζω you καὶ και and; even συμβιβῶ συμβιβαζω conclude; reconcile σε σε.1 you ἐν εν in ὁδῷ οδος way; journey ταύτῃ ουτος this; he ᾗ ος who; what πορεύσῃ πορευομαι travel; go ἐπιστηριῶ επιστηριζω prop up; steady ἐπὶ επι in; on σὲ σε.1 you τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine 31:8 וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִ֭סְגַּרְתַּנִי ˈhisgartanî סגר close בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אֹויֵ֑ב ʔôyˈēv איב be hostile הֶֽעֱמַ֖דְתָּ hˈeʕᵉmˌaḏtā עמד stand בַ va בְּ in † הַ the מֶּרְחָ֣ב mmerḥˈāv מֶרְחָב wide place רַגְלָֽי׃ raḡlˈāy רֶגֶל foot 31:8. doceam te et monstrabo tibi viam per quam ambules cogitabo de te oculo meoI will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee. 7. Thou art my hiding place; thou wilt preserve me from trouble; thou wilt compass me about with songs of deliverance. Thou [art] my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah: 31:7 Ты покров мой: Ты охраняешь меня от скорби, окружаешь меня радостями избавления. 31:8 συνετιῶ συνετιζω you καὶ και and; even συμβιβῶ συμβιβαζω conclude; reconcile σε σε.1 you ἐν εν in ὁδῷ οδος way; journey ταύτῃ ουτος this; he ᾗ ος who; what πορεύσῃ πορευομαι travel; go ἐπιστηριῶ επιστηριζω prop up; steady ἐπὶ επι in; on σὲ σε.1 you τοὺς ο the ὀφθαλμούς οφθαλμος eye; sight μου μου of me; mine 31:8 וְ wᵊ וְ and לֹ֣א lˈō לֹא not הִ֭סְגַּרְתַּנִי ˈhisgartanî סגר close בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אֹויֵ֑ב ʔôyˈēv איב be hostile הֶֽעֱמַ֖דְתָּ hˈeʕᵉmˌaḏtā עמד stand בַ va בְּ in † הַ the מֶּרְחָ֣ב mmerḥˈāv מֶרְחָב wide place רַגְלָֽי׃ raḡlˈāy רֶגֶל foot 31:8. doceam te et monstrabo tibi viam per quam ambules cogitabo de te oculo meo I will give thee understanding, and I will instruct thee in this way, in which thou shalt go: I will fix my eyes upon thee. 7. Thou art my hiding place; thou wilt preserve me from trouble; thou wilt compass me about with songs of deliverance. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 8-9. Представляется говорящим Бог. Господь всегда наблюдает и промышляет над человеком, направляя его на путь истины. Одним из таких воздействий Бога на человека является голос совести, которого должно слушаться, а не упорствовать, как дикие лошади и лошаки, челюсти которых нужно обуздывать, чтобы сделать этих животных пригодными для службы человеку. Такою уздою нужно считать бедствия, насылаемые Богом на человека в целях вразумления последнего, укорачивания, обуздания его диких греховных влечений. Бог желает и ждет от человека добровольного послушания Себе, искреннего пред Ним покаяния. Matthew Henry: Concise Commentary on the Whole Bible - 1706 7 Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. Selah. 8 I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. 9 Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee. 10 Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. 11 Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart. David is here improving the experience he had had of the comfort of pardoning mercy. I. He speaks to God, and professes his confidence in him and expectation from him, v. 7. Having tasted the sweetness of divine grace to a penitent sinner, he cannot doubt of the continuance of that grace to a praying saint, and that in that grace he should find both safety and joy. 1. Safety: "Thou art my hiding-place; when by faith I have recourse to thee I see all the reason in the world to be easy, and to think myself out of the reach of any real evil. Thou shalt preserve me from trouble, from the sting of it, and from the strokes of it as far as is good for me. Thou shalt preserve me from such trouble as I was in while I kept silence," v. 3. When God has pardoned our sins, if he leaves us to ourselves, we shall soon run as far in debt again as ever and plunge ourselves again into the same gulf; and therefore, when we have received the comfort of our remission, we must fly to the grace of God to be preserved from returning to folly again, and having our hearts again hardened through the deceitfulness of sin. God keeps his people from trouble by keeping them from sin. 2. Joy: "Thou shalt not only deliver me, but compass me about with songs of deliverance; which way soever I look I shall see occasion to rejoice and to praise God; and my friends also shall compass me about in the great congregation, to join with me in songs of praise: they shall join their songs of deliverance with mine. As every one that is godly shall pray with me, so they shall give thanks with me." II. He turns his speech to the children of men. Being himself converted, he does what he can to strengthen his brethren (Luke xxii. 32): I will instruct thee, whoever thou art that desirest instruction, and teach thee in the way which thou shalt go, v. 8. This, in another of his penitential psalms, he resolves that when God should have restored to him the joy of his salvation he would teach transgressors his ways, and do what he could to convert sinners to God, as well as to comfort those that were converted, Ps. li. 12, 13. When Solomon became a penitent he immediately became a preacher, Eccl. i. 1. Those are best able to teach others the grace of God who have themselves had the experience of it: and those who are themselves taught of God ought to tell others what he has done for their souls (Ps. lxvi. 16) and so teach them. I will guide thee with my eye. Some apply this to God's conduct and direction. He teaches us by his word and guides us with his eye, by the secret intimations of his will in the hints and turns of Providence, which he enables his people to understand and take direction from, as a master makes a servant know his mind by a wink of his eye. When Christ turned and looked upon Peter he guided him with his eye. But it is rather to be taken as David's promise to those who sat under his instruction, his own children and family especially: "I will counsel thee; my eye shall be upon thee" (so the margin reads it); "I will give thee the best counsel I can and then observe whether thou takest it or no." Those that are taught in the word should be under the constant inspection of those that teach them; spiritual guides must be overseers. In this application of the foregoing doctrine concerning the blessedness of those whose sins are pardoned we have a word to sinners and a word to saints; and this is rightly dividing the word of truth and giving to each their portion. 1. Here is a word of caution to sinners, and a good reason is given for it. (1.) The caution is, not to be unruly and ungovernable: Be you not as the horse and the mule, which have no understanding, v. 9. When the psalmist would reproach himself for the sins he repented of he compared himself to a beast before God (so foolish have I been and ignorant, Ps. lxxiii. 22) and therefore warns others not to be so. It is our honour and happiness that we have understanding, that we are capable of being governed by reason and of reasoning with ourselves. Let us therefore use the faculties we have, and act rationally. The horse and mule must be managed with bit and bridle, lest they come near us, to do us a mischief, or (as some read it) that they may come near to us, to do us service, that they may obey us, Jam. iii. 3. Let us not be like them; let us not be hurried by appetite and passion, at any time, to go contrary to the dictate of right reason and to our true interest. If sinners would be governed and determined by these, they would soon become saints and would not go a step further in their sinful courses; where there is renewing grace there is no need of the bit and bridle of restraining grace. (2.) The reason for this caution is because the way of sin which we would persuade you to forsake will certainly end in sorrow (v. 10): Many sorrows shall be to the wicked, which will not only spoil their vain and carnal mirth, and put an end to it, but will make them pay dearly for it. Sin will have sorrow, if not repented of, everlasting sorrow. It was part of the sentence, I will greatly multiply thy sorrows. "Be wise for yourselves therefore, and turn from your wickedness, that you may prevent those sorrows, those many sorrows." 2. Here is a word of comfort to saints, and a good reason is given for that too. (1.) They are assured that if they will but trust in the Lord, and keep closely to him, mercy shall compass them about on every side (v. 10), so that they shall not depart from God, for that mercy shall keep them in, nor shall any real evil break in upon them, for that mercy shall keep it out. (2.) They are therefore commanded to be glad in the Lord, and to rejoice in him, to such a degree as even to shout for joy, v. 11. Let them be so transported with this holy joy as not to be able to contain themselves; and let them affect others with it, that they also may see that a life of communion with God is the most pleasant and comfortable life we can live in this world. This is that present bliss which the upright in heart, and they are only, are entitled to and qualified for. Adam Clarke: Commentary on the Bible - 1831 32:8: I will instruct thee - These are probably the Lord's words to David. Seeing thou art now sensible of the mercy thou hast received from me, and art purposing to live to my glory, I will give thee all the assistance requisite. I will become thy Instructor, "and will teach thee," in all occurrences, "the way thou shouldst go." I will keep mine eyes upon thee, and thou shalt keep thine upon me: as I go, thou must follow me; and I will continually watch for thy good. Albert Barnes: Notes on the Bible - 1834 32:8: I will instruct thee - Many interpreters have understood this to refer to God - as if he were now introduced as speaking, and as saying that he would be the guide of those who thus submitted to him, and who sought him by penitence and confession. But it is more natural to regard the psalmist as still speaking, and referring to his own experience as qualifying him to give counsel to others, showing them how they might find peace, and with what views and feelings they should come before God if they wished to secure his favor. He had himself learned by painful experience, and after much delay, how the favor of God was to be obtained, and how deliverance from the distressing consciousness of guilt was to be secured; and he regards himself as now qualified to teach others who are borne down with the same consciousness of guilt, and who are seeking deliverance, how they may find peace. It is an instance of one who, by personal experience, is fitted to give instruction to others; and the psalmist, in what follows, does merely what every converted man is qualified to do, and should do, by imparting valuable knowledge to those who are inquiring how they must be saved. Compare Psa 51:12-13. And teach thee in the way which thou shalt go - The way which you are to take to find pardon and peace; or, the way to God. I will guide thee with mine eye - Margin, I will counsel thee, mine eye shall be upon thee. The margin expresses the sense of the Hebrew. The literal meaning is, "I will counsel thee; mine eye shall be upon thee." DeWette, "my eye shall be directed toward thee." The idea is that of one who is telling another what way he is to take in order that he may reach a certain place; and he says he will watch him, or will keep an eye upon him; he will not let him go wrong. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:8: instruct: Psa 34:11; Pro 3:1, Pro 4:1-13, Pro 8:10, Pro 8:11; Mat 11:29 I will guide: etc. Heb. I will counsel thee, mine eye shall be upon thee, Psa 25:9, Psa 25:10, Psa 33:18; Pro 3:5, Pro 3:6; Isa 49:10 Carl Friedrich Keil and Franz Delitzsch 32:8 Tit is not Jahve, who here speaks in answer to the words that have been thus far addressed to Him. In this case the person addressed must be the poet, who, however, has already attained the knowledge here treated of. It is he himself who now directly adopts the tone of the teacher (cf. Ps 34:12). That which David, in Ps 51:15, promises to do, he here takes in hand, viz., the instruction of sinners in the way of salvation. It is unnecessary to read איעצך instead of איעצה, as Olshausen does; the suffix of אשׂכּילך and אורך (for אורך) avails also for this third verb, to which עליך עיני, equivalent to שׂם עליך עיני (fixing my eye upon thee, i.e., with sympathising love taking an interest in thee), stands in the relation of a subordinate relative clause. The lxx renders it by ἐπιστηριῶ ἐπὶ σὲ τοὺς ὀφθαλμούς μου, so that it takes יעץ, in accordance with its radical signification firmare, as the regens of עיני (I will fix my eye steadfastly upon thee); but for this there is no support in the general usage of the language. The accents give a still different rendering; they apparently make עיני an accus. adverb. (Since אעצה עליך עיני is transformed from איעצה עליך עיני: I will counsel thee with mine eye; but in every other instance, יעץ על means only a hostile determination against any one, e.g., Is 7:5. The form of address, without changing its object, passes over, in Ps 32:9, into the plural and the expression becomes harsh in perfect keeping with the perverted character which it describes. The sense is on the whole clear: not constrained, but willing obedience is becoming to man, in distinction from an irrational animal which must be led by a bridle drawn through its mouth. The asyndeton clause: like a horse, a mule (פּרד as an animal that is isolated and does not pair; cf. Arab. fard, alone of its kind, single, unlike, the opposite of which is Arab. zawj, a pair, equal number), has nothing remarkable about it, cf. Ps 35:14; Is 38:14. But it is not clear what עדיו is intended to mean. We might take it in its usual signification "ornament," and render "with bit and bridle, its ornament," and perhaps at once recognise therein an allusion to the senseless servility of the animal, viz., that its ornament is also the means by which it is kept in check, unless עדי, ornament, is perhaps directly equivalent to "harness." Still the rendering of the lxx is to be respected: in camo et fraeno - as Jerome reproduces it - maxilas eorum constringere qui non approximant ad te. If עדי means jaw, mouth or check, then עדיו לבלום is equivalent to ora eorum obturanda sunt (Ges. 132, rem. 1), which the lxx expressed by ἄγξαι, constringe, or following the Cod. Alex., ἄγξις (ἄγξεις), constringes. Like Ewald and Hitzig (on Ezek 16:7), we may compare with עדי, the cheek, the Arabic chadd, which, being connected with גּדוּד, a furrow, signifies properly the furrow of the face, i.e., the indented part running downwards from the inner corners of the eyes to both sides of the nose, but then by synecdoche the cheek. If `dyw refers to the mouth or jaws, then it looks as if בּל קרב אליך must be translated: in order that they may not come too near thee, viz., to hurt thee (Targ., Syriac, Rashi, etc.); but this rendering does not produce any point of comparison corresponding to the context of this Psalm. Therefore, it is rather to be rendered: otherwise there is no coming near to thee. This interpretation takes the emphasis of the בל into account, and assumes that, according to a usage of the language that is without further support, one might, for instance, say: בּל לכתּי שׁמּה, "I will never go thither." In Prov 23:17, בל also includes within itself the verb to be. So here: by no means an approaching to thee, i.e., there is, if thou dost not bridle them, no approaching or coming near to thee. These words are not addressed to God, but to man, who is obliged to use harsh and forcible means in taming animals, and can only thus keep them under his control and near to him. In the antitype, it is the sinner, who will not come to God, although God only is his help, and who, as David has learned by experience, must first of all endure inward torture, before he comes to a right state of mind. This agonising life of the guilty conscience which the ungodly man leads, is contrasted in Ps 32:10 with the mercy which encompasses on all sides him, who trusts in God. רבּים, in accordance with the treatment of this adjective as if it were a numeral (vid., Ps 89:51), is an attributive or adjective placed before its noun. The final clause might be rendered: mercy encompasses him; but the Poel and Ps 32:7 favour the rendering: with mercy doth He encompass him. Geneva 1599 32:8 I will (h) instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye. (h) David promises to make the rest of God's children partakers of the benefits which he felt, and that he will diligently look and take care to direct them in the way of salvation. John Gill 32:8 I will instruct thee,.... Or "cause thee to understand" (q). These are by many thought to be the words of the Lord, who gives to a man an understanding of spiritual things; he instructs by his providence, and even by afflictive dispensations of providence; and by his word, which is written for the learning of men, and is profitable for doctrine and instruction in righteousness, and by the ministers of it, who are therefore called instructors in Christ; and by his Spirit, when he instructs effectually and to purpose; by him he instructs men in the knowledge of themselves, and of himself in Christ, and of peace, pardon, righteousness, and salvation by Christ; and leads into all truth as it is in Jesus; and opens the understanding to understand the Scriptures, and the doctrines contained in them; and teach thee in the way which shall go; the path of duty, from whence men are apt to wander; when the Lord hedges up the way they would go with thorny providences, and by his ministers, word, and Spirit, directs them in the right way; saying, this is the way, walk in it; and the way of truth, which is clearly pointed to in the Scriptures of truth, and by the Spirit of truth; and also the way of life and salvation by Christ, revealed in the Gospel and which the preachers of it show to the sons of men; I will guide thee with mine eye; as a master guides his scholar; or as "mine eye" (r): with as much care and tenderness as if thou wert the apple of mine eye; see Deut 32:10; or the words may be rendered, "I will counsel", or "give counsel"; as he does, who is wonderful in counsel, and that by his Son, who is the wonderful Counsellor; and by his word and testimonies, which are the delight of his people, and the men of their counsel: "mine eye is upon thee" (s); as the eye of the Lord is upon the righteous, to watch over them for good, to provide for them, guide and direct them. These words may very well be considered as the words of David, in which he determines to act a part, agreeable to the title of the psalm, "Maschil"; which signifies instructing, or causing to understand; and as he thought himself bound in duty to do, under the influence of the grace and mercy he had received from the Lord, in the forgiveness of his sins; and which he elsewhere resolved to do in a like case, and which is an instance parallel to this, Ps 51:13; he here promises to "instruct" men in the way of attaining to the blessedness he had been speaking of, by directing them to take the steps he did; namely, to go to the, Lord, and acknowledge and confess their sins before him, when they might expect to find pardoning mercy and grace, as he did; and to "teach" them the way of their duty upon this, to fear the Lord and his goodness, and to serve him in righteousness and holiness all the days of their lives; and to "guide them with his eye"; by declaring to them the gracious experiences he had been favoured with, by telling them what he himself had seen and known. (q) "intellectum tibi dabo", V. L. Musculus; "intelligere faciam te", Pagninus, Montanus; so Ainsworth. (r) "consulam tibi sicut oculo meo", Drusius. (s) "Consulam, super te est oculus meus", Cocceius, Gejerus, Ainsworth; so the Targum. John Wesley 32:8 I will - This and the next verse seems to be the words of God, whom David brings in as returning this answer to his prayers. Mine eye - So Christ did St. Peter, when he turned and looked upon him. Robert Jamieson, A. R. Fausset and David Brown 32:8 Whether, as most likely, the language of David (compare Ps 51:13), or that of God, this is a promise of divine guidance. I will . . . mine eye--or, My eye shall be on thee, watching and directing thy way.
31:831:8: Իմաստուն արարից զքեզ եւ խելամո՛ւտ ՚ի ճանապարհ յոր եւ գնասցես, եւ հաստատեցից ՚ի վերայ քո զաչս իմ[6787]։ [6787] Ոմանք.՚Ի ճանապարհի յոր եւ գնա՛՛։ Յօրինակին.՚Ի վերայ քո զաջս իմ։ 8 «Քեզ կ’իմաստնացնեմ ու խելամիտ կը դարձնեմ քո ընթացած ճանապարհին եւ աչքերս վրադ կը պահեմ», ասում է Տէրը: 8 Քեզի պիտի սորվեցնեմ ու երթալու ճամբադ պիտի ցուցնեմ քեզի. Քեզ պիտի խրատեմ, իմ աչքս քու վրադ պիտի ըլլայ։ Իմաստուն արարից զքեզ եւ խելամուտ ի ճանապարհ յոր եւ գնասցես, եւ հաստատեցից ի վերայ քո զաչս իմ: 31:8: Իմաստուն արարից զքեզ եւ խելամո՛ւտ ՚ի ճանապարհ յոր եւ գնասցես, եւ հաստատեցից ՚ի վերայ քո զաչս իմ[6787]։ [6787] Ոմանք.՚Ի ճանապարհի յոր եւ գնա՛՛։ Յօրինակին.՚Ի վերայ քո զաջս իմ։ 8 «Քեզ կ’իմաստնացնեմ ու խելամիտ կը դարձնեմ քո ընթացած ճանապարհին եւ աչքերս վրադ կը պահեմ», ասում է Տէրը: 8 Քեզի պիտի սորվեցնեմ ու երթալու ճամբադ պիտի ցուցնեմ քեզի. Քեզ պիտի խրատեմ, իմ աչքս քու վրադ պիտի ըլլայ։ zohrab-1805▾ eastern-1994▾ western am▾	31:831:8 >. 31:9 μὴ μη not γίνεσθε γινομαι happen; become ὡς ως.1 as; how ἵππος ιππος horse καὶ και and; even ἡμίονος ημιονος who; what οὐκ ου not ἔστιν ειμι be σύνεσις συνεσις comprehension ἐν εν in χαλινῷ χαλινος bridle καὶ και and; even κημῷ κημος the σιαγόνας σιαγων cheek αὐτῶν αυτος he; him ἄγξαι αγχω the μὴ μη not ἐγγιζόντων εγγιζω get close; near πρὸς προς to; toward σέ σε.1 you 31:9 חָנֵּ֥נִי ḥonnˌēnî חנן favour יְהוָה֮ [yᵊhwāh] יְהוָה YHWH כִּ֤י kˈî כִּי that צַ֫ר־ ṣˈar- צרר wrap, be narrow לִ֥י lˌî לְ to עָשְׁשָׁ֖ה ʕāšᵊšˌā עשׁשׁ become weak בְ vᵊ בְּ in כַ֥עַס ḵˌaʕas כַּעַס grief עֵינִ֗י ʕênˈî עַיִן eye נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul וּ û וְ and בִטְנִֽי׃ viṭnˈî בֶּטֶן belly 31:9. nolite fieri sicut equus et mulus quibus non est intellegentia in camo et freno maxillas eorum constringe qui non accedunt ad teDo not become like the horse and the mule, who have no understanding. With bit and bridle bind fast their jaws, who come not near unto thee. 8. I will instruct thee and teach thee in the way which thou shalt go: I will counsel thee with mine eye upon thee. I will instruct thee and teach thee in the way which thou shalt go: I will guide thee with mine eye: 31:8 <<Вразумлю тебя, наставлю тебя на путь, по которому тебе идти; буду руководить тебя, око Мое над тобою>>. 31:9 μὴ μη not γίνεσθε γινομαι happen; become ὡς ως.1 as; how ἵππος ιππος horse καὶ και and; even ἡμίονος ημιονος who; what οὐκ ου not ἔστιν ειμι be σύνεσις συνεσις comprehension ἐν εν in χαλινῷ χαλινος bridle καὶ και and; even κημῷ κημος the σιαγόνας σιαγων cheek αὐτῶν αυτος he; him ἄγξαι αγχω the μὴ μη not ἐγγιζόντων εγγιζω get close; near πρὸς προς to; toward σέ σε.1 you 31:9 חָנֵּ֥נִי ḥonnˌēnî חנן favour יְהוָה֮ [yᵊhwāh] יְהוָה YHWH כִּ֤י kˈî כִּי that צַ֫ר־ ṣˈar- צרר wrap, be narrow לִ֥י lˌî לְ to עָשְׁשָׁ֖ה ʕāšᵊšˌā עשׁשׁ become weak בְ vᵊ בְּ in כַ֥עַס ḵˌaʕas כַּעַס grief עֵינִ֗י ʕênˈî עַיִן eye נַפְשִׁ֥י nafšˌî נֶפֶשׁ soul וּ û וְ and בִטְנִֽי׃ viṭnˈî בֶּטֶן belly 31:9. nolite fieri sicut equus et mulus quibus non est intellegentia in camo et freno maxillas eorum constringe qui non accedunt ad te Do not become like the horse and the mule, who have no understanding. With bit and bridle bind fast their jaws, who come not near unto thee. 8. I will instruct thee and teach thee in the way which thou shalt go: I will counsel thee with mine eye upon thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 32:9: Be ye not as the horse or as the mule - They will only act by force and constraint; be not like them; give a willing service to your Maker. "They have no understanding;" you have a rational soul, made to be guided and influenced by reason. The service of your God is a reasonable service; act, therefore, as a rational being. The horse and the mule are turned with difficulty; they must be constrained with bit and bridle. Do not be like them; do not oblige your Maker to have continual recourse to afflictions, trials, and severe dispensations of providence, to keep you in the way, or to recover you after you have gone out of it. Albert Barnes: Notes on the Bible - 1834 32:9: Be ye not as the horse - The horse as it is by nature - wild, ungoverned, unwilling to be caught and made obedient. The counsel referred to in the pRev_ious verse is here given; and it is, that one who wishes to obtain the favor of God should not be as the wild and unbroken horse, an animal that can be subdued only by a curb, but should evince a calm, submissive spirit - a spirit "disposed" to obey and submit. If he becomes a subject of God's government, he is not to be subdued and held as the horse is - by mere force; there must be the cheerful submission of the will. People are not brought into the service of God by physical power; they are not kept there by an iron "curb." They come and yield themselves willingly to his law; they "must" come with that spirit if they would find the favor of God. Or as the mule - The mule is distinguished for its obstinacy, and this is evidently the ground of comparison here. The meaning is, be tractable, gentle, yielding; submit to the guidance and direction of God and his truth. Which have no understanding - That cannot be controlled by reason and conscience. They are governed only by power and by fear. People have reason and conscience, and they should allow themselves to be controlled by appeals TO their reason and to their moral sense. They are not made to be governed as brutes are. Since they have a higher nature, they should permit themselves to be governed by it. Whose mouth must be held in with bit and bridle - More literally, "in bit and bridle is their ornament to restrain them;" that is, the trappings or the ornaments of the horse and the mule consist of the bridle and the bit, the purpose of which is to restrain or control them. The allusion, however, is not to the bit and bridle as an "ornament," but as the ordinary trappings of the mule and the horse. Lest they come near unto thee - Or rather, "because of its not approaching thee;" that is, because the horse and the mule will not come to thee of their own accord, but must be restrained and controlled. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:9: Be ye: Pro 26:3; Jer 31:18; Jam 3:3, Jam 4:7-10 no: Job 35:11; Jer 4:22, Jer 8:6, Jer 8:7 Geneva 1599 32:9 Be ye not as the horse, [or] as the mule, [which] have no understanding: whose (i) mouth must be held in with bit and bridle, lest they come near unto thee. (i) If men can rule brute beasts, do they think that God will not bridle and tame their rage? John Gill 32:9 Be ye not as the horse, or as the mule, which have no understanding,.... The design of this exhortation is to direct men how to behave under the instructions given; not as brutes, which have no rational faculties, but as men; that they should not show themselves thoughtless, stupid, and unteachable, as these animals, or worse than they; nor stubborn and obstinate, refractory and untractable, resolving not to be taught, stopping the ear, and pulling away the shoulder; nor ill natured and mischievous; not only hating instruction, casting away the law of the Lord, but kicking and spurning at, and persecuting such who undertake to instruct them; as these creatures sometimes attempt to throw their riders, and, when down, kick at them; whose mouth must be held in with bit and bridle, lest they come near unto thee; to do mischief, bite or kick; or "because they do not come near to thee" (t); and that they may come near, and be brought into subjection, and become obedient; therefore such methods are used; see Jas 3:3; there is in the words a tacit intimation, that men are commonly, and for the most part, like these creatures, stupid, stubborn, and mischievous; and therefore severe methods are used by the Lord, sore chastenings, to humble and instruct them; see Jer 31:18; the mule, more especially, is remarkable for its stupidity (u); and though the horse is docile, yet he is sometimes stubborn and refractory. (t) "quia non accedunt ad te", Grotius. (u) "Mule, nihil sentis----", Catullus. John Wesley 32:9 Will not - Unless they be forced to it by a bit or bridle. And so all the ancient translators understand it. Robert Jamieson, A. R. Fausset and David Brown 32:9 The latter clause, more literally, "in that they come not near thee"; that is, because they will not come, &c., unless forced by bit and bridle.
31:931:9: Մի՛ լինիք որպէս զձիս եւ զջորիս զի ո՛չ գոյ ՚ի նոսա իմաստութիւն. ՚ի սանձս եւ ՚ի դանդանաւանդս ճմլեսցես զկզակս նոցա որ առ քեզ ինչ ո՛չ մերձենան[6788]։ [6788] Ոմանք.Առ քեզ ինչ ո՛չ մերձեսցին։ 9 Մի՛ եղէք ձիերի եւ ջորիների պէս, որոնք գիտակցութիւն չունեն. սանձով ու պախուրցով պէտք է նրանց կզակը ճմլել, որ քեզ չմօտենան: 9 Ձիու պէս ու ջորիի պէս մի՛ ըլլաք, որոնք միտք չունին Ու իրենց սանձով ու պախուրցով կապելու ես, որպէս զի քեզի չմօտենան։ Մի՛ լինիք որպէս զձիս եւ զջորիս զի ոչ գոյ ի նոսա իմաստութիւն. ի սանձս եւ ի դանդանաւանդս ճմլեսցես զկզակս նոցա, որ առ քեզ ինչ ոչ մերձեսցին: 31:9: Մի՛ լինիք որպէս զձիս եւ զջորիս զի ո՛չ գոյ ՚ի նոսա իմաստութիւն. ՚ի սանձս եւ ՚ի դանդանաւանդս ճմլեսցես զկզակս նոցա որ առ քեզ ինչ ո՛չ մերձենան[6788]։ [6788] Ոմանք.Առ քեզ ինչ ո՛չ մերձեսցին։ 9 Մի՛ եղէք ձիերի եւ ջորիների պէս, որոնք գիտակցութիւն չունեն. սանձով ու պախուրցով պէտք է նրանց կզակը ճմլել, որ քեզ չմօտենան: 9 Ձիու պէս ու ջորիի պէս մի՛ ըլլաք, որոնք միտք չունին Ու իրենց սանձով ու պախուրցով կապելու ես, որպէս զի քեզի չմօտենան։ zohrab-1805▾ eastern-1994▾ western am▾	31:931:9 >. 31:10 πολλαὶ πολυς much; many αἱ ο the μάστιγες μαστιξ scourge τοῦ ο the ἁμαρτωλοῦ αμαρτωλος sinful τὸν ο the δὲ δε though; while ἐλπίζοντα ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master ἔλεος ελεος mercy κυκλώσει κυκλοω encircle; surround 31:10 כִּ֤י kˈî כִּי that כָל֪וּ ḵālˈû כלה be complete בְ vᵊ בְּ in יָגֹ֡ון yāḡˈôn יָגֹון grief חַיַּי֮ ḥayyay חַיִּים life וּ û וְ and שְׁנֹותַ֪י šᵊnôṯˈay שָׁנָה year בַּ ba בְּ in אֲנָ֫חָ֥ה ʔᵃnˈāḥˌā אֲנָחָה sigh כָּשַׁ֣ל kāšˈal כשׁל stumble בַּ ba בְּ in עֲוֹנִ֣י ʕᵃwōnˈî עָוֹן sin כֹחִ֑י ḵōḥˈî כֹּחַ strength וַ wa וְ and עֲצָמַ֥י ʕᵃṣāmˌay עֶצֶם bone עָשֵֽׁשׁוּ׃ ʕāšˈēšû עשׁשׁ become weak 31:10. multi dolores impii confidentem autem in Domino misericordia circumdabitMany are the scourges of the sinner, but mercy shall encompass him that hopeth in the Lord. 9. Be ye not as the horse, or as the mule, which have no understanding: whose trappings must be bit and bridle to hold them in, they will not come near unto thee. Be ye not as the horse, [or] as the mule, [which] have no understanding: whose mouth must be held in with bit and bridle, lest they come near unto thee: 31:9 <<Не будьте как конь, как лошак несмысленный, которых челюсти нужно обуздывать уздою и удилами, чтобы они покорялись тебе>>. 31:10 πολλαὶ πολυς much; many αἱ ο the μάστιγες μαστιξ scourge τοῦ ο the ἁμαρτωλοῦ αμαρτωλος sinful τὸν ο the δὲ δε though; while ἐλπίζοντα ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master ἔλεος ελεος mercy κυκλώσει κυκλοω encircle; surround 31:10 כִּ֤י kˈî כִּי that כָל֪וּ ḵālˈû כלה be complete בְ vᵊ בְּ in יָגֹ֡ון yāḡˈôn יָגֹון grief חַיַּי֮ ḥayyay חַיִּים life וּ û וְ and שְׁנֹותַ֪י šᵊnôṯˈay שָׁנָה year בַּ ba בְּ in אֲנָ֫חָ֥ה ʔᵃnˈāḥˌā אֲנָחָה sigh כָּשַׁ֣ל kāšˈal כשׁל stumble בַּ ba בְּ in עֲוֹנִ֣י ʕᵃwōnˈî עָוֹן sin כֹחִ֑י ḵōḥˈî כֹּחַ strength וַ wa וְ and עֲצָמַ֥י ʕᵃṣāmˌay עֶצֶם bone עָשֵֽׁשׁוּ׃ ʕāšˈēšû עשׁשׁ become weak 31:10. multi dolores impii confidentem autem in Domino misericordia circumdabit Many are the scourges of the sinner, but mercy shall encompass him that hopeth in the Lord. 9. Be ye not as the horse, or as the mule, which have no understanding: whose trappings must be bit and bridle to hold them in, they will not come near unto thee. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 32:10: Many sorrows shall be to the wicked - Every wicked man is a miserable man. God has wedded sin and misery as strongly as he has holiness and happiness. God hath joined them together; none can put them asunder. But he that trusteth in the Lord - Such a person is both safe and happy. Albert Barnes: Notes on the Bible - 1834 32:10: Many sorrows shall be to the wicked - The meaning here is, probably, that those who will not submit themselves to God in the manner which the psalmist recommends; who are like the horse and the mule, needing to be restrained, and who are to be restrained only by force, will experience bitter sorrows. The psalmist may refer here, in part, to sorrows such as he says he himself experienced when he attempted to suppress the convictions of guilt Psa 32:3-4; and partly to the punishment that will come upon the impenitent sinner for his sins. The sorrows referred to are probably both internal and external; those arising from remorse, and those which will be brought upon the guilty as a direct punishment. But he that trusteth in the Lord - He that has faith in God; he that so confides in him that he goes to him with the language of sincere confession. Mercy shall compass him about - Shall surround him; shall attend him; shall be on every side of him. It shall not be only in one respect, but in all respects. He shall be "surrounded" with mercy - as one is surrounded by the air, or by the sunlight. He shall find mercy and favor everywhere, at home, abroad; by day, by night; in society, in solitude; in sickness, in health; in life, in death; in time, in eternity. He shall walk amidst mercies; he shall die amidst mercies; he shall live in a better world in the midst of eternal mercies. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:10: Many: Psa 16:4, Psa 34:19-21, Psa 140:11; Pro 13:21; Ecc 8:12; Isa 3:11, Isa 57:21; Rom 2:8, Rom 2:9; Ti1 6:10 but: Psa 2:12, Psa 5:12, Psa 34:8, Psa 40:4, Psa 84:12, Psa 146:5, Psa 147:11; Pro 16:20; Isa 12:2, Isa 12:3; Jer 17:7, Jer 17:8 John Gill 32:10 Many sorrows shall be to the wicked,.... Who will not be instructed and reformed, but are like the horse and mule, without understanding; many outward sorrows or afflictions attend them; loathsome and consuming diseases come upon their bodies by intemperance and debauchery; and they and their families are brought to a piece of bread, through their vicious courses; and inward sorrows, horror and terror of mind, seize them when their consciences are at any time awakened, and are open to conviction; when a load of guilt lies on them, what remorse of conscience they feel! and what severe reflections do they make! and how are they pierced through with many sorrows! And though indeed, for the most part, wicked men have their good things in this life, and are in prosperous circumstances, and are not in trouble, as other men; yet what they have is with a curse; and they have no true peace, pleasure, and satisfaction in what they enjoy; and the curses of a righteous law; and everlasting destruction is prepared for them in the other world, when they will have many sorrows indeed; their worm will not die, and the fire of divine fury will not be quenched; there will be for ever indignation and wrath, tribulation and anguish, upon every soul of man that does evil; but he that trusteth in the Lord; not in his wealth and riches, in his wisdom and strength, in himself, and his own righteousness; for such are wicked persons; but in the Lord; in his righteousness to justify him, in his blood to pardon him, in his strength to support him, and in his grace to supply him with everything necessary for him; mercy shall compass him about; not only follow him and overtake him, but surround him; he shall be crowned with lovingkindness and tender mercies: the phrase denotes the abundance of mercies that shall be bestowed upon him here and hereafter, as both grace and glory. John Wesley 32:10 Sorrows - This is an argument to enforce the foregoing admonition. Robert Jamieson, A. R. Fausset and David Brown 32:10 The sorrows of the impenitent contrasted with the peace and safety secured by God's mercy.
31:1031:10: Բազում տանջանք են մեղաւորաց, բայց ոյք յուսան ՚ի Տէր՝ ողորմութիւն Տեառն շո՛ւրջ եղիցի զնոքօք։ 10 Շատ են մեղաւորների տանջանքները, բայց ովքեր իրենց յոյսը դրել են Տիրոջ վրայ, Տիրոջ ողորմութիւնը կը պարուրի նրանց: 10 Ամբարշտին տանջանքները շատ պիտի ըլլան, Սակայն սէրը պիտի պատէ Տէրոջը յուսացողին չորս կողմը։ Բազում տանջանք են մեղաւորաց, բայց ոյք յուսան ի Տէր` ողորմութիւն Տեառն շուրջ եղիցի զնոքօք: 31:10: Բազում տանջանք են մեղաւորաց, բայց ոյք յուսան ՚ի Տէր՝ ողորմութիւն Տեառն շո՛ւրջ եղիցի զնոքօք։ 10 Շատ են մեղաւորների տանջանքները, բայց ովքեր իրենց յոյսը դրել են Տիրոջ վրայ, Տիրոջ ողորմութիւնը կը պարուրի նրանց: 10 Ամբարշտին տանջանքները շատ պիտի ըլլան, Սակայն սէրը պիտի պատէ Տէրոջը յուսացողին չորս կողմը։ zohrab-1805▾ eastern-1994▾ western am▾	31:1031:10 Много скорбей нечестивому, а уповающего на Господа окружает милость. 31:11 εὐφράνθητε ευφραινω celebrate; cheer ἐπὶ επι in; on κύριον κυριος lord; master καὶ και and; even ἀγαλλιᾶσθε αγαλλιαω jump for joy δίκαιοι δικαιος right; just καὶ και and; even καυχᾶσθε καυχαομαι boast πάντες πας all; every οἱ ο the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart 31:11 מִ mi מִן from כָּל־ kkol- כֹּל whole צֹרְרַ֨י ṣōrᵊrˌay צרר be hostile הָיִ֪יתִי hāyˈîṯî היה be חֶרְפָּ֡ה ḥerpˈā חֶרְפָּה reproach וְ wᵊ וְ and לִ li לְ to שֲׁכֵנַ֨י׀ šᵃḵēnˌay שָׁכֵן inhabitant מְאֹד֮ mᵊʔōḏ מְאֹד might וּ û וְ and פַ֪חַד fˈaḥaḏ פַּחַד trembling לִֽ lˈi לְ to מְיֻדָּ֫עָ֥י mᵊyuddˈāʕˌāy ידע know רֹאַ֥י rōʔˌay ראה see בַּ ba בְּ in † הַ the ח֑וּץ ḥˈûṣ חוּץ outside נָדְד֥וּ nāḏᵊḏˌû נדד flee מִמֶּֽנִּי׃ mimmˈennî מִן from 31:11. laetamini in Domino et exultate iusti et laudate omnes recti cordeBe glad in the Lord, and rejoice, ye just, and glory, all ye right of heart. 10. Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. Many sorrows [shall be] to the wicked: but he that trusteth in the LORD, mercy shall compass him about: 31:10 Много скорбей нечестивому, а уповающего на Господа окружает милость. 31:11 εὐφράνθητε ευφραινω celebrate; cheer ἐπὶ επι in; on κύριον κυριος lord; master καὶ και and; even ἀγαλλιᾶσθε αγαλλιαω jump for joy δίκαιοι δικαιος right; just καὶ και and; even καυχᾶσθε καυχαομαι boast πάντες πας all; every οἱ ο the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart 31:11 מִ mi מִן from כָּל־ kkol- כֹּל whole צֹרְרַ֨י ṣōrᵊrˌay צרר be hostile הָיִ֪יתִי hāyˈîṯî היה be חֶרְפָּ֡ה ḥerpˈā חֶרְפָּה reproach וְ wᵊ וְ and לִ li לְ to שֲׁכֵנַ֨י׀ šᵃḵēnˌay שָׁכֵן inhabitant מְאֹד֮ mᵊʔōḏ מְאֹד might וּ û וְ and פַ֪חַד fˈaḥaḏ פַּחַד trembling לִֽ lˈi לְ to מְיֻדָּ֫עָ֥י mᵊyuddˈāʕˌāy ידע know רֹאַ֥י rōʔˌay ראה see בַּ ba בְּ in † הַ the ח֑וּץ ḥˈûṣ חוּץ outside נָדְד֥וּ nāḏᵊḏˌû נדד flee מִמֶּֽנִּי׃ mimmˈennî מִן from 31:11. laetamini in Domino et exultate iusti et laudate omnes recti corde Be glad in the Lord, and rejoice, ye just, and glory, all ye right of heart. 10. Many sorrows shall be to the wicked: but he that trusteth in the LORD, mercy shall compass him about. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 32:11: Be glad - and rejoice - Let every righteous soul rejoice and glory, but let it be in the Lord. Man was made for happiness, but his happiness must be founded on holiness: and holiness, as it comes from God, must be retained by continual union with him. Probably this verse belongs to the next Psalm, and was originally its first verse. Albert Barnes: Notes on the Bible - 1834 32:11: Be glad in the Lord - Rejoice in the Lord. Rejoice that there is a God; rejoice that he is such as he is; rejoice in his favor; find your joy - your supreme joy - in him. Compare Phi 3:1, note; Phi 4:4, note. Ye righteous - You who are willing to go to him and confess your sins; you who are willing to serve and obey him. See the notes at Psa 32:6. The meaning is, that those who are disposed to confess their sins, and are willing to submit to him without being compelled by force, as the horse and the mule are, will find occasion for rejoicing. They will find a God who is worthy of their love, and they will find true happiness in him. And shout for joy - Give expression to your joy. Let it not remain merely in the heart; but give it utterance in the language of song. If any of the dwellers on earth have occasion for the loud utterances of praise, they are those who are redeemed; whose sins are forgiven; who have the hope of heaven. If there is any occasion when the heart should be full of joy, and when the lips should give forth loud utterances of praise, it is when one pressed down with the consciousness of guilt, and overwhelmed with the apprehensions of wrath, makes confession to God, and secures the hope of heaven. All ye that are upright in heart - That is, who are sincere in your confession of sin, and in your desires to secure the favor of God. Such have occasion for joy, for to such God will show himself merciful, as He did to the psalmist when He made confession of sin; to such God will give the tokens of his favor, and the hope of heaven, as he did to him. The experience of the psalmist, therefore, as recorded in this psalm, should be full of encouragement to all who are burdened with a sense of sin. Warned by his experience, they should not attempt to conceal their transgressions in their own bosom, but they should go at once, as he was constrained at last to go, and make full and free confession to God. So doing, they will find that God is not slow to pardon them, and to fill their hearts with peace, and their lips with praise. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 32:11: Be glad: Psa 33:1, Psa 64:10, Psa 68:3, Psa 97:12; Deu 12:12; Sa1 2:1; Rom 5:11; Phi 3:1, Phi 3:3, Phi 4:4 shout: Psa 5:11, Psa 97:1, Psa 98:4; Ezr 3:11-13; Zac 4:7 upright: Psa 32:2, Psa 125:4 Carl Friedrich Keil and Franz Delitzsch 32:11 After the doctrine of the Psalm has been unfolded in three unequal groups of verses, there follows, corresponding to the brief introduction, a still shorter close, which calls upon those whose happy state is there celebrated, to join in songs of exultant joy. Geneva 1599 32:11 Be glad in the LORD, and (k) rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart. (k) He shows that peace and joy of conscience in the Holy Spirit is the fruit of faith. John Gill 32:11 Be glad in the Lord,.... The Targum renders it, "in the Word of the Lord"; in Christ the essential Word; in him as the Lord their righteousness, and because of his righteousness imputed to them, by which they become righteous; and in him as their Saviour and Redeemer, and because of the salvation which he has wrought out for them; see Is 61:10; and rejoice, ye righteous; in the Lord, as before; for this is not a carnal, but spiritual joy, which is here exhorted to, the same as in Phil 4:4; and "righteous" ones, who are excited to it, are such who are not righteous in appearance only, or in their own conceit, or by the deeds of the law, or in and of themselves; for there is none righteous this way: but who are made righteous by the obedience of Christ, and are righteousness itself in him; under a sense of which grace they live soberly, righteously, and godly; and these have great reason to rejoice and be glad; and shout for joy all ye that are upright in heart: who have the truth of grace, and the root of the matter in them, oil in the vessels of their hearts, with their lamps; whose faith is unfeigned, whose hope is without hypocrisy, and whose love is without dissimulation; and who worship the Lord in spirit and in truth, and draw nigh to him with true hearts, and call upon him in the simplicity of them; these ought to rejoice, and even shout for joy, because of the grace that is wrought in them, and bestowed upon them, and the glory they shall be partakers of; for both grace and glory are given to these, and no good thing is withheld from them; the end of these upright souls is peace; and when they have done their work, they shall lie down and rest in their beds, and each one shall walk in his uprightness, Ps 84:11. Robert Jamieson, A. R. Fausset and David Brown 32:11 The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting.
31:1131:11: Ուրա՛խ եղերուք եւ ցնծացէ՛ք արդարք ՚ի Տէր, պարծեցարո՛ւք ամենեքեան ոյք ուղիղ էք սրտիւք։ Տունք. ժդ̃։ Գոբղայս. խբ̃։ 11 Ուրա՛խ եղէք եւ ցնծացէ՛ք Տիրոջով, ո՛վ արդարներ. պարծեցէ՛ք բոլորդ, որ ուղիղ էք սրտով: 11 Ո՛վ արդարներ, Տէրոջմով ուրախ եղէ՛ք ու ցնծացէ՛ք, Ցնծութեամբ երգեցէ՛ք դուք ամէնքդ, որ սրտով ուղիղ էք։ Ուրախ եղերուք եւ ցնծացէք, արդարք, ի Տէր. ^[176]պարծեցարուք ամենեքեան ոյք ուղիղ էք սրտիւք: 31:11: Ուրա՛խ եղերուք եւ ցնծացէ՛ք արդարք ՚ի Տէր, պարծեցարո՛ւք ամենեքեան ոյք ուղիղ էք սրտիւք։ Տունք. ժդ̃։ Գոբղայս. խբ̃։ 11 Ուրա՛խ եղէք եւ ցնծացէ՛ք Տիրոջով, ո՛վ արդարներ. պարծեցէ՛ք բոլորդ, որ ուղիղ էք սրտով: 11 Ո՛վ արդարներ, Տէրոջմով ուրախ եղէ՛ք ու ցնծացէ՛ք, Ցնծութեամբ երգեցէ՛ք դուք ամէնքդ, որ սրտով ուղիղ էք։ zohrab-1805▾ eastern-1994▾ western am▾	31:1131:11 Веселитесь о Господе и радуйтесь, праведные; торжествуйте, все правые сердцем. 31:12 נִ֭שְׁכַּחְתִּי ˈniškaḥtî שׁכח forget כְּ kᵊ כְּ as מֵ֣ת mˈēṯ מות die מִ mi מִן from לֵּ֑ב llˈēv לֵב heart הָ֝יִ֗יתִי ˈhāyˈîṯî היה be כִּ ki כְּ as כְלִ֥י ḵᵊlˌî כְּלִי tool אֹבֵֽד׃ ʔōvˈēḏ אבד perish 11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all [ye that are] upright in heart: 31:11 Веселитесь о Господе и радуйтесь, праведные; торжествуйте, все правые сердцем. 31:12 נִ֭שְׁכַּחְתִּי ˈniškaḥtî שׁכח forget כְּ kᵊ כְּ as מֵ֣ת mˈēṯ מות die מִ mi מִן from לֵּ֑ב llˈēv לֵב heart הָ֝יִ֗יתִי ˈhāyˈîṯî היה be כִּ ki כְּ as כְלִ֥י ḵᵊlˌî כְּלִי tool אֹבֵֽד׃ ʔōvˈēḏ אבד perish 11. Be glad in the LORD, and rejoice, ye righteous: and shout for joy, all ye that are upright in heart. ru▾ bhs-gloss▾ erva_1895▾

Սաղմոս / Psalms - 31 | 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

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

Matthew Henry: Concise Commentary on the Whole Bible - 1706

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

John Wesley

Robert Jamieson, A. R. Fausset and David Brown

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

Geneva 1599

John Gill

John Wesley

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

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

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

Carl Friedrich Keil and Franz Delitzsch

Geneva 1599

John Gill

John Wesley

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

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