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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По единогласному надписанию еврейской, греческой Библии и Вульгаты псалом принадлежит Давиду и написан по указанному в надписании поводу: Давид притворился пред Авимелехом (титул Филистимских царей, как фараон - египетских, собственное же имя его было Анхус) безумным, почему его, недавнего победителя Голиафа, выпустили на свободу.

Псалом - алфавитный.

Я воспеваю Господа и к хвале Ему приглашаю всех праведных, так как Он всегдашний защитник их во время бедствий. Он посылает для охраны людей своих ангелов (2-8). Каждый опытно может убедиться, что Господь охраняет боящихся Его (9-11). Чтобы заслужить такую милость Господа, нужно иметь страх пред Ним и ни говорить, ни делать ничего дурного (12-15). Господь милует и покровительствует праведникам, в каком бы тяжелом положении они не находились, тогда как делающий зло - гибнет (16-23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm was penned upon a particular occasion, as appears by the title, and yet there is little in it peculiar to that occasion, but that which is general, both by way of thanksgiving to God an instruction to us. I. He praises God for the experience which he and others had had of his goodness, ver. 1-6. II. He encourages all good people to trust in God and to seek to him, ver. 7-10. III. He gives good counsel to us all, as unto children, to take heed of sin, and to make conscience of our duty both to God and man, ver. 11-14. IV. To enforce this good counsel he shows God's favour to the righteous and his displeasure against the wicked, in which he sets before us good and evil, the blessing and the curse, ver. 15-22. So that, in singing this psalm, we are both to give glory to God and to teach and admonish ourselves and one another.
Adam Clarke: Commentary on the Bible - 1831
David praises God, and exhorts others to do the same, Psa 34:1-3; shows how he sought the Lord, and how he was found of him, Psa 34:4-6. All are exhorted to taste and see the goodness of God; with the assurance of support and comfort, Psa 34:7-10. He shows the way to attain happiness and long life, Psa 34:11-16; the privileges of the righteous, and of all who sincerely seek God, Psa 34:17-22.
The title states that this is "A Psalm of David, when he changed his behavior before Abimelech; who drove him away, and he departed." The history of this transaction may be found in Sa1 21:1-15 (note), on which chapter see the notes. But Abimelech is not the person there mentioned; it was Achish, king of Gath, called here Abimelech, because that was a common name of the Philistine kings. Neither MS. nor version reads Achish in this place; and all the versions agree in the title as it stands in our version, except the Syriac, which states it to be "A Psalm of David, when he went to the house of the Lord, that he might give the first-fruits to the priests."
Of the occasion of this Psalm, as stated here, I have given my opinion in the notes on Sa1 21:1-15, to which I have nothing to add. On the whole I prefer the view taken of it by the Septuagint, which intimates that "David fell into an epileptic fit; that he frothed at the mouth, fell against the doorposts, and gave such unequivocal evidences of being subject to epileptic fits, and during the time his intellect became so much impaired, that Achish Abimelech dismissed him from his court." This saves the character of David; and if it cannot be vindicated in this way, then let it fall under reproach as to this thing; for hypocrisy, deceit, and falsehood, can never be right in the sight of God, whatever men may ingeniously say to excuse them.
This is the second of the acrostic or alphabetical Psalms, each verse beginning with a consecutive letter of the Hebrew alphabet. But in this Psalm some derangement has taken place. The verse which begins with ו vau, and which should come in between the fifth and sixth, is totally wanting; and the twenty-second verse is entirely out of the series; it is, however, my opinion that this verse (the twenty-second) which now begins with פ phe, פודה podeh, redeemeth, was originally written ופודה vepodeh or with פדה padah, as more than a hundred of Dr. Kennicott's MSS. read it, thus making ופדה vepodah, "and will redeem" and this reads admirably in the above connection. I shall here place the verses at one view, and the reader shall judge for himself:
Psa 34:5 "They looked unto him, and were enlightened: and their faces were not ashamed."
Psa 34:22 "And the Lord will redeem the soul of his servants, and none of them that trust in him shall be desolate."
Psa 34:6 "This poor man cried, and the Lord heard him, and saved him out of all his troubles."
Psa 34:7 "The angel of the Lord encampeth round about them that fear him, and delivereth them." Thus we find the connection complete, with the above emendation.
Albert Barnes: Notes on the Bible - 1834
34:0: This psalm purports, by its title, to have been written by David, and there is no reason to call in question the correctness of the inscription. It is not probable that the title was given to the psalm by the author himself; but, like the other inscriptions which have occurred in many of the pRev_ious psalms, it is in the Hebrew, and was doubtless prefixed by him who made a collection of the Psalms, and expresses the current belief of the time in regard to its author. There is nothing in the psalm that is inconsistent with the supposition that David was the author, or that is incompatible with the circumstances of the occasion on which it is said to have been composed.
That occasion is said to have been when David, "changed his behavior before Abimelech." The circumstance here referred to is, undoubtedly, that which is described in Sa1 21:10-15. David, for fear of Saul, fled to Gath, and put himself under the protection of Achish (or Abimelech), the king of Gath. It soon became known who the stranger was. The fame of David had reached Gath, and a public reference was made to him by the "servants of Achish," and to the manner in which his deeds had been celebrated among the Hebrews: "Did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands?" Sa1 21:11. David was apprehensive that he might be betrayed, and be delivered up by Achish to Saul, and he resorted to the device of feigning himself mad, supposing that this would be a protection; that either from pity Achish would shelter him; or, that as he would thus be considered harmless, Saul would regard it needless to secure him. He, therefore, acted like a madman, or like an idiot. He "scrabbled on the doors of the gate, and let his spittle fall down upon his beard." The device, though it may have saved him from being delivered up to Saul, had no other effect. Achish was unwilling to harbor a madman; and David left him, and sought a refuge in the cave of Adullam. Sa1 21:15; Sa1 22:1. It is not necessary, in order to a proper understanding of the psalm, to attempt to vindicate the conduct of David in this. Perfect honesty would doubtless, in this case, as in all others, have been better in regard to the result as it is certainly better in respect to a good conscience. The question of adopting "disguises," however, when in danger, is not one which it is always easy to determine.
It is by no means necessary to suppose that the psalm was written "at that time," or "when" he thus "changed his behavior." All that the language of the inscription properly expresses is, that it was with reference to that occasion, or to the danger in which he then was, or in remembrance of his feelings at the time, as he recalled them afterward; and that it was in view of his own experience in going through that trial, and of his deliverance from that danger. In the psalm itself there is no allusion to his "change of behavior;" and the design of David was not to celebrate that, or to vindicate that, but to celebrate the goodness of God in his deliverance as it was effected at that time. In the psalm David expresses no opinion about the measure which he adopted to secure his safety; but his heart and his lips are full of praise in view of the fact that he "was" delivered. It is, moreover, fairly implied in the inscription itself, that the psalm was composed, not at that time, but subsequently: "A Psalm of David, when he changed his behavior before Abimelech, who drove him away, and he departed." The obvious construction of this would be that the psalm was composed after Abimelech had driven him away.
The "name" of the king of Gath at the time is said, in the text of the inscription or title, to have been Abimelech; in the margin, it is Achish. In Sa1 21:1-15 it is "Achish" in the text, and "Abimelech" in the margin. It is not at all improbable that he was known by both these names. His personal name was doubtless "Achish;" the hereditary name - the name by which the line of kings of Gath was known - was probably Abimelech. Thus the general, the hereditary, the family name of the kings of Egypt in early times was Pharaoh; in later times Ptolemy. In like manner the kings of Pontus had the general name of Mithridates; the Roman emperors, after the time of Julius Caesar, were "the Caesars;" and so, not improbably, the general name of the kings of Jerusalem may have been Adonizedek, or Melchizedek; and the name of the kings of the Amalekites, Agag. We have evidence that the general name Abimelech was given to the kings of the Philistines Gen. 20; 26 as early as the time of Abraham; and it is certainly not impossible or improbable that it became a hereditary name, like the names Pharaoh, Ptolemy, Mithridates, and Caesar. A slight confirmation of this supposition may be derived from the signification of the name itself. It properly means "father of the king," or "father-king;" and it might thus become a common title of the kings in Philistia. Thus, also, the term "Padisha" (Pater, Rex) is given to the kings of Persia, and the title "Atalik" (father) to the khans of Bucharia. (Gesenius, Lexicon)
This psalm is the second of the alphabetical psalms, or the psalms in which the successive verses begin with one of the letters of the Hebrew alphabet. See the introduction to Ps. 25. The arrangement is regular in this psalm, except that the Hebrew letter ו (v) is omitted, and that, to make the number of the verses equal to the letters of the Hebrew alphabet, an additional verse is appended to the end, commencing, as in the last verse of Ps. 25, with the Hebrew letter פ (p).
The psalm consists essentially of four parts, which, though sufficiently connected to be appropriate to the one occasion on which it was composed, are so distinct as to suggest different trains of thought.
I. An expression of thanksgiving for deliverance Psa 34:1-6; concluding with the language, "This poor man cried, and the Lord heard him, and saved him out of all his troubles." From this it has been supposed, as suggested above, that the psalm was composed after David had left the court of Abimelech, and not "at the time" when he was feigning madness.
II. A general statement about the privilege of confiding in God, as derived from his own experience; and an exhortation to others, founded on that experience, Psa 34:7-10.
III. A special exhortation to the "young" to trust in the Lord, and to pursue a life of uprightness, Psa 34:11-14. The psalmist professes himself able to instruct them, and he shows them that the way to attain to prosperity and to length of days is to lead a life of virtue and religion. What he had himself passed through - his deliverance in the time of trial - the recollections of his former life - all suggested this as an invaluable lesson to the young. From this it would seem not to be improbable that the psalm was written at a considerable period after what occurred to him at the court of the king of Gath, and perhaps when he was himself growing old - yet still in view of the events at that period of his life.
IV. A general statement that God will protect the righteous; that their interests are safe in His hands; that they may confidently rely upon Him; that though they may be afflicted, yet God will deliver them from their afflictions, and that He will ultimately redeem them from all their troubles, Psa 34:15-22.
The general purport and bearing of the psalm, therefore, is to furnish an argument for trusting in God in the time of trouble, and for leading such a life that we may confidently trust him as our Protector and Friend.
Psalm 34:Title
In the title, the words "a psalm" are not in the original. The original is simply of "David," לדוד ledâ vid, or "by David," without denoting the character of the production, whether it was to be regarded as a "psalm," or some other species of composition. "When he changed his behavior." The word "behavior" does not quite express the meaning of the original word, nor describe the fact as it is related Sa1 21:1-15. The Hebrew word - טעם ṭ a‛ am - means properly, "taste, flavor of food;" then intellectual taste, judgment, discernment, understanding; and in this place it would literally mean, "he changed his understanding;" that is, he feigned himself mad. This corresponds precisely with the statement of his conduct in Sa1 21:13.
Before Abimelech - Margin, "Achish." As remarked above, this latter is the proper or personal name of the king.
Who drove him away - See Sa1 21:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 34:1, David praises God, and exhorts others thereto by his experience; Psa 34:8, They are blessed that trust in God; Psa 34:11, He exhorts to the fear of God; Psa 34:15, The privileges of the righteous.
This is the second of the alphabetical Psalms (the first being Psa. 25): each verse beginning consecutively with a letter of the Hebrew alphabet. The verse, however, which begins with וּ, wav, and which should come in between the fifth and sixth, is totally wanting; but as the 22nd, which now begins with פּ, pay, podeh, "redeemeth," is entirely out of the series, it is not improbable that it was originally written oophodeh, "and redeemeth" and occupied that situation, in which connection it reads admirably. Gen 20:2, Gen 26:1; Sa1 21:13-15; Pro 29:25
Carl Friedrich Keil and Franz Delitzsch

Thanksgiving and Teaching of One Who Has Experienced Deliverance
In Ps 33:18 we heard the words, "Behold, the eye of Jahve is directed toward them that fear Him," and in Ps 34:16 we hear this same grand thought, "the eyes of Jahve are directed towards the righteous." Ps 34 is one of the eight Psalms which are assigned, by their inscriptions, to the time of David's persecution by Saul, and were composed upon that weary way of suffering extending from Gibea of Saul to Ziklag. (The following is an approximation to their chronological order: Ps 7, 59, Ps 56:1-13, 34, Ps 52:1-9, Ps 57:1-11, Ps 142:1-7, Ps 54:1-7). The inscription runs: Of David, when he disguised his understanding (טעמּו with Dag., lest it should be pronounced טעמו) before Abimelech, and he drove him away (ויגרשׁהוּ with Chateph Pathach, as is always the case with verbs whose second radical is ר, if the accent is on the third radical) and he departed. David, being pressed by Saul, fled into the territory of the Philistines; here he was recognised as the man who had proved such a dangerous enemy to them years since and he was brought before Achish, the king. Ps 56:1-13 is a prayer which implores help in the trouble of this period (and its relation to Ps 24:1-10 resembles that of Ps 51 to Ps 32:1-11). David's life would have been lost had not his desperate attempt to escape by playing the part of a madman been successful. The king commanded him to depart, and David betook himself to a place of concealment in his own country, viz., the cave of Adullam in the wilderness of Judah.
The correctness of the inscription has been disputed. Hupfeld maintains that the writer has blindly taken it from 1Kings 21:14. According to Redslob, Hitzig, Olshausen, and Stהhelin, he had reasons for so doing, although they are invalid. The טעמוּ of the Psalm (Ps 34:9) seemed to him to accord with טעמּו, 1Kings 21:14; and in addition to this, he combined תּתהלּל, gloraris, of the Psalm (Ps 34:3) with ויּתהלל, insanivit, 1Kings 21:14. We come to a different conclusion. The Psalm does not contain any express reference to that incident in Philistia, hence we infer that the writer of the inscription knew of this reference from tradition. His source of information is not the Books of Samuel; for there the king is called אכישׁ, whereas he calls him אבימלך, and this, as even Basil has perceived (vid., Euthymius Zigadenus' introduction to this Psalm), is the title of the Philistine kings, just as Pharaoh is title of the Egyptian, Agag of the Amalekite, and Lucumo of the Etruscan kings. His source of information, as a comparison of 2Kings 22:1 with Ps 18:1 shows, is a different work, viz., the Annals of David, in which he has traced the Psalm before us and other Psalms to their historical connection, and then indicated it by an inscription in words taken from that source. The fact of the Psalm being alphabetical says nothing against David as its author (vid., on Ps 9-10). It is not arranged for music; for although it begins after the manner of a song of praise, it soon passes into the didactic tone. It consists of verses of two lines, which follow one another according to the order of the letters of the alphabet. The ו is wanting, just as the נ is wanting in Ps 145; and after ת, as in Ps 25, which is the counterpart to Ps 34, follows a second supernumerary פ.
John Gill
INTRODUCTION TO PSALM 34
A Psalm of David, when he changed his behaviour before Abimelech; who drove him away, and he departed. The author of this psalm is expressed by name; and the time and occasion of it are plainly intimated: it was composed by David, "when he changed his behaviour before Abimelech"; not Ahimelech the priest, sometimes called Abimelech, 1Chron 18:16; to whom David went alone for bread, pretending he was upon a private business of the king's; to which sense the Syriac version inclines, rendering the words, "when he went to the house of the Lord, [and] gave the firstfruits to the priests". But this Abimelech was king of Gath, the same with Achish, 1Kings 21:10; who either had two names; or this of Abimelech, as it should seem, was a common name to all the kings of the Philistines; see Gen 20:2; as Pharaoh was to the Egyptian kings, and Caesar to the Roman emperors: the name signifies a "father king", or "my father king", or a "royal father"; as kings should be the fathers of their country: before him "David changed his behaviour", his taste, sense, or reason: he imitated a madman; behaved as if he was out of his senses, scrabbling on the doors of the gates, and letting his spittle fall down upon his beard; for he being known and made known by the servants of the king, he was in great fear of losing his life, being in the hands of an enemy, and who he might justly fear would revenge the death of their champion Goliath; wherefore he took this method to get himself despised and neglected by them, and escape out of their hands: and which succeeded; for Abimelech, or Achish, seeing him behave in such a manner, treated him with contempt, was displeased with his servants for bringing him into his presence, and ordered them to take him away, or dismiss him; which is here expressed by this phrase, "who drove him away", with scorn and indignation; "and he departed" to the cave of Adullam, glad at heart he had escaped such danger: upon which, under a sense of divine goodness, and by the inspiration of the Spirit of God, he composed the following psalm; see 1Kings 21:10.
33:133:1: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի այլագունեաց զերեսս իւր առաջի Աբիմելիքայ. եւ ապա արձակեաց զնա, եւ գնաց. ԼԳ։
1 Սաղմոս Դաւթի, երբ նա կերպարանափոխեց իր դէմքը Աբիմելէքի առջեւ, եւ սա բաց թողեց նրան, որ գնայ:
Սաղմոս Դաւիթի, այն ատեն որ Աբիմելէքի առջեւ յիմար ձեւացաւ
Սաղմոս Դաւթի. ի ժամանակի զի այլագունեաց զերեսս իւր առաջի Աբիմելեքայ. եւ ապա արձակեաց զնա, եւ գնաց:

33:1: Սաղմոս ՚ի Դաւիթ. ՚ի ժամանակի զի այլագունեաց զերեսս իւր առաջի Աբիմելիքայ. եւ ապա արձակեաց զնա, եւ գնաց. ԼԳ։
1 Սաղմոս Դաւթի, երբ նա կերպարանափոխեց իր դէմքը Աբիմելէքի առջեւ, եւ սա բաց թողեց նրան, որ գնայ:
Սաղմոս Դաւիթի, այն ատեն որ Աբիմելէքի առջեւ յիմար ձեւացաւ
zohrab-1805▾ eastern-1994▾ western am▾
33:033:1 Псалом Давида, когда он притворился безумным пред Авимелехом и был изгнан от него и удалился.
33:1 τῷ ο the Δαυιδ δαβιδ Dabid; Thavith ὁπότε οποτε when ἠλλοίωσεν αλλοιοω the πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐναντίον εναντιον next to; before Αβιμελεχ αβιμελεχ and; even ἀπέλυσεν απολυω release; dismiss αὐτόν αυτος he; him καὶ και and; even ἀπῆλθεν απερχομαι go off; go away
33:1 רַנְּנ֣וּ rannᵊnˈû רנן cry of joy צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just בַּֽ bˈa בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH לַ֝ ˈla לְ to † הַ the יְשָׁרִ֗ים yᵊšārˈîm יָשָׁר right נָאוָ֥ה nāwˌā נָאוֶה lovely תְהִלָּֽה׃ ṯᵊhillˈā תְּהִלָּה praise
33:1. David quando commutavit os suum coram Abimelech et eiecit eum et abiitFor David, when he changed his countenance before Achimelech, who dismissed him, and he went his way.
of David; when he changed his behaviour before Abimelech, who drove him away, and he departed.
33:1. A Psalm of David. Exult in the Lord, you just ones; together praise the upright.
33:1. Rejoice in the LORD, O ye righteous: [for] praise is comely for the upright.
[192] KJV Chapter [34] [A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed:

33:1 Псалом Давида, когда он притворился безумным пред Авимелехом и был изгнан от него и удалился.
33:1
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
ὁπότε οποτε when
ἠλλοίωσεν αλλοιοω the
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐναντίον εναντιον next to; before
Αβιμελεχ αβιμελεχ and; even
ἀπέλυσεν απολυω release; dismiss
αὐτόν αυτος he; him
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
33:1
רַנְּנ֣וּ rannᵊnˈû רנן cry of joy
צַ֭דִּיקִים ˈṣaddîqîm צַדִּיק just
בַּֽ bˈa בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
לַ֝ ˈla לְ to
הַ the
יְשָׁרִ֗ים yᵊšārˈîm יָשָׁר right
נָאוָ֥ה nāwˌā נָאוֶה lovely
תְהִלָּֽה׃ ṯᵊhillˈā תְּהִלָּה praise
33:1. David quando commutavit os suum coram Abimelech et eiecit eum et abiit
For David, when he changed his countenance before Achimelech, who dismissed him, and he went his way.
of David; when he changed his behaviour before Abimelech, who drove him away, and he departed.
33:1. A Psalm of David. Exult in the Lord, you just ones; together praise the upright.
33:1. Rejoice in the LORD, O ye righteous: [for] praise is comely for the upright.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:1: I will bless the Lord at all times - He has laid me under endless obligation to him, and I will praise him while I have a being.
Albert Barnes: Notes on the Bible - 1834
34:1: I will bless the Lord - I will praise him; I will be thankful for his mercies, and will always express my sense of his goodness.
At all times - In every situation of life; in every event that occurs. The idea is, that he would do it publicly and privately; in prosperity and in adversity; in safety and in danger; in joy and in sorrow. It would be a great principle of his life, expressive of the deep feeling of his soul, that God was always to be regarded as an object of adoration and praise.
His praise shall continually be in my mouth - I will be constantly uttering his praises; or, my thanks shall be unceasing. This expresses the "purpose" of the psalmist; and this is an indication of the nature of true piety. With a truly pious man the praise of God is constant; and it is an indication of true religion when a man is "disposed" always to bless God, whatever may occur. Irreligion, unbelief, scepticism, worldliness, false philosophy, murmur and complain under the trials and amidst the dark things of life; true religion, faith, love, spirituality of mind, Christian philosophy, see in God always an object of praise. People who have no real piety, but who make pretensions to it, are disposed to praise and bless God in times of sunshine and prosperity; true piety always regards him as worthy of praise - in the storm as well as in the sunshine; in the dark night of calamity, as well as in the bright days of prosperity. Compare Job 13:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:1: Psa 71:8, Psa 71:14, Psa 71:15, Psa 145:1, Psa 145:2; Isa 24:15, Isa 24:16; Act 5:41, Act 16:25; Eph 5:20; Col 3:17; Th1 5:18; Th2 1:3, Th2 2:13
Carl Friedrich Keil and Franz Delitzsch
34:1
(Heb.: 34:2-4) The poet begins with the praise of Jahve, and calls upon all the pious to unite with him in praising Him. The substantival clause Ps 34:2, is intended to have just as much the force of a cohortative as the verbal clause Ps 34:2. אברכה, like ויגרשׁהו, is to be written with Chateph-Pathach in the middle syllable. In distinction from עניּים, afflicti, ענוים signifies submissi, those who have learnt endurance or patience in the school of affliction. The praise of the psalmist will greatly help to strengthen and encourage such; for it applies to the Deliverer of the oppressed. But in order that this praise may sound forth with strength and fulness of tone, he courts the assistance of companions in Ps 34:4. To acknowledge the divine greatness with the utterance of praise is expressed by גּדּל with an accusative in Ps 69:31; in this instance with ל: to offer גּדלּה unto Him, cf. Ps 29:2. Even רומם has this subjective meaning: with the heart and in word and deed, to place the exalted Name of God as high as it really is in itself. In accordance with the rule, that when in any word two of the same letters follow one another and the first has a Sheb, this Sheb must be an audible one, and in fact Chateph Pathach preceded by Gaja (Metheg), we must write וּנרוממה.
Geneva 1599
34:1 "[A Psalm] of David, when he changed his behaviour before Abimelech; who drove him away, and he departed." I will bless the LORD (a) at all times: his praise [shall] continually [be] in my mouth.
(a) He promised never to become unmindful of God's great benefit for his deliverance.
John Gill
34:1 I will bless the Lord at all times,.... That is, ascribe blessing, give honour, praise, and glory to him, both as the God of nature and providence, for every temporal mercy; and that every day, and at all times in the day; since these are renewed every morning, and continue all the day long: and as the God of grace, for all spiritual blessings; and that continually, because these last always; they are irreversible, unchangeable, and without repentance; yea, saints have reason to bless God in times of adversity as well as prosperity, since it might have been worse with them than it is; they have a mixture of mercy in all, and all things work together for their good;
his praise shall continually be in my mouth; not the "praise" of which God is the author, but of which he is the object; which is due unto him, and is given him on account of the perfections of his nature, and the works of his hands, and the blessings of his providence and grace; this, the psalmist says, should be in his mouth: his meaning is, that he should not only retain in his heart a grateful sense of the divine favours, but should express it with his lips; should both make melody in his heart to the Lord, and vocally sing his praise; and that "continually", as long as he lived, or had any being, Ps 146:2.
Robert Jamieson, A. R. Fausset and David Brown
34:1 On the title compare 1Kings 21:13. Abimelech was the general name of the sovereign (Gen 20:2). After celebrating God's gracious dealings with him, the Psalmist exhorts others to make trial of His providential care, instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked. (Psa. 34:1-22)
Even in distress, which excites supplication, there is always matter for praising and thanking God (compare Eph 5:20; Phil 4:6).
33:233:2: Օրհնեցից զՏէր յամենայն ժամ, յամենայն ժամ օրհնութիւն նորա ՚ի բերա՛ն իմ։
2 Ամէն ժամ Տիրոջն օրհներգեմ, նրա օրհնութիւնն ամէն ժամ բերանումս լինի:
34 Ամէն ժամանակ Տէրը պիտի գովեմ։Անոր գովութիւնը միշտ իմ բերանս պիտի ըլլայ։
Օրհնեցից զՏէր յամենայն ժամ, յամենայն ժամ օրհնութիւն նորա ի բերան իմ:

33:2: Օրհնեցից զՏէր յամենայն ժամ, յամենայն ժամ օրհնութիւն նորա ՚ի բերա՛ն իմ։
2 Ամէն ժամ Տիրոջն օրհներգեմ, նրա օրհնութիւնն ամէն ժամ բերանումս լինի:
34 Ամէն ժամանակ Տէրը պիտի գովեմ։Անոր գովութիւնը միշտ իմ բերանս պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:133:2 Благословлю Господа во всякое время; хвала Ему непрестанно в устах моих.
33:2 εὐλογήσω ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master ἐν εν in παντὶ πας all; every καιρῷ καιρος season; opportunity διὰ δια through; because of παντὸς πας all; every ἡ ο the αἴνεσις αινεσις singing praise αὐτοῦ αυτος he; him ἐν εν in τῷ ο the στόματί στομα mouth; edge μου μου of me; mine
33:2 הֹוד֣וּ hôḏˈû ידה praise לַ la לְ to יהוָ֣ה [yhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in כִנֹּ֑ור ḵinnˈôr כִּנֹּור cither בְּ bᵊ בְּ in נֵ֥בֶל nˌēvel נֵבֶל harp עָ֝שֹׂ֗ור ˈʕāśˈôr עָשֹׂור a ten זַמְּרוּ־ zammᵊrû- זמר sing לֹֽו׃ lˈô לְ to
33:2. benedicam Domino in omni tempore semper laus eius in ore meoI will bless the Lord at all times, his praise shall be always in my mouth.
1. I will bless the LORD at all times: his praise shall continually be in my mouth.
33:2. Confess to the Lord with stringed instruments; sing psalms to him with the psaltery, the instrument of ten strings.
33:2. Praise the LORD with harp: sing unto him with the psaltery [and] an instrument of ten strings.
I will bless the LORD at all times: his praise [shall] continually [be] in my mouth:

33:2 Благословлю Господа во всякое время; хвала Ему непрестанно в устах моих.
33:2
εὐλογήσω ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
ἐν εν in
παντὶ πας all; every
καιρῷ καιρος season; opportunity
διὰ δια through; because of
παντὸς πας all; every
ο the
αἴνεσις αινεσις singing praise
αὐτοῦ αυτος he; him
ἐν εν in
τῷ ο the
στόματί στομα mouth; edge
μου μου of me; mine
33:2
הֹוד֣וּ hôḏˈû ידה praise
לַ la לְ to
יהוָ֣ה [yhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
כִנֹּ֑ור ḵinnˈôr כִּנֹּור cither
בְּ bᵊ בְּ in
נֵ֥בֶל nˌēvel נֵבֶל harp
עָ֝שֹׂ֗ור ˈʕāśˈôr עָשֹׂור a ten
זַמְּרוּ־ zammᵊrû- זמר sing
לֹֽו׃ lˈô לְ to
33:2. benedicam Domino in omni tempore semper laus eius in ore meo
I will bless the Lord at all times, his praise shall be always in my mouth.
33:2. Confess to the Lord with stringed instruments; sing psalms to him with the psaltery, the instrument of ten strings.
33:2. Praise the LORD with harp: sing unto him with the psaltery [and] an instrument of ten strings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Praise and Thanksgiving.
A psalm of David when he changed his behaviour

1 I will bless the LORD at all times: his praise shall continually be in my mouth. 2 My soul shall make her boast in the LORD: the humble shall hear thereof, and be glad. 3 O magnify the LORD with me, and let us exalt his name together. 4 I sought the LORD, and he heard me, and delivered me from all my fears. 5 They looked unto him, and were lightened: and their faces were not ashamed. 6 This poor man cried, and the LORD heard him, and saved him out of all his troubles. 7 The angel of the LORD encampeth round about them that fear him, and delivereth them. 8 O taste and see that the LORD is good: blessed is the man that trusteth in him. 9 O fear the LORD, ye his saints: for there is no want to them that fear him. 10 The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
The title of this psalm tells us both who penned it and upon what occasion it was penned. David, being forced to flee from his country, which was made too hot for him by the rage of Saul, sought shelter as near it as he could, in the land of the Philistines. There it was soon discovered who he was, and he was brought before the king, who, in the narrative, is called Achish (his proper name), here Abimelech (his title); and lest he should be treated as a spy, or one that came thither upon design, he feigned himself to be a madman (such there have been in every age, that even by idiots men might be taught to give God thanks for the use of their reason), that Achish might dismiss him as a contemptible man, rather than take cognizance of him as a dangerous man. And it had the effect he desired; by this stratagem he escaped the hand that otherwise would have handled him roughly. Now, 1. We cannot justify David in this dissimulation. It ill became an honest man to feign himself to be what he was not, and a man of honour to feign himself to be a fool and a mad-man. If, in sport, we mimic those who have not so good an understanding as we think we have, we forget that God might have made their case ours. 2. Yet we cannot but wonder at the composure of his spirit, and how far he was from any change of that, when he changed his behaviour. Even when he was in that fright, or rather in that danger only, his heart was so fixed, trusting in God, that even then he penned this excellent psalm, which has as much in it of the marks of a calm sedate spirit as any psalm in all the book; and there is something curious too in the composition, for it is what is called an alphabetical psalm, that is, a psalm in which every verse begins with each letter in its order as it stands in the Hebrew alphabet. Happy are those who can thus keep their temper, and keep their graces in exercise, even when they are tempted to change their behaviour. In this former part of the psalm,
I. David engages and excites himself to praise God. Though it was his fault that he changed his behaviour, yet it was God's mercy that he escaped, and the mercy was so much the greater in that God did not deal with him according to the desert of his dissimulation, and we must in every thing give thanks. He resolves, 1. That he will praise God constantly: I will bless the Lord at all times, upon all occasions. He resolves to keep up stated times for this duty, to lay hold of all opportunities for it, and to renew his praises upon every fresh occurrence that furnished him with matter. If we hope to spend our eternity in praising God, it is fit that we should spend as much as may be of our time in this work. 2. That he will praise him openly: His praise shall continually be in my mouth. Thus he would show how forward he was to own his obligations to the mercy of God and how desirous to make others also sensible of theirs. 3. That he will praise him heartily: "My soul shall make her boast in the Lord, in my relation to him, my interest in him, and expectations from him." It is not vainglory to glory in the Lord.
II. He calls upon others to join with him herein. He expects they will (v. 2): "The humble shall hear thereof, both of my deliverance and of my thankfulness, and be glad that a good man has so much favour shown him and a good God so much honour done him." Those have most comfort in God's mercies, both to others and to themselves, that are humble, and have the least confidence in their own merit and sufficiency. It pleased David to think that God's favours to him would rejoice the heart of every Israelite. Three things he would have us all to concur with him in:--
1. In great and high thoughts of God, which we should express in magnifying him and exalting his name, v. 3. We cannot make God greater or higher than he is; but if we adore him as infinitely great, and higher than the highest, he is pleased to reckon this magnifying and exalting him. This we must do together. God's praises sound best in concert, for so we praise him as the angels do in heaven. Those that share in God's favour, as all the saints do, should concur in his praises; and we should be as desirous of the assistance of our friends in returning thanks for mercies as in praying for them. We have reason to join in thanksgiving to God,
(1.) For his readiness to hear prayer, which all the saints have had the comfort of; for he never said to any of them, Seek you me in vain. [1.] David, for his part, will give it under his hand that he has found him a prayer-hearing God (v. 4): "I sought the Lord, in my distress, entreated his favour, begged his help, and he heard me, answered my request immediately, and delivered me from all my fears, both from the death I feared and from the disquietude and disturbance produced by fear of it." The former he does by his providence working for us, the latter by his grace working in us, to silence our fears and still the tumult of the spirits; this latter is the greater mercy of the two, because the thing we fear is our trouble only, but our unbelieving distrustful fear of it is our sin; nay, it is often more our torment too than the thing itself would be, which perhaps would only touch the bone and the flesh, while the fear would prey upon the spirits and put us out of the possession of our own soul. David's prayers helped to silence his fears; having sought the Lord, and left his case with him, he could wait the event with great composure. "But David was a great and eminent man, we may not expect to be favoured as he was; have any others ever experienced the like benefit by prayer?" Yes, [2.] Many besides him have looked unto God by faith and prayer, and have been lightened by it, v. 5. It has wonderfully revived and comforted them; witness Hannah, who, when she had prayed, went her way, and did eat, and her countenance was no more sad. When we look to the world we are darkened, we are perplexed, and at a loss; but, when we look to God, from him we have the light both of direction and joy, and our way is made both plain and pleasant. These here spoken of, that looked unto God, had their expectations raised, and the event did not frustrate them: Their faces were not ashamed of their confidence. "But perhaps these also were persons of great eminence, like David himself, and upon that account were highly favoured, or their numbers made them considerable;" nay, [3.] This poor man cried, a single person, mean and inconsiderable, whom no man looked upon with any respect or looked after with any concern; yet he was as welcome to the throne of grace as David or any of his worthies: The Lord heard him, took cognizance of his case and of his prayers, and saved him out of all his troubles, v. 6. God will regard the prayer of the destitute, Ps. cii. 17. See Isa. lvii. 15.
(2.) For the ministration of the good angels about us (v. 7): The angel of the Lord, a guard of angels (so some), but as unanimous in their service as if they were but one, or a guardian angel, encamps round about those that fear God, as the life-guard about the prince, and delivers them. God makes use of the attendance of the good spirits for the protection of his people from the malice and power of evil spirits; and the holy angels do us more good offices every day than we are aware of. Though in dignity and in capacity of nature they are very much superior to us,--though they retain their primitive rectitude, which we have lost;--though they have constant employment in the upper world, the employment of praising God, and are entitled to a constant rest and bliss there,--yet in obedience to their Maker, and in love to those that bear his image, they condescend to minister to the saints, and stand up for them against the powers of darkness; they not only visit them, but encamp round about them, acting for their good as really, though not as sensibly, as for Jacob's (Gen. xxxii. 1), and Elisha's, 2 Kings vi. 17. All the glory be to the God of the angels.
2. He would have us to join with him in kind and good thoughts of God (v. 8): O taste and see that the Lord is good! The goodness of God includes both the beauty and amiableness of his being and the bounty and beneficence of his providence and grace; and accordingly, (1.) We must taste that he is a bountiful benefactor, relish the goodness of God in all his gifts to us, and reckon that the savour and sweetness of them. Let God's goodness be rolled under the tongue as a sweet morsel. (2.) We must see that he is a beautiful being, and delight in the contemplation of his infinite perfections. By taste and sight we both make discoveries and take complacency. Taste and see God's goodness, that is, take notice of it and take the comfort of it, 1 Pet. ii. 3. He is good, for he makes all those that trust in him truly blessed; let us therefore be so convinced of his goodness as thereby to be encouraged in the worst of times to trust in him.
3. He would have us join with him in a resolution to seek God and serve him, and continue in his fear (v. 9): O fear the Lord! you his saints. When we taste and see that he is good we must not forget that he is great and greatly to be feared; nay, even his goodness is the proper object of a filial reverence and awe. They shall fear the Lord and his goodness, Hos. iii. 5. Fear the Lord; that is, worship him, and make conscience of your duty to him in every thing, not fear him and shun him, but fear him and seek him (v. 10) as a people seek unto their God; address yourselves to him and portion yourselves in him. To encourage us to fear God and seek him, it is here promised that those that do so, even in this wanting world, shall want no good thing (Heb. They shall not want all good things); they shall so have all good things that they shall have no reason to complain of the want of any. As to the things of the other world, they shall have grace sufficient for the support of the spiritual life (2 Cor. xii. 9; Ps. lxxxiv. 11); and, as to this life, they shall have what is necessary to the support of it from the hand of God: as a Father, he will feed them with food convenient. What further comforts they desire they shall have, as far as Infinite Wisdom sees good, and what they want in one thing shall be made up in another. What God denies them he will give them grace to be content without and then they do not want it, Deut. iii. 26. Paul had all and abounded, because he was content, Phil. iv. 11, 18. Those that live by faith in God's all-sufficiency want nothing; for in him they have enough. The young lions. often lack and suffer hunger--those that live upon common providence, as the lions do, shall want that satisfaction which those have that live by faith in the promise; those that trust to themselves, and think their own hands sufficient for them, shall want (for bread is not always to the wise)--but verily those shall be fed that trust in God and desire to be at his finding. Those that are ravenous, and prey upon all about them, shall want; but the meek shall inherit the earth. Those shall not want who with quietness work and mind their own business; plain-hearted Jacob has pottage enough, when Esau, the cunning hunter, is ready to perish for hunger.
Adam Clarke: Commentary on the Bible - 1831
34:2: My soul shall make her boast - Shall set itself to praise the Lord - shall consider this its chief work.
The humble - ענוים anavim, the afflicted, such as David had been.
Albert Barnes: Notes on the Bible - 1834
34:2: My soul shall make her boast in the Lord - I myself will rejoice and exult in him. The word "boast" here refers to that on which a man would value himself; that which would be most prominent in his mind when he endeavored to call to remembrance what he could reflect on with most pleasure. The psalmist here says that when He did this, it would not be wealth or strength to which he would refer; it would not be his rank or position in society; it would not be what he had done, nor what he had gained, as pertaining to this life. His joy would spring from the fact that there was a God; that he was such a God, and that he could regard him as His God. This would be his chief distinction - that on which he would value himself most. Of all the things that we can possess in this world, the crowning distinction is, that we have a God, and that he is such a being as he is.
The humble shall hear thereof - The poor; the afflicted; those who are in the lower walks of life. They should hear that he put his trust in God, and they should find joy in being thus directed to God as their portion and their hope. The psalmist seems to have referred here to that class particularly, because:
(a) they would be more likely to appreciate this than those of more elevated rank, or than those who had never known affliction; and
(b) because this would be specially fitted to impart to them support and consolation, as derived from his own experience.
He had been in trouble. He had been encompassed with dangers. He had been mercifully protected and delivered. He was about to state how it had been done. He was sure that they who were in the circumstances in which he had been would welcome the truths which he was about to state, and would rejoice that there might be deliverance for them also, and that they too might find God a protector and a friend. Calamity, danger, poverty, trial, are often of eminent advantage in preparing the mind to appreciate the nature, and to prize the lessons of religion.
And be glad - Rejoice in the story of my deliverance, since it will lead them to see that they also may find deliverance in the day of trial.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:2: make: Psa 44:8, Psa 105:3; Isa 45:25; Jer 9:24; Co1 1:31; Co2 10:17
the humble: Psa 22:22-24, Psa 32:5, Psa 32:6, Psa 119:74, Psa 142:7; Ti1 1:15, Ti1 1:16
Geneva 1599
34:2 My soul shall make her boast in the LORD: the (b) humble shall hear [thereof], and be glad.
(b) They who are beaten down with the experience of their own evils.
John Gill
34:2 My soul shall make her boast in the Lord,.... Not in men, nor in any outward enjoyment, nor in any works of righteousness, but in the Lord; "in the Word of the Lord", as the Targum; in the Lord Jesus Christ; in his wisdom, strength, riches, righteousness, redemption, and salvation; in interest in him, and communion with him: and this is not tongue but soul boasting; and not flashy and selfish, but solid, spiritual, and hearty; and with all the powers and faculties of the soul; see 1Cor 1:29;
the humble shall hear thereof; either of the deliverance the psalmist had out of the hands of his enemies; or of his blessing and praising the Lord for the same, and making his boast in him as the God of his salvation; or of both: of these humble ones; see Gill on Ps 10:12;
and be glad; for such rejoice with them that rejoice, and are glad at heart that others share in the goodness and grace of God; and also because by such an instance of the divine power and kindness they are encouraged to hope that he will, in his own time, deliver them out of their afflictions and distresses also.
John Wesley
34:2 Shall boast - Shall glory in this, that I have so powerful and so gracious a master. The humble - The righteous.
Robert Jamieson, A. R. Fausset and David Brown
34:2 make her boast--"glory" (Ps 105:3; compare Gal 6:14).
humble--"the pious," as in Ps 9:12; Ps 25:9.
33:333:3: ՚Ի Տէր պարծեսցի անձն իմ, լուիցեն հեզք, եւ ուրա՛խ եղիցին։
3 Անձս Տիրոջով թող պարծենայ, հեզերը թող լսեն եւ ուրախանան:
2 Իմ անձս Տէրոջմով պիտի պարծի։Խոնարհները պիտի լսեն եւ ուրախ ըլլան։
Ի Տէր պարծեսցի անձն իմ, լուիցեն հեզք եւ ուրախ եղիցին:

33:3: ՚Ի Տէր պարծեսցի անձն իմ, լուիցեն հեզք, եւ ուրա՛խ եղիցին։
3 Անձս Տիրոջով թող պարծենայ, հեզերը թող լսեն եւ ուրախանան:
2 Իմ անձս Տէրոջմով պիտի պարծի։Խոնարհները պիտի լսեն եւ ուրախ ըլլան։
zohrab-1805▾ eastern-1994▾ western am▾
33:233:3 Господом будет хвалиться душа моя; услышат кроткие и возвеселятся.
33:3 ἐν εν in τῷ ο the κυρίῳ κυριος lord; master ἐπαινεσθήσεται επαινεω applaud ἡ ο the ψυχή ψυχη soul μου μου of me; mine ἀκουσάτωσαν ακουω hear πραεῖς πραυς gentle καὶ και and; even εὐφρανθήτωσαν ευφραινω celebrate; cheer
33:3 שִֽׁירוּ־ šˈîrû- שׁיר sing לֹ֖ו lˌô לְ to שִׁ֣יר šˈîr שִׁיר song חָדָ֑שׁ ḥāḏˈāš חָדָשׁ new הֵיטִ֥יבוּ hêṭˌîvû יטב be good נַ֝גֵּ֗ן ˈnaggˈēn נגן play harp בִּ bi בְּ in תְרוּעָֽה׃ ṯᵊrûʕˈā תְּרוּעָה shouting
33:3. in Domino laetabitur anima mea audiant mites et laetenturIn the Lord shall my soul be praised: let the meek hear and rejoice.
2. My soul shall make her boast in the LORD: the meek shall hear thereof, and be glad.
33:3. Sing to him a new song. Sing psalms to him skillfully, with loud exclamation.
33:3. Sing unto him a new song; play skilfully with a loud noise.
My soul shall make her boast in the LORD: the humble shall hear [thereof], and be glad:

33:3 Господом будет хвалиться душа моя; услышат кроткие и возвеселятся.
33:3
ἐν εν in
τῷ ο the
κυρίῳ κυριος lord; master
ἐπαινεσθήσεται επαινεω applaud
ο the
ψυχή ψυχη soul
μου μου of me; mine
ἀκουσάτωσαν ακουω hear
πραεῖς πραυς gentle
καὶ και and; even
εὐφρανθήτωσαν ευφραινω celebrate; cheer
33:3
שִֽׁירוּ־ šˈîrû- שׁיר sing
לֹ֖ו lˌô לְ to
שִׁ֣יר šˈîr שִׁיר song
חָדָ֑שׁ ḥāḏˈāš חָדָשׁ new
הֵיטִ֥יבוּ hêṭˌîvû יטב be good
נַ֝גֵּ֗ן ˈnaggˈēn נגן play harp
בִּ bi בְּ in
תְרוּעָֽה׃ ṯᵊrûʕˈā תְּרוּעָה shouting
33:3. in Domino laetabitur anima mea audiant mites et laetentur
In the Lord shall my soul be praised: let the meek hear and rejoice.
33:3. Sing to him a new song. Sing psalms to him skillfully, with loud exclamation.
33:3. Sing unto him a new song; play skilfully with a loud noise.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Господом будет хвалиться душа моя" - гебраизм, можно передать я "буду хвалиться", т. е. всегда буду воспевать те милости, которые Он оказал мне. "Все кроткие" - праведные, находящиеся в тяжелом положении. В покровительстве Бога Давиду они почерпнут силу и бодрость к перенесению бедствий, так как у них создастся уверенность, что Господь поможет и им.
Adam Clarke: Commentary on the Bible - 1831
34:3: Magnify the Lord with me - גדלו ליהוה gaddelu lavhovah, "make greatness to Jehovah;" show his greatness; and let "us exalt his name," let us show how high and glorious it is.
Albert Barnes: Notes on the Bible - 1834
34:3: O magnify the Lord with me - This seems to be addressed primarily to the "humble," those referred to in the pRev_ious verse. As they could appreciate what he would say, as they could understand the nature of his feelings in view of his deliverance, he calls upon them especially to exult with him in the goodness of God. As he and they had common calamities and trials, so might they have common joys; as they were united in danger and sorrow, so it was proper that they should be united in joy and in praise. The word "magnify' means literally "to make great," and then, to make great in the view of the mind, or to regard and treat as great. The idea is, that he wished all, in circumstances similar to those in which he had been placed, to have a just sense of the greatness of God, and of his claims to love and praise. Compare Psa 35:27; Psa 40:17; Psa 69:30; Psa 70:4; Luk 1:46.
And let us exalt his name together - Let us unite in "lifting up" his name; that is, in raising it above all other things in our own estimation, and in the view of our fellow-men; in so making it known that it shall rise above every other object, that all may see and adore.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:3: magnify: Psa 35:27, Psa 40:16, Psa 69:30; Luk 1:46; Act 19:17; Phi 1:20
let us: Psa 33:1, Psa 33:2, Psa 66:8, Psa 103:20-22, Psa 148:1-14; Ch1 29:20; Ch2 29:30; Rev 14:7; Rev 19:5, Rev 19:6
John Gill
34:3 O magnify the Lord with me,.... The psalmist invites the humble ones, who he knew would rejoice at the goodness of God to him, to join with him in ascribing greatness to the Lord, which is meant by magnifying him; for he cannot be made great by men, only declared how great he is, and that can only be done in an imperfect manner;
and let us exalt his name together: by proclaiming him to be the most High; by making mention of his glorious perfections and works, that he be exalted; and by praising him in the highest strains; or by having the high praises of him in their mouths; and there is more pleasure as well as more glory brought to God by doing this in a social way, or by a number of saints joining together in such service.
John Wesley
34:3 Together - Not in place, for David was now banished from the place of God's publick worship, but in affection: let our souls meet, and let our praises meet in the ears of the all - hearing God.
Robert Jamieson, A. R. Fausset and David Brown
34:3 magnify the Lord--ascribe greatness to Him, an act of praise.
together--"alike" (Ps 33:15), or, equally, without exception.
33:433:4: Մե՛ծ արարէք զՏէր ինեւ, եւ բա՛րձր արասցուք զանուն նորա ՚ի միասին։
4 Մեծարեցէ՛ք Տիրոջն ինձ հետ մէկտեղ, բարձրացնենք նրա անունը միասին:
3 Ինծի հետ Տէրը մեծցուցէ՛քՈւ մէկտեղ բարձրացնենք անոր անունը։
Մեծ արարէք զՏէր ինեւ, եւ բարձր արասցուք զանուն նորա ի միասին:

33:4: Մե՛ծ արարէք զՏէր ինեւ, եւ բա՛րձր արասցուք զանուն նորա ՚ի միասին։
4 Մեծարեցէ՛ք Տիրոջն ինձ հետ մէկտեղ, բարձրացնենք նրա անունը միասին:
3 Ինծի հետ Տէրը մեծցուցէ՛քՈւ մէկտեղ բարձրացնենք անոր անունը։
zohrab-1805▾ eastern-1994▾ western am▾
33:333:4 Величайте Господа со мною, и превознесем имя Его вместе.
33:4 μεγαλύνατε μεγαλυνω enlarge; magnify τὸν ο the κύριον κυριος lord; master σὺν συν with; [definite object marker] ἐμοί εμοι me καὶ και and; even ὑψώσωμεν υψοω elevate; lift up τὸ ο the ὄνομα ονομα name; notable αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him
33:4 כִּֽי־ kˈî- כִּי that יָשָׁ֥ר yāšˌār יָשָׁר right דְּבַר־ dᵊvar- דָּבָר word יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מַ֝עֲשֵׂ֗הוּ ˈmaʕᵃśˈēhû מַעֲשֶׂה deed בֶּ be בְּ in אֱמוּנָֽה׃ ʔᵉmûnˈā אֱמוּנָה steadiness
33:4. magnificate Dominum mecum et exaltemus nomen eius pariterO magnify the Lord with me; and let us extol his name together.
3. O magnify the LORD with me, and let us exalt his name together.
33:4. For the word of the Lord is upright, and all his works are in faith.
33:4. For the word of the LORD [is] right; and all his works [are done] in truth.
O magnify the LORD with me, and let us exalt his name together:

33:4 Величайте Господа со мною, и превознесем имя Его вместе.
33:4
μεγαλύνατε μεγαλυνω enlarge; magnify
τὸν ο the
κύριον κυριος lord; master
σὺν συν with; [definite object marker]
ἐμοί εμοι me
καὶ και and; even
ὑψώσωμεν υψοω elevate; lift up
τὸ ο the
ὄνομα ονομα name; notable
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
33:4
כִּֽי־ kˈî- כִּי that
יָשָׁ֥ר yāšˌār יָשָׁר right
דְּבַר־ dᵊvar- דָּבָר word
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מַ֝עֲשֵׂ֗הוּ ˈmaʕᵃśˈēhû מַעֲשֶׂה deed
בֶּ be בְּ in
אֱמוּנָֽה׃ ʔᵉmûnˈā אֱמוּנָה steadiness
33:4. magnificate Dominum mecum et exaltemus nomen eius pariter
O magnify the Lord with me; and let us extol his name together.
33:4. For the word of the Lord is upright, and all his works are in faith.
33:4. For the word of the LORD [is] right; and all his works [are done] in truth.
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Adam Clarke: Commentary on the Bible - 1831
34:4: I sought the Lord - This is the reason and cause of his gratitude. I sought the Lord, and he heard me, and delivered me out of all my fears. This answers to the history; for when David heard what the servants of Achish said concerning him, "he laid up the words in his heart, and was greatly afraid," Sa1 21:13. To save him, God caused the epileptic fit to seize him; and, in consequence, he was dismissed by Achish, as one whose defection from his master, and union with the Philistines, could be of no use, and thus David's life and honor were preserved. The reader will see that I proceed on the ground laid down by the Septuagint. See before, Psa 34:1 (note).
Albert Barnes: Notes on the Bible - 1834
34:4: I sought the Lord, and he heard me - That is, on the occasion referred to in the psalm, when he was exposed to the persecutions of Saul, and when he sought refuge in the country of Abimelech or Achish: Sa1 21:1-15. The idea is, that at that time he did not confide in his own wisdom, or trust to any devices of his own, but that he sought the protection and guidance of God, alike when he fled to Gath, and when he fled from Gath.
And delivered me from all my fears - From all that he apprehended from Saul, and again from all that he dreaded when he found that Abimelech would not harbor him, but drove him from him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:4: sought: Psa 18:6, Psa 22:24, Psa 31:22, Psa 77:1, Psa 77:2, Psa 116:1-6; Jon 2:2; Mat 7:7; Luk 11:9; Co2 12:8, Co2 12:9; Heb 5:7
from: Psa 27:1, Psa 27:2, Psa 46:2, Psa 56:3; Sa1 27:1; Isa 12:2; Co2 7:5, Co2 7:6; Ti2 1:7
Carl Friedrich Keil and Franz Delitzsch
34:4
(Heb.: 34:5-7) The poet now gives the reason for this praise by setting forth the deliverance he has experienced. He longed for God and took pains to find Him (such is the meaning of דּרשׁ in distinction from בּקּשׁ), and this striving, which took the form of prayer, did not remain without some actual answer (ענה is used of the being heard and the fulfilment as an answer to the petition of the praying one). The perfects, as also in Ps 34:6, Ps 34:7, describe facts, one of which did not take place without the other; whereas ויּענני would give them the relation of antecedent and consequent. In Ps 34:6, his own personal experience is generalised into an experimental truth, expressed in the historical form: they look unto Him and brighten up, i.e., whosoever looketh unto Him (הבּיט אל of a look of intense yearning, eager for salvation, as in Num 21:9; Zech 12:10) brightens up. It is impracticable to make the ענוים from Ps 34:3 the subject; it is an act and the experience that immediately accompanies it, that is expressed with an universal subject and in gnomical perfects. The verb נהר, here as in Is 60:5, has the signification to shine, glitter (whence נהרה, light). Theodoret renders it: Ὁ μετὰ πίστεως τῷ θεῷ προσιὼν φωτὸς ἀκτῖνας δέχεται νοεροῦ, the gracious countenance of God is reflected on their faces; to the actus directus of fides supplex succeeds the actus reflexus of fides triumphans. It never comes to pass that their countenances must be covered with shame on account of disappointed hope: this shall not and cannot be, as the sympathetic force of אל implies. In all the three dialects חפר (חפר) has the signification of being ashamed and sacred; according to Gesenius and F׬rst (root פר) it proceeds from the primary signification of reddening, blushing; in reality, however, since it is to be combined, not with Arab. hmr, but with chmr (cf. Arab. kfr, כפר, Arab. gfr, gmr), it proceeds from the primary signification of covering, hiding, veiling (Arabic chafira, tachaffara, used of a woman, cf. chamara, to be ashamed, to blush, to be modest, used of both sexes), so that consequently the shame-covered countenance is contrasted with that which has a bright, bold, and free look. In Ps 34:7, this general truth is again individualised. By זה עני (like זה סיני in Ps 68:9) David points to himself. From the great peril in which he was placed at the court of the Philistines, from which God has rescued him, he turns his thoughts with gratitude and praise to all the deliverances which lie in the past.
Geneva 1599
34:4 I sought the LORD, and he heard me, and delivered me from all my (c) fears.
(c) Which I conceived for the danger I was in.
John Gill
34:4 I sought the Lord, and he heard me,.... Not that he sought the Lord publicly in his house and ordinances, for he was now at Gath; but privately by prayer and supplication; and that not vocally, but mentally; for he was in the midst of the servants of the king of Gath; yet earnestly, diligently, and with his whole heart, being in great distress; when it was right to seek the Lord, and which showed him to be a good man; and the Lord heard and answered even his silent groans, which could not be uttered;
and delivered me from all my fear; of being seized on by Achish, king of Gath, and of losing his life for killing Goliath: and many are the fears of God's people, both from within and from without, by reason of sin, Satan, and the world; but the Lord saves them out of the hands of all their enemies, grants them his presence, and shows them their interest in himself, which, scatters all their fears.
Robert Jamieson, A. R. Fausset and David Brown
34:4 delivered . . . fears--as well as actual evil (Ps 64:1).
33:533:5: Խնդրեցի ՚ի Տեառնէ եւ լուա՛ւ ինձ, յամենայն նեղութենէ իմմէ փրկեաց զիս[6801]։ [6801] Ոմանք.Եւ յամենայն նեղութենէ իմ՛՛։
5 Խնդրեցի Տիրոջն, ու նա լսեց ինձ եւ իմ բոլոր նեղութիւններից փրկեց ինձ:
4 Տէրը փնտռեցի ու ինծի պատասխան տուաւ Եւ իմ ամէն երկիւղներէս զիս փրկեց։
Խնդրեցի ի Տեառնէ եւ լուաւ ինձ, յամենայն նեղութենէ իմմէ փրկեաց զիս:

33:5: Խնդրեցի ՚ի Տեառնէ եւ լուա՛ւ ինձ, յամենայն նեղութենէ իմմէ փրկեաց զիս[6801]։
[6801] Ոմանք.Եւ յամենայն նեղութենէ իմ՛՛։
5 Խնդրեցի Տիրոջն, ու նա լսեց ինձ եւ իմ բոլոր նեղութիւններից փրկեց ինձ:
4 Տէրը փնտռեցի ու ինծի պատասխան տուաւ Եւ իմ ամէն երկիւղներէս զիս փրկեց։
zohrab-1805▾ eastern-1994▾ western am▾
33:433:5 Я взыскал Господа, и Он услышал меня, и от всех опасностей моих избавил меня.
33:5 ἐξεζήτησα εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master καὶ και and; even ἐπήκουσέν επακουω hear from μου μου of me; mine καὶ και and; even ἐκ εκ from; out of πασῶν πας all; every τῶν ο the παροικιῶν παροικια residency μου μου of me; mine ἐρρύσατό ρυομαι rescue με με me
33:5 אֹ֭הֵב ˈʔōhēv אהב love צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice וּ û וְ and מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH מָלְאָ֥ה mālᵊʔˌā מלא be full הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
33:5. quaesivi Dominum et exaudivit me et de omnibus angustiis meis liberavit meI sought the Lord, and he heard me; and he delivered me from all my troubles.
4. I sought the LORD, and he answered me, and delivered me from all my fears.
33:5. He loves mercy and judgment. The earth is full of the mercy of the Lord.
33:5. He loveth righteousness and judgment: the earth is full of the goodness of the LORD.
I sought the LORD, and he heard me, and delivered me from all my fears:

33:5 Я взыскал Господа, и Он услышал меня, и от всех опасностей моих избавил меня.
33:5
ἐξεζήτησα εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
ἐπήκουσέν επακουω hear from
μου μου of me; mine
καὶ και and; even
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
παροικιῶν παροικια residency
μου μου of me; mine
ἐρρύσατό ρυομαι rescue
με με me
33:5
אֹ֭הֵב ˈʔōhēv אהב love
צְדָקָ֣ה ṣᵊḏāqˈā צְדָקָה justice
וּ û וְ and
מִשְׁפָּ֑ט mišpˈāṭ מִשְׁפָּט justice
חֶ֥סֶד ḥˌeseḏ חֶסֶד loyalty
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
מָלְאָ֥ה mālᵊʔˌā מלא be full
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
33:5. quaesivi Dominum et exaudivit me et de omnibus angustiis meis liberavit me
I sought the Lord, and he heard me; and he delivered me from all my troubles.
33:5. He loves mercy and judgment. The earth is full of the mercy of the Lord.
33:5. He loveth righteousness and judgment: the earth is full of the goodness of the LORD.
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Adam Clarke: Commentary on the Bible - 1831
34:5: They looked unto him - Instead of הביטו hibbitu, they looked, several of Dr. Kennicott's and De Rossi's MSS. have הביטו habbitu, with the point pathach, "Look ye."
And their faces were not ashamed - Some MSS., and the Complutensian Polyglot, make this clause the beginning of a new verse and as it begins with a vau, ופניהם upheneyhem, "and their faces," they make it supply the place of the verse which appears to be lost; but see what is said in the introduction before the first verse.
Albert Barnes: Notes on the Bible - 1834
34:5: They looked unto him - That is, they who were with the psalmist. He was not alone when he fled to Abimelech; and the meaning here is, that each one of those who were with him looked to God, and found light and comfort in Him. The psalmist seems to have had his thoughts here suddenly turned from himself to those who were with him, and to have called to his remembrance how they "all" looked to God in their troubles, and how they all found relief.
And were lightened - Or, "enlightened." They found light. Their faces, as we should say, "brightened up," or they became cheerful. Their minds were made calm, for they felt assured that God would protect them. Nothing could better express what often occurs in the time of trouble, when the heart is sad, and when the countenance is sorrowful - a dark cloud apparently having come over all things - if one thus looks to God. The burden is removed from the heart, and the countenance becomes radiant with hope and joy. The margin here, however, is, "They flowed unto him." The Hebrew word, נהר nâ har, means sometimes "to flow, to flow together," Isa 2:2; Jer 31:12; Jer 51:44; but it also means "to shine, to be bright;" and thence, "to be cheered, to rejoice," Isa 60:5. This is probably the idea here, for this interpretation is better suited to the connection in which the word occurs.
And their faces were not ashamed - That is, they were not ashamed of having put their trust in God, or they were not disappointed. They had not occasion to confess that it was a vain reliance, or that they had been foolish in thus trusting him. Compare Job 6:20, note; Psa 22:5, note; Rom 9:33, note; Jo1 2:28, note. The idea here is, that they found God to be all that they expected or hoped that he would be. They had no cause to repent of what they had done. What was true of them will be true of all who put their trust in God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:5: They: Psa 123:1, Psa 123:2; Isa 45:22; Heb 12:2
and were: Psa 13:3, Psa 18:28, Psa 97:11; Est 8:16
lightened: or, flowed unto him
their: Psa 83:16; Sa2 19:5
Geneva 1599
34:5 They (d) looked unto him, and were lightened: and their faces were not ashamed.
(d) They will be bold to flee to you for help, when they see your mercies toward me.
John Gill
34:5 They looked to him, and were lightened,.... That is, "the humble" ones, Ps 34:2; and so this is a reason why they should join in praising and magnifying the Lord; these "looked" up to God in prayer and by faith, when in distressed and uncomfortable circumstances, for help and deliverance, and a supply of every needful good thing; and they were "enlightened"; so the Targum renders it, "their faces were enlightened"; as Jarchi and Aben Ezra interpret it, in opposition to what follows: they must have been enlightened before they could look, but by looking to the Lord more light was gained: this chiefly designs the light of joy, peace, and comfort, which is had in a way of believing: some render the word "and flowed" (l), as a river does, that is, to the Lord, as in Jer 31:12. So Kimchi and Ben Melech explain the word; and it denotes both the numbers of them that looked up to the Lord in their distress, and the swiftness of their motion to him, and their earnestness and fervour of mind; so faith is not only a looking to Christ, but a going forth unto him;
and their faces were not ashamed; having what they prayed and looked for, and what they hoped and believed they should have; namely, deliverance and salvation, and so peace and pleasure.
(l) "et confluunt", Junius & Tremellius, Michaelis; "et instar fluvii irruerint", Piscator, Amama; "et confluxerunt", Gejerus.
John Wesley
34:5 Lightened - Comforted and encouraged. Ashamed - They were not disappointed of their hope.
Robert Jamieson, A. R. Fausset and David Brown
34:5 God's favor to the pious generally, and to himself specially, is celebrated.
looked--with desire for help.
lightened--or, "brightened," expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Ps 25:2-3).
33:633:6: Մատի՛ք առ Տէր եւ առէ՛ք զլոյս, եւ երեսք ձեր մի՛ ամաչեսցեն[6802]։ [6802] Ոմանք.Եւ առէք լոյս։
6 Մօտեցէ՛ք Տիրոջն ու լո՛յս առէք, եւ թող ձեր երեսը չամաչի:
5 Անոր նայեցան ու լոյս առին Եւ անոնց երեսները չամչցան։
Մատիք առ Տէր եւ առէք զլոյս, եւ երեսք ձեր մի՛ ամաչեսցեն:

33:6: Մատի՛ք առ Տէր եւ առէ՛ք զլոյս, եւ երեսք ձեր մի՛ ամաչեսցեն[6802]։
[6802] Ոմանք.Եւ առէք լոյս։
6 Մօտեցէ՛ք Տիրոջն ու լո՛յս առէք, եւ թող ձեր երեսը չամաչի:
5 Անոր նայեցան ու լոյս առին Եւ անոնց երեսները չամչցան։
zohrab-1805▾ eastern-1994▾ western am▾
33:533:6 Кто обращал взор к Нему, те просвещались, и лица их не постыдятся.
33:6 προσέλθατε προσερχομαι approach; go ahead πρὸς προς to; toward αὐτὸν αυτος he; him καὶ και and; even φωτίσθητε φωτιζω illuminate; enlighten καὶ και and; even τὰ ο the πρόσωπα προσωπον face; ahead of ὑμῶν υμων your οὐ ου not μὴ μη not καταισχυνθῇ καταισχυνω shame; put to shame
33:6 בִּ bi בְּ in דְבַ֣ר ḏᵊvˈar דָּבָר word יְ֭הוָה [ˈyhwāh] יְהוָה YHWH שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens נַעֲשׂ֑וּ naʕᵃśˈû עשׂה make וּ û וְ and בְ vᵊ בְּ in ר֥וּחַ rˌûₐḥ רוּחַ wind פִּ֝֗יו ˈpˈiʸw פֶּה mouth כָּל־ kol- כֹּל whole צְבָאָֽם׃ ṣᵊvāʔˈām צָבָא service
33:6. respicite ad eum et confluite et vultus vestri non confundenturCome ye to him and be enlightened: and your faces shall not be confounded.
5. They looked unto him, and were lightened: and their faces shall never be confounded.
33:6. By the word of the Lord, the heavens were established, and all their power, by the Spirit of his mouth:
33:6. By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
They looked unto him, and were lightened: and their faces were not ashamed:

33:6 Кто обращал взор к Нему, те просвещались, и лица их не постыдятся.
33:6
προσέλθατε προσερχομαι approach; go ahead
πρὸς προς to; toward
αὐτὸν αυτος he; him
καὶ και and; even
φωτίσθητε φωτιζω illuminate; enlighten
καὶ και and; even
τὰ ο the
πρόσωπα προσωπον face; ahead of
ὑμῶν υμων your
οὐ ου not
μὴ μη not
καταισχυνθῇ καταισχυνω shame; put to shame
33:6
בִּ bi בְּ in
דְבַ֣ר ḏᵊvˈar דָּבָר word
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
שָׁמַ֣יִם šāmˈayim שָׁמַיִם heavens
נַעֲשׂ֑וּ naʕᵃśˈû עשׂה make
וּ û וְ and
בְ vᵊ בְּ in
ר֥וּחַ rˌûₐḥ רוּחַ wind
פִּ֝֗יו ˈpˈiʸw פֶּה mouth
כָּל־ kol- כֹּל whole
צְבָאָֽם׃ ṣᵊvāʔˈām צָבָא service
33:6. respicite ad eum et confluite et vultus vestri non confundentur
Come ye to him and be enlightened: and your faces shall not be confounded.
5. They looked unto him, and were lightened: and their faces shall never be confounded.
33:6. By the word of the Lord, the heavens were established, and all their power, by the Spirit of his mouth:
33:6. By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. "Лица их не постыдятся" - вера в Него никогда не останется не оправданной.
Adam Clarke: Commentary on the Bible - 1831
34:6: This poor man cried - זה עני zeh ani, "This afflicted man," David.
Albert Barnes: Notes on the Bible - 1834
34:6: This poor man cried - The psalmist here returns to his own particular experience. The emphasis here is on the word "this:" "This poor, afflicted, persecuted man cried." There is something much more touching in this than if he had merely said "I," or "I myself" cried. The language brings before us at once his afflicted and miserable condition. The word "poor" here - עני ‛ â nı̂ y - does not mean "poor" in the sense of a want of wealth, but "poor" in the sense of being afflicted, crushed, forsaken, desolate. The word "miserable" would better express the idea than the word "poor."
And the Lord heard him - That is, heard in the sense of "answered." He regarded his cry, and saved him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:6: This: Psa 3:4, Psa 10:17, Psa 40:17, Psa 66:16-20
saved: Psa 34:17-19; Gen 48:16; Sa2 22:1; Rev 7:14-17
John Gill
34:6 This poor man cried,.... Singling out some one person from among the humble, who was remarkably delivered; it is the common case of the people of God to be poor and afflicted, and in their afflictions they cry unto the Lord to be supported under them, and delivered out of them: or this may be understood of David himself, who was poor, not with respect to outward things, but in spirit; was much afflicted, and especially greatly distressed when in the court of Achish; at which time he cried unto the Lord, as was his usual way, and that internally, as Moses did, Ex 14:15. Some think Jesus Christ is intended by this poor man, who was poor in temporals, though rich, and Lord of all; and was greatly afflicted, both in body and soul; and who, in the days of his flesh, offered up prayers and supplications, with strong crying and tears, Heb 5:7;
and the Lord heard him, and saved him out of all his troubles; so the Lord always heard his son Jesus Christ, and especially in the day of salvation, and delivered him out of all his troubles, both of body and soul, when he raised him from the dead, and gave him glory; and he heard David his servant, as he often did; particularly when at Gath, and made way for his escape from thence; and from whence he came safe to the cave of Adullam; and the Lord hears all his poor and afflicted ones, when they cry unto him, and in the issue saves them from all their troubles, by reason of a body of sin and death, the temptations of Satan, and the persecutions of men.
John Wesley
34:6 This man - David.
Robert Jamieson, A. R. Fausset and David Brown
34:6 This poor man--literally, "humble," himself as a specimen of such.
33:733:7: Այս աղքատ կարդաց առ Տէր, եւ Տէր լուա՛ւ սմա. յամենայն նեղութենէ սորա փրկեաց զսա։
7 Աղքատն այս Տիրոջը դիմեց, եւ Տէրը նրան լսեց ու իր բոլոր նեղութիւններից փրկեց նրան:
6 Այս աղքատը աղաղակեց ու Տէրը լսեց անոր Եւ զանիկա իր բոլոր նեղութիւններէն փրկեց։
Այս աղքատ կարդաց առ Տէր, եւ Տէր լուաւ սմա, յամենայն նեղութենէ սորա փրկեաց զսա:

33:7: Այս աղքատ կարդաց առ Տէր, եւ Տէր լուա՛ւ սմա. յամենայն նեղութենէ սորա փրկեաց զսա։
7 Աղքատն այս Տիրոջը դիմեց, եւ Տէրը նրան լսեց ու իր բոլոր նեղութիւններից փրկեց նրան:
6 Այս աղքատը աղաղակեց ու Տէրը լսեց անոր Եւ զանիկա իր բոլոր նեղութիւններէն փրկեց։
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33:633:7 Сей нищий воззвал, и Господь услышал и спас его от всех бед его.
33:7 οὗτος ουτος this; he ὁ ο the πτωχὸς πτωχος bankrupt; beggarly ἐκέκραξεν κραζω cry καὶ και and; even ὁ ο the κύριος κυριος lord; master εἰσήκουσεν εισακουω heed; listen to αὐτοῦ αυτος he; him καὶ και and; even ἐκ εκ from; out of πασῶν πας all; every τῶν ο the θλίψεων θλιψις pressure αὐτοῦ αυτος he; him ἔσωσεν σωζω save αὐτόν αυτος he; him
33:7 כֹּנֵ֣ס kōnˈēs כנס gather כַּ֭ ˈka כְּ as † הַ the נֵּד nnˌēḏ נֵד barrier מֵ֣י mˈê מַיִם water הַ ha הַ the יָּ֑ם yyˈom יָם sea נֹתֵ֖ן nōṯˌēn נתן give בְּ bᵊ בְּ in אֹצָרֹ֣ות ʔōṣārˈôṯ אֹוצָר supply תְּהֹומֹֽות׃ tᵊhômˈôṯ תְּהֹום primeval ocean
33:7. hic pauper clamavit et Dominus exaudivit de omnibus tribulationibus salvabit eumThis poor man cried, and the Lord heard him: and saved him out of all his troubles.
6. This poor man cried, and the LORD heard him, and saved him out of all his troubles.
33:7. gathering together the waters of the sea, as if in a container, placing the depths in storage.
33:7. He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
This poor man cried, and the LORD heard [him], and saved him out of all his troubles:

33:7 Сей нищий воззвал, и Господь услышал и спас его от всех бед его.
33:7
οὗτος ουτος this; he
ο the
πτωχὸς πτωχος bankrupt; beggarly
ἐκέκραξεν κραζω cry
καὶ και and; even
ο the
κύριος κυριος lord; master
εἰσήκουσεν εισακουω heed; listen to
αὐτοῦ αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
θλίψεων θλιψις pressure
αὐτοῦ αυτος he; him
ἔσωσεν σωζω save
αὐτόν αυτος he; him
33:7
כֹּנֵ֣ס kōnˈēs כנס gather
כַּ֭ ˈka כְּ as
הַ the
נֵּד nnˌēḏ נֵד barrier
מֵ֣י mˈê מַיִם water
הַ ha הַ the
יָּ֑ם yyˈom יָם sea
נֹתֵ֖ן nōṯˌēn נתן give
בְּ bᵊ בְּ in
אֹצָרֹ֣ות ʔōṣārˈôṯ אֹוצָר supply
תְּהֹומֹֽות׃ tᵊhômˈôṯ תְּהֹום primeval ocean
33:7. hic pauper clamavit et Dominus exaudivit de omnibus tribulationibus salvabit eum
This poor man cried, and the Lord heard him: and saved him out of all his troubles.
6. This poor man cried, and the LORD heard him, and saved him out of all his troubles.
33:7. gathering together the waters of the sea, as if in a container, placing the depths in storage.
33:7. He gathereth the waters of the sea together as an heap: he layeth up the depth in storehouses.
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Adam Clarke: Commentary on the Bible - 1831
34:7: The angel of the Lord encampeth round - I should rather consider this angel in the light of a watchman going round his circuit, and having for the objects of his especial care such as fear the Lord.
Albert Barnes: Notes on the Bible - 1834
34:7: The angel of the Lord - The angel whom the Lord sends, or who comes, at his command, for the purpose of protecting the people of God. This does not refer to any particular angel as one who was specifically called "the angel of the Lord," but it, may refer to any one of the angels whom the Lord may commission for this purpose; and the phrase is equivalent to saying that "angels" encompass and protect the friends of God. The word "angel" properly means a "messenger," and then is applied to those holy beings around the throne of God who are sent forth as his "messengers" to mankind; who are appointed to communicate his will, to execute his commands; or to protect his people. Compare Mat 24:31, note; Job 4:18, note; Heb 1:6, note; Joh 5:4, note. Since the word has a general signification, and would denote in itself merely a messenger, the qualification is added here that it is an "angel of the Lord" that is referred to, and that becomes a protector of the people of God.
Encampeth - literally, "pitches his tent." Gen 26:17; Exo 13:20; Exo 17:1. Then the word comes to mean "to defend;" to "protect:" Zac 9:8. The idea here is, that the angel of the Lord protects the people of God as an army defends a country, or as such an army would be a protection. He "pitches his tent" near the people of God, and is there to guard them from danger.
About them that fear him - His true friends, friendship for God being often denoted by the word fear or Rev_erence. See the notes at Job 1:1.
And delivereth them - Rescues them from danger. The psalmist evidently has his own case in view, and the general remark here is founded on his own experience. He attributes his safety from danger at the time to which he is referring, not to his own art or skill; not to the valor of his own arm, or to the prowess of his followers, but, to the goodness of God in sending an angel, or a company of angels, to rescue him; and hence, he infers that what was true of himself would be true of others, and that the general statement might be made which is presented in this verse. The doctrine is one that is frequently affirmed in the Scriptures. Nothing is more clearly or constantly asserted than that the angels are employed in defending the people of God; in leading and guiding them; in comforting them under trial, and sustaining them in death; as it is also affirmed, on the other hand, that wicked angels are constantly employed in leading men to ruin. Compare Dan 6:22, note; Heb 1:14, note. See also Gen 32:1-2; Kg2 6:17; Psa 91:11; Luk 16:22; Luk 22:43; Joh 20:12. It may be added that no one can prove that what is here stated by the psalmist may not be literally true at the present time; and to believe that we are under the protection of angels may be as philosophical as it is pious. The most lonely, the most humble, the most obscure, and the poorest child of God, may have near him and around him a retinue and a defense which kings never have when their armies pitch their tents around their palaces, and when a thousand swords would at once be drawn to defend them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:7: The angel: Psa 91:11; Kg2 6:17, Kg2 19:35; Dan 6:22; Mat 18:10; Luk 16:22; Heb 1:14
encampeth: Gen 32:1, Gen 32:2; Zac 9:8
Carl Friedrich Keil and Franz Delitzsch
34:7
(Heb.: 34:8-11) This praise is supported by a setting forth of the gracious protection under which God's saints continually are. The מלאך יהוה, is none other than He who was the medium of Jahve's intercourse with the patriarchs, and who accompanied Israel to Canaan. This name is not collective (Calvin, Hupfeld, Kamphausen, and others). He, the One, encampeth round about them, in so far as He is the Captain of the host of Jahve (Josh 5:14), and consequently is accompanied by a host of inferior ministering angels; or insofar as He can, as being a spirit not limited by space, furnish protection that covers them on every side. חנה (cf. Zech 9:8) is perhaps an allusion to מחנים in Gen 32:2., that angel-camp which joined itself to Jacob's camp, and surrounded it like a barricade or carrago. On the fut. consec. ויחלּצם, et expedit eos, as a simple expression of the sequence, or even only of a weak or loose internal connection, vid., Ewald, 343, a. By reason of this protection by the Angel of God arises (Ps 34:9) the summons to test the graciousness of God in their own experience. Tasting (γεύσαστηαι, Heb 6:4., 1Pet 2:3) stands before seeing; for spiritual experience leads to spiritual perception or knowledge, and not vice versa. Nisi gustaveris, says Bernard, non videbis. David is desirous that others also should experience what he has experienced in order that they may come to know what he has come to know, viz., the goodness of God.
(Note: On account of this Ps 34:9, Γεύσασθε καὶ Ἴδετε κ. τ. λ., Ps 33 (34) was the Communion Psalm of the early church, Constit. Apost. viii. 13, Cyril,. Catech. Myst. v 17.)
Hence, in Ps 34:10, the call to the saints to fear Jahve (יראוּ instead of יראוּ, in order to preserve the distinction between veremini and videbunt, as in Josh 24:14; 1Kings 12:24); for whoso fears Him, possesses everything in Him. The young mature lions may sooner lack and suffer hunger, because they have no prey, than that he should suffer any want whatsoever, the goal of whose striving is fellowship with God. The verb רוּשׁ (to lack, be poor, once by metaplasm ירשׁ, 1Kings 2:7, root רשׁ, to be or to make loose, lax), elsewhere used only of men, is here, like Ps 104:21 בּקּשׁ מאל, transferred to the lions, without כּפירים being intended to refer emblematically (as in Ps 35:17; Ps 57:5; Ps 17:12) to his powerful foes at the courts of Saul and of Achish.
Geneva 1599
34:7 The (e) angel of the LORD encampeth round about them that fear him, and delivereth them.
(e) Though God's power is sufficient to govern us, yet for man's infirmity he appoints his angels to watch over us.
John Gill
34:7 The angel of the Lord encampeth round about them that fear him,.... By whom may be meant, either the uncreated Angel, the Lord Jesus Christ, the Angel of God's presence, and of the covenant, the Captain of salvation, the Leader and Commander of the people; and whose salvation is as walls and bulwarks about them; or as an army surrounding them: or a created angel may be intended, even a single one, which is sufficient to guard a multitude of saints, since one could destroy at once such a vast number of enemies, as in 4Kings 19:35; or one may be put for more, since they are an innumerable company that are on the side of the Lord's people, and to whom they are joined; and these may be said to encamp about them, because they are an host or army; see Gen 32:1; and are the guardians of the saints, that stand up for them and protect them, as well as minister to them;
and delivereth them; out of the hands of all their enemies. David had a guard, an army of these about him, in the court of Achish, who preserved him from being seized, and receiving any harm there; and who brought him from thence in safety: there is no doubt but he here speaks his own experience.
John Wesley
34:7 The angel - The angels, the singular number being put for the plural.
Robert Jamieson, A. R. Fausset and David Brown
34:7 angel--of the covenant (Is 63:9), of whom as a leader of God's host (Josh 5:14; 3Kings 22:19), the phrase--
encampeth, &c.--is appropriate; or, "angel" used collectively for angels (Heb 1:14).
33:833:8: Բանակ հրեշտակաց Տեառն շուրջ է զերկիւղածովք իւրովք, եւ պահէ զնոսա։
8 Տիրոջ հրեշտակների բանակն իր երկիւղածների շուրջն է եւ պահպանում է նրանց:
7 Տէրոջը հրեշտակը իր բանակը անկէ վախցողներուն չորս կողմը կը դնէ Ու զանոնք կ’ազատէ։
[187]Բանակ հրեշտակաց Տեառն շուրջ է`` զերկիւղածովք իւրովք, եւ պահէ զնոսա:

33:8: Բանակ հրեշտակաց Տեառն շուրջ է զերկիւղածովք իւրովք, եւ պահէ զնոսա։
8 Տիրոջ հրեշտակների բանակն իր երկիւղածների շուրջն է եւ պահպանում է նրանց:
7 Տէրոջը հրեշտակը իր բանակը անկէ վախցողներուն չորս կողմը կը դնէ Ու զանոնք կ’ազատէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:733:8 Ангел Господень ополчается вокруг боящихся Его и избавляет их.
33:8 παρεμβαλεῖ παρεμβαλλω insert against; interpose ἄγγελος αγγελος messenger κυρίου κυριος lord; master κύκλῳ κυκλω circling; in a circle τῶν ο the φοβουμένων φοβεω afraid; fear αὐτὸν αυτος he; him καὶ και and; even ῥύσεται ρυομαι rescue αὐτούς αυτος he; him
33:8 יִֽירְא֣וּ yˈîrᵊʔˈû ירא fear מֵ֭ ˈmē מִן from יְהוָה [yᵊhwˌāh] יְהוָה YHWH כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth מִמֶּ֥נּוּ mimmˌennû מִן from יָ֝ג֗וּרוּ ˈyāḡˈûrû גור be afraid כָּל־ kol- כֹּל whole יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit תֵבֵֽל׃ ṯēvˈēl תֵּבֵל world
33:8. circumdat angelus Domini in gyro timentes eum et eruet eosThe angel of the Lord shall encamp round about them that fear him: and shall deliver them.
7. The angel of the LORD encampeth round about them that fear him, and delivereth them.
33:8. Let all the earth fear the Lord, and may all the inhabitants of the world quake before him.
33:8. Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.
The angel of the LORD encampeth round about them that fear him, and delivereth them:

33:8 Ангел Господень ополчается вокруг боящихся Его и избавляет их.
33:8
παρεμβαλεῖ παρεμβαλλω insert against; interpose
ἄγγελος αγγελος messenger
κυρίου κυριος lord; master
κύκλῳ κυκλω circling; in a circle
τῶν ο the
φοβουμένων φοβεω afraid; fear
αὐτὸν αυτος he; him
καὶ και and; even
ῥύσεται ρυομαι rescue
αὐτούς αυτος he; him
33:8
יִֽירְא֣וּ yˈîrᵊʔˈû ירא fear
מֵ֭ ˈmē מִן from
יְהוָה [yᵊhwˌāh] יְהוָה YHWH
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
מִמֶּ֥נּוּ mimmˌennû מִן from
יָ֝ג֗וּרוּ ˈyāḡˈûrû גור be afraid
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֥י yōšᵊvˌê ישׁב sit
תֵבֵֽל׃ ṯēvˈēl תֵּבֵל world
33:8. circumdat angelus Domini in gyro timentes eum et eruet eos
The angel of the Lord shall encamp round about them that fear him: and shall deliver them.
7. The angel of the LORD encampeth round about them that fear him, and delivereth them.
33:8. Let all the earth fear the Lord, and may all the inhabitants of the world quake before him.
33:8. Let all the earth fear the LORD: let all the inhabitants of the world stand in awe of him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Ангел Господень ополчается вокруг боящихся Его" - Господь к каждому человеку поставляет Ангела-хранителя, который служит для него тем же, чем полки воинов в борьбе со врагами: он охраняет его от бедствий. Здесь раскрывается та особенность вероучения псалмопевцев об Ангелах, что они являются защитниками людей, тогда как в других книгах Ветхого Завета ангелы изображаются, как слуги и вестники Иеговы, "временно" являющиеся к нему, а не постоянные его охранители и спутники.
Adam Clarke: Commentary on the Bible - 1831
34:8: O taste and see that the Lord is good - Apply to him by faith and prayer; plead his promises, he will fulfill them; and you shall know in consequence, that the Lord is good. God has put it in the power of every man to know whether the religion of the Bible be true or false. The promises relative to enjoyments in this life are the grand tests of Divine revelation. These must be fulfilled to all them who with deep repentance and true faith turn unto the Lord, if the revelation which contains them be of God. Let any man in this spirit approach his Maker, and plead the promises that are suited to his case, and he will soon know whether the doctrine be of God. He shall taste, and then see, that the Lord is good, and that the man is blessed who trusts in him. This is what is called experimental religion; the living, operative knowledge that a true believer has that he is passed from death unto life; that his sins are forgiven him for Christ's sake, the Spirit himself bearing witness with his spirit that he is a child of God. And, as long as he is faithful, he carries about with him the testimony of the Holy Ghost; and he knows that he is of God, by the Spirit which God has given him.
Albert Barnes: Notes on the Bible - 1834
34:8: O taste and see - This is an address to others, founded on the experience of the psalmist. He had found protection from the Lord; he had had evidence of His goodness; and he asks now of others that they would make the same trial which he had made. It is the language of piety in view of personal experience; and it is such language as a young convert, whose heart is filled with joy as hope first dawns on his soul, would address to his companions and friends, and to all the world around; such language as one who has had any special comfort, or who has experienced any special deliverance from temptation or from trouble, would address to others. Lessons, derived from our own experience, we may properly recommend to others; the evidence which has been furnished us that God is good, we may properly employ in persuading others to come and taste his love. The word "taste" here - טעם ṭ â‛ am - means properly to try the flavor of anything, Job 12:11; to eat a little so as to ascertain what a thing is, Sa1 14:24, Sa1 14:29, Sa1 14:43; Jon 3:7; and then to perceive by the mind, to try, to experience, Pro 31:18.
It is used here in the sense of making a trial of, or testing by experience. The idea is, that by putting trust in God - by testing the comforts of religion - one would so thoroughly see or perceive the blessings of it - would have so much happiness in it - that he would be led to seek his happiness there altogether. In other words, if we could but get men to make a trial of religion; to enter upon it so as really to understand and experience it, we may be certain that they would have the same appreciation of it which we have, and that they would engage truly in the service of God. If those who are in danger would look to him; if sinners would believe in him; if the afflicted would seek him; if the wretched would cast their cares on him; if they who have sought in vain for happiness in the world, would seek happiness in him - they would, one and all, so surely find what they need that they would renounce all else, and put their trust alone in God. Of this the psalmist was certain; of this all are sure who have sought for happiness in religion and in God.
"Oh make but trial of His love;
Experience will decide
How bless'd are they - and only they -
Who in His truth confide."
Blessed is the man that trusteth in him - Compare the notes at Psa 2:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:8: taste: Psa 63:5, Psa 119:103; Sol 2:3, Sol 5:1; Heb 6:4, Heb 6:5; Pe1 2:2, Pe1 2:3; Jo1 1:1-3
Lord: Psa 36:7, Psa 36:10, Psa 52:1; Jer 31:14; Zac 9:17; Jo1 4:7-10
blessed: Psa 2:12, Psa 84:12
John Gill
34:8 O taste, and see that the Lord is good,.... He is essentially, infinitely, perfectly, immutably, and solely good in himself; and he is communicatively and diffusively good to others: he is the author of all good, but not of any evil, in a moral sense; this chiefly regards his special grace and goodness through Christ: all the divine Persons in the Godhead are good; the Father is good, he has good designs towards his people, has provided good things for them, made good promises to them, and bestows good gifts on them: the Son is good; the good Shepherd that has laid down his life for the sheep; he is the fountain of all grace and goodness to his churches, and to particular believers; he has wrought a good work for them, the work of redemption, and he speaks a good word on their behalf in the court of heaven: the Spirit is good; he works good things in the hearts of the sons of men, and shows good things unto them; and gracious souls, such as the psalmist here calls upon, are capable of tasting and discerning how good the Lord is in some measure; see Ps 119:103. While unregenerate, their taste is vitiated, and remains unchanged, and sin is what they feed upon with pleasure, and so detest everything that is good; but in conversion a new taste is given, so as to have a saving experimental knowledge of the grace and goodness of God in Christ, an application of it to them; and in such manner as to live upon it, and be nourished by it; and though this is not a superficial taste of things, like that of hypocrites, nor a single one only, being frequently repeated; yet it is but a taste in comparison of the enjoyment of it in the heavenly state; and every taste now influences and engages trust in the Lord, as follows;
blessed is the man that trusteth in him; See Gill on Ps 2:12; the Targum renders it, "that trust in his word".
John Wesley
34:8 O taste - Make trial, of it by your own experience of it. Good - Merciful and gracious.
Robert Jamieson, A. R. Fausset and David Brown
34:8 taste and see--try and experience.
33:933:9: Ճաշակեցէ՛ք եւ տեսէ՛ք զի քաղցր է Տէր. երանեա՛լ է այր որ յուսայ ՚ի նա։
9 Ճաշակեցէ՛ք եւ տեսէ՛ք, թէ որքան քաղցր է Տէրը. երանելի է այն մարդը, որ յոյսը դրել է նրա վրայ:
8 Ճաշակեցէ՛ք ու տեսէք թէ Տէրը բարի է։Երանի՜ այն մարդուն որ անոր կը յուսայ։
Ճաշակեցէք եւ տեսէք` զի քաղցր է Տէր, երանեալ է այր որ յուսայ ի նա:

33:9: Ճաշակեցէ՛ք եւ տեսէ՛ք զի քաղցր է Տէր. երանեա՛լ է այր որ յուսայ ՚ի նա։
9 Ճաշակեցէ՛ք եւ տեսէ՛ք, թէ որքան քաղցր է Տէրը. երանելի է այն մարդը, որ յոյսը դրել է նրա վրայ:
8 Ճաշակեցէ՛ք ու տեսէք թէ Տէրը բարի է։Երանի՜ այն մարդուն որ անոր կը յուսայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:833:9 Вкусите, и увидите, как благ Господь! Блажен человек, который уповает на Него!
33:9 γεύσασθε γευω taste; eat καὶ και and; even ἴδετε οραω view; see ὅτι οτι since; that χρηστὸς χρηστος suitable; kind ὁ ο the κύριος κυριος lord; master μακάριος μακαριος blessed; prosperous ἀνήρ ανηρ man; husband ὃς ος who; what ἐλπίζει ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him
33:9 כִּ֤י kˈî כִּי that ה֣וּא hˈû הוּא he אָמַ֣ר ʔāmˈar אמר say וַ wa וְ and יֶּ֑הִי yyˈehî היה be הֽוּא־ hˈû- הוּא he צִ֝וָּ֗ה ˈṣiwwˈā צוה command וַֽ wˈa וְ and יַּעֲמֹֽד׃ yyaʕᵃmˈōḏ עמד stand
33:9. gustate et videte quoniam bonus Dominus beatus vir qui sperat in eoO taste, and see that the Lord is sweet: blessed is the man that hopeth in him.
8. O taste and see that the LORD is good: blessed is the man that trusteth in him.
33:9. For he spoke, and they became. He commanded, and they were created.
33:9. For he spake, and it was [done]; he commanded, and it stood fast.
O taste and see that the LORD [is] good: blessed [is] the man [that] trusteth in him:

33:9 Вкусите, и увидите, как благ Господь! Блажен человек, который уповает на Него!
33:9
γεύσασθε γευω taste; eat
καὶ και and; even
ἴδετε οραω view; see
ὅτι οτι since; that
χρηστὸς χρηστος suitable; kind
ο the
κύριος κυριος lord; master
μακάριος μακαριος blessed; prosperous
ἀνήρ ανηρ man; husband
ὃς ος who; what
ἐλπίζει ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
33:9
כִּ֤י kˈî כִּי that
ה֣וּא hˈû הוּא he
אָמַ֣ר ʔāmˈar אמר say
וַ wa וְ and
יֶּ֑הִי yyˈehî היה be
הֽוּא־ hˈû- הוּא he
צִ֝וָּ֗ה ˈṣiwwˈā צוה command
וַֽ wˈa וְ and
יַּעֲמֹֽד׃ yyaʕᵃmˈōḏ עמד stand
33:9. gustate et videte quoniam bonus Dominus beatus vir qui sperat in eo
O taste, and see that the Lord is sweet: blessed is the man that hopeth in him.
8. O taste and see that the LORD is good: blessed is the man that trusteth in him.
33:9. For he spoke, and they became. He commanded, and they were created.
33:9. For he spake, and it was [done]; he commanded, and it stood fast.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Эту истину о защите Богом праведного человека Давид переводит из области веры в область опытного знания: "вкусите и увидите" - попробуйте и увидите, убедитесь в истине моих слов.
Adam Clarke: Commentary on the Bible - 1831
34:9: There is no want to them that fear him - He who truly fears God loves him; and he who loves God obeys him, and to him who fears, loves, and obeys God, there can be no want of things essential to his happiness, whether spiritual or temporal, for this life or for that which is to come. This verse is wanting in the Syriac.
Albert Barnes: Notes on the Bible - 1834
34:9: O fear the Lord - Rev_erence him; honor him; confide in him. Compare Psa 31:23.
Ye his saints - His holy ones. All who profess to be his friends. This exhortation is addressed especially to the saints, or to the pious, because the speaker professed to be a friend of God, and had had personal experience of the truth of what he is here saying. It is the testimony of one child of God addressed to others, to encourage them by the result of his own experience.
For there is no want to them that fear him - All their needs will be abundantly supplied. Sooner or later all their real necessities will be met, and God will bestow upon them every needed blessing. The statement here cannot be regarded as absolutely and universally true - that is, it cannot mean that they who fear the Lord will never, in any instance, be hungry or thirsty, or destitute of raiment or of a comfortable home; but it is evidently intended to be a general affirmation, and is in accordance with the other statements which occur in the Bible about the advantages of true religion in securing temporal as well as spiritual blessings from God. Thus, in Ti1 4:8, it is said, "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." Thus, in Isa 33:16, it is said of the righteous man, "Bread shall be given him; his waters shall be sure."
And so, in Psa 37:25, David records the result of his own observation at the end of a long life, "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread." But while these statements should not be interpreted as affirming absolutely that no child of God will ever be in need of food, or drink, or raiment, or home, or friends, yet it is generally true that the needs of the righteous are supplied, often in an unexpected manner, and from an unexpected source. It is true that virtue and religion conduce to temporal prosperity; and it is almost universally true that the inmates of charity-houses and prisons are neither the pious, nor the children of the pious. These houses are the refuge, to a great extent, of the intemperate, the godless, and the profligate - or of the families of the intemperate, the godless, and the profligate; and if all such persons were to be discharged from those abodes, our almshouses and prisons would soon become tenantless. A community could most easily provide for all those who have been trained in the ways of religion, but who are reduced to poverty by fire, or by flood, or by ill health; and they would most cheerfully do it. Nothing can be more true than that if a man wished to do all that could be done in the general uncertainty of human affairs to secure prosperity, it would be an advantage to him to be a virtuous and religious man. God never blesses or prospers a sinner as such, though he often does it notwithstanding the fact that he is a sinner; but he does and will bless and prosper a righteous man as such, and because he is righteous. Compare the notes at Ti1 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:9: fear: Psa 22:23, Psa 31:23, Psa 89:7; Gen 22:12; Isa 8:13, Isa 8:14; Hos 3:5; Rev 15:3, Rev 15:4
for: Psa 23:1; Luk 12:30-32; Rom 8:32; Co1 3:22, Co1 3:23; Phi 4:19
John Gill
34:9 O fear the Lord, ye his saints,.... Who are sanctified by his Spirit, and so are openly and manifestly his; these are exhorted to fear the Lord with reverence and godly fear; and great reason there is why they should fear him, since he is King of saints, and fear is due to him from them; and seeing they have received many instances of grace and goodness from him, and therefore should fear him for his goodness's sake; and besides they, and they only, know him, and have the grace of fear in them, and so only can exercise it on him;
for there is no want to them that fear him; not in spirituals, since so much goodness is laid up for them; the heart of God is towards them, his secret is with them, his eye is upon them, and the sun of righteousness arises on them; and both grace and glory are given to them; nor in temporals, since godliness, or the fear of God, has the promise of this life, as well as of that which is to come.
John Wesley
34:9 Fear - Reverence, serve, and trust him: for fear is commonly put for all the parts of God's worship.
Robert Jamieson, A. R. Fausset and David Brown
34:9 that fear him--who are pious--fear and love (Prov 1:7; Prov 9:10).
saints--consecrated to His service (Is 40:31).
33:1033:10: Երկերո՛ւք ՚ի Տեառնէ ամենայն սո՛ւրբք նորա. զի ո՛չ ինչ է պակասութիւն երկիւղածաց նորա։
10 Վախեցէ՛ք Տիրոջից, բոլոր սրբե՛րդ նրա, քանզի նրանից վախեցողները ոչ մի պակասութիւն չեն ունենայ:
9 Տէրոջմէ վախցէ՛ք, ո՛վ անոր սուրբեր, Վասն զի անկէ վախցողներուն բան մը պակաս չ’ըլլար։
Երկերուք ի Տեառնէ ամենայն սուրբք նորա, զի ոչ ինչ է պակասութիւն երկիւղածաց նորա:

33:10: Երկերո՛ւք ՚ի Տեառնէ ամենայն սո՛ւրբք նորա. զի ո՛չ ինչ է պակասութիւն երկիւղածաց նորա։
10 Վախեցէ՛ք Տիրոջից, բոլոր սրբե՛րդ նրա, քանզի նրանից վախեցողները ոչ մի պակասութիւն չեն ունենայ:
9 Տէրոջմէ վախցէ՛ք, ո՛վ անոր սուրբեր, Վասն զի անկէ վախցողներուն բան մը պակաս չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
33:933:10 Бойтесь Господа, [все] святые Его, ибо нет скудости у боящихся Его.
33:10 φοβήθητε φοβεω afraid; fear τὸν ο the κύριον κυριος lord; master οἱ ο the ἅγιοι αγιος holy αὐτοῦ αυτος he; him ὅτι οτι since; that οὐκ ου not ἔστιν ειμι be ὑστέρημα υστερημα lack τοῖς ο the φοβουμένοις φοβεω afraid; fear αὐτόν αυτος he; him
33:10 יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH הֵפִ֥יר hēfˌîr פור destroy עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel גֹּויִ֑ם gôyˈim גֹּוי people הֵ֝נִ֗יא ˈhēnˈî נוא forbid מַחְשְׁבֹ֥ות maḥšᵊvˌôṯ מַחֲשָׁבָה thought עַמִּֽים׃ ʕammˈîm עַם people
33:10. timete Dominum sancti eius quoniam non est inopia timentibus eumFear the Lord, all ye his saints: for there is no want to them that fear him.
9. O fear the LORD, ye his saints: for there is no want to them that fear him.
33:10. The Lord scatters the counsels of the nations. Moreover, he reproves the thoughts of the people, and he rejects the counsels of the leaders.
33:10. The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
O fear the LORD, ye his saints: for [there is] no want to them that fear him:

33:10 Бойтесь Господа, [все] святые Его, ибо нет скудости у боящихся Его.
33:10
φοβήθητε φοβεω afraid; fear
τὸν ο the
κύριον κυριος lord; master
οἱ ο the
ἅγιοι αγιος holy
αὐτοῦ αυτος he; him
ὅτι οτι since; that
οὐκ ου not
ἔστιν ειμι be
ὑστέρημα υστερημα lack
τοῖς ο the
φοβουμένοις φοβεω afraid; fear
αὐτόν αυτος he; him
33:10
יְֽהוָ֗ה [yᵊˈhwˈāh] יְהוָה YHWH
הֵפִ֥יר hēfˌîr פור destroy
עֲצַת־ ʕᵃṣaṯ- עֵצָה counsel
גֹּויִ֑ם gôyˈim גֹּוי people
הֵ֝נִ֗יא ˈhēnˈî נוא forbid
מַחְשְׁבֹ֥ות maḥšᵊvˌôṯ מַחֲשָׁבָה thought
עַמִּֽים׃ ʕammˈîm עַם people
33:10. timete Dominum sancti eius quoniam non est inopia timentibus eum
Fear the Lord, all ye his saints: for there is no want to them that fear him.
33:10. The Lord scatters the counsels of the nations. Moreover, he reproves the thoughts of the people, and he rejects the counsels of the leaders.
33:10. The LORD bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Нет скудости у боящихся Его" - поясняются словами следующего стиха: "ищущие Господа не терпят нужды ни в каком благе", т. е. Господь дает праведному и земное благополучие.

С 12: ст. излагаются условия, которыми определяется помощь Бога человеку.
Adam Clarke: Commentary on the Bible - 1831
34:10: The young lions do lack - Instead of כפירים kephirim, the young lions, one of Kennicott's MSS. has כבירים cabbirim, "powerful men." The Vulgate, Septuagint, Ethiopic, Syriac, Arabic, and Anglo-Saxon have the same reading. Houbigant approves of this; and indeed the sense and connection seem to require it. My old Psalter reads: - The Ryche had nede; and thai hungerd: but sekand Lard sal noght be lessed of alle gode. That es, says the paraphrase, with outen lessyng thai sal have God; that es alle gode; for in God is al gode.
Albert Barnes: Notes on the Bible - 1834
34:10: The young lions do lack and suffer hunger - That is, they often do it, as compared with the friends of God. The allusion is especially to the "young" lions who are not able to go forth themselves in search of food. Perhaps the idea is, that they are dependent on the older lions - their parents - for the supply of their needs, as the pious are dependent on God; but that the result shows their reliance to be often vain, while that of the pious never is. The old lions may be unable to procure food for their young; God is never unable to provide for the wants of his children. If their needs are in any case unsupplied, it is for some other reason than because God is unable to meet their necessities. The word "lack" here - רושׁ rû sh - means to be poor; to suffer want; to be needy: Pro 14:20; Pro 18:23.
But they that seek the Lord - That seek Him as their Friend; that seek His favor; that seek what they need from Him. "To seek God" is a phrase which is often used to denote true piety. It means that we wish to know Him; that we desire His friendship; and that we seek all our blessings from Him.
Shall not want any good thing - Any real good. God is able to supply every need; and if anything is withheld, it is always certain that it is not because God could not confer it, but because He sees some good reasons why it should not be conferred. The real good; what we need most; what will most benefit us - will be bestowed on us; and universally it may be said of all the children of God that everything in this world and the next will be granted that is really for their good. They themselves are often not the best judges of what will be for their good; but God is an infallible Judge in this matter, and He will certainly bestow what is best for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:10: lions: Psa 104:21; Job 4:10, Job 4:11; Luk 1:51-53
but: Psa 84:11; Mat 6:32
Geneva 1599
34:10 The young (f) lions do lack, and suffer hunger: but they that seek the LORD shall not (g) want any good [thing].
(f) The godly by their patient obedience profit more than they who ravage and spoil.
(g) If they abide the last trial.
John Gill
34:10 The young lions do lack, and suffer hunger,.... According to Apollinarius,
"the needy rich, whom famine presses;''
see Job 4:10;
but they that seek the Lord; by prayer, diligently, with their whole heart, and in the sincerity of their souls; the Targum is, "that seek the doctrine of the Lord"; that seek instruction from him, and to be taught by him: these
shall not want any good thing: which God has purposed to bestow upon them, which he has promised unto them, and provided for them; nor any thing that shall be for their good.
Robert Jamieson, A. R. Fausset and David Brown
34:10 not want any good--"good" is emphatic; they may be afflicted (compare Ps 34:10); but this may be a good (2Cor 4:17-18; Heb 12:10-11).
33:1133:11: Մեծամեծք՝ աղքատացա՛ն եւ քաղցեան. բայց ոյք խնդրեն զՏէր՝ մի՛ պակասեսցէ ՚ի նոցանէ ամենայն բարութիւն։
11 Մեծամեծներն աղքատացան ու սովի մատնուեցին, բայց ովքեր Տիրոջն են փնտռում, նրանցից ոչ մի բարիք չի պակասելու:
10 Առիւծի կորիւնները չքաւորութիւն ու անօթութիւն կը կրեն, Սակայն Տէրը փնտռողներուն բարութիւն մը պակաս պիտի չըլլայ։
[188]Մեծամեծք աղքատացան եւ քաղցեան, բայց ոյք խնդրեն զՏէր` մի՛ պակասեսցէ ի նոցանէ ամենայն բարութիւն:

33:11: Մեծամեծք՝ աղքատացա՛ն եւ քաղցեան. բայց ոյք խնդրեն զՏէր՝ մի՛ պակասեսցէ ՚ի նոցանէ ամենայն բարութիւն։
11 Մեծամեծներն աղքատացան ու սովի մատնուեցին, բայց ովքեր Տիրոջն են փնտռում, նրանցից ոչ մի բարիք չի պակասելու:
10 Առիւծի կորիւնները չքաւորութիւն ու անօթութիւն կը կրեն, Սակայն Տէրը փնտռողներուն բարութիւն մը պակաս պիտի չըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1033:11 Скимны бедствуют и терпят голод, а ищущие Господа не терпят нужды ни в каком благе.
33:11 πλούσιοι πλουσιος rich ἐπτώχευσαν πτωχευω go bankrupt καὶ και and; even ἐπείνασαν πειναω hungry οἱ ο the δὲ δε though; while ἐκζητοῦντες εκζητεω seek out / thoroughly τὸν ο the κύριον κυριος lord; master οὐκ ου not ἐλαττωθήσονται ελασσω all; every ἀγαθοῦ αγαθος good διάψαλμα διαψαλμα interlude; rest
33:11 עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel יְ֭הוָה [ˈyhwāh] יְהוָה YHWH לְ lᵊ לְ to עֹולָ֣ם ʕôlˈām עֹולָם eternity תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand מַחְשְׁבֹ֥ות maḥšᵊvˌôṯ מַחֲשָׁבָה thought לִ֝בֹּ֗ו ˈlibbˈô לֵב heart לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹֽר׃ ḏˈōr דֹּור generation
33:11. leones indiguerunt et esurierunt quaerentibus autem Dominum non deerit omne bonumThe rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good.
10. The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good thing.
33:11. But the counsel of the Lord remains for eternity, the thoughts of his heart from generation to generation.
33:11. The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
The young lions do lack, and suffer hunger: but they that seek the LORD shall not want any good:

33:11 Скимны бедствуют и терпят голод, а ищущие Господа не терпят нужды ни в каком благе.
33:11
πλούσιοι πλουσιος rich
ἐπτώχευσαν πτωχευω go bankrupt
καὶ και and; even
ἐπείνασαν πειναω hungry
οἱ ο the
δὲ δε though; while
ἐκζητοῦντες εκζητεω seek out / thoroughly
τὸν ο the
κύριον κυριος lord; master
οὐκ ου not
ἐλαττωθήσονται ελασσω all; every
ἀγαθοῦ αγαθος good
διάψαλμα διαψαλμα interlude; rest
33:11
עֲצַ֣ת ʕᵃṣˈaṯ עֵצָה counsel
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
לְ lᵊ לְ to
עֹולָ֣ם ʕôlˈām עֹולָם eternity
תַּעֲמֹ֑ד taʕᵃmˈōḏ עמד stand
מַחְשְׁבֹ֥ות maḥšᵊvˌôṯ מַחֲשָׁבָה thought
לִ֝בֹּ֗ו ˈlibbˈô לֵב heart
לְ lᵊ לְ to
דֹ֣ר ḏˈōr דֹּור generation
וָ וְ and
דֹֽר׃ ḏˈōr דֹּור generation
33:11. leones indiguerunt et esurierunt quaerentibus autem Dominum non deerit omne bonum
The rich have wanted, and have suffered hunger: but they that seek the Lord shall not be deprived of any good.
33:11. But the counsel of the Lord remains for eternity, the thoughts of his heart from generation to generation.
33:11. The counsel of the LORD standeth for ever, the thoughts of his heart to all generations.
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jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:11: Come, ye children - All ye that are of an humble, teachable spirit.
I will teach you the fear of the Lord - I shall introduce the translation and paraphrase from my old Psalter; and the rather because I believe there is a reference to that very improper and unholy method of teaching youth the system of heathen mythology before they are taught one sound lesson of true divinity, till at last their minds are imbued with heathenism, and the vicious conduct of gods, goddesses, and heroes, here very properly called tyrants, becomes the model of their own; and they are as heathenish without as they are heathenish within.
Trans. Cummes sones heres me: bred of Lard I sal gou lere.
Par - Cummes with trauth and luf: sones, qwam I gette in haly lere: heres me. With eres of hert. I sal lere you, noght the fabyls of poetes; na the storys of tyrauntz; bot the dred of oure Larde, that wyl bryng thou til the felaghschippe of aungels; and thar in is lyfe." I need not paraphrase this paraphrase, as it is plain enough.
Albert Barnes: Notes on the Bible - 1834
34:11: Come, ye children - From persons in general Psa 34:8 - from the saints and the pious Psa 34:9 - the psalmist now turns to children - to the young - that he may state to them the result of his own experience, and teach them from that experience how they may find happiness and prosperity. The original word here rendered "children" properly means "sons;" but there can be no doubt that the psalmist meant to address the young in general. There is no evidence that he especially designed what is here said for his own sons. The counsel seems to have been designed for all the young. I see no reason for supposing, as Rosenmuller, DeWette, and Prof. Alexander do, that the word is here used in the sense of "disciples, scholars, learners." That the word may have such a meaning, there can be no doubt; but it is much more in accordance with the scope of the psalm to regard the word as employed in its usual sense as denoting the young. It is thus a most interesting address from an aged and experienced man of God to those who are in the morning of life - suggesting to them the way by which they may make life prosperous and happy.
Hearken unto me - Attend to what I have to say, as the fruit of my experience and observation.
I will teach you the fear of the Lord - I will show you what constitutes the true fear of the Lord, or what is the nature of true religion. I will teach you how you may so fear and serve God as to enjoy his favor and obtain length of days upon the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:11: Come: Pro 4:1, Pro 7:24, Pro 8:17, Pro 8:32, Pro 22:6; Ecc 11:9, Ecc 11:10, Ecc 12:1; Isa 28:9; Mat 18:2-4; Mar 10:14-16; Joh 13:33; Ti2 3:15
I will: Psa 32:8, Psa 111:10; Pro 1:7, Pro 2:1-9
Carl Friedrich Keil and Franz Delitzsch
34:11
(Heb.: 34:12-15) The first main division of the Psalm is ended; the second (much the same as in Ps 32:1-11) assumes more the tone of a didactic poem; although even Ps 34:6, Ps 34:9 have something of the didactic style about them. The poet first of all gives a direction for fearing God. We may compare Ps 32:8; Ps 51:15 - how thoroughly Davidic is the turn which the Psalm here takes! בּנים are not children in years or in understanding; but it is a tender form of address of a master experienced in the ways of God to each one and to all, as in Prov 1:8, and frequently. In Ps 34:13 he throws out the question, which he himself answers in Ps 34:14. This form of giving impressiveness to a truth by setting it forth as a solution of some question that has been propounded is a habit with David. Ps 14:1; Ps 24:8, Ps 24:10; Ps 25:12. In the use made of this passage from the Psalms in 1Pet 3:10-12 (=Ps 34:13 of the Psalm) this form of the question is lost sight of. To חפץ חיּים, as being just as exclusive in sense, corresponds אהב ימים, so that consequently לראות is a definition of the purpose. ימים signifies days in the mass, just as חיּים means long-enduring life. We see from Jas 3:2., where Ps 34:13 also, in its form, calls to mind the Psalm before us, why the poet gives the pre-eminence to the avoiding of sins of the tongue. In Ps 34:15, from among what is good peace is made prominent, - peace, which not only are we not to disturb, but which we are to seek, yea, pursue it like as the hunter pursues the finest of the herds. Let us follow, says the apostle Paul also, Rom 14:19 (cf. Heb 12:14), after those things which make for peace. שׁלום is a relationship, harmonious and free from trouble, that is well-pleasing to the God of love. The idea of the bond of fellowship is connected with the corresponding word eiree'nee, according to its radical notion.
Geneva 1599
34:11 Come, ye children, hearken unto me: I will teach you the (h) fear of the LORD.
(h) That is, the true religion and worship of God.
John Gill
34:11 Come, ye children,.... Meaning either his own children, those of his own family, judging it his duty to instruct them, and bring them up in the fear of the Lord; or his subjects, to whom he stood in the relation of a father, as every king does; or all his hearers, as those who attended the prophets are called the children or sons of the prophets; or young people in common may be designed, who should be taught early their duty to God and men: unless the children of God in general are here meant; or particularly the least among them, called babes and little children, who are little in their own eyes, are modest and humble; and who, as they need instruction, are most forward to receive it; and the word "come" does not so much design local motion, a drawing near to hear, as readiness to hear, and a close attention of mind; as follows;
hearken unto me; as unto a father, giving good doctrine and wholesome advice; Prov 2:1;
I will teach you the fear of the Lord; which he had so often spoken of, and so many good things are promised to them that have it, and even in the context: this the psalmist could not give, nor can any man, only teach it, show the nature of it, in what it lies, how it shows itself, and what are the effects it produces: this is the first lesson to be taught and learnt; for it is the beginning of wisdom; it includes all grace, and every duty, and regards the whole worship of God, and the manner of it.
Robert Jamieson, A. R. Fausset and David Brown
34:11 children--subjects of instruction (Prov 1:8, Prov 1:10).
33:1233:12: Եկա՛յք որդիք իմ եւ լուարո՛ւք ինձ, եւ զերկեւղ Տեառն ուսուցի՛ց ձեզ[6803]։ [6803] Ոմանք.Եկայք որդեակք իմ... եւ ես զերկիւղ Տեառն ու՛՛։
12 Եկէ՛ք, իմ որդինե՛ր, եւ լսեցէ՛ք ինձ. ես կը սովորեցնեմ ձեզ Տիրոջ երկիւղը:
11 Եկէ՛ք, ո՛րդիք, մտի՛կ ըրէք ինծի, Տէրոջը վախը ձեզի պիտի սորվեցնեմ։
Եկայք, որդիք իմ, եւ լուարուք ինձ, եւ զերկեւղ Տեառն ուսուցից ձեզ:

33:12: Եկա՛յք որդիք իմ եւ լուարո՛ւք ինձ, եւ զերկեւղ Տեառն ուսուցի՛ց ձեզ[6803]։
[6803] Ոմանք.Եկայք որդեակք իմ... եւ ես զերկիւղ Տեառն ու՛՛։
12 Եկէ՛ք, իմ որդինե՛ր, եւ լսեցէ՛ք ինձ. ես կը սովորեցնեմ ձեզ Տիրոջ երկիւղը:
11 Եկէ՛ք, ո՛րդիք, մտի՛կ ըրէք ինծի, Տէրոջը վախը ձեզի պիտի սորվեցնեմ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1133:12 Придите, дети, послушайте меня: страху Господню научу вас.
33:12 δεῦτε δευτε come on τέκνα τεκνον child ἀκούσατέ ακουω hear μου μου of me; mine φόβον φοβος fear; awe κυρίου κυριος lord; master διδάξω διδασκω teach ὑμᾶς υμας you
33:12 אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness הַ֭ ˈha הַ the גֹּוי ggôy גֹּוי people אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s) הָ hā הַ the עָ֓ם׀ ʕˈām עַם people בָּחַ֖ר bāḥˌar בחר examine לְ lᵊ לְ to נַחֲלָ֣ה naḥᵃlˈā נַחֲלָה heritage לֹֽו׃ lˈô לְ to
33:12. venite filii audite me timorem Domini docebo vosCome, children, hearken to me: I will teach you the fear of the Lord.
11. Come, ye children, hearken unto me: I will teach you the fear of the LORD.
33:12. Blessed is the nation whose God is the Lord, the people whom he has chosen as his inheritance.
33:12. Blessed [is] the nation whose God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance.
Come, ye children, hearken unto me: I will teach you the fear of the LORD:

33:12 Придите, дети, послушайте меня: страху Господню научу вас.
33:12
δεῦτε δευτε come on
τέκνα τεκνον child
ἀκούσατέ ακουω hear
μου μου of me; mine
φόβον φοβος fear; awe
κυρίου κυριος lord; master
διδάξω διδασκω teach
ὑμᾶς υμας you
33:12
אַשְׁרֵ֣י ʔašrˈê אֶשֶׁר happiness
הַ֭ ˈha הַ the
גֹּוי ggôy גֹּוי people
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהָ֑יו ʔᵉlōhˈāʸw אֱלֹהִים god(s)
הָ הַ the
עָ֓ם׀ ʕˈām עַם people
בָּחַ֖ר bāḥˌar בחר examine
לְ lᵊ לְ to
נַחֲלָ֣ה naḥᵃlˈā נַחֲלָה heritage
לֹֽו׃ lˈô לְ to
33:12. venite filii audite me timorem Domini docebo vos
Come, children, hearken to me: I will teach you the fear of the Lord.
11. Come, ye children, hearken unto me: I will teach you the fear of the LORD.
33:12. Blessed is the nation whose God is the Lord, the people whom he has chosen as his inheritance.
33:12. Blessed [is] the nation whose God [is] the LORD; [and] the people [whom] he hath chosen for his own inheritance.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
11 Come, ye children, hearken unto me: I will teach you the fear of the LORD. 12 What man is he that desireth life, and loveth many days, that he may see good? 13 Keep thy tongue from evil, and thy lips from speaking guile. 14 Depart from evil, and do good; seek peace, and pursue it. 15 The eyes of the LORD are upon the righteous, and his ears are open unto their cry. 16 The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth. 17 The righteous cry, and the LORD heareth, and delivereth them out of all their troubles. 18 The LORD is nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit. 19 Many are the afflictions of the righteous: but the LORD delivereth him out of them all. 20 He keepeth all his bones: not one of them is broken. 21 Evil shall slay the wicked: and they that hate the righteous shall be desolate. 22 The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
David, in this latter part of the psalm, undertakes to teach children. Though a man of war, and anointed to be king, he did not think it below him; though now he had his head so full of cares and his hands of business, yet he could find heart and time to give good counsel to young people, from his own experience. It does not appear that he had now any children of his own, at least any that were grown up to a capacity of being taught; but, by divine inspiration, he instructs the children of his people. Those that were in years would not be taught by him, though he had offered them his service (Ps. xxxii. 8); but he had hopes that the tender branches will be more easily bent and that children and young people will be more tractable, and therefore he calls together a congregation of them (v. 11): "Come, you children, that are now in your learning age, and are now to lay up a stock of knowledge which you must live upon all your days, you children that are foolish and ignorant, and need to be taught." Perhaps he intends especially those children whose parents neglected to instruct and catechise them; and it is as great a piece of charity to put those children to school whose parents are not in a capacity to teach them as to feed those children whose parents have not bread for them. Observe, 1. What he expects from them: "Hearken unto me, leave your play, lay by your toys, and hear what I have to say to you; not only give me the hearing, but observe and obey me." 2. What he undertakes to teach them--the fear of the Lord, inclusive of all the duties of religion. David was a famous musician, a statesman, a soldier; but he does not say to the children, "I will teach you to play on the harp, or to handle the sword or spear, or to draw the bow, or I will teach you the maxims of state policy;" but I will teach you the fear of the Lord, which is better than all arts and sciences, better than all burnt-offerings and sacrifices. That is it which we should be solicitous both to learn ourselves and to teach our children.
I. He supposes that we all aim to be happy (v. 12): What man is he that desireth life? that is, as it follows, not only to see many days, but to see good comfortable days. Non est vivere, sed valere, vita--It is not being, but well being, that constitutes life. It is asked, "Who wishes to live a long and pleasant life?" and it is easily answered, Who does not? Surely this must look further than time and this present world; for man's life on earth at best consists but of few days and those full of trouble. What man is he that would be eternally happy, that would see many days, as many as the days of heaven, that would see good in that world where all bliss is in perfection, without the least alloy? Who would see the good before him now, by faith and hope, and enjoy it shortly? Who would? Alas! very few have that in their thoughts. Most ask, Who will show us any good? But few ask, What shall we do to inherit eternal life? This question implies that there are some such.
II. He prescribes the true and only way to happiness both in this world and that to come, v. 13, 14. Would we pass comfortably through this world, and out of the world, our constant care must be to keep a good conscience; and, in order to that, 1. We must learn to bridle our tongues, and be careful what we say, that we never speak amiss, to God's dishonour or our neighbours prejudice: Keep thy tongue from evil speaking, lying, and slandering. So great a way does this go in religion that, if any offend not in word, the same is a perfect man; and so little a way does religion go without this that of him who bridles not his tongue it is declared, His religion is vain. 2. We must be upright and sincere in every thing we say, and not double-tongued. Our words must be the indications of our minds; our lips must be kept from speaking guild either to God or man. 3. We must leave all our sins, and resolve we will have no more to do with them. We must depart from evil, from evil works and evil workers; from the sins others commit and which we have formerly allowed ourselves in. 4. It is not enough not to do hurt in the world, but we must study to be useful, and live to some purpose. We must not only depart from evil, but we must do good, good for ourselves, especially for our own souls, employing them well, furnishing them with a good treasure, and fitting them for another world; and, as we have ability and opportunity, we must do good to others also. 5. Since nothing is more contrary to that love which never fails (which is the summary both of law and gospel, both of grace and glory) than strife and contention, which bring confusion and every evil work, we must seek peace and pursue it; we must show a peaceable disposition, study the things that make for peace, do nothing to break the peace and to make mischief. If peace seem to flee from us, we must pursue it; follow peace with all men, spare no pains, no expense, to preserve and recover peace; be willing to deny ourselves a great deal, both in honour and interest, for peace' sake. These excellent directions in a way to life and good are transcribed into the New Testament and made part of our gospel duty, 1 Pet. iii. 10, 11. And, perhaps David, in warning us that we speak no guile, reflects upon his own sin in changing his behaviour. Those that truly repent of what they have done amiss will warn others to take heed of doing likewise.
III. He enforces these directions by setting before us the happiness of the godly in the love and favour of God and the miserable state of the wicked under his displeasure. Here are life and death, good and evil, the blessing and the curse, plainly stated before us, that we may choose life and live. See Isa. iii. 10, 11.
1. Woe to the wicked, it shall be ill with them, however they may bless themselves in their own way. (1.) God is against them, and then they cannot but be miserable. Sad is the case of that man who by his sin has made his Maker his enemy, his destroyer. The face of the Lord is against those that do evil, v. 16. Sometimes God is said to turn his face from them (Jer. xviii. 17), because they have forsaken him; here he is said to set his face against them, because they have fought against him; and most certainly God is able to out-face the most proud and daring sinners and can frown them into hell. (2.) Ruin is before them; this will follow of course if God be against them, for he is able both to kill and to cast into hell. [1.] The land of the living shall be no place for them nor theirs. When God sets his face against them he will not only cut them off, but cut off the remembrance of them; when they are alive he will bury them in obscurity, when they are dead he will bury them in oblivion. He will root out their posterity, by whom they would be remembered. He will pour disgrace upon their achievements, which they gloried in and for which they thought they should be remembered. It is certain that there is no lasting honour but that which comes from God. [2.] There shall be a sting in their death: Evil shall slay the wicked, v. 21. Their death shall be miserable; and so it will certainly be, though they die on a bed of down or on the bed of honour. Death, to them, has a curse in it, and is the king of terrors; to them it is evil, only evil. It is very well observed by Dr. Hammond that the evil here, which slays the wicked, is the same word, in the singular number, that is used (v. 19) for the afflictions of the righteous, to intimate that godly people have many troubles, and yet they do them no hurt, but are made to work for good to them, for God will deliver them out of them all; whereas wicked people have fewer troubles, fewer evils befal them, perhaps but one, and yet that one may prove their utter ruin. One trouble with a curse in it kills and slays, and does execution; but many, with a blessing in them, are harmless, nay, gainful. [3.] Desolation will be their everlasting portion. Those that are wicked themselves often hate the righteous, name and thing, have an implacable enmity to them and their righteousness; but they shall be desolate, shall be condemned as guilty, and laid waste for ever, shall be for ever forsaken and abandoned of God and all good angels and men; and those that are so are desolate indeed.
2. Yet say to the righteous, It shall be well with them. All good people are under God's special favour and protection. We are here assured of this under a great variety of instances and expressions.
(1.) God takes special notice of good people, and takes notice who have their eyes ever to him and who make conscience of their duty to him: The eyes of the Lord are upon the righteous (v. 15), to direct and guide them, to protect and keep them. Parents that are very fond of a child will not let it be out of their sight; none of God's children are ever from under his eye, but on them he looks with a singular complacency, as well as with a watchful and tender concern.
(2.) They are sure of an answer of peace to their prayers. All God's people are a praying people, and they cry in prayer, which denotes great importunity; but is it to any purpose? Yes, [1.] God takes notice of what we say (v. 17): They cry, and the Lord hears them, and hears them so as to make it appear he has a regard to them. His ears are open to their prayers, to receive them all, and to receive them readily and with delight. Though he has been a God hearing prayer ever since men began to call upon the name of the Lord, yet his ear is not heavy. There is no rhetoric, nothing charming, in a cry, yet God's ears are open to it, as the tender mother's to the cry of her sucking child, which another would take no notice of: The righteous cry, and the Lord heareth, v. 17. This intimates that it is the constant practice of good people, when they are in distress, to cry unto God, and it is their constant comfort that God hears them. [2.] He not only takes notice of what we say, but is ready for us to our relief (v. 18): He is nigh to those that are of a broken heart, and saves them. Note, First, It is the character of the righteous, whose prayers God will hear, that they are of a broken heart and a contrite spirit (that is, humbled for sin and emptied of self); they are low in their own eyes, and have no confidence in their own merit and sufficiency, but in God only. Secondly, Those who are so have God nigh unto them, to comfort and support them, that the spirit may not be broken more than is meet, lest it should fail before him. See Isa. lvii. 15. Though God is high, and dwells on high, yet he is near to those who, being of a contrite spirit, know how to value his favour, and will save them from sinking under their burdens; he is near them to good purpose.
(3.) They are taken under the special protection of the divine government (v. 20): He keepeth all his bones; not only his soul, but his body; not only his body in general, but every bone in it: Not one of them is broken. He that has a broken heart shall not have a broken bone; for David himself had found that, when he had a contrite heart, the broken bones were made to rejoice, Ps. li. 8, 17. One would not expect to meet with any thing of Christ here, and yet this scripture is said to be fulfilled in him (John xix. 36) when the soldiers broke the legs of the two thieves that were crucified with him, but did not break his, they being under the protection of this promise as well as of the type, even the paschal-lamb (a bone of him shall not be broken); the promises, being made good to Christ, through him are sure to all the seed. It does not follow but that a good man may have a broken bone; but, by the watchful providence of God concerning him, such a calamity is often wonderfully prevented, and the preservation of his bones is the effect of this promise; and, if he have a broken bone, sooner or later it shall be made whole, at furthest at the resurrection, when that which is sown in weakness shall be raised in power.
(4.) They are, and shall be, delivered out of their troubles. [1.] It is supposed that they have their share of crosses in this world, perhaps a greater share than others. In the world they must have tribulation, that they may be conformed both to the will of God and to the example of Christ (v. 19); Many are the afflictions of the righteous, witness David and his afflictions, Ps. cxxxii. 1. There are those that hate them (v. 21) and they are continually aiming to do them a mischief; their God loves them, and therefore corrects them; so that, between the mercy of heaven and the malice of hell, the afflictions of the righteous must needs be many. [2.] God has engaged for their deliverance and salvation: He delivers them out of all their troubles (v. 17, 19); he saves them (v. 18), so that, though they may fall into trouble, it shall not be their ruin. This promise of their deliverance is explained, v. 22. Whatever troubles befal them, First, They shall not hurt their better part. The Lord redeemeth the soul of his servants from the power of the grave (Ps. xlix. 15) and from the sting of every affliction. He keeps them from sinning in their troubles, which is the only thing that would do them a mischief, and keeps them from despair, and from being put out of the possession of their own souls. Secondly, They shall not hinder their everlasting bliss. None of those that trust in him shall be desolate; that is, they shall not be comfortless, for they shall not be cut off from their communion with God. No man is desolate but he whom God has forsaken, nor is any man undone till he is in hell. Those that are God's faithful servants, that make it their care to please him and their business to honour him, and in doing so trust him to protect and reward them, and, with good thoughts of him, refer themselves to him, have reason to be easy whatever befals them, for they are safe and shall be happy.
In singing these verses let us be confirmed in the choice we have made of the ways of God; let us be quickened in his service, and greatly encouraged by the assurances he has given of the particular care he takes of all those that faithfully adhere to him.
Adam Clarke: Commentary on the Bible - 1831
34:12: What man is he that desireth life - He who wishes to live long and to live happily, let him act according to the following directions. For a comment upon this and the four ensuing verses, see the notes on Pe1 3:10-12 (note).
Albert Barnes: Notes on the Bible - 1834
34:12: What man is he that desireth life? - That desires to live long. All people naturally love life; and all naturally desire to live long; and this desire, being founded in our nature, is not wrong. Life is, in itself, a good - a blessing to be desired; death is in itself an evil, and a thing to be dreaded, and there is nothing wrong, in itself, in such a dread. Equally proper is it to wish not to be cut down in early life; for where one has before him an eternity for which to prepare, he feels it undesirable that he should be cut off in the beginning of his way. The psalmist, therefore, does not put this question because he supposes that there were any who did not desire life, or did not wish to see many days, but in order to fix the attention on the inquiry, and to prepare the mind for the answer which was to follow. By thus putting the question, also, he has implicitly expressed the opinion that it is lawful to desire life, and to wish to see many days.
And loveth many days - literally, "loving days." That is, who so loves days, considered as a part of life, that he wishes they may be prolonged and multiplied.
That he may see good - That he may enjoy prosperity, or find happiness. In other words, who is he that would desire to understand the way by which life may be lengthened out to old age, and by which it may be made happy and prosperous? The psalmist proposes to answer this question - as he does in the following verses, by stating the results of what he had experienced and observed.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:12: What: Psa 21:4, Psa 91:16; Deu 6:2, Deu 30:20; Pe1 3:10, Pe1 3:11
that he: Psa 4:6; Job 7:7; Ecc 2:3, Ecc 12:13
Geneva 1599
34:12 What man [is he that] desireth life, [and] loveth [many] days, that he may (i) see good?
(i) Seeing all men naturally desire happiness, he wonders why they cast themselves willingly into misery.
John Gill
34:12 What man is he that desireth life?.... Every man desires life, even a natural life; it is more desirable than all things in it; especially an healthful life, without which the blessings and mercies of life cannot be comfortably enjoyed; and still more a life of prosperity; life, with an affluence of good things, and even a long one: though it may be rather that a spiritual life is here meant, and a comfortable one; a life free from the remorses of a guilty conscience, from the fear of hell, damnation, and wrath; from the bondage of the law, and the dread of death; a life of faith on Christ, and communion with him; and a life of sobriety, righteousness, and holiness; and perhaps it may be best of all to understand it of eternal life, which is life eminently and emphatically; it follows,
and loveth many days; that is, good ones; as they are interpreted in 1Pet 3:10; not of this life, for the days of it are evil, and especially when they are lengthened out; the days of old age, Eccles 12:1; unless the days of the son of man, the days of enjoying the presence of God in his house and ordinances, should be intended; though rather the good and many days of eternity, even length of days, for ever and ever, in which will be fulness of joy, and never ceasing and never fading pleasures;
that he may see good; there is good to be seen and enjoyed in this life, which if the saints did not believe they should see and enjoy, they would often faint; and this good lies in the participation of the blessings of grace, and in fellowship with Father, Son, and Spirit: but the great and lasting good to be seen and enjoyed is in the world to come, when God shall be all in all, be seen as he is, and the saints shall inherit all things.
John Wesley
34:12 Life - A long and happy life, begun in this world and continued for ever in the next. Good - In which he may enjoy good, prosperity or happiness.
Robert Jamieson, A. R. Fausset and David Brown
34:12 What man--Whoever desires the blessings of piety, let him attend.
33:1333:13: Ո՞վ է մարդ որ կամի զկեանս, սիրէ զաւուրս իւր տեսանել ՚ի բարութեան[6804]։ [6804] Ոմանք.Տեսանել ՚ի բարութիւն։
13 Ո՞վ է մարդն այն, որ սիրում է կեանքը, եւ ուզում է իր օրերը բարութեան մէջ տեսնել:
12 Ո՞վ է այն մարդը որ ապրիլ կ’ուզէ Ու շատ օրեր կը սիրէ՝ բարութիւն տեսնելու համար։
Ո՞վ է մարդ որ կամի զկեանս, սիրէ զաւուրս իւր տեսանել ի բարութեան:

33:13: Ո՞վ է մարդ որ կամի զկեանս, սիրէ զաւուրս իւր տեսանել ՚ի բարութեան[6804]։
[6804] Ոմանք.Տեսանել ՚ի բարութիւն։
13 Ո՞վ է մարդն այն, որ սիրում է կեանքը, եւ ուզում է իր օրերը բարութեան մէջ տեսնել:
12 Ո՞վ է այն մարդը որ ապրիլ կ’ուզէ Ու շատ օրեր կը սիրէ՝ բարութիւն տեսնելու համար։
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33:1233:13 Хочет ли человек жить и любит ли долгоденствие, чтобы видеть благо?
33:13 τίς τις.1 who?; what? ἐστιν ειμι be ἄνθρωπος ανθρωπος person; human ὁ ο the θέλων θελω determine; will ζωὴν ζωη life; vitality ἀγαπῶν αγαπαω love ἡμέρας ημερα day ἰδεῖν οραω view; see ἀγαθάς αγαθος good
33:13 מִ֭ ˈmi מִן from שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens הִבִּ֣יט hibbˈîṭ נבט look at יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH רָ֝אָ֗ה ˈrāʔˈā ראה see אֶֽת־ ʔˈeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole בְּנֵ֥י bᵊnˌê בֵּן son הָ hā הַ the אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
33:13. quis est vir qui velit vitam diligens dies videre bonosWho is the man that desireth life: who liveth to see good days?
12. What man is he that desireth life, and loveth days, that he may see good?
33:13. The Lord has looked down from heaven. He has seen all the sons of men.
33:13. The LORD looketh from heaven; he beholdeth all the sons of men.
What man [is he that] desireth life, [and] loveth [many] days, that he may see good:

33:13 Хочет ли человек жить и любит ли долгоденствие, чтобы видеть благо?
33:13
τίς τις.1 who?; what?
ἐστιν ειμι be
ἄνθρωπος ανθρωπος person; human
ο the
θέλων θελω determine; will
ζωὴν ζωη life; vitality
ἀγαπῶν αγαπαω love
ἡμέρας ημερα day
ἰδεῖν οραω view; see
ἀγαθάς αγαθος good
33:13
מִ֭ ˈmi מִן from
שָּׁמַיִם ššāmayˌim שָׁמַיִם heavens
הִבִּ֣יט hibbˈîṭ נבט look at
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
רָ֝אָ֗ה ˈrāʔˈā ראה see
אֶֽת־ ʔˈeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
בְּנֵ֥י bᵊnˌê בֵּן son
הָ הַ the
אָדָֽם׃ ʔāḏˈām אָדָם human, mankind
33:13. quis est vir qui velit vitam diligens dies videre bonos
Who is the man that desireth life: who liveth to see good days?
12. What man is he that desireth life, and loveth days, that he may see good?
33:13. The Lord has looked down from heaven. He has seen all the sons of men.
33:13. The LORD looketh from heaven; he beholdeth all the sons of men.
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jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:13: Keep thy tongue from evil - From speaking wrong things. Always give utterance to truth, and truth alone. The meaning is, that this is one of the methods of lengthening out life. To love the truth; to speak the truth; to avoid all falsehood, slander, and deceit, will contribute to this, or will be a means which will tend to prolong life, and to make it happy.
And thy lips from speaking guile - Deceit. Do not "deceive" others by your words. Do not make any statements which are not true, or any promises which you cannot and will not keep. Do not flatter others; and do not give utterance to slander. Be a man characterized by the love of truth: and let all your words convey truth, and truth only. It cannot be doubted that this, like all other virtues, would tend to lengthen life, and to make it prosperous and peaceful. There is no vice which does not tend to abridge human life, as there is no virtue which does not tend to lengthen it. But probably the specific idea here is, that the way to avoid the hostility of other people, and to secure their favor and friendship, is to deal with them truly, and thus to live in peace with them. It is true, also, that God will bless a life of virtue and uprightness, and though there is no absolute certainty that anyone, however virtuous he may be, may not be cut off in early life, yet it is also true that, other things being equal, a man of truth and integrity will be more likely to live long - (as he will be more certain to make the most of life) - than one who is false and corrupt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:13: Keep: Psa 39:1; Pro 18:21; Mat 12:35-37; Jam 1:19, Jam 1:26, Jam 3:2, Jam 3:5-10
speaking: Psa 55:11; Pro 12:7, Pro 12:19, Pro 12:22, Pro 19:9; Isa 63:8; Col 3:9; Pe1 2:1, Pe1 2:22; Rev 14:4, Rev 14:5
John Gill
34:13 Keep thy tongue from evil,.... This, and what follows in this verse and Ps 34:14, point at the things wherein the fear of God shows itself; and suggest, that those who have it, and which is known by these fruits, shall enjoy the desirable and good days before mentioned. The tongue is an instrument of much evil, an unruly member, and needs restraint; and it is from evil, and not from good, it is to be kept; from evil speaking of God, from cursing and swearing; from evil speaking of men, reproaching and reviling them; from filthy speaking, from all obscene and unchaste words, and from all lying ones; for where such evil speaking is indulged, the fear of God cannot be in that man;
and thy lips from speaking guile; hypocritical and deceitful words, speaking with flattering lips and a double heart: some speak bad words in common conversation, through an evil habit and custom; and some speak good words with an ill design; and in neither of them is the fear of God before their eyes, nor in their hearts.
John Wesley
34:13 Evil - From all manner of evil speaking, from all injurious, false and deceitful speeches.
Robert Jamieson, A. R. Fausset and David Brown
34:13 Sins of thought included in those of speech (Lk 6:45), avoiding evil and doing good in our relations to men are based on a right relation to God.
33:1433:14: Լռեցո՛ զլեզու քո ՚ի չարութենէ. շրթունք քո մի՛ խօսեսցի զնենգութիւն[6805]։ [6805] Ոմանք.Եւ շրթունք քո մի՛ խօսեսցին։
14 Լեզուդ պահի՛ր չարութիւնից, եւ շրթներդ թող նենգութիւն չխօսեն:
13 Քու լեզուդ չարութենէ պահէ Ու շրթունքներդ՝ նենգութիւն խօսելէ։
Լռեցո զլեզու քո ի չարութենէ, եւ շրթունք քո մի՛ խօսեսցին զնենգութիւն:

33:14: Լռեցո՛ զլեզու քո ՚ի չարութենէ. շրթունք քո մի՛ խօսեսցի զնենգութիւն[6805]։
[6805] Ոմանք.Եւ շրթունք քո մի՛ խօսեսցին։
14 Լեզուդ պահի՛ր չարութիւնից, եւ շրթներդ թող նենգութիւն չխօսեն:
13 Քու լեզուդ չարութենէ պահէ Ու շրթունքներդ՝ նենգութիւն խօսելէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1333:14 Удерживай язык свой от зла и уста свои от коварных слов.
33:14 παῦσον παυω stop τὴν ο the γλῶσσάν γλωσσα tongue σου σου of you; your ἀπὸ απο from; away κακοῦ κακος bad; ugly καὶ και and; even χείλη χειλος lip; shore σου σου of you; your τοῦ ο the μὴ μη not λαλῆσαι λαλεω talk; speak δόλον δολος cunning; treachery
33:14 מִֽ mˈi מִן from מְּכֹון־ mmᵊḵôn- מָכֹון site שִׁבְתֹּ֥ו šivtˌô ישׁב sit הִשְׁגִּ֑יחַ hišgˈîₐḥ שׁגח gaze אֶ֖ל ʔˌel אֶל to כָּל־ kol- כֹּל whole יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit הָ hā הַ the אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
33:14. custodi linguam tuam a malo et labia tua ne loquantur dolumKeep thy tongue form evil, and thy lips from speaking guile.
13. Keep thy tongue from evil, and thy lips from speaking guile.
33:14. From his well-prepared dwelling place, he has gazed upon all who dwell on the earth.
33:14. From the place of his habitation he looketh upon all the inhabitants of the earth.
Keep thy tongue from evil, and thy lips from speaking guile:

33:14 Удерживай язык свой от зла и уста свои от коварных слов.
33:14
παῦσον παυω stop
τὴν ο the
γλῶσσάν γλωσσα tongue
σου σου of you; your
ἀπὸ απο from; away
κακοῦ κακος bad; ugly
καὶ και and; even
χείλη χειλος lip; shore
σου σου of you; your
τοῦ ο the
μὴ μη not
λαλῆσαι λαλεω talk; speak
δόλον δολος cunning; treachery
33:14
מִֽ mˈi מִן from
מְּכֹון־ mmᵊḵôn- מָכֹון site
שִׁבְתֹּ֥ו šivtˌô ישׁב sit
הִשְׁגִּ֑יחַ hišgˈîₐḥ שׁגח gaze
אֶ֖ל ʔˌel אֶל to
כָּל־ kol- כֹּל whole
יֹשְׁבֵ֣י yōšᵊvˈê ישׁב sit
הָ הַ the
אָֽרֶץ׃ ʔˈāreṣ אֶרֶץ earth
33:14. custodi linguam tuam a malo et labia tua ne loquantur dolum
Keep thy tongue form evil, and thy lips from speaking guile.
13. Keep thy tongue from evil, and thy lips from speaking guile.
33:14. From his well-prepared dwelling place, he has gazed upon all who dwell on the earth.
33:14. From the place of his habitation he looketh upon all the inhabitants of the earth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
34:14: Depart from evil - From all evil; from vice and crime in every form.
And do good - Do good to all people, and in all the relations of life.
Seek peace - Strive to live in peace with all the world. Compare the notes at Rom 12:18.
And pursue it - Follow after it. Make it an object of desire, and put forth constant efforts to live in peace with all human beings. There can be no doubt that this is appropriate advice to one who wishes to lengthen out his days. We have only to remember how many are cut down by indulging in a quarrelsome, litigious, and contentious spirit - by seeking Rev_enge - by quarrels, duels, wars, and strife - to see the wisdom of this counsel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:14: Depart: Psa 37:27; Job 28:28; Pro 3:7, Pro 8:13, Pro 13:14, Pro 16:16, Pro 16:17; Isa 1:16, Isa 1:17; Rom 12:9; Ti2 2:19; Pe1 3:11
do: Act 10:38; Gal 6:10; Tit 2:14; Heb 13:16; Jo3 1:11
seek: Psa 120:7; Mat 5:9; Rom 12:18, Rom 14:17; Co2 13:11; Th1 4:11; Heb 12:14; Jam 3:17, Jam 3:18
John Gill
34:14 Depart from evil,.... This denotes that evil is near to men; it keeps close to them, and should be declined and shunned: and it regards all sorts of evil; evil men, and their evil company; evil things, evil words and works, and all appearance of evil; and the fear of the Lord shows itself in an hatred of it, and a departure from it, Prov 8:13;
and do good; not only acts of beneficence to all in necessitous circumstances, but every good work; whatever the word of God directs, or suggests should be done; and which should be done from right principles of faith and love, and to right ends, the glory of God, and the good of his interest; and Christ should be looked and applied unto for grace and strength to perform; all which are evidences of the true fear of God;
seek peace, and pursue it; in the world, and with all men, as much as possibly can be; in neighbourhoods, cities, and states, and in the churches of Christ, and with the saints, as well as with God through Christ; and which in every sense is to be pursued after with eagerness, and to be endeavoured for with diligence; see Rom 12:18.
John Wesley
34:14 Depart - From all sin. Do good - Be ready to perform all good offices to all men. Seek - Study by all means possible to live peaceable with all men. Pursue it - Do not only embrace it gladly when it is offered, but follow hard after it, when it seems to flee away from thee.
33:1533:15: Խոտորեա՛ ՚ի չարէ եւ արա՛ զբարի, խնդրեա՛ զխաղաղութիւն եւ ե՛րթ զհետ նորա։
15 Խուսափի՛ր չարից ու բարի՛ք գործիր, խաղաղութիւն փնտռիր եւ դրա՛ն հետեւիր:
14 Չարութենէ հեռացիր ու բարութիւն ըրէ, Խաղաղութիւն փնտռէ ու անոր ետեւէն գնա՛։
Խոտորեա ի չարէ եւ արա զբարի, խնդրեա զխաղաղութիւն եւ երթ զհետ նորա:

33:15: Խոտորեա՛ ՚ի չարէ եւ արա՛ զբարի, խնդրեա՛ զխաղաղութիւն եւ ե՛րթ զհետ նորա։
15 Խուսափի՛ր չարից ու բարի՛ք գործիր, խաղաղութիւն փնտռիր եւ դրա՛ն հետեւիր:
14 Չարութենէ հեռացիր ու բարութիւն ըրէ, Խաղաղութիւն փնտռէ ու անոր ետեւէն գնա՛։
zohrab-1805▾ eastern-1994▾ western am▾
33:1433:15 Уклоняйся от зла и делай добро; ищи мира и следуй за ним.
33:15 ἔκκλινον εκκλινω deviate; avoid ἀπὸ απο from; away κακοῦ κακος bad; ugly καὶ και and; even ποίησον ποιεω do; make ἀγαθόν αγαθος good ζήτησον ζητεω seek; desire εἰρήνην ειρηνη peace καὶ και and; even δίωξον διωκω go after; pursue αὐτήν αυτος he; him
33:15 הַ ha הַ the יֹּצֵ֣ר yyōṣˈēr יצר shape יַ֣חַד yˈaḥaḏ יַחַד gathering לִבָּ֑ם libbˈām לֵב heart הַ֝ ˈha הַ the מֵּבִ֗ין mmēvˈîn בין understand אֶל־ ʔel- אֶל to כָּל־ kol- כֹּל whole מַעֲשֵׂיהֶֽם׃ maʕᵃśêhˈem מַעֲשֶׂה deed
33:15. recede a malo et fac bonum quaere pacem et persequere eamTurn away from evil and do good: seek after peace and pursue it.
14. Depart from evil, and do good; seek peace, and pursue it.
33:15. He has formed the hearts of each one of them; he understands all their works.
33:15. He fashioneth their hearts alike; he considereth all their works.
Depart from evil, and do good; seek peace, and pursue it:

33:15 Уклоняйся от зла и делай добро; ищи мира и следуй за ним.
33:15
ἔκκλινον εκκλινω deviate; avoid
ἀπὸ απο from; away
κακοῦ κακος bad; ugly
καὶ και and; even
ποίησον ποιεω do; make
ἀγαθόν αγαθος good
ζήτησον ζητεω seek; desire
εἰρήνην ειρηνη peace
καὶ και and; even
δίωξον διωκω go after; pursue
αὐτήν αυτος he; him
33:15
הַ ha הַ the
יֹּצֵ֣ר yyōṣˈēr יצר shape
יַ֣חַד yˈaḥaḏ יַחַד gathering
לִבָּ֑ם libbˈām לֵב heart
הַ֝ ˈha הַ the
מֵּבִ֗ין mmēvˈîn בין understand
אֶל־ ʔel- אֶל to
כָּל־ kol- כֹּל whole
מַעֲשֵׂיהֶֽם׃ maʕᵃśêhˈem מַעֲשֶׂה deed
33:15. recede a malo et fac bonum quaere pacem et persequere eam
Turn away from evil and do good: seek after peace and pursue it.
14. Depart from evil, and do good; seek peace, and pursue it.
33:15. He has formed the hearts of each one of them; he understands all their works.
33:15. He fashioneth their hearts alike; he considereth all their works.
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Albert Barnes: Notes on the Bible - 1834
34:15: The eyes of the Lord are upon the righteous - This is another of the ways in which the psalmist says that life will be lengthened out, or that those who desire life may find it. The Lord will be the protector of the righteous; he will watch over and defend them. See the notes at Job 36:7.
And his ears are open unto their cry - That is, when in trouble and in danger. He will hear them, and will deliver them. All this seems to be stated as the result of the experience of the psalmist himself; He had found that the eyes of God had been upon him in his dangers, and that His ears had been open when he called upon Him Psa 34:6; and now, from his own experience, he assures others that the way to secure life and to find prosperity is to pursue such a course as will ensure the favor and protection of God. The general thought is, that virtue and religion - the love of truth, and the love of peace - the favor and friendship of God, will tend to lengthen out life, and to make it prosperous and happy. All the statements in the Bible concur in this, and all the experience of man goes to confirm it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:15: The: Psa 33:18; Job 36:7; Pe1 3:12
and: Psa 34:6, Psa 34:17, Psa 130:2; Ch2 6:40; Isa 37:14-21; Dan 9:17-23
John Gill
34:15 The eyes of the Lord are upon the righteous,.... These are the same with them that fear the Lord, and do good; not that they become righteous in the sight of God, or are justified before him, by their fear of him, and by their good works; but these are the fruits and effects of grace, showing them to be righteous persons; for it is only by the righteousness of Christ that men are righteous before God: and upon these the eyes of the Lord are; not only his eye of Providence, to watch over them, protect them, and supply them with good things, but his eye of love; with complacency and delight he looks upon them, as clothed with the righteousness of his son; and it is with pleasure he looks upon them, that being well pleasing in his sight; seeing by it the law is magnified and made honourable; nor does he ever withdraw his eyes from them, Job 36:7;
and his ears are open unto their cry; for though they are righteous, they are sometimes in distress; their afflictions are many; the good days they are to see are hereafter; and at those times they cry unto the Lord; which is to be understood of prayer, and of the vehemency and fervency of it, when they have the ear of God, and he shows himself to be a God hearing and answering prayer.
Robert Jamieson, A. R. Fausset and David Brown
34:15 eyes of the Lord are upon-- (Ps 32:8; Ps 33:18).
33:1633:16: Աչք Տեառն ՚ի վերայ արդարոց, ականջք նորա ՚ի վերայ աղօթից նոցա[6806]։ [6806] Ոմանք.Եւ ականջք նորա։
16 Տիրոջ աչքերն ուղղուած են արդարներին, իսկ ականջները՝ նրանց աղօթքին:
15 Տէրոջը աչքերը արդարներուն վրայ են Ու անոր ականջները՝ անոնց աղաղակին։
Աչք Տեառն ի վերայ արդարոց, եւ ականջք նորա ի վերայ աղօթից նոցա:

33:16: Աչք Տեառն ՚ի վերայ արդարոց, ականջք նորա ՚ի վերայ աղօթից նոցա[6806]։
[6806] Ոմանք.Եւ ականջք նորա։
16 Տիրոջ աչքերն ուղղուած են արդարներին, իսկ ականջները՝ նրանց աղօթքին:
15 Տէրոջը աչքերը արդարներուն վրայ են Ու անոր ականջները՝ անոնց աղաղակին։
zohrab-1805▾ eastern-1994▾ western am▾
33:1533:16 Очи Господни {обращены} на праведников, и уши Его к воплю их.
33:16 ὀφθαλμοὶ οφθαλμος eye; sight κυρίου κυριος lord; master ἐπὶ επι in; on δικαίους δικαιος right; just καὶ και and; even ὦτα ους ear αὐτοῦ αυτος he; him εἰς εις into; for δέησιν δεησις petition αὐτῶν αυτος he; him
33:16 אֵֽין־ ʔˈên- אַיִן [NEG] הַ֭ ˈha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king נֹושָׁ֣ע nôšˈāʕ ישׁע help בְּ bᵊ בְּ in רָב־ rov- רֹב multitude חָ֑יִל ḥˈāyil חַיִל power גִּ֝בֹּ֗ור ˈgibbˈôr גִּבֹּור vigorous לֹֽא־ lˈō- לֹא not יִנָּצֵ֥ל yinnāṣˌēl נצל deliver בְּ bᵊ בְּ in רָב־ rov- רֹב multitude כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength
33:16. oculi Domini ad iustos et aures eius ad clamorem eorumThe eyes of the Lord are upon the just: and his ears unto their prayers.
15. The eyes of the LORD are toward the righteous, and his ears are unto their cry.
33:16. The king is not saved by great power, nor will the giant be saved by his many powers.
33:16. There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.
The eyes of the LORD [are] upon the righteous, and his ears [are open] unto their cry:

33:16 Очи Господни {обращены} на праведников, и уши Его к воплю их.
33:16
ὀφθαλμοὶ οφθαλμος eye; sight
κυρίου κυριος lord; master
ἐπὶ επι in; on
δικαίους δικαιος right; just
καὶ και and; even
ὦτα ους ear
αὐτοῦ αυτος he; him
εἰς εις into; for
δέησιν δεησις petition
αὐτῶν αυτος he; him
33:16
אֵֽין־ ʔˈên- אַיִן [NEG]
הַ֭ ˈha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
נֹושָׁ֣ע nôšˈāʕ ישׁע help
בְּ bᵊ בְּ in
רָב־ rov- רֹב multitude
חָ֑יִל ḥˈāyil חַיִל power
גִּ֝בֹּ֗ור ˈgibbˈôr גִּבֹּור vigorous
לֹֽא־ lˈō- לֹא not
יִנָּצֵ֥ל yinnāṣˌēl נצל deliver
בְּ bᵊ בְּ in
רָב־ rov- רֹב multitude
כֹּֽחַ׃ kˈōₐḥ כֹּחַ strength
33:16. oculi Domini ad iustos et aures eius ad clamorem eorum
The eyes of the Lord are upon the just: and his ears unto their prayers.
15. The eyes of the LORD are toward the righteous, and his ears are unto their cry.
33:16. The king is not saved by great power, nor will the giant be saved by his many powers.
33:16. There is no king saved by the multitude of an host: a mighty man is not delivered by much strength.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. "Очи Господни", "уши Его", "лице Господне" - человекообразное представление Бога, как существа, внимательно относящегося к человеку.
Albert Barnes: Notes on the Bible - 1834
34:16: The face of the Lord - This phrase is synonymous with that in the pRev_ious verse: "The eyes of the Lord." The meaning is, that the righteous and the wicked are alike under the eye of God; the one for protection, the other for punishment. Neither of them can escape His notice; but at all times, and in all circumstances, they are equally seen by Him.
Is against them that do evil - The wicked; all that do wrong. In the former verse the statement is, that the eyes of the Lord are upon the righteous, that is, for their protection; in this case, by a change of the preposition in the original, the statement is, that His face is "against" them that do evil, that is, He observes them to bring judgment upon them.
To cut off the remembrance of them from the earth - To cut off themselves, - their families - and all memorials of them, so that they shall utterly be forgotten among people. Compare Psa 109:13-15. So, in Pro 10:7, it is said, "The memory of the just is blessed; but the name of the wicked shall rot." Two things are implied here:
(1) That it is "desirable" to be remembered after we are dead. There is in us a deep-rooted principle, of great value to the cause of virtue, which prompts us to "desire" that we may be held in grateful recollection by mankind after we have passed away; that is, which prompts us to do something in our lives, the remembrance of which the world will not "willingly let die." - Milton.
(2) The other idea is, that there is a state of things on earth which has a tendency to cause the remembrance of the wicked to die out, or to make people forget them. There is nothing to make men desire to retain their recollection, or to rear monuments to them. People are indeed remembered who are of bad eminence in crime; but the world will forget a wicked man just as soon as it can. This is stated here as a reason particularly addressed to the young Psa 34:11 why they should seek God, and pursue the ways of righteousness. The motive is, that men will "gladly" retain the remembrance of those who are good; of those who have done anything worthy to be remembered, but that a life of sin will make men desire to forget as soon as possible all those who practice it. This is not a low and base motive to be addressed to the young. That is a high and honorable principle which makes us wish that our names should be cherished by those who are to live after us, and is one of the original principles by which God keeps up virtue in the world - one of those arrangements, those safeguards of virtue, by which we are prompted to do right, and to abstain from that which is wrong. It is greatly perverted, indeed, to purposes of ambition, but, in itself, the desire not to be forgotten when we are dead contributes much to the industry, the enterprise, and the benevolence of the world, and is one of the most efficacious means for preserving us from sin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:16: face: Lev 17:10, Lev 26:17; Jer 44:11; Eze 14:7, Eze 14:8; Amo 9:4
to cut: Psa 10:16; Job 18:17; Pro 10:7; Ecc 8:10; Jer 17:13
Carl Friedrich Keil and Franz Delitzsch
34:16
(Heb.: 34:17-22) The poet now recommends the fear of God, to which he has given a brief direction, by setting forth its reward in contrast with the punishment of the ungodly. The prepositions אל and בּ, in Ps 34:16 and Ps 34:17, are a well considered interchange of expression: the former, of gracious inclination (Ps 33:18), the latter, of hostile intention or determining, as in Job 7:8; Jer 21:10; Jer 44:11, after the phrase in Lev 17:10. The evil doers are overwhelmed by the power of destruction that proceeds from the countenance of Jahve, which is opposed to them, until there is not the slightest trace of their earthly existence left. The subjects to Ps 34:18 are not, according to Ps 107:17-19, the עשׁי רע (evil doers), since the indispensable characteristic of penitence is in this instance wanting, but the צדיקים (the righteous). Probably the פ strophe stood originally before the ע strophe, just as in Lam 2-4 the פ precedes the ע (Hitzig). In connection with the present sequence of the thoughts, the structure of Ps 34:18 is just like Ps 34:6 : Clamant et Dominus audit = si qui (quicunque) clamant. What is meant is the cry out of the depth of a soul that despairs of itself. Such crying meets with a hearing with God, and in its realisation, an answer that bears its own credentials. "The broken in heart" are those in whom the egotistical, i.e., self-loving life, which encircles its own personality, is broken at the very root; "the crushed or contrite (דּכּאי, from דּכּא, with a changeable ā, after the form אילות from איּל) in spirit" are those whom grievous experiences, leading to penitence, of the false eminence to which their proud self-consciousness has raised them, have subdued and thoroughly humbled. To all such Jahve is nigh, He preserves them from despair, He is ready to raise up in them a new life upon the ruins of the old and to cover or conceal their infinitive deficiency; and, they, on their part, being capable of receiving, and desirous of, salvation, He makes them partakers of His salvation. It is true these afflictions come upon the righteous, but Jahve rescues him out of them all, מכּלּם = מּכּלּן (the same enallage generis as in Ruth 1:19; Ruth 4:11). He is under the most special providence, "He keepeth all his bones, not one of them (ne unum quidem) is broken" - a pictorial exemplification of the thought that God does not suffer the righteous to come to the extremity, that He does not suffer him to be severed from His almighty protecting love, nor to become the sport of the oppressors. Nevertheless we call to mind the literal fulfilment which these words of the psalmist received in the Crucified One; for the Old Testament prophecy, which is quoted in Jn 19:33-37, may be just as well referred to our Psalm as to Ex 12:46. Not only the Paschal lamb, but in a comparative sense even every affliction of the righteous, is a type. Not only is the essence of the symbolism of the worship of the sanctuary realised in Jesus Christ, not only is the history of Israel and of David repeated in Him, not only does human suffering attain in connection with Him its utmost intensity, but all the promises given to the righteous are fulfilled in Him κατ ̓ ἐξοχήν; because He is the righteous One in the most absolute sense, the Holy One of God in a sense altogether unique (Is 53:11; Jer 23:5, Zech 9:9; Acts 3:14; Acts 22:14). - The righteous is always preserved from extreme peril, whereas evil (רעה) slays (מותת stronger than המית) the ungodly: evil, which he loved and cherished, becomes the executioner's power, beneath which he falls. And they that hate the righteous must pay the penalty. Of the meanings to incur guilt, to feel one's self guilty, and to undergo punishment as being guilty, אשׁם (vid., on 1Kings 14:13) has the last in this instance.
Geneva 1599
34:16 The (k) face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth.
(k) The anger of God not only destroys the wicked, but also abolishes their name forever.
John Gill
34:16 The face of the Lord is against them that do evil,.... Not against everyone that sins; for the righteous are not without sin; they have sin in them, and they do no good without it; but against them that live in sin, whose course of life is a series of wickedness, and they are workers of iniquity; and have no sense of sin, nor sorrow for it, go on in it without shame or fear; against these the face of the Lord is, he shows his resentment, and stirs up his wrath. For the Lord to be against a man is dreadful; a fearful thing it is to fill into his hands as a God of vengeance; there is no standing before him when once he is angry: and to have the face of God against a man is intolerable, when it is to destroy, and
to cut off the remembrance of them from the earth; so that they shall be no more thought of, nor spoken of, but with contempt and reproach; an everlasting mark of infamy being upon their names; see Prov 10:7.
John Wesley
34:16 The face - His anger, which discovers itself in the face.
Robert Jamieson, A. R. Fausset and David Brown
34:16 face . . . against--opposed to them (Lev 17:10; Lev 20:3).
cut off the remembrance--utterly destroy (Ps 109:13).
33:1733:17: Երեսք Տեառն ՚ի վերայ չարագործաց, սատակել յերկրէ զյիշատակս նոցա։
17 Տիրոջ հայեացքը չարագործների վրայ է՝ նրանց յիշատակն աշխարհից ջնջելու համար:
16 Տէրոջը երեսը չարագործներուն դէմ է, Անոնց յիշատակը երկրէն բնաջնջելու համար։
Երեսք Տեառն ի վերայ չարագործաց, սատակել յերկրէ զյիշատակս նոցա:

33:17: Երեսք Տեառն ՚ի վերայ չարագործաց, սատակել յերկրէ զյիշատակս նոցա։
17 Տիրոջ հայեացքը չարագործների վրայ է՝ նրանց յիշատակն աշխարհից ջնջելու համար:
16 Տէրոջը երեսը չարագործներուն դէմ է, Անոնց յիշատակը երկրէն բնաջնջելու համար։
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33:1633:17 Но лице Господне против делающих зло, чтобы истребить с земли память о них.
33:17 πρόσωπον προσωπον face; ahead of δὲ δε though; while κυρίου κυριος lord; master ἐπὶ επι in; on ποιοῦντας ποιεω do; make κακὰ κακος bad; ugly τοῦ ο the ἐξολεθρεῦσαι εξολοθρευω utterly ruin ἐκ εκ from; out of γῆς γη earth; land τὸ ο the μνημόσυνον μνημοσυνον remembrance αὐτῶν αυτος he; him
33:17 שֶׁ֣קֶר šˈeqer שֶׁקֶר lie הַ֭ ˈha הַ the סּוּס ssûs סוּס horse לִ li לְ to תְשׁוּעָ֑ה ṯᵊšûʕˈā תְּשׁוּעָה salvation וּ û וְ and בְ vᵊ בְּ in רֹ֥ב rˌōv רֹב multitude חֵ֝ילֹ֗ו ˈḥêlˈô חַיִל power לֹ֣א lˈō לֹא not יְמַלֵּֽט׃ yᵊmallˈēṭ מלט escape
33:17. vultus Domini super facientes malum ut perdat de terra memoriam eorumBut the countenance of the Lord is against them that do evil things: to cut off the remembrance of them from the earth.
16. The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.
33:17. The horse is false safety; for he will not be saved by the abundance of his powers.
33:17. An horse [is] a vain thing for safety: neither shall he deliver [any] by his great strength.
The face of the LORD [is] against them that do evil, to cut off the remembrance of them from the earth:

33:17 Но лице Господне против делающих зло, чтобы истребить с земли память о них.
33:17
πρόσωπον προσωπον face; ahead of
δὲ δε though; while
κυρίου κυριος lord; master
ἐπὶ επι in; on
ποιοῦντας ποιεω do; make
κακὰ κακος bad; ugly
τοῦ ο the
ἐξολεθρεῦσαι εξολοθρευω utterly ruin
ἐκ εκ from; out of
γῆς γη earth; land
τὸ ο the
μνημόσυνον μνημοσυνον remembrance
αὐτῶν αυτος he; him
33:17
שֶׁ֣קֶר šˈeqer שֶׁקֶר lie
הַ֭ ˈha הַ the
סּוּס ssûs סוּס horse
לִ li לְ to
תְשׁוּעָ֑ה ṯᵊšûʕˈā תְּשׁוּעָה salvation
וּ û וְ and
בְ vᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
חֵ֝ילֹ֗ו ˈḥêlˈô חַיִל power
לֹ֣א lˈō לֹא not
יְמַלֵּֽט׃ yᵊmallˈēṭ מלט escape
33:17. vultus Domini super facientes malum ut perdat de terra memoriam eorum
But the countenance of the Lord is against them that do evil things: to cut off the remembrance of them from the earth.
33:17. The horse is false safety; for he will not be saved by the abundance of his powers.
33:17. An horse [is] a vain thing for safety: neither shall he deliver [any] by his great strength.
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Adam Clarke: Commentary on the Bible - 1831
34:17: The righteous cry - There is no word in the present Hebrew text for righteous; but all the versions preserve it. I suppose it was lost through its similitude to the word צעקו tsaaku, they cry צעקו צדיקים tsaaku tsaddikim, the righteous cry.
Albert Barnes: Notes on the Bible - 1834
34:17: The righteous cry, and the Lord heareth - That is, one of the advantages or benefits of being righteous is the privilege of crying unto God, or of calling on his name, with the assurance that he will hear and deliver us. No one has ever yet fully appreciated the "privilege" of being permitted to call upon God; the privilege of prayer. There is no blessing conferred upon man in his present state superior to this; and no one can fully understand the force of the argument derived from this in favor of the service of God. What a world would this be - how sad, how helpless, how wretched - if there were no God to whom the guilty, the suffering, and the sorrowful might come; if God were a Being who never heard prayer at all; if he were a capricious Being who might or might not hear prayer; if He were a Being governed by fitful emotions, who would now hear the righteous, and then the wicked, and then neither, and who dispensed His favors in answer to prayer by no certain rule!
And delivereth them out of all their troubles -
(1) He often delivers them from trouble in this life in answer to prayer.
(2) he will deliver them literally from all trouble in the life to come.
The promise is not indeed, that they shall be delivered from all trouble on earth, but the idea is that God is able to rescue them from trouble here; that He often does it in answer to prayer; and that there will be, in the case of every righteous person, a sure and complete deliverance from all trouble hereafter. Compare the notes at Psa 34:6 : see Psa 34:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:17: The righteous: There is no word for the righteous in the present Hebrew Text; but it is preserved in all the versions; and it was probably lost from its similitude to tzaakoo, "they cry:" - tzaakoo tazddeekim, "the righteous cry."
cry: Psa 34:6, Psa 34:15, Psa 34:19, Psa 91:15, Psa 145:18-20; Ch2 32:20, Ch2 32:21, Ch2 32:24; Isa 65:24; Act 12:5-11
John Gill
34:17 The righteous cry,.... The word "righteous" is not in the original text, but is rightly supplied in our version, as it is in the Targum, and by Jarchi; and so Kimchi and Ben Melech observe, that these words are not to be connected with Ps 34:16, but with Ps 34:15; and they are indeed an amplification of the last clause of it; and the cry of the righteous is meant, to which the ears of the Lord are open; though Aben Ezra thinks that these words are to be understood of them that do evil, and of their cry to the Lord, when they turn from their evil ways; but the former sense is best;
and the Lord heareth, and delivereth them out of all their troubles; their inward troubles, through the workings of corruption in their hearts; through the violent assaults of Satan, the blasphemous thoughts he injects into them, and his solicitations of them to sin; and through divine desertions, and their outward troubles; through afflictions of body, losses of estate and friends, and the reproaches and persecutions of men; out of all these the Lord sooner or later delivers his people who cry unto him.
Robert Jamieson, A. R. Fausset and David Brown
34:17 Humble penitents are objects of God's special tender regard (Ps 51:19; Is 57:15).
33:1833:18: Կարդացին արդարք առ Տէր՝ եւ Տէր լուաւ նոցա, յամենայն նեղութենէ նոցա փրկեա՛ց զնոսա։
18 Արդարները Տիրոջը աղօթեցին, եւ Տէրը լսեց նրանց ու փրկեց նրանց իրենց բոլոր նեղութիւններից:
17 Արդարները կ’աղաղակեն ու Տէրը կը լսէ Ու իրենց բոլոր նեղութիւններէն կը փրկէ զանոնք։
Կարդացին արդարք առ Տէր` եւ Տէր լուաւ նոցա, յամենայն նեղութենէ նոցա փրկեաց զնոսա:

33:18: Կարդացին արդարք առ Տէր՝ եւ Տէր լուաւ նոցա, յամենայն նեղութենէ նոցա փրկեա՛ց զնոսա։
18 Արդարները Տիրոջը աղօթեցին, եւ Տէրը լսեց նրանց ու փրկեց նրանց իրենց բոլոր նեղութիւններից:
17 Արդարները կ’աղաղակեն ու Տէրը կը լսէ Ու իրենց բոլոր նեղութիւններէն կը փրկէ զանոնք։
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33:1733:18 Взывают [праведные], и Господь слышит, и от всех скорбей их избавляет их.
33:18 ἐκέκραξαν κραζω cry οἱ ο the δίκαιοι δικαιος right; just καὶ και and; even ὁ ο the κύριος κυριος lord; master εἰσήκουσεν εισακουω heed; listen to αὐτῶν αυτος he; him καὶ και and; even ἐκ εκ from; out of πασῶν πας all; every τῶν ο the θλίψεων θλιψις pressure αὐτῶν αυτος he; him ἐρρύσατο ρυομαι rescue αὐτούς αυτος he; him
33:18 הִנֵּ֤ה hinnˈē הִנֵּה behold עֵ֣ין ʕˈên עַיִן eye יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְרֵאָ֑יו yᵊrēʔˈāʸw יָרֵא afraid לַֽ lˈa לְ to † הַ the מְיַחֲלִ֥ים mᵊyaḥᵃlˌîm יחל wait, to hope לְ lᵊ לְ to חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
33:18. clamaverunt et Dominus exaudivit et ex omnibus tribulationibus eorum liberavit eosThe just cried, and the Lord heard them: and delivered them out of all their troubles.
17. cried, and the LORD heard, and delivered them out of all their troubles.
33:18. Behold, the eyes of the Lord are on those who fear him and on those who hope in his mercy,
33:18. Behold, the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy;
The righteous cry, and the LORD heareth, and delivereth them out of all their troubles:

33:18 Взывают [праведные], и Господь слышит, и от всех скорбей их избавляет их.
33:18
ἐκέκραξαν κραζω cry
οἱ ο the
δίκαιοι δικαιος right; just
καὶ και and; even
ο the
κύριος κυριος lord; master
εἰσήκουσεν εισακουω heed; listen to
αὐτῶν αυτος he; him
καὶ και and; even
ἐκ εκ from; out of
πασῶν πας all; every
τῶν ο the
θλίψεων θλιψις pressure
αὐτῶν αυτος he; him
ἐρρύσατο ρυομαι rescue
αὐτούς αυτος he; him
33:18
הִנֵּ֤ה hinnˈē הִנֵּה behold
עֵ֣ין ʕˈên עַיִן eye
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְרֵאָ֑יו yᵊrēʔˈāʸw יָרֵא afraid
לַֽ lˈa לְ to
הַ the
מְיַחֲלִ֥ים mᵊyaḥᵃlˌîm יחל wait, to hope
לְ lᵊ לְ to
חַסְדֹּֽו׃ ḥasdˈô חֶסֶד loyalty
33:18. clamaverunt et Dominus exaudivit et ex omnibus tribulationibus eorum liberavit eos
The just cried, and the Lord heard them: and delivered them out of all their troubles.
33:18. Behold, the eyes of the Lord are on those who fear him and on those who hope in his mercy,
33:18. Behold, the eye of the LORD [is] upon them that fear him, upon them that hope in his mercy;
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Adam Clarke: Commentary on the Bible - 1831
34:18: A broken heart - נשברי לב nishberey Web, the heart broken to shivers.
A contrite spirit - דכאי רוח dakkeey ruach, "the beaten-out spirit." In both words the hammer is necessarily implied; in breaking to pieces the ore first, and then plating out the metal when it has been separated from the ore. This will call to the reader's remembrance Jer 23:29 : "Is not my word like as a fire, saith the Lord? And like a hammer that breaketh the rock in pieces?" The breaking to shivers, and beating out, are metaphorical expressions: so are the hammer and the rock. What the large hammer struck on a rock by a powerful hand would do, so does the word of the Lord when struck on the sinner's heart by the power of the Holy Spirit. The broken heart, and the contrite spirit, are two essential characteristics of true repentance.
Albert Barnes: Notes on the Bible - 1834
34:18: The Lord is nigh unto them that are of a broken heart - Margin, as in Hebrew: "to the broken of heart." The phrase, "the Lord is nigh," means that he is ready to hear and to help. The language is, of course, figurative. As an Omnipresent Being, God is equally near to all persons at all times; but the language is adapted to our conceptions, as we feel that one who is near us can help us, or that one who is distant from us cannot give us aid. Compare the notes at Psa 22:11. The phrase, "them that are of a broken heart," occurs often in the Bible. It refers to a condition when a burden "seems" to be on the heart, and when the heart "seems" to be crushed by sin or sorrow; and it is designed to describe a consciousness of deep guilt, or the heaviest kind of affliction and trouble. Compare Psa 51:17; Isa 57:15; Isa 61:1; Isa 66:2.
And sayeth such as be of a contrite spirit - Margin, as in Hebrew: "contrite of spirit." The phrase here means the spirit as "crushed" or "broken down;" that is, as in the other phrase, a spirit that is oppressed by sin or trouble. The world abounds with instances of those who can fully understand this language.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:18: is nigh: Psa 75:1, Psa 85:9, Psa 119:151, Psa 145:18; Isa 55:6
unto them: etc. Heb. to the broken of heart, Psa 51:17, Psa 147:3; Isa 61:1; Luk 4:18
such as: etc. Heb. the contrite of spirit, Kg2 22:19; Isa 57:15, Isa 66:2; Eze 36:26, Eze 36:31
Geneva 1599
34:18 The LORD [is] nigh unto them that are of a (l) broken heart; and saveth such as be of a contrite spirit.
(l) When they seem to be swallowed up with afflictions, then God is at hand to deliver them.
John Gill
34:18 The Lord is nigh unto them that are of a broken heart,.... Who are pressed and bore down with afflictions, by the sorrow of heart under which their spirits are broken, Prov 15:13; or with a sense of sin, and sorrow for it, for which their hearts smite them, and they are wounded by it, and broken with it: to these the Lord is "nigh"; not in a general way only, as he is to all men, being God omnipresent, but in a special manner; he comes and manifests himself to them in a gracious way, pours in the oil and wine of his love, and binds up their broken hearts; yea, comes and dwells with them: he does not pass by them and neglect them, much less make the breach worse; he does not break the bruised reeds, but he heals their breaches;
and saveth such as be of a contrite spirit; not in a legal, but in an evangelical way; who are humbled under a sense of sin, and melted down in true repentance, under a view of the love and grace of God; and are poor and mean in their own eyes: to these the Lord has respect; the sacrifices of a broken and contrite spirit are not despised by him, but accepted through faith in Christ; and such he saves with an everlasting salvation in him.
John Wesley
34:18 Nigh - Ready to hear and succour them. To - Those whose spirits are truly humbled under the hand of God, and the sense of their sins, whose hearts are subdued, and made obedient to God's will and submissive to his providence.
33:1933:19: Մերձ է Տէր առ այնոսիկ որ մաշեալ են սրտիւք, եւ զխոնարհս հոգւով կեցուցանէ[6807]։ [6807] Ոմանք.Զի մերձ է Տէր առ։
19 Տէրը նրանց կողքին է, ովքեր սրտամաշ են եղել, եւ նա փրկում է հոգով խոնարհներին:
18 Տէրը մօտ է անոնց, որոնց սիրտը կոտրած է Ու հոգիով խոնարհածները կ’ապրեցնէ։
Մերձ է Տէր առ այնոսիկ որ մաշեալ են սրտիւք, եւ զխոնարհս հոգւով կեցուցանէ:

33:19: Մերձ է Տէր առ այնոսիկ որ մաշեալ են սրտիւք, եւ զխոնարհս հոգւով կեցուցանէ[6807]։
[6807] Ոմանք.Զի մերձ է Տէր առ։
19 Տէրը նրանց կողքին է, ովքեր սրտամաշ են եղել, եւ նա փրկում է հոգով խոնարհներին:
18 Տէրը մօտ է անոնց, որոնց սիրտը կոտրած է Ու հոգիով խոնարհածները կ’ապրեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
33:1833:19 Близок Господь к сокрушенным сердцем и смиренных духом спасет.
33:19 ἐγγὺς εγγυς close κύριος κυριος lord; master τοῖς ο the συντετριμμένοις συντριβω fracture; smash τὴν ο the καρδίαν καρδια heart καὶ και and; even τοὺς ο the ταπεινοὺς ταπεινος humble τῷ ο the πνεύματι πνευμα spirit; wind σώσει σωζω save
33:19 לְ lᵊ לְ to הַצִּ֣יל haṣṣˈîl נצל deliver מִ mi מִן from מָּ֣וֶת mmˈāweṯ מָוֶת death נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul וּ֝ ˈû וְ and לְ lᵊ לְ to חַיֹּותָ֗ם ḥayyôṯˈām חיה be alive בָּ bā בְּ in † הַ the רָעָֽב׃ rāʕˈāv רָעָב hunger
33:19. iuxta est Dominus contritis corde et confractos spiritu salvabitThe Lord is nigh unto them that are of a contrite heart: and he will save the humble of spirit.
18. The LORD is nigh unto them that are of a broken heart, and saveth such as be of a contrite spirit.
33:19. so as to rescue their souls from death and to feed them during famine.
33:19. To deliver their soul from death, and to keep them alive in famine.
The LORD [is] nigh unto them that are of a broken heart; and saveth such as be of a contrite spirit:

33:19 Близок Господь к сокрушенным сердцем и смиренных духом спасет.
33:19
ἐγγὺς εγγυς close
κύριος κυριος lord; master
τοῖς ο the
συντετριμμένοις συντριβω fracture; smash
τὴν ο the
καρδίαν καρδια heart
καὶ και and; even
τοὺς ο the
ταπεινοὺς ταπεινος humble
τῷ ο the
πνεύματι πνευμα spirit; wind
σώσει σωζω save
33:19
לְ lᵊ לְ to
הַצִּ֣יל haṣṣˈîl נצל deliver
מִ mi מִן from
מָּ֣וֶת mmˈāweṯ מָוֶת death
נַפְשָׁ֑ם nafšˈām נֶפֶשׁ soul
וּ֝ ˈû וְ and
לְ lᵊ לְ to
חַיֹּותָ֗ם ḥayyôṯˈām חיה be alive
בָּ בְּ in
הַ the
רָעָֽב׃ rāʕˈāv רָעָב hunger
33:19. iuxta est Dominus contritis corde et confractos spiritu salvabit
The Lord is nigh unto them that are of a contrite heart: and he will save the humble of spirit.
33:19. so as to rescue their souls from death and to feed them during famine.
33:19. To deliver their soul from death, and to keep them alive in famine.
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Adam Clarke: Commentary on the Bible - 1831
34:19: Many are the afflictions of the righteous - No commander would do justice to a brave and skillful soldier, by refusing him opporbunities to put his skill and bravery to proof by combating with the adversary; or by preventing him from taking the post of danger when necessity required it. The righteous are God's soldiers. He suffers them to be tried, and sometimes to enter into the hottest of the battle and in their victory the power and influence of the grace of God is shown, as well as their faithfulness.
Delivereth him out of them all - He may well combat heartily, who knows that if he fight in the Lord, he shall necessarily be the conqueror.
Albert Barnes: Notes on the Bible - 1834
34:19: Many are the afflictions of the righteous - This is not intended to affirm that the afflictions of the righteous are more numerous or more severe than the afflictions of other men, but that they are subjected to much suffering, and to many trials. Religion does not exempt them from suffering, but it sustains them in it; it does not deliver them from all trials in this life, but it supports them in their trials, which it teaches them to consider as a preparation for the life to come. There are, indeed, sorrows which are special to the righteous, or which come upon them in virtue of their religion, as the trials of persecution; but there are sorrows, also, that are special to the wicked - such as are the effects of intemperance, dishonesty, crime. The latter are more numerous by far than the former; so that it is still true that the wicked suffer more than the righteous in this life.
But the Lord delivereth him out of them all - See the notes at Psa 34:17.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:19: Many: Psa 71:20; Job 5:19, Job 30:9-31, Job 42:12; Pro 24:16; Joh 16:33; Act 14:22; Co2 4:7-12, Co2 4:17, Co2 11:23-27; Th1 3:3, Th1 3:4; Ti2 3:11, Ti2 3:12; Heb 11:33-38; Jam 5:10, Jam 5:11; Pe1 4:12, Pe1 4:13; Rev 7:14-17
but: Psa 34:6, Psa 34:17
John Gill
34:19 Many are the afflictions of the righteous,.... This may be understood of some one particular righteous person, since the singular number is here made use of; whereas the plural is always used before, when the righteous are made mention of; and the Lord Jesus Christ may be designed, who is eminently and emphatically "the righteous"; he is righteous both as God and man, and as Mediator, in the discharge of every branch of his office; and his afflictions were many, which he endured from men, from devils, and from God himself: many were the afflictions of his body, which he bore when buffeted, scourged, and crucified; and many were the afflictions of his soul, when he bore the sins of his people, endured the wrath of God for them, and was forsaken by him; though none of these were for any sins of his own, but for the sins of others; and out of them all the Lord delivered him at last, and set him at his own right hand; or this may be understood of everyone of the righteous; who, though they are justified from sin, and are saved from wrath, yet have many afflictions; which are "evils" in themselves, as the word (m) may be rendered, and are very troublesome and distressing; and these are great and grievous for quality, and many and abundant for quantity; though no more than it is the will of God should be, and not one too many;
but the Lord delivereth him out of them all; as Christ was, and all his people will be; if not in this life, by giving respites and intervals, as he sometimes does; yet hereafter, when the righteous are completely delivered out of all their trials and exercises, so as that they shall never return more upon them. The word translated "afflictions", as it signifies "evils", may be safely interpreted of moral evils, as well as of evils of afflictions: it is the same word that is used for moral evil in Ps 34:21; and then the sense is, that many are the sins committed by righteous persons; for there are none without sin, in many things they all offend; yet they shall not perish by them, but they shall be delivered from them; as, from the dominion of them by the power of grace, and from the guilt of them by the blood of Christ, and from condemnation for them through his righteousness; so hereafter from the very being of them, and all molestation and disturbance by them.
(m) "mala", Pagninus, Montanus, Musculus, Cocceius, Gejerus, Michaelis; so Ainsworth.
33:2033:20: Բազում նեղութիւնք են արդարոց, յամենայնէ փրկէ զնոսա Տէր,
20 Արդարների նեղութիւնները շատ են, Տէրն ազատում է նրանց այդ բոլորից:
19 Արդարին նեղութիւնները շատ են, Բայց Տէրը բոլորէն կը փրկէ զանիկա։
Բազում նեղութիւնք են արդարոց, յամենայնէ փրկէ զնոսա Տէր:

33:20: Բազում նեղութիւնք են արդարոց, յամենայնէ փրկէ զնոսա Տէր,
20 Արդարների նեղութիւնները շատ են, Տէրն ազատում է նրանց այդ բոլորից:
19 Արդարին նեղութիւնները շատ են, Բայց Տէրը բոլորէն կը փրկէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
33:1933:20 Много скорбей у праведного, и от всех их избавит его Господь.
33:20 πολλαὶ πολυς much; many αἱ ο the θλίψεις θλιψις pressure τῶν ο the δικαίων δικαιος right; just καὶ και and; even ἐκ εκ from; out of πασῶν πας all; every αὐτῶν αυτος he; him ῥύσεται ρυομαι rescue αὐτούς αυτος he; him
33:20 נַ֭פְשֵׁנוּ ˈnafšēnû נֶפֶשׁ soul חִכְּתָ֣ה ḥikkᵊṯˈā חכה wait לַֽ lˈa לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH עֶזְרֵ֖נוּ ʕezrˌēnû עֵזֶר help, helper וּ û וְ and מָגִנֵּ֣נוּ māḡinnˈēnû מָגֵן shield הֽוּא׃ hˈû הוּא he
33:20. multae tribulationes iusti et ex omnibus illis liberabit eum DominusMany are the afflictions of the just; but out of them all will the Lord deliver them.
19. Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
33:20. Our soul remains with the Lord. For he is our helper and protector.
33:20. Our soul waiteth for the LORD: he [is] our help and our shield.
Many [are] the afflictions of the righteous: but the LORD delivereth him out of them all:

33:20 Много скорбей у праведного, и от всех их избавит его Господь.
33:20
πολλαὶ πολυς much; many
αἱ ο the
θλίψεις θλιψις pressure
τῶν ο the
δικαίων δικαιος right; just
καὶ και and; even
ἐκ εκ from; out of
πασῶν πας all; every
αὐτῶν αυτος he; him
ῥύσεται ρυομαι rescue
αὐτούς αυτος he; him
33:20
נַ֭פְשֵׁנוּ ˈnafšēnû נֶפֶשׁ soul
חִכְּתָ֣ה ḥikkᵊṯˈā חכה wait
לַֽ lˈa לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
עֶזְרֵ֖נוּ ʕezrˌēnû עֵזֶר help, helper
וּ û וְ and
מָגִנֵּ֣נוּ māḡinnˈēnû מָגֵן shield
הֽוּא׃ hˈû הוּא he
33:20. multae tribulationes iusti et ex omnibus illis liberabit eum Dominus
Many are the afflictions of the just; but out of them all will the Lord deliver them.
19. Many are the afflictions of the righteous: but the LORD delivereth him out of them all.
33:20. Our soul remains with the Lord. For he is our helper and protector.
33:20. Our soul waiteth for the LORD: he [is] our help and our shield.
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Adam Clarke: Commentary on the Bible - 1831
34:20: He keepeth all his bones - He takes care of his life; and if he have scars, they are honorable ones.
Albert Barnes: Notes on the Bible - 1834
34:20: He keepeth all his bones - That is, he preserves or guards the righteous.
Not one of them is broken - Perhaps there is a direct and immediate allusion here to what the psalmist had himself experienced. In His dangers God had preserved him, so that he had escaped without a broken bone. But the statement is more general, and is designed to convey a truth in respect to the usual and proper effect of religion, or to denote the advantage, in reference to personal safety in the dangers of this life, derived from religion. The language is of a general character, such as often occurs in the Scriptures, and it should, in all fairness, be so construed. It cannot mean that the bones of a righteous man are never broken, or that the fact that a man has a broken bone proves that he is not righteous; but it means that, as a general principle, religion conduces to safety, or that the righteous are under the protection of God. Compare Mat 10:30-31. Nothing more can be demanded in the fair interpretation of the language than this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:20: Psa 35:10, Psa 91:12; Dan 6:22-24; Joh 19:36
Geneva 1599
34:20 (m) He keepeth all his bones: not one of them is broken.
(m) And as Christ says, all the hairs of his head.
John Gill
34:20 He keepeth all his bones; not one of them is broken. This is literally true of Christ, in whom the type of the passover lamb had its accomplishment, and this passage also; see Ex 12:46; and seems better to agree with him than with any of his members, since the bones of many of them have been broken by one accident or another; and especially many of the martyrs of Jesus have had all their bones broken upon the rack or wheel; wherefore, to understand these words of them might tend to create uneasiness and despondency in the minds of such who by any means have their bones broken; as if they were not righteous persons, this promise not being fulfilled in them: and to interpret this of the Lord's keeping the bones of his people in the grave, and in the resurrection putting them together again; this is no other than what will be done to the wicked; it seems therefore best to understand the whole of Christ; and it looks as if this passage was had in view as fulfilled in Jn 19:36; since a Scripture is referred to; but if it is interpreted of the righteous in general, it must be with a limitation; as that their bones are all kept by the Lord, and not one is broken without his knowledge and will; and that they are not broken finally, but restored again perfect and whole in the resurrection, and so will continue to all eternity: the phrase, without entering into particulars, may in general design the care of Providence over the righteous; with this compare Mt 10:29.
John Wesley
34:20 Bones - All the parts and members of their bodies.
Robert Jamieson, A. R. Fausset and David Brown
34:20 bones--framework of the body.
33:2133:21: եւ պահէ զամենայն ոսկերս, նոցա եւ մի ՚ի նոցանէ ո՛չ փշրեսցի[6808]։ [6808] Ոմանք.Եւ մի ՚ի նոցանէ փշրեսցի. եւ ոմանք.Եւ մի ՚ի նոցանէ ո՛չ կորիցէ։
21 Պահպանում է նրանց բոլոր ոսկորները, եւ դրանցից ոչ մէկը չի փշրուելու:
20 Անոր բոլոր ոսկորները կը պահէ, Անոնցմէ մէկը չի կոտրուիր։
եւ պահէ զամենայն ոսկերս նոցա, եւ մի ի նոցանէ մի՛ փշրեսցի:

33:21: եւ պահէ զամենայն ոսկերս, նոցա եւ մի ՚ի նոցանէ ո՛չ փշրեսցի[6808]։
[6808] Ոմանք.Եւ մի ՚ի նոցանէ փշրեսցի. եւ ոմանք.Եւ մի ՚ի նոցանէ ո՛չ կորիցէ։
21 Պահպանում է նրանց բոլոր ոսկորները, եւ դրանցից ոչ մէկը չի փշրուելու:
20 Անոր բոլոր ոսկորները կը պահէ, Անոնցմէ մէկը չի կոտրուիր։
zohrab-1805▾ eastern-1994▾ western am▾
33:2033:21 Он хранит все кости его; ни одна из них не сокрушится.
33:21 κύριος κυριος lord; master φυλάσσει φυλασσω guard; keep πάντα πας all; every τὰ ο the ὀστᾶ οστεον bone αὐτῶν αυτος he; him ἓν εις.1 one; unit ἐξ εκ from; out of αὐτῶν αυτος he; him οὐ ου not συντριβήσεται συντριβω fracture; smash
33:21 כִּי־ kî- כִּי that בֹ֭ו ˈvô בְּ in יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice לִבֵּ֑נוּ libbˈēnû לֵב heart כִּ֤י kˈî כִּי that בְ vᵊ בְּ in שֵׁ֖ם šˌēm שֵׁם name קָדְשֹׁ֣ו qoḏšˈô קֹדֶשׁ holiness בָטָֽחְנוּ׃ vāṭˈāḥᵊnû בטח trust
33:21. custodit omnia ossa eius unum ex eis non confringeturThe Lord is nigh unto them that are of a contrite heart: and he will save the humble of spirit.
20. He keepeth all his bones: not one of them is broken.
33:21. For in him, our heart will rejoice, and in his holy name, we have hoped.
33:21. For our heart shall rejoice in him, because we have trusted in his holy name.
He keepeth all his bones: not one of them is broken:

33:21 Он хранит все кости его; ни одна из них не сокрушится.
33:21
κύριος κυριος lord; master
φυλάσσει φυλασσω guard; keep
πάντα πας all; every
τὰ ο the
ὀστᾶ οστεον bone
αὐτῶν αυτος he; him
ἓν εις.1 one; unit
ἐξ εκ from; out of
αὐτῶν αυτος he; him
οὐ ου not
συντριβήσεται συντριβω fracture; smash
33:21
כִּי־ kî- כִּי that
בֹ֭ו ˈvô בְּ in
יִשְׂמַ֣ח yiśmˈaḥ שׂמח rejoice
לִבֵּ֑נוּ libbˈēnû לֵב heart
כִּ֤י kˈî כִּי that
בְ vᵊ בְּ in
שֵׁ֖ם šˌēm שֵׁם name
קָדְשֹׁ֣ו qoḏšˈô קֹדֶשׁ holiness
בָטָֽחְנוּ׃ vāṭˈāḥᵊnû בטח trust
33:21. custodit omnia ossa eius unum ex eis non confringetur
The Lord is nigh unto them that are of a contrite heart: and he will save the humble of spirit.
20. He keepeth all his bones: not one of them is broken.
33:21. For in him, our heart will rejoice, and in his holy name, we have hoped.
33:21. For our heart shall rejoice in him, because we have trusted in his holy name.
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Adam Clarke: Commentary on the Bible - 1831
34:21: Evil shall slay the wicked - The very thing in which they delight shall become their bane and their ruin.
They that hate the righteous - All persecutors of God's people shall be followed by the chilling blast of God's displeasure in this world; and if they repent not, shall perish everlastingly.
Albert Barnes: Notes on the Bible - 1834
34:21: Evil shall slay the wicked - That is, his own wicked conduct will be the cause of his destruction. His ruin is not arbitrary, or the mere result of a divine appointment; it is caused by sin, and is the regular and natural consequence of guilt. In the destruction of the sinner, there will not be any one thing which cannot be explained by the supposition that it is the regular effect of sin, or what sin is, in its own nature, suited to produce. The one will measure the other; guilt will be the measure of all that there is in the punishment.
And they that hate the righteous - Another term for the wicked, or a term designating the character of the wicked in one aspect or view. It is true of all the wicked that they must hate the righteous in their hearts, or that they are so opposed to the character of the righteous that it is proper to designate this feeling as "hatred."
Shall be desolate - Margin, "shall be guilty." Prof. Alexander and Hengstenberg render this, as in the margin, "shall be guilty." DeWette, "shall repent." Rosenmuller, "shall be condemned." The original word - אשׁם 'â sham - means properly to fail in duty, to transgress, to be guilty. The primary idea, says Gesenius (Lexicon), is that of "negligence," especially in going, or in gait, as of a camel that is slow or faltering. Then the word means to be held or treated as faulty or guilty; and then, to bear the consequences of guilt, or to be punished. This seems to be the idea here. The word is sometimes synonymous with another Hebrew word - ישׁם yâ sham - meaning to be desolate; to be destroyed; to be laid waste: Eze 6:6; Joe 1:18; Psa 5:10. But the usual meaning of the word is undoubtedly retained here, as signifying that, in the dealings of Providence, or in the administering of divine government, such men will be held to be guilty, and will be treated accordingly; that is, that they will be punished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:21: Evil: Psa 37:30-40, Psa 94:23; Isa 3:11
they: Psa 37:12-15, Psa 40:15, Psa 89:23; Sa1 19:4, Sa1 19:5, Sa1 31:4; Kg1 22:8, Kg1 22:37; Luk 19:14, Luk 19:27; Luk 19:41-44; Joh 7:7, Joh 15:18-23; Th1 2:15, Th1 2:16; Th2 1:6, Th2 1:9
desolate: or, guilty, Exo 20:7
Geneva 1599
34:21 Evil shall slay the (n) wicked: and they that hate the righteous shall be desolate.
(n) Their wicked enterprises will turn to their own destruction.
John Gill
34:21 Evil shall slay the wicked,.... Meaning either the evil they designed against the righteous shall return and fall upon their heads, to their own ruin; or the evil of affliction, which to them is the evil of punishment, both here and hereafter, from which they will have no deliverance in the end; though the righteous have from their afflictions, being not properly punishments, but chastisements for sin, and are but for a time; or else the evil of sin, which is the cause of death corporeal and eternal;
and they that hate the righteous shall be desolate; or "shall be guilty" (n); be found so; or "shall be condemned", or "damned", as the Targum renders it. All wicked men hate the righteous, both Jesus Christ the righteous, and his people; and that because they are righteous, and do not run into the same excess of wickedness with them, these will be arraigned at the day of judgment, and will be convicted of all their hard speeches which they have spoken against Christ and his members; and will be pronounced guilty, and will be punished with everlasting destruction.
(n) "rei fiunt", Cocceius; "reatum habebunt", Schmidt; "damnabuntur", Gejerus; "shall be condemned as guilty", Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
34:21 Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (Jn 5:24; Rom 8:1); the latter are left under condemnation and desolate.
33:2233:22: Մահ մեղաւորի չա՛ր է. բայց որ ատեայ զարդար զղջասցի[6809]։ [6809] Ոմանք.Մահ մեղաւորին... որ ատէ։ Ուր ոմանք.Ոյք ատեան զարդարն զղջասցին։
22 Մեղաւորի մահը չարաչար է, իսկ արդարին ատողը կը զղջայ:
21 Չարութիւնը ամբարիշտը պիտի մեռցնէ Ու արդարը ատողները պիտի դատապարտուին։
[189]Մահ մեղաւորի չար է``, բայց որ ատեայ զարդարն` [190]զղջասցի:

33:22: Մահ մեղաւորի չա՛ր է. բայց որ ատեայ զարդար զղջասցի[6809]։
[6809] Ոմանք.Մահ մեղաւորին... որ ատէ։ Ուր ոմանք.Ոյք ատեան զարդարն զղջասցին։
22 Մեղաւորի մահը չարաչար է, իսկ արդարին ատողը կը զղջայ:
21 Չարութիւնը ամբարիշտը պիտի մեռցնէ Ու արդարը ատողները պիտի դատապարտուին։
zohrab-1805▾ eastern-1994▾ western am▾
33:2133:22 Убьет грешника зло, и ненавидящие праведного погибнут.
33:22 θάνατος θανατος death ἁμαρτωλῶν αμαρτωλος sinful πονηρός πονηρος harmful; malignant καὶ και and; even οἱ ο the μισοῦντες μισεω hate τὸν ο the δίκαιον δικαιος right; just πλημμελήσουσιν πλημμελεω make a false note in music
33:22 יְהִֽי־ yᵊhˈî- היה be חַסְדְּךָ֣ ḥasdᵊḵˈā חֶסֶד loyalty יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH עָלֵ֑ינוּ ʕālˈênû עַל upon כַּ֝ ˈka כְּ as אֲשֶׁ֗ר ʔᵃšˈer אֲשֶׁר [relative] יִחַ֥לְנוּ yiḥˌalnû יחל wait, to hope לָֽךְ׃ lˈāḵ לְ to
33:22. interficiet impium malitia et odientes iustum superabunturThe death of the wicked is very evil: and they that hate the just shall be guilty.
21. Evil shall slay the wicked: and they that hate the righteous shall be condemned.
33:22. Let your mercy be upon us, O Lord, just as we have hoped in you.
33:22. Let thy mercy, O LORD, be upon us, according as we hope in thee.
Evil shall slay the wicked: and they that hate the righteous shall be desolate:

33:22 Убьет грешника зло, и ненавидящие праведного погибнут.
33:22
θάνατος θανατος death
ἁμαρτωλῶν αμαρτωλος sinful
πονηρός πονηρος harmful; malignant
καὶ και and; even
οἱ ο the
μισοῦντες μισεω hate
τὸν ο the
δίκαιον δικαιος right; just
πλημμελήσουσιν πλημμελεω make a false note in music
33:22
יְהִֽי־ yᵊhˈî- היה be
חַסְדְּךָ֣ ḥasdᵊḵˈā חֶסֶד loyalty
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
עָלֵ֑ינוּ ʕālˈênû עַל upon
כַּ֝ ˈka כְּ as
אֲשֶׁ֗ר ʔᵃšˈer אֲשֶׁר [relative]
יִחַ֥לְנוּ yiḥˌalnû יחל wait, to hope
לָֽךְ׃ lˈāḵ לְ to
33:22. interficiet impium malitia et odientes iustum superabuntur
The death of the wicked is very evil: and they that hate the just shall be guilty.
21. Evil shall slay the wicked: and they that hate the righteous shall be condemned.
33:22. Let your mercy be upon us, O Lord, just as we have hoped in you.
33:22. Let thy mercy, O LORD, be upon us, according as we hope in thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
34:22: The Lord redeemeth - Both the life and soul of God's followers are ever in danger but God is continually redeeming both.
Shall be desolate - Literally, shall be guilty. They shall be preserved from sin, and neither forfeit life nor soul. This verse probably should come in after the fifth. See the introduction to this Psalm.
Albert Barnes: Notes on the Bible - 1834
34:22: The Lord redeemeth the soul of his servants - The literal meaning of this is, that the Lord rescues the lives of his servants, or that he saves them from death. The word "redeem" in its primary sense means to let go or loose; to "buy" loose, or to ransom; and hence, to redeem with a price, or to rescue in any way. Here the idea is not that of delivering or rescuing by a "price," or by an offering, but of rescuing from danger and death by the interposition of the power and providence of God. The word "soul" here is used to denote the entire man, and the idea is, that God will "rescue" or "save" those who serve and obey him. They will be kept from destruction. They will not be held and regarded as guilty, and will not be treated as if they were wicked. As the word "redeem" is used by David here it means God will save His people; without specifying the "means" by which it will be done. As the word "redeem" is used by Christians now, employing the ideas of the New Testament on the subject, it means that God will redeem His people by that great sacrifice which was made for them on the cross.
And none of them that trust in him shall be desolate - Shall be held and treated as "guilty." See Psa 34:21, where the same word occurs in the original. They shall not be held to be guilty; they shall not be punished. This is designed to be in contrast with the statement respecting the wicked in Psa 34:21. The psalm, therefore, closes appropriately with the idea that they who trust the Lord will be ultimately safe; that God will make a distinction between them and the wicked; that they will be ultimately rescued from death, and be regarded and treated foRev_er as the friends of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
34:22: redeemeth: Psa 31:5, Psa 71:23, Psa 103:4, Psa 130:8; Gen 48:16; Sa2 4:9; Kg1 1:29; Lam 3:58; Pe1 1:18, Pe1 1:19; Rev 5:9
none: Psa 9:9, Psa 9:10, Psa 84:11, Psa 84:12; Joh 10:27-29; Rom 8:31-39; Pe1 1:5
Carl Friedrich Keil and Franz Delitzsch
34:22
(Heb.: 34:23) The order of the alphabet having been gone through, there now follows a second פ exactly like Ps 25:22. Just as the first פ, Ps 25:16, is פּנה, so here in Ps 34:17 it is פּני; and in like manner the two supernumerary Phe's correspond to one another - the Elohimic in the former Psalm, and the Jehovic in this latter.
Geneva 1599
34:22 The LORD (o) redeemeth the soul of his servants: and none of them that trust in him shall be desolate.
(o) For when they seem to be overcome with great dangers and death itself, then God shows himself as their redeemer.
John Gill
34:22 The Lord redeemeth the soul of his servants,.... Who are made so by his grace in the day of his power, and are willing to serve him, and to serve him with their minds, readily and cheerfully; and the soul of these, which is the more noble part of them, and is of more worth than a world, the redemption of which is precious, and requires a great price, the Lord redeems; not that their bodies are neglected, and not redeemed; but this is mentioned as the principal part, and for the whole; and this redemption is by the Lord, who only is able to effect it, and which he has obtained through his precious blood; and here it seems to denote the application of it in its effects; that is, the forgiveness of sin, justification, and sanctification, since it respects something that is continually doing;
and none of them that trust in him shall be desolate; or "be guilty" (o), or "condemned", or "damned"; because they are justified from all the sins they have been guilty of, through the redemption that is in Christ Jesus; and having believed in him, they shall not be damned, according to Mk 16:16; and they shall be far from being desolate, and alone, and miserable; they shall stand at Christ's right hand, be received into his kingdom and glory, and be for ever with him.
(o) "non rei fiunt", Cocceius; "non punientur", Gejerus; "shall not be condemned as guilty", Ainsworth.
33:2333:23: Փրկէ Տէր զանձինս ծառայից իւրոց, մի՛ զղջասցին ամենեքեան ոյք յուսացեալ են ՚ի նա[6810]։ Տունք. իա̃։ Գոբղայս. խ̃։[6810] Ոմանք.Ոյք յուսացեալ են ՚ի Տէր։
23 Տէրը փրկում է իր ծառաներին, եւ բոլոր նրանք, որ յոյս են դնում Նրա վրայ, չպիտի զղջան:
22 Տէրը իր ծառաներուն անձը կը փրկէ Եւ իրեն յուսացողներէն բնաւ մէկը պիտի չդատապարտուի։
Փրկէ Տէր զանձինս ծառայից իւրոց, մի՛ [191]զղջասցին ամենեքեան ոյք յուսացեալ են ի նա:

33:23: Փրկէ Տէր զանձինս ծառայից իւրոց, մի՛ զղջասցին ամենեքեան ոյք յուսացեալ են ՚ի նա[6810]։ Տունք. իա̃։ Գոբղայս. խ̃։
[6810] Ոմանք.Ոյք յուսացեալ են ՚ի Տէր։
23 Տէրը փրկում է իր ծառաներին, եւ բոլոր նրանք, որ յոյս են դնում Նրա վրայ, չպիտի զղջան:
22 Տէրը իր ծառաներուն անձը կը փրկէ Եւ իրեն յուսացողներէն բնաւ մէկը պիտի չդատապարտուի։
zohrab-1805▾ eastern-1994▾ western am▾
33:2233:23 Избавит Господь душу рабов Своих, и никто из уповающих на Него не погибнет.
33:23 λυτρώσεται λυτροω ransom κύριος κυριος lord; master ψυχὰς ψυχη soul δούλων δουλος subject αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not πλημμελήσωσιν πλημμελεω all; every οἱ ο the ἐλπίζοντες ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him
33:23. redimet Dominus animam servorum suorum et non peccabunt omnes sperantes in eoThe Lord will redeem the souls of his servants: and none of them that trust in him shall offend.
22. The LORD redeemeth the soul of his servants: and none of them that trust in him shall be condemned.
The LORD redeemeth the soul of his servants: and none of them that trust in him shall be desolate:

33:23 Избавит Господь душу рабов Своих, и никто из уповающих на Него не погибнет.
33:23
λυτρώσεται λυτροω ransom
κύριος κυριος lord; master
ψυχὰς ψυχη soul
δούλων δουλος subject
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
πλημμελήσωσιν πλημμελεω all; every
οἱ ο the
ἐλπίζοντες ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
33:23. redimet Dominus animam servorum suorum et non peccabunt omnes sperantes in eo
The Lord will redeem the souls of his servants: and none of them that trust in him shall offend.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. "Душу рабов своих" - жизнь слуг своих, т. е. праведных.