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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
В первой половине XXXV Пс (1-5) описан нечестивый, который постоянно злоумышляет на праведного и строит ему козни, он не может успокоиться и ночью, которую проводит в обдумывании злых планов. Такая характеристика очень подходит к Саулу, неугомонному преследователю Давида, почему этот псалом, за отсутствием в нем других каких-либо конкретных указаний можно считать написанным в эпоху гонений от этого царя.

Истинное благочестие возможно у того, в ком есть страх Божий, поэтому нечестивый, как не имеющий этого страха, всегда стремится только ко злу (2-5). Но как бы ни была велика сила нечестивого, милость и правда Господа к человеку являются истинной и несокрушимой опорой последнего так как только от Него идет свет жизни (6-10). Эту милость Твою, Господи, продли ко правым сердцем и нечестивые погибнут (11-13).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
It is uncertain when, and upon what occasion, David penned this psalm, probably when he was struck at either by Saul or by Absalom; for in it he complains of the malice of his enemies against him, but triumphs in the goodness of God to him. We are here led to consider, and it will do us good to consider seriously, I. The sinfulness of sin, and how mischievous it is, ver. 1-4. II. The goodness of God, and how gracious he is, 1. To all his creatures in general, ver. 5, 6. 2. To his own people in a special manner, ver. 7-9. By this the psalmist is encouraged to pray for all the saints (ver. 10), for himself in particular and his own preservation (ver. 11), and to triumph in the certain fall of his enemies, ver. 12. If, in singing this psalm, our hearts be duly affected with the hatred of sin and satisfaction in God's lovingkindness, we sing it with grace and understanding.
Adam Clarke: Commentary on the Bible - 1831
The miserable state of the wicked, Psa 36:1-4. The excellence of God's mercy in itself, and to his followers, Psa 36:5-9. He prays for the upright, Psa 36:10; for himself that he may be saved from pride and violence, Psa 36:11; and shows the end of the workers of iniquity, Psa 36:12.
The title in the Hebrew is, To the conqueror to the servant of Jehovah, to David. The Syriac and Arabic suppose it to have been composed on occasion of Saul's persecution of David. Calmet supposes, on good grounds, that it was written during the Babylonish captivity. It is one of the finest Psalms in the whole collection.
Albert Barnes: Notes on the Bible - 1834
36:0: The "title" to this psalm is, "To the chief Musician, A "Psalm" of David the servant of the Lord." On the meaning of the phrase "To the chief Musician." see the notes at the title to Psa 4:1-8. The words "A Psalm" are supplied by the translators. The original is simply "of," or "by David," as in Psa 11:1-7; Psa 14:1-7; Ps. 25; Psa 26:1-12; and others, without indicating whether it is a "psalm" or a "prayer." In many instances the "character" of the psalm is indicated try the title, as in Psa 3:1-8; Psa 4:1-8; Psa 5:1-12; Psa 6:1-10; and others, "A Psalm of David;" in Ps. 7, "Shiggaion of David;" Psa 16:1-11, "Michtam of David;" Psa 17:1-15, "A "Prayer" of David," etc. etc. The meaning of the title here is simply that this was "composed" by David, without indicating anything in regard to the "contents" or "character" of the psalm. The addition in the title, "The servant of the Lord," occurs also in the title to Ps. 18. See the notes at that title. This seems to have been added here, as in Ps. 18, for some reason which rendered it proper to remark that the psalm was composed by one who was a "servant" or a friend of Yahweh, and who was setting forth something that was especially connected with that service, or was suggested by it - as expressing either the feelings of one who served God; or as showing the result of serving God. In Ps. 18 the latter seems to have been the prominent idea; in the psalm before us the former seems to be the main thought; "and the psalm is properly an expression of the feelings of one who is truly engaged in the service of God." As such, its instructions are valuable at all thees, and in all ages.
The occasion on which the psalm was composed is not known. There is nothing in the title to indicate this, or in the psalm itself, and conjecture is vain. Amyraldus supposed that it had reference to the thee of Saul, and especially to the thee when he seemed to be friendly to David, but when he secretly harbored malice in his heart, and sought to destroy him, and to the fact that David saw his real designs through all the professions of his friendship and confidence. See Rosenmuller's Introduction to the Psalms. It is certainly possible that this may have been the occasion on which the psalm was composed; but there are no circumstances in the psalm which make this absolutely certain, and there were many occasions in the life of David when the description in one part of the psalm Psa 36:1-4 would have been applicable to the character and designs of his enemies, as the description in the remainder of the psalm would have been applicable to his own.
The psalm consists of three parts:
I. A description of the character of the wicked, referring doubtless to some persons who were, or who had been, plotting the ruin of the author of the psalm; a general description of human depravity, drawn from the character of those whom the psalmist had particularly in his eye, Psa 36:1-4.
II. A description of the mercy of God, and an expression of strong confidence in that mercy; particularly, a description of the character of a merciful God as a refuge in thees when depravity pRev_ails, and in thees of darkness; an expression of strong confidence that light will ultimately come forth from him, and that they will find security who put their trust under the shadow of his wings, Psa 36:5-9.
III. A prayer of the psalmist that he might experience the mercy of God in this case, and an expression of firm conviction that God would interpose in his behalf, Psa 36:10-12. He is so confident of this - so certain that it would occur - that he speaks of it as if it were already done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 36:1, The grievous estate of the wicked; Psa 36:8, The excellency of God's mercy; Psa 36:10, David prays for favour to God's children.
This Psalm is supposed by some to have been composed by David at the beginning of Saul's persecutions; but Calmet and others, on good grounds, are of opinion that it was written during the Babylonian captivity.
Carl Friedrich Keil and Franz Delitzsch

The Curse of Alienation from God, and the Blessing of Fellowship with Him
The preceding Psalm, in the hope of speedy deliverance, put into the lips of the friends of the new kingship, who were now compelled to keep in the background, the words: "Jahve, be magnified, who hath pleasure in the well-being of His servant." David there calls himself the servant of Jahve, and in the inscription to Ps 36:1-12 he bears the very same name: To the Precentor, by the servant of Jahve, by David. The textus receptus accents למנצח with a conjunctive Illuj; Ben-Naphtali accents it less ambiguously with a disjunctive Legarme (vid., Psalter, ii. 462), since David is not himself the מנצח. Ps 12:1-8; Ps 14:1-7 (Ps 53:1-6), Ps 36:1-12, Ps 37, form a group. In These Psalms David complains of the moral corruption of his generation. They are all merely reflections of the character of the time, not of particular occurrences. In common with Ps 12:1-8, the Psalm before us has a prophetic colouring; and, in common with Ps 37, allusions to the primeval history of the Book of Genesis. The strophe schema is 4. 5. 5. 6. 6.
John Gill
INTRODUCTION TO PSALM 36
To the chief Musician, A Psalm of David, the servant of the Lord. This title, which the psalmist takes to himself, regards him not only as a creature, every man being the servant of the Lord as such, of right, though not in fact; but as a king, he being a minister of God for good to good men, and for evil to evil men; and also may respect him as a renewed man; and it is here used in opposition to and distinction from the wicked, who are the servants of sin and Satan, of whom he speaks in this psalm. The Syriac and Arabic versions in their titles suggest that this psalm was written when David was persecuted by Saul, and which is the sense of some interpreters; but R. Obadiah thinks Ahithophel is designed by the wicked man in it; and so it was penned on account of Absalom's rebellion.
35:135:1: ՚Ի կատարած. ծառայի Տեառն. Սաղմոս ՚ի Դաւիթ. ԼԵ[6825]։[6825] Ոմանք.՚Ի կատարած ծառային Տեառն Դաւթի։
1 Այսուհետեւ՝ Տիրոջ ծառայ Դաւթի սաղմոսը
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
Ի կատարած. ծառայի Տեառն, Սաղմոս Դաւթի:

35:1: ՚Ի կատարած. ծառայի Տեառն. Սաղմոս ՚ի Դաւիթ. ԼԵ[6825]։
[6825] Ոմանք.՚Ի կատարած ծառային Տեառն Դաւթի։
1 Այսուհետեւ՝ Տիրոջ ծառայ Դաւթի սաղմոսը
Գլխաւոր երաժշտին՝ Դաւիթին Սաղմոսը
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35:035:1 Начальнику хора. Раба Господня Давида.
35:1 εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax τῷ ο the δούλῳ δουλος subject κυρίου κυριος lord; master τῷ ο the Δαυιδ δαβιδ Dabid; Thavith
35:1 לְ lᵊ לְ to דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David רִיבָ֣ה rîvˈā ריב contend יְ֭הוָה [ˈyhwāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת together with יְרִיבַ֑י yᵊrîvˈay יָרִיב opponent לְ֝חַ֗ם ˈlḥˈam לחם fight אֶת־ ʔeṯ- אֵת [object marker] לֹֽחֲמָֽי׃ lˈōḥᵃmˈāy לחם fight
35:1. pro victoria servi Domini DavidUnto the end, for the servant of God, David himself.
For the Chief Musician. of David the servant of the LORD.
35:1. Of David himself. O Lord, judge those who harm me; assail those who attack me.
35:1. [A Psalm] of David. Plead [my cause], O LORD, with them that strive with me: fight against them that fight against me.
KJV Chapter [36] To the chief Musician, [A Psalm] of David the servant of the LORD:

35:1 Начальнику хора. Раба Господня Давида.
35:1
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
τῷ ο the
δούλῳ δουλος subject
κυρίου κυριος lord; master
τῷ ο the
Δαυιδ δαβιδ Dabid; Thavith
35:1
לְ lᵊ לְ to
דָוִ֨ד׀ ḏāwˌiḏ דָּוִד David
רִיבָ֣ה rîvˈā ריב contend
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת together with
יְרִיבַ֑י yᵊrîvˈay יָרִיב opponent
לְ֝חַ֗ם ˈlḥˈam לחם fight
אֶת־ ʔeṯ- אֵת [object marker]
לֹֽחֲמָֽי׃ lˈōḥᵃmˈāy לחם fight
35:1. pro victoria servi Domini David
Unto the end, for the servant of God, David himself.
For the Chief Musician. of David the servant of the LORD.
35:1. Of David himself. O Lord, judge those who harm me; assail those who attack me.
35:1. [A Psalm] of David. Plead [my cause], O LORD, with them that strive with me: fight against them that fight against me.
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Adam Clarke: Commentary on the Bible - 1831
36:1: The transgression of the wicked saith within my heart - It is difficult to make any sense of this line as it now stands. How can the transgression of the wicked speak with in my heart? But instead of לבי libbi, My heart, four of Kennicott's and De Rossi's MSS. have לבו libbo, His heart. "The speech of transgression to the wicked is in the midst of his heart." "There is no fear of God before his eyes." It is not by example that such a person sins; the fountain that sends forth the impure streams is in his own heart. There the spirit of transgression lives and reigns; and, as he has no knowledge of God, so he has no fear of God; therefore, there is no check to his wicked propensities: all come to full effect. Lust is conceived, sin is brought forth vigorously, and transgression is multiplied. The reading above proposed, and which should be adopted, is supported by the Vulgate, Septuagint, Syriac, Ethiopic, Arabic, and Anglo-Saxon. This latter reads the sentence thus: which I shall give as nearly as possible in the order of the original. "Quoth the unrightwise, that he do guilt in himself: is not fear God's at fore eyes his." That is, The unrighteous man saith in himself that he will sin: God's fear is not before his eyes. The old Psalter, in language as well as meaning, comes very near to the Anglo-Saxon: The unrightwis saide that he trespas in hym self: the drede of God es noght before his een. And thus it paraphrases the passage: The unryghtwis, that es the kynde [the whole generation] of wyked men; said in hym self, qwar man sees noght; that he trespas, that es, he synne at his wil, als [as if] God roght noght [did not care] qwat he did; and so it es sene, that the drede of God es noght by forehis een; for if he dred God, he durst noght so say."
I believe these versions give the true sense of the passage. The psalmist here paints the true state of the Babylonians: they were idolaters of the grossest kind, and worked iniquity with greediness. The account we have in the book of Daniel of this people, exhibits them in the worst light; and profane history confirms the account. Bishop Horsley thinks that the word פשע pesha, which we render transgression, signifies the apostate or devil. The devil says to the wicked, within his heart, There is no fear; i.e., no cause of fear: "God is not before his eyes." Placing the colon after fear takes away all ambiguity in connection with the reading His heart, already contended for. The principle of transgression, sin in the heart, says, or suggests to every sinner, there is no cause for fear: go on, do not fear, for there is no danger. He obeys this suggestion, goes on, and acts wickedly, as "God is not before his eyes."
Albert Barnes: Notes on the Bible - 1834
36:1: The transgression of the wicked - There is considerable difficulty in respect to the grammatical construction of the Hebrew in this verse, though the general sense is plain. The main idea undoubtedly is, that the fair explanation of the conduct of the wicked, or the fair inference to be derived from that conduct was, that they had no fear of God before them; that they did in no proper way regard or fear God. The psalmist introduces himself as looking at the conduct or the acts of the wicked, and he says that their conduct can be explained, in his judgment, or "in his heart," in no other way than on this supposition. The word "transgression" here refers to some open and public act. What the particular act was the psalmist does not state, though probably it had reference to something which had been done to himself. What is here said, however, with particular reference to his enemies, may be regarded as a general truth in regard to the wicked, to wit, that their conduct is such that the fair interpretation of what they do is, that there is no "fear of God before their eyes," or that they have no regard for his will.
Saith - This word - נאם ne'û m - is a participle from a verb, נאם nâ'am, meaning to mutter; to murmur; to speak in a low voice; and is employed especially with reference to the divine voice in which the oracles of God were Rev_ealed to the prophets. Compare Kg1 19:12. It is found most commonly in connection with the word "Lord" or "Yahweh," expressed by the phrase "Saith the Lord," as if the oracle were the voice of Yahweh. Gen 22:16; Num 14:28; Isa 1:24; Isa 3:15, "et saepe." It is correctly rendered here "saith;" or, the "saying" of the transgression of the wicked is, etc. That is, this is what their conduct "says;" or, this is the fair interpretation of their conduct.
Within my heart - Hebrew: "in the midst of my heart." Evidently this means in my judgment; in my apprehension; or, as we should say, "So it seems or appears to me." My heart, or my judgment, puts this construction on their conduct, and can put no other on it.
That there is "no fear of God - No Rev_erence for God; no regard for his will. The sinner acts without any restraint derived from the law or the will of God.
Before his eyes - He does not see or apprehend God; he acts as if there were no God. This is the fair interpretation to be put upon the conduct of the wicked "everywhere" - that they have no regard for God or his law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:1: servant: Psa 18:1, Psa 90:1 *titles Psa 143:12; Deu 34:5; Ti2 2:24; Tit 1:1; Jam 1:1; Pe2 1:1; Jde 1:1; Rev 1:1
The transgression: Or, rather, "The speech of transgression to the wicked is within his heart. there is no fear of God before his eyes;" for instead of libbi, "my heart," four manuscripts, have libbo, "his heart," which is also the reading of the LXX, Vulgate, Syriac, Arabic, Ethiopic, and Anglo-Saxon. Sa1 15:13, Sa1 15:14; Pro 20:11; Mat 7:16-20, Mat 12:33, Mat 12:34; Tit 1:16
no: Psa 112:1; Gen 20:11; Pro 8:13, Pro 16:6; Ecc 12:13; Rom 3:18
Carl Friedrich Keil and Franz Delitzsch
36:1
(Heb.: 36:1-4) At the outset the poet discovers to us the wickedness of the children of the world, which has its roots in alienation from God. Supposing it were admissible to render Ps 36:2 : "A divine word concerning the evil-doing of the ungodly is in the inward parts of my heart" (נאם with a genitive of the object, like משּׂא, which is compared by Hofmann), then the difficulty of this word, so much complained of, might find the desired relief in some much more easy way than by means of the conjecture proposed by Diestel, נעם (נעם), "Pleasant is transgression to the evil-doer," etc. But the genitive after נאם (which in Ps 110:1; Num 24:3., 15f., 2Kings 23:1; Prov 30:1, just as here, stands at the head of the clause) always denotes the speaker, not the thing spoken. Even in Is 5:1 שׁירת דודי לכרמו is not a song concerning my beloved in relation to His vineyard, but a song of my beloved (such a song as my beloved has to sing) touching His vineyard. Thus, therefore, פּשׁע must denote the speaker, and לרשׁע, as in Ps 110:1 לאדני, the person or thing addressed; transgression is personified, and an oracular utterance is attributed to it. But the predicate בּקרב לבּי, which is intelligible enough in connection with the first rendering of פשׁע as genit. obj., is difficulty and harsh with the latter rendering of פשׁע as gen. subj., whatever way it may be understood: whether, that it is intended to say that the utterance of transgression to the evil-doer is inwardly known to him (the poet), or it occupies and affects him in his inmost parts. It is very natural to read לבּו, as the lxx, Syriac, and Arabic versions, and Jerome do. In accordance therewith, while with Von Lengerke he takes נאם as part of the inscription, Thenius renders it: "Sin is to the ungodly in the midst of his heart," i.e., it is the inmost motive or impulse of all that he thinks and does. But this isolation of נאם is altogether at variance with the usage of the language and custom. The rendering given by Hupfeld, Hitzig, and at last also by Bצttcher, is better: "The suggestion of sin dwells in the ungodly in the inward part of his heart;" or rather, since the idea of בקרב is not central, but circumferential, in the realm of (within) his heart, altogether filling up and absorbing it. And in connection with this explanation, it must be observed that this combination בקרב לבו (instead of בקרבו, or בלבו, בלבבו) occurs only here, where, together with a personification of sin, an incident belonging to the province of the soul's life, which is the outgrowth of sin, is intended to be described. It is true this application of נאם does not admit of being further substantiated; but נאם (cognate נהם, המה), as an onomatopoetic designation of a dull, hollow sound, is a suitable word for secret communication (cf. Arabic nemmâm, a tale-bearer), or even - since the genius of the language does not combine with it the idea of that which is significantly secretly, and solemnly silently communicated, but spoken out - a suitable word for that which transgression says to the ungodly with all the solemn mien of the prophet or the philosopher, inasmuch as it has set itself within his heart in the place of God and of the voice of his conscience. לרשׁע does not, however, denote the person addressed, but, as in Ps 32:10, the possessor. He possesses this inspiration of iniquity as the contents of his heart, so that the fear of God has no place therein, and to him God has no existence (objectivity), that He should command his adoration.
Since after this נאם פּשׁע we expect to hear further what and how transgression speaks to him, so before all else the most probable thing is, that transgression is the subject to החליק. We do not interpret: He flatters God in His eyes (with eye-service), for this rendering is contrary both to what precedes and to what follows; nor with Hupfeld (who follows Hofmann): "God deals smoothly (gently) with him according to his delusions," for the assumption that החליק must, on account of בּעיניו, have some other subject that the evil-doer himself, is indeed correct. It does not, however, necessarily point to God as the subject, but, after the solemn opening of Ps 36:2, to transgression, which is personified. This addresses flattering words to him (אל like על in Prov 29:5) in his eyes, i.e., such as are pleasing to him; and to what end? For the finding out, i.e., establishing (מצא עון, as in Gen 44:16; Hos 12:9), or, - since this is not exactly suited to פשׁע as the subject, and where it is a purpose that is spoken of, the meaning assequi, originally proper to the verb מצא, is still more natural - to the attainment of his culpability, i.e., in order that he may inculpate himself, to hating, i.e., that he may hate God and man instead of loving them. לשׂנא is designedly used without an object just as in Eccles 3:8, in order to imply that the flattering words of פשׁע incite him to turn into an object of hatred everything that he ought to love, and to live and move in hatred as in his own proper element. Thenius endeavours to get rid of the harshness of the expression by the following easy alteration of the text: למצא עון ולשׂנא; and interprets it: Yea, it flatters him in his own eyes (it tickles his pride) to discover faults in others and to make them suffer for them. But there is no support in the general usage of the language for the impersonal rendering of the החליק; and the בּעיניו, which in this case is not only pleonastic, but out of place, demands a distinction between the flatterer and the person who feels himself flattered. The expression in Ps 36:3, in whatever way it may be explained, is harsh; but David's language, whenever he describes the corruption of sin with deep-seated indignation, is wont to envelope itself in such clouds, which, to our difficult comprehension, look like corruptions of the text. In the second strophe the whole language is more easy. להשׂכּיל להיטיב is just such another asyndeton as למצא עונו לשׂנא. A man who has thus fallen a prey to the dominion of sin, and is alienated from God, has ceased (חדל ל, as in 1Kings 23:13) to act wisely and well (things which essentially accompany one another). His words when awake, and even his thoughts in the night-time, run upon און (Is 59:7), evil, wickedness, the absolute opposite of that which alone is truly good. Most diligently does he take up his position in the way which leads in the opposite direction to that which is good (Prov 16:29; Is 65:2); and his conscience is deadened against evil: there is not a trace of aversion to it to be found in him, he loves it with all his soul.
Geneva 1599
36:1 "To the chief Musician, [A Psalm] of David the servant of the LORD." The transgression of the wicked saith (a) within my heart, [that there is] no fear of God before his eyes.
(a) I see evidently by his deeds, that sin pushes forward the reprobate from wickedness to wickedness, even though he goes about to cover his impiety.
John Gill
36:1 The transgression of the wicked saith within my heart,.... Which is represented as a person speaking within him; not that the transgression of the wicked was really in him; sin was in him, and sin of the same kind and nature with the wicked man's; but he taking notice of and considering the wicked man's sinful course of life, and his daring impieties, conceived in his own mind, and concluded from hence,
that there is no fear of God before his eyes; no reverential affection for him, but enmity to him; no godly filial fear, but at most only a slavish fear, a fear of punishment; no holy and humble fear of him, but pride and wickedness; no fiducial and obediential fear, but all the reverse; true worship of him, either internally or externally: there can be no fear of God in any unregenerate man's, heart, because it is not of nature, but of grace, and is, what is implanted at first conversion; there is in some an appearance of it, where it is not really, whose fear is taught by the precept of men; and in others there may be some awe of the divine Being, and trembling at the thought of a future judgment, arising from the dictates of nature, the light of revelation, and the enjoyment of a religious education; but in some there is no fear of God at all, and they are bold and daring enough to assert it themselves, as the unjust judge did, Lk 18:4. Such as the atheist, the common swearer, the debauchee and epicure, who give up themselves to all manner of wickedness, contemn revelation, despise the word of God, and regard no day nor manner of worship; and this notwithstanding the majesty of God, at whose presence they tremble not, and notwithstanding the goodness of God, which should induce them to fear him, and notwithstanding the judgment of God on others, and even on themselves; see Jer 3:8; and notwithstanding the future awful judgment, which they put far away or disbelieve. The Targum is, "transgression saith to the wicked within my heart"; and Jarchi's note upon the text is this,
"this text is to be transposed thus, it is in my heart, that transgression, which is the evil imagination, says to the wicked man, that there should be no fear of God before his eyes; and the phrase, "in the midst of my heart", is as if a man should say, so it seems to me.''
The Septuagint version, and those that follow it, render the words thus, "the transgressor said, that he might sin in himself, there is no fear of God before his eyes". Gussetius (b) interprets "before his eyes", before the eyes of God himself, who is so good a Being, that the sinner fears no punishment from him, but will pardon all his sins.
(b) Ebr. Comment. p. 488.
John Wesley
36:1 No fear - When I consider the manifold transgressions of ungodly men, I conclude within myself, that they have cast off all fear of the Divine majesty.
Robert Jamieson, A. R. Fausset and David Brown
36:1 On servant of the Lord, see on Ps 18:1, title. The wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated. (Ps 36:1-12)
The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.
35:235:2: Ասէ անօրէնն ՚ի մեղանչե՛լ ընդ միտս իւր, թէ չի՛ք երկեւղ Աստուծոյ առաջի աչաց նորա[6826]։ [6826] Ոմանք.Ասէ անօրէնն մեղանչել ընդ միտս. չիք երկիւղ։
2 Անօրէնն ասում է իր մտքում մեղանչելիս, թէ իր աչքերի առջեւ Աստծու վախ չկայ:
36 Ամբարիշտին չարութեանը վրայով սրտիս մէջի խօսքը այս է. Աստուծոյ վախը չկայ իր աչքերուն առջեւ։
[200]Ասէ անօրէնն` ի մեղանչել ընդ միտս իւր``. թէ` չիք երկեւղ Աստուծոյ առաջի աչաց նորա:

35:2: Ասէ անօրէնն ՚ի մեղանչե՛լ ընդ միտս իւր, թէ չի՛ք երկեւղ Աստուծոյ առաջի աչաց նորա[6826]։
[6826] Ոմանք.Ասէ անօրէնն մեղանչել ընդ միտս. չիք երկիւղ։
2 Անօրէնն ասում է իր մտքում մեղանչելիս, թէ իր աչքերի առջեւ Աստծու վախ չկայ:
36 Ամբարիշտին չարութեանը վրայով սրտիս մէջի խօսքը այս է. Աստուծոյ վախը չկայ իր աչքերուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
35:135:2 Нечестие беззаконного говорит в сердце моем: нет страха Божия пред глазами его,
35:2 φησὶν φημι express; claim ὁ ο the παράνομος παρανομος the ἁμαρτάνειν αμαρτανω sin ἐν εν in ἑαυτῷ εαυτου of himself; his own οὐκ ου not ἔστιν ειμι be φόβος φοβος fear; awe θεοῦ θεος God ἀπέναντι απεναντι before; contrary τῶν ο the ὀφθαλμῶν οφθαλμος eye; sight αὐτοῦ αυτος he; him
35:2 הַחֲזֵ֣ק haḥᵃzˈēq חזק be strong מָגֵ֣ן māḡˈēn מָגֵן shield וְ wᵊ וְ and צִנָּ֑ה ṣinnˈā צִנָּה shield וְ֝ ˈw וְ and ק֗וּמָה qˈûmā קום arise בְּ bᵊ בְּ in עֶזְרָתִֽי׃ ʕezrāṯˈî עֶזְרָה help
35:2. dixit scelus impii in medio cordis eius non esse timorem Dei ante oculos eiusThe unjust hath said within himself, that he would sin: there is no fear of God before his eyes.
1. The transgression of the wicked saith within my heart, There is no fear of God before his eyes.
35:2. Take hold of weapons and a shield, and rise up in assistance to me.
35:2. Take hold of shield and buckler, and stand up for mine help.
The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes:

35:2 Нечестие беззаконного говорит в сердце моем: нет страха Божия пред глазами его,
35:2
φησὶν φημι express; claim
ο the
παράνομος παρανομος the
ἁμαρτάνειν αμαρτανω sin
ἐν εν in
ἑαυτῷ εαυτου of himself; his own
οὐκ ου not
ἔστιν ειμι be
φόβος φοβος fear; awe
θεοῦ θεος God
ἀπέναντι απεναντι before; contrary
τῶν ο the
ὀφθαλμῶν οφθαλμος eye; sight
αὐτοῦ αυτος he; him
35:2
הַחֲזֵ֣ק haḥᵃzˈēq חזק be strong
מָגֵ֣ן māḡˈēn מָגֵן shield
וְ wᵊ וְ and
צִנָּ֑ה ṣinnˈā צִנָּה shield
וְ֝ ˈw וְ and
ק֗וּמָה qˈûmā קום arise
בְּ bᵊ בְּ in
עֶזְרָתִֽי׃ ʕezrāṯˈî עֶזְרָה help
35:2. dixit scelus impii in medio cordis eius non esse timorem Dei ante oculos eius
The unjust hath said within himself, that he would sin: there is no fear of God before his eyes.
1. The transgression of the wicked saith within my heart, There is no fear of God before his eyes.
35:2. Take hold of weapons and a shield, and rise up in assistance to me.
35:2. Take hold of shield and buckler, and stand up for mine help.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Давид уясняет себе основной, психологический источник и причину нечестия беззаконного. Причина эта - отсутствие в нем "страха Божия пред глазами его". Страх Божий есть благоговейное чувство пред Богом, обязывающее человека стремиться к тому, чтобы не оскорблять Последнего, никаким дурным помыслом и поступком. В основании такого страха лежит признание человеком чистоты Его заповедей и их высокого и благотворного значения для человека. Если есть в человеке такое сознание и такой страх пред Богом, то все старания его будут направляться к согласованию своих действий и внутренних стремлений с заповедями Господа. Если же подобного настроения нет в человеке, не может быть в нем и заботливости о чистоте своих поступков: руководящим принципом и началом деятельности становится его благо личное и удовлетворение своих желаний земных. Поэтому то небольшое самоограничение, какое налагает на себя нечестивый, или точнее - некоторая нравственная самооценка своих действий, которой иногда и он может отдаваться, не может быть понимаема, как забота о нравственном перерождении, это самообман, месть нечестивого пред самим собою, будто он "отыскивает беззаконие свое, чтобы возненавидеть его".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Character of the Wicked.

1 The transgression of the wicked saith within my heart, that there is no fear of God before his eyes. 2 For he flattereth himself in his own eyes, until his iniquity be found to be hateful. 3 The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good. 4 He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.
David, in the title of this psalm, is styled the servant of the Lord; why in this, and not in any other, except in Ps. xviii. (title), no reason can be given; but so he was, not only as every good man is God's servant, but as a king, as a prophet, as one employed in serving the interests of God's kingdom among men more immediately and more eminently than any other in his day. He glories in it, Ps. cxvi. 16. It is no disparagement, but an honour, to the greatest of men, to be the servants of the great God; it is the highest preferment a man is capable of in this world.
David, in these verses, describes the wickedness of the wicked; whether he means his persecutors in particular, or all notorious gross sinners in general, is not certain. But we have here sin in its causes and sin in its colours, in its root and in its branches.
I. Here is the root of bitterness, from which all the wickedness of the wicked comes. It takes rise, 1. From their contempt of God and the want of a due regard to him (v. 1): "The transgression of the wicked (as it is described afterwards, v. 3, 4) saith within my heart (makes me to conclude within myself) that there is no fear of God before his eyes; for, if there were, he would not talk and act so extravagantly as he does; he would not, he durst not, break the laws of God, and violate his covenants with him, if he had any awe of his majesty or dread of his wrath." Fitly therefore is it brought into the form of indictments by our law that the criminal, not having the fear of God before his eyes, did so and so. The wicked did not openly renounce the fear of God, but their transgression whispered it secretly into the minds of all those that knew any thing of the nature of piety and impiety. David concluded concerning those who lived at large that they lived without God in the world. 2. From their conceit of themselves and a cheat they wilfully put upon their own souls (v. 2): He flattereth himself in his own eyes; that is, while he goes on in sin, he thinks he does wisely and well for himself, and either does not see or will not own the evil and danger of his wicked practices; he calls evil good and good evil; his licentiousness he pretends to be but his just liberty, his fraud passes for his prudence and policy, and his persecuting the people of God, he suggests to himself, is a piece of necessary justice. If his own conscience threaten him for what he does, he says, God will not require it; I shall have peace though I go on. Note, Sinners are self-destroyers by being self-flatterers. Satan could not deceive them if they did not deceive themselves. Buy will the cheat last always? No; the day is coming when the sinner will be undeceived, when his iniquity shall be found to be hateful. Iniquity is a hateful thing; it is that abominable thing which the Lord hates, and which his pure and jealous eye cannot endure to look upon. It is hurtful to the sinner himself, and therefore ought to be hateful to him; but it is not so; he rolls it under his tongue as a sweet morsel, because of the secular profit and sensual pleasure which may attend it; yet the meat in his bowels will be turned, it will be the gall of asps, Job xx. 13, 14. When their consciences are convinced, and sin appears in its true colours and makes them a terror to themselves--when the cup of trembling is put into their hands and they are made to drink the dregs of it--then their iniquity will be found hateful, and their self-flattery their unspeakable folly, and an aggravation of their condemnation.
II. Here are the cursed branches which spring from this root of bitterness. The sinner defies God, and even deifies himself, and then what can be expected but that he should go all to naught? These two were the first inlets of sin. Men do not fear God, and therefore they flatter themselves, and then, 1. They make no conscience of what they say, true of false, right or wrong (v. 3): The words of his mouth are iniquity and deceit, contrived to do wrong, and yet to cover it with specious and plausible pretences. It is no marvel if those that deceive themselves contrive how to deceive all mankind; for to whom will those be true who are false to their own souls? 2. What little good there has been in them is gone; the sparks of virtue are extinguished, their convictions baffled, their good beginnings come to nothing: They have left off to be wise and to do good. They seemed to be under the direction of wisdom and the government of religion, but they have broken these bonds asunder; they have shaken off their religion, and therewith their wisdom. Note, Those that leave off to do good leave off to be wise. 3. Having left off to do good, they contrive to do hurt and to be vexatious to those about them that are good and do good (v. 4): He devises mischief upon his bed. Note, (1.) Omissions make way for commissions. When men leave off doing good, leave off praying, leave off their attendance on God's ordinances and their duty to him, the devil easily makes them his agents, his instruments to draw those that will be drawn into sin, and, with respect to those that will not, to draw them into trouble. Those that leave off to do good begin to do evil; the devil, being an apostate from his innocency, soon became a tempter to Eve and a persecutor of righteous Abel. (2.) It is bad to do mischief, but it is worse to devise it, to do it deliberately and with resolution, to set the wits on work to contrive to do it most effectually, to do it with plot and management, with the subtlety, as well as the malice, of the old serpent, to devise it upon the bed, where we should be meditating upon God and his word, Mic. ii. 1. This argues the sinner's heart fully set in him to do evil. 4. Having entered into the way of sin, that way that is not good, that has good neither in it nor at the end of it, they persist and resolve to persevere in that way. He sets himself to execute the mischief he has devised, and nothing shall be withholden from him which he has purposed to do, though it be ever to contrary both to his duty and to his true interest. If sinners did not steel their hearts and brazen their faces with obstinacy and impudence, they could not go on in their evil ways, in such a direct opposition to all that is just and good. 5. Doing evil themselves, they have no dislike at all of it in others: He abhors not evil, but on the contrary, takes pleasure in it, and is glad to see others as bad as himself. Or this may denote his impenitency in sin. Those that have done evil, if God give them repentance, abhor the evil they have done and themselves because of it; it is bitter in the reflection, however sweet it was in the commission. But these hardened sinners have such seared stupefied consciences that they never reflect upon their sings afterwards with any regret or remorse, but stand to what they have done, as if they could justify it before God himself.
Some think that David, in all this, particularly means Saul, who had cast off the fear of God and left off all goodness, who pretended kindness to him when he gave him his daughter to wife, but at the same time was devising mischief against him. But we are under no necessity of limiting ourselves so in the exposition of it; there are too many among us to whom the description agrees, which is to be greatly lamented.
Adam Clarke: Commentary on the Bible - 1831
36:2: For he flattereth himself - He is ruled by the suggestion already mentioned; endeavours to persuade himself that he may safely follow the propensities of his own heart, until his iniquity be found to be hateful. He sins so boldly, that at last he becomes detestable. Some think the words should be thus understood: "He smootheth over in his own eyes with respect to the finding out of his iniquity, to hate it. That is, he sets such a false gloss in his own eyes upon his worst actions, that he never finds out the blackness of his iniquity; which were it perceived by him, would be hateful even to himself." - Bishop Horsley.
Albert Barnes: Notes on the Bible - 1834
36:2: For he flattereth himself in his own eyes - He puts such an exalted estimate on himself; he so overrates himself and his own ability in judging of what is right and proper, that he is allowed to pursue a course which ultimately makes his conduct odious to all people: the result is so apparent, and so abominable, that no one can doubt what he himself is. The foundation or the basis of all this is an overweening confidence "in himself" - in his own importance; in his own judgment; in his own ability to direct his course regardless of God. The result is such a development of character, that it cannot but be regarded as hateful or odious. There is, indeed, considerable obscurity in the original. A literal translation would be, "For he has made smooth to him in his eyes to find his iniquity to hate." The ancient interpretations throw no light on the passage. The word rendered "flattereth" - חלק châ laq - means to be smooth; then, to be smooth in the sense of being bland or flattering: Hos 10:2; Psa 5:9; Pro 28:23; Pro 2:16; Pro 7:5. Here the meaning is, that he commends himself to himself; he overestimates himself; he ascribes to himself qualities which he does not possess - either:
(a) by supposing that what he does must be right and proper, or
(b) by overestimating his strength of virtue, and his power to resist temptation.
He does this until God suffers him so to act out his own nature, and to show what he is, that his course of life is seen by himself and by others to be odious.
In his own eyes - As if his eyes were looking upon himself, or his own conduct. We act so as to be seen by others; thus he is represented as acting as if he himself were looking on, and sought to commend himself to himself.
Until his iniquity be found to be hateful - Margin, as in Hebrew: "to find his iniquity to hate." Prof. Alexander renders this, "As to (God's) finding his iniquity (and) hating (it);" that is (as he supposes the meaning to be), that he flatters himself that God will not find out his iniquity and hate it, or punish it. DeWette renders it, "that he does not find and hate his guilt;" that is, he so flatters himself in what he does, that he does not see the guilt of what he is doing, and hate it. He is blind to the real nature of what he is doing. But it seems to me that the true construction is that which is given by our translators. The real difficulty rests on the interpretation of the preposition in the word למצא limetsâ' - "until he find." If the interpretation proposed by DeWette were the true one, the preposition should have been the Hebrew letter מ (m) instead of the Hebrew letter ל (l) - ממצא mimetsâ' instead of למצא limetsâ'). The preposition used here often has the sense of "even unto, until." Compare Eze 39:19; Isa 7:15; and this idea seems best to comport with the connection. The idea, according to this, is that he overestimates himself; he prides himself on his own strength and goodness, he confides in his own wisdom and power, he pursues his course of conduct trusting in himself, until he is suffered to act out what is really in his heart - and his conduct becomes hateful and abominable - until he can no longer conceal what he really is. God suffers him to act out what he had endeavored to cover over by his own flattery. Men who pride themselves on their own cunning and strength - men who attempt to conceal their plans from the world - are often thus suffered to develop their character so that the mask is taken off, and the world is allowed to see how vile they are at heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:2: For he: Psa 10:3, Psa 49:18; Deu 29:19; Jer 2:23, Jer 2:34, Jer 2:35, Jer 17:9; Hos 12:7, Hos 12:8; Luk 10:29; Luk 16:14, Luk 16:15; Rom 7:9, Rom 10:3
until: etc. Heb. to find his iniquity to hate, Sa1 15:18-24; Ch1 10:13, Ch1 10:14; Rom 3:9
Geneva 1599
36:2 For he (b) flattereth himself in his own eyes, until his iniquity be found to be hateful.
(b) Though all others detest his vile sin, yet he himself sees it not.
John Gill
36:2 For he flattereth himself in his own eyes,.... There are many self-flatterers; some on account of their worldly estate, that they are out of the reach of God and men, and regard neither; and that as they have much goods laid up, they shall enjoy them many years, and so never think of dying, nor of another world: others on account of their eternal state, pleasing themselves with their own purity, goodness, and righteousness: some flatter themselves either that their sins are not sins, or they are small ones; or they are no other than what multitudes commit; or they are not seen and known, and that God himself sees them not, or takes no notice of them; and that they shall go on with impunity, sentence against them being not speedily executed; and others that there is no God, will be no judgment, nor future state;
until his iniquity be found to be hateful, or, "to find his iniquity and to hate" (c) that which is good, as the word may be rendered; that is, he flatters himself, or speaks smooth things to himself, and endeavours to work himself up into the belief of the above things; that he may find, embrace, and indulge his lusts with a quiet conscience, and hate God, good men, and everything that is good; the Targum is,
"that he may find sins and hate doctrine''
or instruction. Jarchi and Aben Ezra interpret the words another way,
"that the holy and blessed God may find out his iniquity to hate him;''
see Gen 44:16, which God may be said to do, when he charges the guilt of sin upon the conscience, and punishes for it; and exposes both the sinner and his sins to the world; thereby testifying his hatred of him and his sins; and which should have been hateful to him, as they are to all good men.
(c) So. Pagninus.
John Wesley
36:2 Flattereth - He deceiveth himself with vain persuasions, that God does not mind his sins, or will not punish them. Found - Punish, as the same phrase is used, Num 32:23.
Robert Jamieson, A. R. Fausset and David Brown
36:2 This reflection detailed.
until his iniquity--literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it--"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.
35:335:3: Նենգեաց առաջի նորա գտանել զանօրէնութիւն իւր, եւ ատել զնա[6827]։ [6827] Ոմանք.Յայտնեաց առաջի նորա գտա՛՛։
3 Նա խորամանկութիւն է գործում նրա իսկ հանդէպ, որ չտեսնի իր անօրէնութիւնն ու չատի այն:
2 Վասն զի ինքզինք կը շողոքորթէ իր աչքերուն առջեւ՝ Խորհելով թէ իր անօրէնութիւնը յայտնի եւ ատելի չ’ըլլար։
[201]Նենգեաց առաջի նորա գտանել զանօրէնութիւն, եւ ատել զնա:

35:3: Նենգեաց առաջի նորա գտանել զանօրէնութիւն իւր, եւ ատել զնա[6827]։
[6827] Ոմանք.Յայտնեաց առաջի նորա գտա՛՛։
3 Նա խորամանկութիւն է գործում նրա իսկ հանդէպ, որ չտեսնի իր անօրէնութիւնն ու չատի այն:
2 Վասն զի ինքզինք կը շողոքորթէ իր աչքերուն առջեւ՝ Խորհելով թէ իր անօրէնութիւնը յայտնի եւ ատելի չ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
35:235:3 ибо он льстит себе в глазах своих, будто отыскивает беззаконие свое, чтобы возненавидеть его;
35:3 ὅτι οτι since; that ἐδόλωσεν δολοω cunning ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him τοῦ ο the εὑρεῖν ευρισκω find τὴν ο the ἀνομίαν ανομια lawlessness αὐτοῦ αυτος he; him καὶ και and; even μισῆσαι μισεω hate
35:3 וְ wᵊ וְ and הָ֘רֵ֤ק hˈārˈēq ריק be empty חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear וּ֭ ˈû וְ and סְגֹר sᵊḡˌōr סגר close לִ li לְ to קְרַ֣את qᵊrˈaṯ קרא encounter רֹדְפָ֑י rōḏᵊfˈāy רדף pursue אֱמֹ֥ר ʔᵉmˌōr אמר say לְ֝ ˈl לְ to נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul יְֽשֻׁעָתֵ֥ךְ yᵊˈšuʕāṯˌēḵ יְשׁוּעָה salvation אָֽנִי׃ ʔˈānî אֲנִי i
35:3. quia dolose egit adversum eum in oculis suis ut inveniret iniquitatem eius ad odiendumFor in his sight he hath done deceitfully, that his iniquity may be found unto hatred.
2. For he flattereth himself in his own eyes, that his iniquity shall not be found out and be hated.
35:3. Bring forth the spear, and close in on those who persecute me. Say to my soul, “I am your salvation.”
35:3. Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation.
For he flattereth himself in his own eyes, until his iniquity be found to be hateful:

35:3 ибо он льстит себе в глазах своих, будто отыскивает беззаконие свое, чтобы возненавидеть его;
35:3
ὅτι οτι since; that
ἐδόλωσεν δολοω cunning
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
τοῦ ο the
εὑρεῖν ευρισκω find
τὴν ο the
ἀνομίαν ανομια lawlessness
αὐτοῦ αυτος he; him
καὶ και and; even
μισῆσαι μισεω hate
35:3
וְ wᵊ וְ and
הָ֘רֵ֤ק hˈārˈēq ריק be empty
חֲנִ֣ית ḥᵃnˈîṯ חֲנִית spear
וּ֭ ˈû וְ and
סְגֹר sᵊḡˌōr סגר close
לִ li לְ to
קְרַ֣את qᵊrˈaṯ קרא encounter
רֹדְפָ֑י rōḏᵊfˈāy רדף pursue
אֱמֹ֥ר ʔᵉmˌōr אמר say
לְ֝ ˈl לְ to
נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul
יְֽשֻׁעָתֵ֥ךְ yᵊˈšuʕāṯˌēḵ יְשׁוּעָה salvation
אָֽנִי׃ ʔˈānî אֲנִי i
35:3. quia dolose egit adversum eum in oculis suis ut inveniret iniquitatem eius ad odiendum
For in his sight he hath done deceitfully, that his iniquity may be found unto hatred.
35:3. Bring forth the spear, and close in on those who persecute me. Say to my soul, “I am your salvation.”
35:3. Draw out also the spear, and stop [the way] against them that persecute me: say unto my soul, I [am] thy salvation.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:3: The words of his mouth are iniquity - In the principle; and deceit calculated to pervert others, and lead them astray.
He hath left off to be wise, and to do good - His heart is become foolish, and his actions wicked. He has cut off the connection between himself and all righteousness.
Albert Barnes: Notes on the Bible - 1834
36:3: The words of his mouth are iniquity and deceit - Are false and wicked. See the notes at Psa 12:2. It is words do not fairly represent or express what is in his heart.
He hath left off to be wise - To act wisely; to do right.
And to do good - To act benevolently and kindly. This would seem to imply that there had been a change in his conduct, or that he was not what he once professed to be, and appeared to be. This language would be applicable to the change in the conduct of Saul toward David after he became envious and jealous of him 1 Sam. 18; and it is possible, as Amyraldus supposed, that this may have had particular reference to him. But such instances of a change, of feeling and conduct are not very uncommon in the world, and it may doubtless have happened that David experienced this more than once in his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:3: The words: Psa 5:9, Psa 12:2, Psa 12:3, Psa 55:21, Psa 58:3, Psa 140:3; Sa1 18:21, Sa1 19:6, Sa1 19:7, Sa1 26:21; Mat 22:15-18, Mat 22:35
he hath: Psa 125:5; Sa1 11:6-13, Sa1 13:13, Sa1 13:14, Sa1 15:26, Sa1 16:14; Zep 1:6; Heb 10:39; Jo1 2:19
Geneva 1599
36:3 The words of his mouth [are] iniquity and (c) deceit: he hath left off to be wise, [and] to do good.
(c) The reprobates mock wholesome doctrine, and put no difference between good and evil.
John Gill
36:3 The words of his mouth are iniquity and deceit,.... Not only sinful, but sin itself; his mouth is full of cursing and bitterness, of filthy and unchaste words, of corrupt communication, lying, deceit, and flattery; out of the abundance of the wickedness of his heart his mouth speaketh; and which shows the badness of it, and proves all that is said before of him;
he hath left off to be wise, and to do good; by which the psalmist seems to intend one that had been a professor of religion, who, besides the light of nature he had acted contrary to, had had the advantage of a divine revelation, and had been enlightened into the knowledge of divine things, and had done many things externally good, particularly acts of beneficence; but now had dropped his profession of religion, denied the truths he had been enlightened into, and ceased from doing good; otherwise a natural man understandeth not; and, though he is wise to do evil, to do good he has no knowledge.
John Wesley
36:3 Left off - Once he had some degrees of wisdom, but now he is become an open apostate.
35:435:4: Բանք բերանոյ նորա՝ անօրէնութիւն եւ նենգութիւն են։ Ո՛չ կամեցաւ նա իմանալ զբարի,
4 Նրա բերանի խօսքերն անարդար ու նենգամիտ են, նա չկամեցաւ հասկանալ բարին:
3 Անոր բերնին խօսքերը անօրէնութիւն ու նենգութիւն են. Իմաստութիւն չունի բարին ընելու համար։
Բանք բերանոյ նորա` անօրէնութիւն եւ նենգութիւն են. ոչ կամեցաւ նա իմանալ զբարի:

35:4: Բանք բերանոյ նորա՝ անօրէնութիւն եւ նենգութիւն են։ Ո՛չ կամեցաւ նա իմանալ զբարի,
4 Նրա բերանի խօսքերն անարդար ու նենգամիտ են, նա չկամեցաւ հասկանալ բարին:
3 Անոր բերնին խօսքերը անօրէնութիւն ու նենգութիւն են. Իմաստութիւն չունի բարին ընելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
35:335:4 слова уст его неправда и лукавство; не хочет он вразумиться, чтобы делать добро;
35:4 τὰ ο the ῥήματα ρημα statement; phrase τοῦ ο the στόματος στομα mouth; edge αὐτοῦ αυτος he; him ἀνομία ανομια lawlessness καὶ και and; even δόλος δολος cunning; treachery οὐκ ου not ἐβουλήθη βουλομαι want συνιέναι συνιημι comprehend τοῦ ο the ἀγαθῦναι αγαθυνω cheer; make good
35:4 יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed וְ wᵊ וְ and יִכָּלְמוּ֮ yikkālᵊmˈû כלם humiliate מְבַקְשֵׁ֪י mᵊvaqšˈê בקשׁ seek נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul יִסֹּ֣גוּ yissˈōḡû סוג turn אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards) וְ wᵊ וְ and יַחְפְּר֑וּ yaḥpᵊrˈû חפר be ashamed חֹ֝שְׁבֵ֗י ˈḥōšᵊvˈê חשׁב account רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
35:4. verba oris eius iniquitas et dolus cessavit cogitare benefacereThe words of his mouth are iniquity and guile: he would not understand that he might do well.
3. The words of his mouth are iniquity and deceit: he hath left off to be wise to do good.
35:4. Let them be confounded and in awe, who pursue my soul. Let them be turned back and be confounded, who think up evil against me.
35:4. Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good:

35:4 слова уст его неправда и лукавство; не хочет он вразумиться, чтобы делать добро;
35:4
τὰ ο the
ῥήματα ρημα statement; phrase
τοῦ ο the
στόματος στομα mouth; edge
αὐτοῦ αυτος he; him
ἀνομία ανομια lawlessness
καὶ και and; even
δόλος δολος cunning; treachery
οὐκ ου not
ἐβουλήθη βουλομαι want
συνιέναι συνιημι comprehend
τοῦ ο the
ἀγαθῦναι αγαθυνω cheer; make good
35:4
יֵבֹ֣שׁוּ yēvˈōšû בושׁ be ashamed
וְ wᵊ וְ and
יִכָּלְמוּ֮ yikkālᵊmˈû כלם humiliate
מְבַקְשֵׁ֪י mᵊvaqšˈê בקשׁ seek
נַ֫פְשִׁ֥י nˈafšˌî נֶפֶשׁ soul
יִסֹּ֣גוּ yissˈōḡû סוג turn
אָחֹ֣ור ʔāḥˈôr אָחֹור back(wards)
וְ wᵊ וְ and
יַחְפְּר֑וּ yaḥpᵊrˈû חפר be ashamed
חֹ֝שְׁבֵ֗י ˈḥōšᵊvˈê חשׁב account
רָעָתִֽי׃ rāʕāṯˈî רָעָה evil
35:4. verba oris eius iniquitas et dolus cessavit cogitare benefacere
The words of his mouth are iniquity and guile: he would not understand that he might do well.
35:4. Let them be confounded and in awe, who pursue my soul. Let them be turned back and be confounded, who think up evil against me.
35:4. Let them be confounded and put to shame that seek after my soul: let them be turned back and brought to confusion that devise my hurt.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. От отсутствия в нечестивом страха Божия зависит и то, что все его слова, поступки и помыслы направлены к неправде, лукавству и злу. Так как деятельность нечестивого имеет целью личный интерес, мелочный, то и приемы его действий основаны на лжи, строении козней, чему он отдается даже в ночное время - время покоя для других людей.
Adam Clarke: Commentary on the Bible - 1831
36:4: He deviseth mischief upon his bed - He seeks the silent and undisturbed watches of the night, in order to fix his plans of wickedness.
He setteth himself - Having laid his plans he fixes his purpose to do what is bad; and he does it without any checks of conscience or abhorrence of evil. He is bent only on mischief, and lost to all sense of God and goodness. A finished character of a perfect sinner.
Albert Barnes: Notes on the Bible - 1834
36:4: He deviseth mischief upon his bed - Margin, as in Hebrew: "vanity." That is, when he lies down; when he is wakeful at night; he plots some scheme of iniquity - some vain, wicked enterprise. So in Pro 4:16, "For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall."
He setteth himself - That is, he takes his stand or his position; he assumes this attitude. See Psa 2:2, "The kings of the earth "set themselves,"" where the same word occurs. The meaning is that what is done by him is the result of a calm and deliberate purpose. It is not the effect of passion or temporary excitement, but it is a deliberate act in which the mind is made up to do the thing. The conduct here referred to is thus distinguished from rash and hasty acts, showing that this is the settled character of the man.
In a way that is not good - In a bad or wicked way; in a way in which no good can be found; in conduct which allows of no redeeming or mitigating circumstances, and for which there can be no apology.
He abhorreth not evil - He has no aversion to evil. He is not in any manner deterred from doing anything because it is wrong. The fact that it is sinful is not allowed to be a consideration affecting his mind in determining what he shall do. In other words, the moral quality of an action does not influence him at all in making up his mind as to how he shall act. If it is right, it is by accident, and not because he prefers the right; if it is wrong, that fact does not in any way hinder him from carrying his purpose into execution. This is, of course, the very essence of depravity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:4: deviseth: Psa 38:12; Sa1 19:11; Est 5:14, Est 6:4; Pro 4:16; Hos 7:6, Hos 7:7; Mic 2:1; Mat 27:1; Act 23:12
mischief: or, vanity
setteth: Pro 24:23; Isa 65:2; Jer 6:16, Jer 8:6, Jer 9:2-9; Mic 6:8
abhorreth: Psa 97:10; Job 15:16; Amo 5:15; Rom 1:32, Rom 12:9; Rev 2:2
Geneva 1599
36:4 He (d) deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil.
(d) By describing at large the nature of the reprobate, he admonishes the godly to beware of these vices.
John Gill
36:4 He deviseth mischief upon his bed,.... He casts about in his mind on his pillow, when at leisure from all employment; and consults and contrives schemes how to compass his lusts, and to do injury to others, without doing which he cannot sleep;
he setteth himself in a way that is not good, in an evil way, which he chooses and delights in, and determines to continue in, he leaving the paths of righteousness to walk in the ways of darkness:
he abhorreth not evil; which is to be abhorred both because of its nature and effects; see Rom 12:9; but on the contrary he loves it, takes pleasure in doing it, and in them that commit it: thus, by his thoughts, words, and actions, he appears to be devoid of the fear of God.
John Wesley
36:4 Deviseth - Freely, from his own inclination, when none are present to provoke him to it.
35:535:5: զանօրէնութիւն խորհեցաւ յանկողնի իւրում։ Եկաց նա յամենայն ճանապարհ որ ո՛չ է բարի, եւ ՚ի չարէ նա ո՛չ ձանձրացաւ[6828]։ [6828] Ոմանք.Եկաց նա յայն ճանապարհ որ։
5 Անօրէնութիւն խորհեց իր անկողնում, կանգնեց այն բոլոր ուղիների վրայ, որոնք բարի չեն, եւ չարից չձանձրացաւ:
4 Իր անկողնին մէջ անօրէնութեան վրայ կը մտածէ Ու կը կենայ այնպիսի ճամբու մը մէջ, որ աղէկ չէ Եւ չարէն չի զզուիր։
Զանօրէնութիւն խորհեցաւ յանկողնի իւրում. եկաց նա յամենայն ճանապարհ որ ոչ է բարի, եւ ի չարէ նա ոչ ձանձրացաւ:

35:5: զանօրէնութիւն խորհեցաւ յանկողնի իւրում։ Եկաց նա յամենայն ճանապարհ որ ո՛չ է բարի, եւ ՚ի չարէ նա ո՛չ ձանձրացաւ[6828]։
[6828] Ոմանք.Եկաց նա յայն ճանապարհ որ։
5 Անօրէնութիւն խորհեց իր անկողնում, կանգնեց այն բոլոր ուղիների վրայ, որոնք բարի չեն, եւ չարից չձանձրացաւ:
4 Իր անկողնին մէջ անօրէնութեան վրայ կը մտածէ Ու կը կենայ այնպիսի ճամբու մը մէջ, որ աղէկ չէ Եւ չարէն չի զզուիր։
zohrab-1805▾ eastern-1994▾ western am▾
35:435:5 на ложе своем замышляет беззаконие, становится на путь недобрый, не гнушается злом.
35:5 ἀνομίαν ανομια lawlessness διελογίσατο διαλογιζομαι reason; argue ἐπὶ επι in; on τῆς ο the κοίτης κοιτη lying down; relations αὐτοῦ αυτος he; him παρέστη παριστημι stand by; present πάσῃ πας all; every ὁδῷ οδος way; journey οὐκ ου not ἀγαθῇ αγαθος good τῇ ο the δὲ δε though; while κακίᾳ κακια badness; vice οὐ ου not προσώχθισεν προσοχθιζω burdened
35:5 יִֽהְי֗וּ yˈihyˈû היה be כְּ kᵊ כְּ as מֹ֥ץ mˌōṣ מֹץ chaff לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face ר֑וּחַ rˈûₐḥ רוּחַ wind וּ û וְ and מַלְאַ֖ךְ malʔˌaḵ מַלְאָךְ messenger יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH דֹּוחֶֽה׃ dôḥˈeh דחה push
35:5. iniquitatem cogitat in cubili suo stabit in via non bona malum non abicietHe hath devised iniquity on his bed, he hath set himself on every way that is not good: but evil he hath not hated.
4. He deviseth iniquity upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.
35:5. May they become like dust before the face of the wind, and let the Angel of the Lord hem them in.
35:5. Let them be as chaff before the wind: and let the angel of the LORD chase [them].
He deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil:

35:5 на ложе своем замышляет беззаконие, становится на путь недобрый, не гнушается злом.
35:5
ἀνομίαν ανομια lawlessness
διελογίσατο διαλογιζομαι reason; argue
ἐπὶ επι in; on
τῆς ο the
κοίτης κοιτη lying down; relations
αὐτοῦ αυτος he; him
παρέστη παριστημι stand by; present
πάσῃ πας all; every
ὁδῷ οδος way; journey
οὐκ ου not
ἀγαθῇ αγαθος good
τῇ ο the
δὲ δε though; while
κακίᾳ κακια badness; vice
οὐ ου not
προσώχθισεν προσοχθιζω burdened
35:5
יִֽהְי֗וּ yˈihyˈû היה be
כְּ kᵊ כְּ as
מֹ֥ץ mˌōṣ מֹץ chaff
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
ר֑וּחַ rˈûₐḥ רוּחַ wind
וּ û וְ and
מַלְאַ֖ךְ malʔˌaḵ מַלְאָךְ messenger
יְהוָ֣ה [yᵊhwˈāh] יְהוָה YHWH
דֹּוחֶֽה׃ dôḥˈeh דחה push
35:5. iniquitatem cogitat in cubili suo stabit in via non bona malum non abiciet
He hath devised iniquity on his bed, he hath set himself on every way that is not good: but evil he hath not hated.
4. He deviseth iniquity upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.
35:5. May they become like dust before the face of the wind, and let the Angel of the Lord hem them in.
35:5. Let them be as chaff before the wind: and let the angel of the LORD chase [them].
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Adam Clarke: Commentary on the Bible - 1831
36:5: Thy mercy, O Lord, is in the heavens - That is, thou art abundant, infinite in thy mercy; else such transgressors must be immediately cut off; but thy long-suffering is intended to lead them to repentance.
Thy faithfulness reacheth unto the clouds - עד שחקים ad shechakim, to the eternal regions; above all visible space. God's faithfulness binds him to fulfill the promises and covenants made by his mercy. Blessings from the heavens, from the clouds, from the earth, are promised by God to his followers; and his faithfullness is in all those places, to distribute to his followers the mercies he has promised.
Albert Barnes: Notes on the Bible - 1834
36:5: Thy mercy, O Lord, is in the heavens - This commences the second part of the psalm - the description of the character of God in contrast with the character of the wicked man. The meaning here is, evidently, that the mercy of God is very exalted; to the very heavens, as high as the highest object of which man can conceive. Thus, we speak of virtue as "exalted," or virtue of the "highest kind." The idea is not that the mercy of God is "manifested" in heaven, for, mercy being favor shown to the guilty, there is no occasion for it in heaven; nor is the idea that mercy, as shown to man, has its "origin" in heaven, which is indeed true in itself; but it is, as above explained, that it is of the most exalted nature; that it is as high as man can conceive.
And thy faithfulness - Thy "truthfulness;" thy fidelity to thy promises and to thy friends.
Reacheth "unto the clouds." The clouds are among the highest objects. They rise above the loftiest trees, and ascend above the mountains, and seem to lie or roll along the sky. The idea here, therefore, as in the first part of the verse, is, that it is elevated or exalted.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:5: mercy: Psa 52:1, Psa 57:10, Psa 103:11, Psa 108:4; Isa 55:7-9
faithfulness: Psa 89:2, Psa 92:2, Psa 100:5; Mat 24:35; Heb 6:18-20
Carl Friedrich Keil and Franz Delitzsch
36:5
(Heb.: 36:6-10) The poet now turns from this repulsive prospect to one that is more pleasing. He contemplates, and praises, the infinite, ever sure mercy of God, and the salvation, happiness, and light which spring from it. Instead of בּשּׁמים, the expression is בּהשּׁמים, the syncope of the article not taking place. בּ alternating with עד, cf. Ps 57:11, has here, as in Ps 19:5; Ps 72:16, the sense of touching or reaching to the spot that is denoted in connection with it. The poet describes the exaltation and super-eminence of divine mercy and faithfulness figuratively, after earthly standards. They reveal themselves on earth in a height that reaches to the heavens and extends to שׁחקים, i.e., the thin veil of vapour which spreads itself like a veil over the depths of the heavens; they transcend all human thought, desire, and comprehension (Ps 103:11, and cf. Eph 3:18). The צדקה (righteousness) is distinguished from the אמונה (faithfulness) thus: the latter is governed by the promises of God, the former by His holiness; and further, the latter has its being in the love of God, the former, on the other hand, manifests itself partly as justifying in mercies, and partly as avenging in wrath. Concerning the righteousness, the poet says that it is like the mountains of God, i.e., (cf. cedars of God, Ps 80:11) unchangeably firm (Ps 111:3), like the giant primeval mountains which bear witness to the greatness and glory of God; concerning God's judgments, that they are "a great deep," incomprehensible and unsearchable (ἀνεξερεύνηται, Rom 11:33) as the great, deep-surging mass of waters in the lower parts of the earth, which becomes visible in the seas and in the rivers. God's punitive righteousness, as at length becomes evident, has His compassion for its reverse side; and this, as in the case of the Flood (cf. Jon 4:11), embraces the animal world, which is most closely involved, whether for weal or for woe, with man, as well as mankind.
Lost in this depth, which is so worthy of adoration, the Psalmist exclaims: How precious (cf. Ps 139:17) is Thy mercy, Elohim! i.e., how valuable beyond all treasures, and how precious to him who knows how to prize it! The Waw of וּבני is the explicative Waw = et hoc ipsum quod. The energetic form of the future, יחסיוּן, has the pre-tonic Kametz, here in pause, as in Ps 36:8; Ps 39:7; Ps 78:44. The shadow of God's wings is the protection of His love, which hides against temptation and persecution. To be thus hidden in God is the most unspeakable blessedness, Ps 36:9 : they satiate themselves, they drink full draughts of "the fatness of Thy house." The house of God is His sanctuary, and in general the domain of His mercy and grace. דּשׁן (cf. טוּב, Ps 65:5) is the expression for the abundant, pleasant, and powerful gifts and goods and recreations with which God entertains those who are His; and רוה (whence ירוין, as in Deut 8:13; Is 40:18) is the spiritual joy of the soul that experiences God's mercy to overflowing. The abundant fare of the priests from Jahve's table (vid., Jer 31:14), and the festive joy of the guests at the shelamim-offering, i.e., the communion-offering, - these outward rites are here treated according to their spiritual significance, receive the depth of meaning which radically belongs to them, and are ideally generalized. It is a stream of pleasures (עדנים) with which He irrigates and fertilizes them, a paradisaic river of delights. This, as the four arms of the river of Paradise had one common source (Gen 2:10), has its spring in God, yea, God is the fountain itself. He is "the fountain of life" (Jer 2:13); all life flows forth from Him, who is the absolutely existing and happy One. The more inwardly, therefore, one is joined to Him, the fuller are the draughts of life which he drinks from this first fountain of all life. And as God is the fountain of life, so also is He the fountain of light: "In Thy light do we see light;" out of God, seeing we see only darkness, whereas immersed in God's sea of light we are illumined by divine knowledge, and lighted up with spiritual joy. The poet, after having taken a few glimpses into the chaos of evil, here moves in the blessed depths of holy mysticism [Mystik, i.e., mysticism in the good sense - true religion, vital godliness], and in proportion as in the former case his language is obscure. So here it is clear as crystal.
Geneva 1599
36:5 Thy (e) mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds.
(e) Though wickedness seems to overflow all the world, yet by your heavenly providence you govern heaven and earth.
John Gill
36:5 Thy mercy, O Lord, is in the heavens,.... Meaning either the general mercy of God the earth is full of, and extends to all creatures; to which it is owing that wicked men before described are not consumed; and which reaches "up to the heavens" (d), as the words are by some rendered, as their sins do; see Ps 57:10; or the special mercy of God, and regards not the objects of it, creatures in heaven; for there at, none there proper objects of mercy; but the seat of it, the heart of God, who is in heaven; or the repository of it, the covenant of grace, which is full of the sure mercies of David; and of mercy there was a most glaring instance, when the son of God was sent down from heaven, to obtain salvation for sinful men; or it may denote the original of it, the heaven, being, as Aben Ezra observes some Jewish interpreters say, the fountain of mercy, and the spring of truth; or the greatness and abundance of it, it being as high as heaven, yea, above it; see Ps 103:11;
and thy faithfulness reacheth unto the clouds; which lies in the execution of his purposes, whose counsels of old were faithfulness and truth; and in keeping his covenant and promises; he never changes his mind, nor forgets his word; he is a God of truth, and cannot lie; he knows the end from the beginning; no unforeseen event can turn up to hinder the performance of what he has purposed and promised, and he is able to perform; nor does ever any of the good things he has spoken of fail: though his faithfulness sometimes seems to be not only to the clouds, but in them, and out of sight; providences seem to clash with promises, which make unbelief to say, doth his promise fail for evermore? yet, though we believe not, he abides faithful, Ps 77:8, Ti2 2:13.
(d) "usque ad coelos", Pagninus, Musculus, Muis, Piscator, Gejerus, Michaelis; so Kimchi & Noldius, p. 164. No. 744. & Ainsworth.
John Wesley
36:5 Thy mercy - Mine enemies are cruel and perfidious, but thou art infinite in mercy, and faithfulness. Heavens - Is infinite and incomprehensible. Faithfulness - The truth both of thy threatenings against thine enemies, and of thy promises made to good men. The clouds - Is far above our reach, greater and higher than we can apprehend.
Robert Jamieson, A. R. Fausset and David Brown
36:5 mercy . . . and . . . faithfulness--as mercy and truth (Ps 25:10).
35:635:6: Տէր յերկինս է ողորմութիւն քո, ճշմարտութիւն քո մինչեւ յամպս։
6 Տէ՛ր, երկնքում է քո ողորմութիւնը, իսկ ճշմարտութիւնդ՝ մինչեւ ամպերը:
5 Ո՛վ Տէր, քու ողորմութիւնդ մինչեւ երկինք կը հասնի Ու քու ճշմարտութիւնդ՝ մինչեւ ամպերը։
Տէր, յերկինս է ողորմութիւն քո, ճշմարտութիւն քո մինչեւ յամպս:

35:6: Տէր յերկինս է ողորմութիւն քո, ճշմարտութիւն քո մինչեւ յամպս։
6 Տէ՛ր, երկնքում է քո ողորմութիւնը, իսկ ճշմարտութիւնդ՝ մինչեւ ամպերը:
5 Ո՛վ Տէր, քու ողորմութիւնդ մինչեւ երկինք կը հասնի Ու քու ճշմարտութիւնդ՝ մինչեւ ամպերը։
zohrab-1805▾ eastern-1994▾ western am▾
35:535:6 Господи! милость Твоя до небес, истина Твоя до облаков!
35:6 κύριε κυριος lord; master ἐν εν in τῷ ο the οὐρανῷ ουρανος sky; heaven τὸ ο the ἔλεός ελεος mercy σου σου of you; your καὶ και and; even ἡ ο the ἀλήθειά αληθεια truth σου σου of you; your ἕως εως till; until τῶν ο the νεφελῶν νεφελη cloud
35:6 יְֽהִי־ yᵊˈhî- היה be דַרְכָּ֗ם ḏarkˈām דֶּרֶךְ way חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness וַ wa וְ and חֲלַקְלַקֹּ֑ות ḥᵃlaqlaqqˈôṯ חֲלַקְלַקֹּות smoothness וּ û וְ and מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH רֹדְפָֽם׃ rōḏᵊfˈām רדף pursue
35:6. Domine in caelo misericordia tua fides tua usque ad nubesO Lord, thy mercy is in heaven, and thy truth reacheth even to the clouds.
5. Thy lovingkindness, O LORD, is in the heavens; thy faithfulness unto the skies.
35:6. May their way become dark and slippery, and may the Angel of the Lord pursue them.
35:6. Let their way be dark and slippery: and let the angel of the LORD persecute them.
Thy mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds:

35:6 Господи! милость Твоя до небес, истина Твоя до облаков!
35:6
κύριε κυριος lord; master
ἐν εν in
τῷ ο the
οὐρανῷ ουρανος sky; heaven
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
καὶ και and; even
ο the
ἀλήθειά αληθεια truth
σου σου of you; your
ἕως εως till; until
τῶν ο the
νεφελῶν νεφελη cloud
35:6
יְֽהִי־ yᵊˈhî- היה be
דַרְכָּ֗ם ḏarkˈām דֶּרֶךְ way
חֹ֥שֶׁךְ ḥˌōšeḵ חֹשֶׁךְ darkness
וַ wa וְ and
חֲלַקְלַקֹּ֑ות ḥᵃlaqlaqqˈôṯ חֲלַקְלַקֹּות smoothness
וּ û וְ and
מַלְאַ֥ךְ malʔˌaḵ מַלְאָךְ messenger
יְ֝הוָ֗ה [ˈyhwˈāh] יְהוָה YHWH
רֹדְפָֽם׃ rōḏᵊfˈām רדף pursue
35:6. Domine in caelo misericordia tua fides tua usque ad nubes
O Lord, thy mercy is in heaven, and thy truth reacheth even to the clouds.
5. Thy lovingkindness, O LORD, is in the heavens; thy faithfulness unto the skies.
35:6. May their way become dark and slippery, and may the Angel of the Lord pursue them.
35:6. Let their way be dark and slippery: and let the angel of the LORD persecute them.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7. Бог управляет миром по законам милости и правды. "Милость и истина Его до облаков и неба; правда, как горы, и судьбы - бездна великая". Сравнения, употребленные автором, имеют целью показать, что в Боге - вся истина и вся правда и что только ими Он управляет всем миром, человеком и скотом.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Amazing Goodness of God; Favour of God towards His People;
5 Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds. 6 Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast. 7 How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. 8 They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. 9 For with thee is the fountain of life: in thy light shall we see light. 10 O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart. 11 Let not the foot of pride come against me, and let not the hand of the wicked remove me. 12 There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.
David, having looked round with grief upon the wickedness of the wicked, here looks up with comfort upon the goodness of God, a subject as delightful as the former was distasteful and very proper to be set in the balance against it. Observe,
I. His meditations upon the grace of God. He sees the world polluted, himself endangered, and God dishonoured, by the transgressions of the wicked; but, of a sudden, he turns his eye, and heart, and speech, to God "However it be, yet thou art good." He here acknowledges,
1. The transcendent perfections of the divine nature. Among men we have often reason to complain, There is no truth nor mercy, (Hos. iv. 1), no judgment nor justice, Isa. v. 7. But all these may be found in God without the least alloy. Whatever is missing, or amiss, in the world, we are sure there is nothing missing, nothing amiss, in him that governs it. (1.) He is a God of inexhaustible goodness: Thy mercy, O Lord! is in the heavens. If men shut up the bowels of their compassion, yet with God, at the throne of his grace, we shall find mercy. When men are devising mischief against us God's thoughts concerning us, if we cleave closely to him, are thoughts of good. On earth we meet with little content and a great deal of disquiet and disappointment; but in the heavens, where the mercy of God reigns in perfection and to eternity, there is all satisfaction; there therefore, if we would be easy, let us have our conversation, and there let us long to be. How bad soever the world is, let us never think the worse of God nor of his government; but, from the abundance of wickedness that is among men, let us take occasion, instead of reflecting upon God's purity, as if he countenanced sin, to admire his patience, that he bears so much with those that so impudently provoke him, nay, and causes his sun to shine and his rain to fall upon them. If God's mercy were not in the heavens (that is, infinitely above the mercies of any creature), he would, long ere this, have drowned the world again. See Isa. lv. 8, 9; Hos. xi. 9. (2.) He is a God of inviolable truth: Thy faithfulness reaches unto the clouds. Though God suffers wicked people to do a great deal of mischief, yet he is and will be faithful to his threatenings against sin, and there will come a day when he will reckon with them; he is faithful also to his covenant with his people, which cannot be broken, nor one jot or tittle of the promises of it defeated by all the malice of earth and hell. This is matter of great comfort to all good people, that, though men are false, God is faithful; men speak vanity, but the words of the Lord are pure words. God's faithfulness reaches so high that it does not change with the weather, as men's does, for it reaches to the skies (so it should be read, as some think), above the clouds, and all the changes of the lower region. (3.) He is a God of incontestable justice and equity: Thy righteousness is like the great mountains, so immovable and inflexible itself and so conspicuous and evident to all the world; for no truth is more certain nor more plain than this, That the Lord is righteous in all his ways, and that he never did, nor ever will do, any wrong to any of his creatures. Even when clouds and darkness are round about him, yet judgment and justice are the habitation of his throne, Ps. xcvii. 2. (4.) He is a God of unsearchable wisdom and design: "Thy judgments are a great deep, not to be fathomed with the line and plummet of any finite understanding." As his power is sovereign, which he owes not any account of to us, so his method is singular and mysterious, which cannot be accounted for by us: His way is in the sea and his path in the great waters. We know that he does all wisely and well; but what he does we know not now; it will be time enough to know hereafter.
2. The extensive care and beneficence of the divine Providence: "Thou preservest man and beast, not only protectest them from mischief, but suppliest them with that which is needful for the support of life." The beasts, though not capable of knowing and praising God, are yet graciously provided for; their eyes wait on him, and he gives them their meat in due season. Let us not wonder that God gives food to bad men, for he feeds the brute-creatures; and let us not fear but that he will provide well for good men; he that feeds the young lions will not starve his own children.
3. The peculiar favour of God to the saints. Observe,
(1.) Their character, v. 7. They are such as are allured by the excellency of God's loving-kindness to put their trust under the shadow of his wings. [1.] God's loving-kindness is precious to them. They relish it; they taste a transcendent sweetness in it; they admire God's beauty and benignity above any thing in this world, nothing so amiable, so desirable. Those know not God that do not admire his loving-kindness; and those know not themselves that do not earnestly covet it. [2.] They therefore repose an entire confidence in him. They have recourse to him, put themselves under his protection, and then think themselves safe and find themselves easy, as the chickens under the wings of the hen, Matt. xxiii. 37. It was the character of proselytes that they came to trust under the wings of the God of Israel (Ruth ii. 12); and what more proper to gather proselytes than the excellency of his loving-kindness? What more powerful to engage our complacency to him and on him? Those that are thus drawn by love will cleave to him.
(2.) Their privilege. Happy, thrice happy, the people whose God is the Lord, for in him they have, or may have, or shall have, a complete happiness. [1.] Their desires shall be answered, (v. 8): They shall be abundantly satisfied with the fatness of thy house, their wants supplied; their cravings gratified, and their capacities filled. In God all-sufficient they shall have enough, all that which an enlightened enlarged soul can desire or receive. The gains of the world and the delights of sense will surfeit, but never satisfy, Isa. lv. 2. But the communications of divine favour and grace will satisfy, but never surfeit. A gracious soul, though still desiring more of God, never desires more than God. The gifts of Providence so far satisfy them that they are content with such things as they have. I have all, and abound, Phil. iv. 18. The benefit of holy ordinances is the fatness of God's house, sweet to a sanctified soul and strengthening to the spiritual and divine life. With this they are abundantly satisfied; they desire nothing more in this world than to live a life of communion with God and to have the comfort of the promises. But the full, the abundant satisfaction is reserved for the future state, the house not made with hands, eternal in the heavens. Every vessel will be full there. [2.] Their joys shall be constant: Thou shalt make them drink of the river of thy pleasures. First, There are pleasures that are truly divine. "They are thy pleasures, not only which come from thee as the giver of them, but which terminate in thee as the matter and centre of them." Being purely spiritual, they are of the same nature with those of the glorious inhabitants of the upper world, and bear some analogy even to the delights of the Eternal Mind. Secondly, There is a river of these pleasures, always full, always fresh, always flowing. There is enough for all, enough for each; see Ps. xlvi. 4. The pleasures of sense are putrid puddle-water; those of faith are pure and pleasant, clear as crystal, Rev. xxii. 1. Thirdly, God has not only provided this river of pleasures for his people, but he makes them to drink of it, works in them a gracious appetite to these pleasures, and by his Spirit fills their souls with joy and peace in believing. In heaven they shall be for ever drinking of those pleasures that are at God's right hand, satiated with a fulness of joy, Ps. xvi. 11. [3.] Life and light shall be their everlasting bliss and portion, v. 9. Having God himself for their felicity, First, In him they have a fountain of life, from which those rivers of pleasure flow, v. 8. The God of nature is the fountain of natural life. In him we live, and move, and have our being. The God of grace is the fountain of spiritual life. All the strength and comfort of a sanctified soul, all its gracious principles, powers, and performances, are from God. He is the spring and author of all its sensations of divine things, and all its motions towards them: he quickens whom he will; and whosoever will may come, and take from him of the waters of life freely. He is the fountain of eternal life. The happiness of glorified saints consists in the vision and fruition of him, and in the immediate communications of his love, without interruption or fear of cessation. Secondly, In him they have light in perfection, wisdom, knowledge, and joy, all included in this light: In thy light we shall see light, that is, 1. "In the knowledge of thee in grace, and the vision of thee in glory, we shall have that which will abundantly suit and satisfy our understandings." That divine light which shines in the scripture, and especially in the face of Christ, the light of the world, has all truth in it. When we come to see God face to face, within the veil, we shall see light in perfection, we shall know enough then, 1 Cor. xiii. 12; 1 John iii. 2. 2. "In communion with thee now; by the communications of thy grace to us and the return of our devout affections to thee, and in the fruition of thee shortly in heaven, we shall have a complete felicity and satisfaction. In thy favour we have all the good we can desire." This is a dark world; we see little comfort in it; but in the heavenly light there is true light, and no false light, light that is lasting and never wastes. In this world we see God, and enjoy him by creatures and means; but in heaven God himself shall be with us (Rev. xxi. 3) and we shall see and enjoy him immediately.
II. We have here David's prayers, intercessions, and holy triumphs, grounded upon these meditations.
1. He intercedes for all saints, begging that they may always experience the benefit and comfort of God's favour and grace, v. 10. (1.) The persons he prays for are those that know God, that are acquainted with him, acknowledge him, and avouch him for theirs--the upright in heart, that are sincere in their profession of religion, and faithful both to God and man. Those that are not upright with God do not know him as they should. (2.) The blessing he begs for them is God's loving-kindness (that is, the tokens of his favour towards them) and his righteousness (that is, the workings of his grace in them); or his loving-kindness and righteousness are his goodness according to promise; they are mercy and truth. (3.) The manner in which he desires this blessing may be conveyed: O continue it, draw it out, as the mother draws out her breasts to the child, and then the child draws out the milk from the breasts. Let it be drawn out to a length equal to the line of eternity itself. The happiness of the saints in heaven will be in perfection, and yet in continual progression (as some thing); for the fountain there will be always full and the streams always flowing. In these is continuance, Isa. lxiv. 5.
2. He prays for himself, that he might be preserved in his integrity and comfort (v. 11): "Let not the foot of pride come against me, to trip up my heels, or trample upon me; and let not the hand of the wicked, which is stretched out against me, prevail to remove me, either from my purity and integrity, by any temptation, or from my peace and comfort, by any trouble." Let not those who fight against God triumph over those who desire to cleave to him. Those that have experienced the pleasure of communion with God cannot but desire that nothing may ever remove them from him.
3. He rejoices in hope of the downfall of all his enemies in due time (v. 12): "There, where they thought to gain the point against me, they have themselves fallen, been taken in that snare which they laid for me." There, in the other world (so some), where the saints stand in the judgment, and have a place in God's house, the workers of iniquity are cast in the judgment, are cast down into hell, into the bottomless pit, out of which they shall assuredly never be able to rise from under the insupportable weight of God's wrath and curse. It is true we are not to rejoice when any particular enemy of ours falls; but the final overthrow of all the workers of iniquity will be the everlasting triumph of glorified saints.
Adam Clarke: Commentary on the Bible - 1831
36:6: Thy righteousness is like the great mountains - כהררי אל keharerey El, like the mountains of God; exceeding high mountains; what, in the present language of geology, would be called primitive mountains, those that were formed at the beginning; and are not the effects of earthquakes or inundations, as secondary and alluvial mountains are supposed to be.
Thy judgments are a great deep - תהום רבה tehom rabbah, the great abyss; as incomprehensible as the great chaos, or first matter of all things which God created in the beginning, and which is mentioned Gen 1:2, and darkness was on the face, תהום tehom, of the deep, the vast profound, or what is below all conjecturable profundity. How astonishing are the thoughts in these two verses! What an idea do they give us of the mercy, truth, righteousness, and judgments of God!
The old Psalter, in paraphrasing mountains of God, says, Thi ryghtwisnes, that es, ryghtwis men, er gastly hilles of God; for that er hee in contemplacioun, and soner resayves the lyght of Crist. Here is a metaphor taken from the tops of mountains and high hills first catching the rays of the rising sun. "Righteous men are spiritual hills of God; for they are high in contemplation, and sooner receive the light of Christ." It is really a very fine thought; and much beyond the rudeness of the times in which this Psalter was written.
Man and beast - Doth God take care of cattle? Yes, he appoints the lions their food, and hears the cry of the young ravens; and will he not provide for the poor, especially the poor of his people? He will. So infinitely and intensely good is the nature of God, that it is his delight to make all his creatures happy. He preserves the man, and he preserves the beast; and it is his providence which supplies the man, when his propensities and actions level him with the beasts that perish.
Albert Barnes: Notes on the Bible - 1834
36:6: Thy righteousness - Thy justice; that is, the justice of God considered as residing in his own nature; his justice in his laws; his justice in his providential dealings; his justice in his plan of delivering man from sin; his justice to the universe in administering the rewards and penalties of the law.
Is like the great mountains - Margin, as in Hebrew: "the mountains of God." The name "God" is thus, in the Scriptures, often given to that which is great or exalted, as God is the greatest Being that the mind can form any conception of. So in Psa 80:10 : "The boughs thereof were like the goodly cedars," in the Hebrew, "cedars of God." Connecting his name with "mountains" or "cedars," we have the idea of "strength" or "greatness," as being especially the work of the Almighty. The idea here is, that as the mountains are the most stable of all the objects with which we are acquainted, so it is with the justice of God. It is as fixed as the everlasting hills.
Thy judgments - The acts and records which are expressive of thy judgment in regard to what is right and best; that judgment as it is expressed in thy law, and in thy dealings with mankind. The "judgment" of God in any matter may be expressed either by a declaration or by his acts. The latter is the idea now most commonly attached to the word, and it has come to be used almost exclusively to denote "afflictive" dispensations of His Providence, or expressions of His displeasure against sin. The word is not used in that exclusive sense in the Scriptures. It refers to any divine adjudication as to what is right, whether expressed by declaration or by act, and would include his adjudications in favor of that which is right as well as those against that which is wrong.
Are a great deep - The word rendered "deep" here means properly wave, billow, surge; then, a mass of waters, a flood, a deep; and the phrase "great deep" would properly refer to the ocean, its "depth" being one of the most remarkable things in regard to it. The "idea" here is, that as we cannot fathom the ocean or penetrate to its bottom, so it is with the judgments of God. They are beyond our comprehension, and after all our efforts to understand them, we are constrained, as in measuring the depths of the ocean, to confess that we cannot reach to the bottom of them. This is true in regard to his law, in regard to the principles of his government as he has declared them, and in regard to his actual dealings with mankind. It could not be otherwise than that in the administration of an infinite God there must be much that man, in his present state, could not comprehend. Compare Job 11:7-9; Isa 55:8-9.
O Lord, "thou preservest man and beast - literally, thou wilt "save;" that is, thou savest them from destruction. The idea is, that he keeps them alive; or that life, where it is continued, is always continued by his agency. The psalmist evidently sees in the fact here stated an illustration of what he had just said about the "greatness" of God in His providential agency and his general government. He was struck with His greatness, and with the incomprehensible nature of His power and agency, in the fact that he kept alive continually so many myriads of creatures upon the earth - so many hundred millions of human beings - so many thousand millions of wild beasts, reptiles, fish, birds, and insects - all dependent upon Him; that He provided for their needs, and that He protected them in the dangers to which they were exposed. And who can comprehend the extent of His law, and the wonderfulness of His Providence, in thus watching over and providing for the multitudes of animated beings that swarm in the waters, in the air, and on the earth?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:6: righteousness: Psa 71:19, Psa 97:2, Psa 145:17; Gen 18:25; Deu 32:4; Isa 45:19, Isa 45:21-24; Rom 3:25
great mountains: Heb. mountains of God, Exo 9:28; Sa1 14:15 *marg.
judgments: Psa 77:19, Psa 92:5; Job 11:7-9, Job 37:23; Isa 40:28; Jer 12:1; Mat 11:25, Mat 11:26; Rom 11:33
thou: Psa. 104:14-35, Psa 145:9, Psa 147:9; Job 7:20; Jon 4:11; Mat 10:29, Mat 10:30; Ti1 4:10
Geneva 1599
36:6 Thy righteousness [is] like the great mountains; thy judgments [are] a great (f) deep: O LORD, thou preservest man and beast.
(f) The depth of your providence governs all things, and disposes them, even though the wicked seem to overwhelm the world.
John Gill
36:6 Thy righteousness is like the great mountains,.... Or, "the mountains of God"; so called for their excellency, as the cedars of God, Ps 80:10; or, as Gussetius (e) observes, the greatest and highest mountains, which are here meant, reaching above the clouds and the region of the air, are the pillars of the palace of God, and a part of it; and therefore called his mountains with great propriety, to which his righteousness is compared: that is, either the righteousness of God in the government of the world, which is sometimes like the high mountains, not to be reached and accounted for in the present state of things, though always is, and is immovable as they are; or the righteousness of God, by which he justifies sinners, which may be said to be as the mountains of God, because of the dignity of his person, who has wrought it out; and because of the clear manifestation of it, the Gospel, and so visible, as high mountains; and because of the immovableness and duration of it;
thy judgments are a great deep; both in a way of providence, many of them being at present not to be traced, though before long they will be made manifest; and in a way of grace, such as the choice of some, and the leaving of others, the rejection of the Jews, and the call of the Gentiles; see Rom 11:33;
O Lord, thou preservest man and beast; in a providential way, upholding each in their being, and supplying them with the necessaries of life: some understand this figuratively, of God's saving Jews and Gentiles, wise and unwise, and particularly those who, through humility and modesty, as Jarchi says, compare themselves to beasts, because of their ignorance and stupidity, Prov 30:2.
(e) Ebr. Comment. p. 66.
John Wesley
36:6 Mountains - Stedfast and unmoveable: eminent and conspicuous to all men. Judgments - The executions of thy counsels. Deep - Unsearchable, as the ocean. Man - The worst of men; yea, the brute - beasts have experience of thy care and kindness.
Robert Jamieson, A. R. Fausset and David Brown
36:6 righteousness [and] judgments--qualities of a good government (Ps 5:8; Ps 31:1). These all are set forth, by the figures used, as unbounded.
35:735:7: Արդարութիւն քո որպէս լերինք Աստուած. իրաւունք քո որպէս զխո՛րս բազումս. զմարդիկ եւ զանասուն կեցուցանես դու Տէր[6829]։ [6829] Ոմանք.Որպէս խորք բազումք։
7 Արդարութիւնդ, Աստուա՛ծ, լեռների պէս է, իրաւունքդ՝ խոր անդունդի պէս. մարդ ու անասուն դու ես ապրեցնում, Տէ՛ր:
6 Քու արդարութիւնդ հզօր լեռներու պէս է, Քու իրաւունքդ մեծ անդունդ մըն է. Մարդիկն ու անասունները դուն կ’ապրեցնես, ո՛վ Տէր։
Արդարութիւն քո որպէս [202]լերինք, Աստուած``, իրաւունք քո որպէս խորս բազումս. զմարդիկ եւ զանասուն կեցուցանես դու, Տէր:

35:7: Արդարութիւն քո որպէս լերինք Աստուած. իրաւունք քո որպէս զխո՛րս բազումս. զմարդիկ եւ զանասուն կեցուցանես դու Տէր[6829]։
[6829] Ոմանք.Որպէս խորք բազումք։
7 Արդարութիւնդ, Աստուա՛ծ, լեռների պէս է, իրաւունքդ՝ խոր անդունդի պէս. մարդ ու անասուն դու ես ապրեցնում, Տէ՛ր:
6 Քու արդարութիւնդ հզօր լեռներու պէս է, Քու իրաւունքդ մեծ անդունդ մըն է. Մարդիկն ու անասունները դուն կ’ապրեցնես, ո՛վ Տէր։
zohrab-1805▾ eastern-1994▾ western am▾
35:635:7 Правда Твоя, как горы Божии, и судьбы Твои бездна великая! Человеков и скотов хранишь Ты, Господи!
35:7 ἡ ο the δικαιοσύνη δικαιοσυνη rightness; right standing σου σου of you; your ὡσεὶ ωσει as if; about ὄρη ορος mountain; mount θεοῦ θεος God τὰ ο the κρίματά κριμα judgment σου σου of you; your ἄβυσσος αβυσσος abyss πολλή πολυς much; many ἀνθρώπους ανθρωπος person; human καὶ και and; even κτήνη κτηνος livestock; animal σώσεις σωζω save κύριε κυριος lord; master
35:7 כִּֽי־ kˈî- כִּי that חִנָּ֣ם ḥinnˈām חִנָּם in vain טָֽמְנוּ־ ṭˈāmᵊnû- טמן hide לִ֭י ˈlî לְ to שַׁ֣חַת šˈaḥaṯ שַׁחַת pit רִשְׁתָּ֑ם rištˈām רֶשֶׁת net חִ֝נָּ֗ם ˈḥinnˈām חִנָּם in vain חָפְר֥וּ ḥāfᵊrˌû חפר dig לְ lᵊ לְ to נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
35:7. iustitia tua quasi montes Domine iudicium tuum abyssus multa homines et iumenta salvos facies DomineThy justice is as the mountains of God, thy judgments are a great deep. Men and beasts thou wilt preserve, O Lord:
6. Thy righteousness is like the mountains of God; thy judgments are a great deep: O LORD, thou preservest man and beast.
35:7. For, without cause, they have concealed their snare for me unto destruction. Over nothing, they have rebuked my soul.
35:7. For without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul.
Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast:

35:7 Правда Твоя, как горы Божии, и судьбы Твои бездна великая! Человеков и скотов хранишь Ты, Господи!
35:7
ο the
δικαιοσύνη δικαιοσυνη rightness; right standing
σου σου of you; your
ὡσεὶ ωσει as if; about
ὄρη ορος mountain; mount
θεοῦ θεος God
τὰ ο the
κρίματά κριμα judgment
σου σου of you; your
ἄβυσσος αβυσσος abyss
πολλή πολυς much; many
ἀνθρώπους ανθρωπος person; human
καὶ και and; even
κτήνη κτηνος livestock; animal
σώσεις σωζω save
κύριε κυριος lord; master
35:7
כִּֽי־ kˈî- כִּי that
חִנָּ֣ם ḥinnˈām חִנָּם in vain
טָֽמְנוּ־ ṭˈāmᵊnû- טמן hide
לִ֭י ˈlî לְ to
שַׁ֣חַת šˈaḥaṯ שַׁחַת pit
רִשְׁתָּ֑ם rištˈām רֶשֶׁת net
חִ֝נָּ֗ם ˈḥinnˈām חִנָּם in vain
חָפְר֥וּ ḥāfᵊrˌû חפר dig
לְ lᵊ לְ to
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
35:7. iustitia tua quasi montes Domine iudicium tuum abyssus multa homines et iumenta salvos facies Domine
Thy justice is as the mountains of God, thy judgments are a great deep. Men and beasts thou wilt preserve, O Lord:
6. Thy righteousness is like the mountains of God; thy judgments are a great deep: O LORD, thou preservest man and beast.
35:7. For, without cause, they have concealed their snare for me unto destruction. Over nothing, they have rebuked my soul.
35:7. For without cause have they hid for me their net [in] a pit, [which] without cause they have digged for my soul.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:7: How excellent is thy loving-kindness - He asks the question in the way of admiration; but expects no answer from angels or men. It is indescribably excellent, abundant, and free; and, "therefore, the children of Adam put their trust under the shadow of thy wings." They trust in thy good providence for the supply of their bodies; they trust in thy mercy for the salvation of their souls. These, speaking after the figure, are the two wings of the Divine goodness, under which the children of men take refuge. The allusion may be to the wings of the cherubim, above the mercy-seat.
Albert Barnes: Notes on the Bible - 1834
36:7: How excellent - Margin, as in Hebrew: "precious." The word used here is one that would be applicable to precious stones Kg1 10:2, Kg1 10:10-11; or to the more costly kind of stones employed in building, as marble Ch2 3:6; and then, anything that is "costly" or "valuable." The meaning is, that the loving-kindness of God is to be estimated only by the value set on the most rare and costly objects.
Is "thy loving-kindness - Thy mercy. The same word is used here which occurs in Psa 36:5, and which is there rendered "mercy." It is not a new attribute of God which is here celebrated or brought into view, but the same characteristic which is referred to in Psa 36:5. The repetition of the word indicates the state of mind of the writer of the psalm, and shows that he delights to dwell on this; he naturally turns to this; his meditations begin and end with this. While he is deeply impressed by the "faithfulness," the "righteousness," and the "judgment" of God, still it is His "mercy" or His "loving-kindness" that is the beginning and the ending of his thoughts; to this the soul turns with ever new delight and wonder when reflecting on the character and the doings of God. Here our hope begins; and to this attribute of the Almighty, when we have learned all else that we can learn about God, the soul turns with ever new delight.
Therefore - In view of that mercy; or because God is a merciful God. It is not in his "justice" that we can take refuge, for we are sinners, but the foundation of all our hope is his mercy. A holy creature could fly to a holy Creator for refuge and defense; he who has given himself to Him, and who has been pardoned, can appeal to his "faithfulness;" but the refuge of a sinner, as such, is only his "mercy;" and it is only to that mercy that he can flee.
The children of men - literally, "the sons of man;" that is, the human race, considered as descended from their great ancestor, or as one family. The meaning is not that all the children of men actually do thus put their trust in the mercy of God - for that is not true; but:
(a) all may do it as the children of men, or as men; and
(b) all who do "put their trust under the shadow of his wings" confide in His mercy alone, as the ground of their hope.
Under the shadow of thy wings - As little, helpless birds seek protection under the wings of the mother-bird. See the notes at Mat 23:37; compare Deu 32:11-12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:7: How: Psa 31:19, Psa 86:5, Psa 86:15, Psa 145:7, Psa 145:8; Exo 34:6; Joh 3:16; Jo1 3:1, Jo1 4:9, Jo1 4:10
excellent: Heb. precious, Psa 139:17; Pe1 2:6, Pe1 2:7; Pe2 1:4
put their: Psa 17:8, Psa 57:1, Psa 63:7, Psa 91:4; Rut 2:12; Luk 13:34
John Gill
36:7 How excellent is thy lovingkindness, O God,.... Which has appeared to men and not angels, to some and not others; to the chief of sinners, who are by nature children of wrath as others; in choosing, redeeming, and calling them, taking them into his family, and making them heirs of eternal glory; and all this of his sovereign good will and pleasure, there being nothing in them that could move him to it; which lovingkindness was in his heart from everlasting, and will never change in him, nor depart from them; and hence it must be most excellent and precious:
therefore the children of men put their trust under the shadow of thy wings; not all men; for all have not faith, only some, to whom it is given to believe, and who know the Lord and his lovingkindness; by which they are induced and encouraged to trust in him, to betake themselves to him for mercy and protection, which they find in him: the allusion is either to the hen that gathers her chickens under her wings, and protects them in time of danger, and so it expresses both the paternal affection of God to his people, and the protection of them; or else to the wings of the cherubim over the mercy seat, between which the Lord sat and communed with his people, and showed mercy and favour to them, which encouraged them to trust in him.
John Wesley
36:7 Loving - kindness - Though all thine attributes be excellent, yet, above all, thy mercy is most excellent, or precious and amiable.
Robert Jamieson, A. R. Fausset and David Brown
36:7 shadow of thy wings--(Compare Deut 32:11; Ps 91:1).
35:835:8: Որպէս զի բազում արարեր զողորմութիւն քո Աստուած. այլ որդիք մարդկան ՚ի հովանի թեւոց քոց յուսասցին։
8 Որքա՜ն առատ է քո ողորմութիւնն, Աստուա՛ծ, մարդկանց որդիները թեւերիդ հովանուն պիտի ապաւինեն:
7 Ո՛վ Աստուած, ի՜նչ գերազանց է քու գթութիւնդ։Մարդոց որդիները քու թեւերուդ հովանաւորութեանը կ’ապաւինին։
Որպէս զի՜ բազում արարեր զողորմութիւն քո, Աստուած, այլ որդիք մարդկան ի հովանի թեւոց քոց յուսասցին:

35:8: Որպէս զի բազում արարեր զողորմութիւն քո Աստուած. այլ որդիք մարդկան ՚ի հովանի թեւոց քոց յուսասցին։
8 Որքա՜ն առատ է քո ողորմութիւնն, Աստուա՛ծ, մարդկանց որդիները թեւերիդ հովանուն պիտի ապաւինեն:
7 Ո՛վ Աստուած, ի՜նչ գերազանց է քու գթութիւնդ։Մարդոց որդիները քու թեւերուդ հովանաւորութեանը կ’ապաւինին։
zohrab-1805▾ eastern-1994▾ western am▾
35:735:8 Как драгоценна милость Твоя, Боже! Сыны человеческие в тени крыл Твоих покойны:
35:8 ὡς ως.1 as; how ἐπλήθυνας πληθυνω multiply τὸ ο the ἔλεός ελεος mercy σου σου of you; your ὁ ο the θεός θεος God οἱ ο the δὲ δε though; while υἱοὶ υιος son τῶν ο the ἀνθρώπων ανθρωπος person; human ἐν εν in σκέπῃ σκεπης the πτερύγων πτερυξ wing σου σου of you; your ἐλπιοῦσιν ελπιζω hope
35:8 תְּבֹואֵ֣הוּ tᵊvôʔˈēhû בוא come שֹׁואָה֮ šôʔā שֹׁואָה trouble לֹֽא־ lˈō- לֹא not יֵ֫דָ֥ע yˈēḏˌāʕ ידע know וְ wᵊ וְ and רִשְׁתֹּ֣ו rištˈô רֶשֶׁת net אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] טָמַ֣ן ṭāmˈan טמן hide תִּלְכְּדֹ֑ו tilkᵊḏˈô לכד seize בְּ֝ ˈbᵊ בְּ in שֹׁואָ֗ה šôʔˈā שֹׁואָה trouble יִפָּל־ yippol- נפל fall בָּֽהּ׃ bˈāh בְּ in
35:8. quam pretiosa est misericordia tua Domine et filii Adam in umbra alarum tuarum sperabuntO how hast thou multiplied thy mercy, O God! But the children of men shall put their trust under the covert of thy wings.
7. How precious is thy lovingkindness, O God! and the children of men take refuge under the shadow of thy wings.
35:8. Let the snare, of which he is ignorant, come upon him, and let the deception, which he has hidden, take hold of him: and may he fall into that very snare.
35:8. Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.
How excellent [is] thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings:

35:8 Как драгоценна милость Твоя, Боже! Сыны человеческие в тени крыл Твоих покойны:
35:8
ὡς ως.1 as; how
ἐπλήθυνας πληθυνω multiply
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
ο the
θεός θεος God
οἱ ο the
δὲ δε though; while
υἱοὶ υιος son
τῶν ο the
ἀνθρώπων ανθρωπος person; human
ἐν εν in
σκέπῃ σκεπης the
πτερύγων πτερυξ wing
σου σου of you; your
ἐλπιοῦσιν ελπιζω hope
35:8
תְּבֹואֵ֣הוּ tᵊvôʔˈēhû בוא come
שֹׁואָה֮ šôʔā שֹׁואָה trouble
לֹֽא־ lˈō- לֹא not
יֵ֫דָ֥ע yˈēḏˌāʕ ידע know
וְ wᵊ וְ and
רִשְׁתֹּ֣ו rištˈô רֶשֶׁת net
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
טָמַ֣ן ṭāmˈan טמן hide
תִּלְכְּדֹ֑ו tilkᵊḏˈô לכד seize
בְּ֝ ˈbᵊ בְּ in
שֹׁואָ֗ה šôʔˈā שֹׁואָה trouble
יִפָּל־ yippol- נפל fall
בָּֽהּ׃ bˈāh בְּ in
35:8. quam pretiosa est misericordia tua Domine et filii Adam in umbra alarum tuarum sperabunt
O how hast thou multiplied thy mercy, O God! But the children of men shall put their trust under the covert of thy wings.
7. How precious is thy lovingkindness, O God! and the children of men take refuge under the shadow of thy wings.
35:8. Let the snare, of which he is ignorant, come upon him, and let the deception, which he has hidden, take hold of him: and may he fall into that very snare.
35:8. Let destruction come upon him at unawares; and let his net that he hath hid catch himself: into that very destruction let him fall.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Сыны человеческие" - все люди. "В тени крыл" - под сенью, покровительством Бога - тоже, что и под крыльями наседки, которая ревниво оберегает своих птенцов. Так и Бог печется о всем живущем и особенно о человеке.
Adam Clarke: Commentary on the Bible - 1831
36:8: They shall be abundantly satisfied - ירוין yirveyun, they shall be saturated, as a thirsty field is by showers from heaven. Inebriaduntur, they shall be inebriated - Vulgate. That sal be drunken of the plenteuoste of thi house. - Old Psalter. This refers to the joyous expectation they had of being restored to their own land, and to the ordinances of the temple.
Of the river of thy pleasures - נחל אדניך nachal adaneycha, (or עדנך edencha, as in four MSS)., the river of thy Eden. They shall be restored to their paradisaical estate; for here is a reference to the river that ran through the garden of Eden, and watered it; Gen 2:10. Or the temple, and under it the Christian Church, may be compared to this Eden; and the gracious influences of God to be had in his ordinances, to the streams by which that garden was watered, and its fertility promoted.
Albert Barnes: Notes on the Bible - 1834
36:8: They shall be abundantly satisfied - Margin, "watered." That is, all who thus put their trust in the mercy of God. The Hebrew word - רוה râ vâ h - means to drink to the full; to be satisfied, or sated with drink; or to be satisfied or filled with water, as the earth or fields after an abundant rain: Isa 34:7; Psa 65:10. The state referred to by the word is that of one who was thirsty, but who has drunk to the full; who feels that his desire is satisfied:
(a) He has found that which is adapted to his wants, or which meets his needs, as water does the wants of one who is a thirst;
(b) He has found this "in abundance."
There is no lack, and he partakes of it in as large measure as he chooses. So the weary and thirsty traveler, when he finds in the desert a "new and untasted spring," finds that which he needs, and drinks freely; and so the sinner - the dying man - the man who feels that there is nothing in the world that can satisfy him:
(1) finds in the provisions of the gospel that which exactly meets the needs of his nature, and
(2) he finds it in abundance.
With the fatness - The word used here means properly "fatness" or "fat:" Jdg 9:9. Then it means "fat food," or "sumptuous food," Job 36:16; Isa 55:2; Jer 31:14. It is connected here with the word "drink," or "drink in," because this kind of food was "sucked" in at the mouth, and the mode of partaking of it resembled the act of drinking. Gesenius. The allusion is the same as that which so often occurs in the Scriptures, where the provisions of salvation are represented as a "feast," or where the illustration is drawn from the act of eating or drinking.
Of thy house - Furnished by thy house, or in the place of public worship. God is represented as the Head or Father of a family, and as providing for the wants of his children. Compare Psa 23:6; Psa 27:4.
And thou shalt make them drink - In allusion to the provisions of salvation considered as adapted to satisfy the needs of the thirsty soul.
Of the river - The abundance. Not a running fountain; not a gentle bubbling rivulet; not a stream that would soon dry up; but a "river," large; full; overflowing; inexhaustible.
Of thy pleasures - Furnishing happiness or pleasure such as "thine" is. The pious man has happiness of the same "kind" or "nature" as that of God. It is happiness in holiness or purity; happiness in doing good; happiness in the happiness of others. It is in this sense that the friend of God partakes of His pleasure or happiness. Compare Pe2 1:4. The following things, therefore, are taught by this verse:
(1) that God is happy;
(2) that religion makes man happy;
(3) that his happiness is of the same "kind" or "nature" as that of God;
(4) that this happiness is "satisfying" in its nature, or that it meets the real needs of the soul;
(5) that it is abundant, and leaves no want of the soul unsupplied; and
(6) that this happiness is to be found in an eminent degree in the "house of God," or is closely connected with the public worship of God.
It is there that God has made provision for the wants of His people; and advancement in religion, and in the comforts of religion, will always be closely connected with the fidelity with which we attend on public worship.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:8: abundantly: Psa 16:11, Psa 17:15, Psa 63:5, Psa 65:4; Sol 5:1; Isa 25:6, Isa 55:1, Isa 55:2; Jer 31:12-14; Zac 9:17; Mat 5:6; Joh 7:37
satisfied: Heb. watered, Yirweyun, "they shall be saturated," as a thirsty field by showers from heaven. Isa 58:11
and thou: Psa 16:11, Psa 46:4; Job 20:17; Isa 43:20, Isa 48:21; Rev_. 22:1-17
thy pleasures: Or, adanacha, "thy pleasure," as four manuscripts, read; in which there is probably a reference to the garden of Eden, and the river that ran through, and watered it.
Geneva 1599
36:8 They shall be abundantly (g) satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
(g) Only God's children have enough of all things both concerning this life and the life to come.
John Gill
36:8 They shall be abundantly sallied with the fatness of thy house,.... By his "house" is meant the church of God, of his building, and where he dwells; by the fatness of it the provisions there, the word and ordinances, and the blessings of grace which they hold forth; and especially Christ, the fatted calf, the bread of life, whose flesh is meat indeed, and whose blood is drink indeed, and which make a feast of fat things; and these they that trust in the Lord are welcome to eat and drink of abundantly, and to abundant satisfaction; see Mt 5:6, Ps 22:26;
and thou shall make them drink of the river of thy pleasure; the love of God, whose streams make glad the city of God; or the fulness of grace, which is in Christ, out of which believers draw with joy, and drink with pleasure; or eternal glory and happiness, enjoyed in the presence of God, in which is fulness of joy, and at whose right hand are pleasures for evermore; a never ceasing torrent of them.
John Wesley
36:8 Satisfied - Who trust in thee, as he now said. Fatness - With those delightful provisions, which thou hast prepared for them in heaven. The river - Which denotes both their plenty, and their perpetuity.
Robert Jamieson, A. R. Fausset and David Brown
36:8 fatness--richness.
thy house--residence--for the privileges and blessings of communion with God (Ps 23:6; Ps 27:4).
river of thy pleasures--plenteous supply; may allude to Eden.
35:935:9: Արբեսցին նոքա ՚ի պարարտութենէ տան քոյ, եւ զուխս փափկութեան քո տացես ըմպել նոցա[6830]։ [6830] Ոմանք.Արբցեն նոքա ՚ի պա՛՛։
9 Նրանք պիտի յագենան քո տան լիութիւնից, եւ նրանց պիտի խմեցնես քո գրգանքի գետերից:
8 Անոնք քու տանդ պարարտութենէն պիտի կշտանան Ու քու հաճութիւններուդ գետէն պիտի խմցնես անոնց։
Արբեսցին նոքա ի պարարտութենէ տան քո, եւ զուղխս փափկութեան քո տացես ըմպել նոցա:

35:9: Արբեսցին նոքա ՚ի պարարտութենէ տան քոյ, եւ զուխս փափկութեան քո տացես ըմպել նոցա[6830]։
[6830] Ոմանք.Արբցեն նոքա ՚ի պա՛՛։
9 Նրանք պիտի յագենան քո տան լիութիւնից, եւ նրանց պիտի խմեցնես քո գրգանքի գետերից:
8 Անոնք քու տանդ պարարտութենէն պիտի կշտանան Ու քու հաճութիւններուդ գետէն պիտի խմցնես անոնց։
zohrab-1805▾ eastern-1994▾ western am▾
35:835:9 насыщаются от тука дома Твоего, и из потока сладостей Твоих Ты напояешь их,
35:9 μεθυσθήσονται μεθυω get drunk ἀπὸ απο from; away πιότητος πιοτης fatness τοῦ ο the οἴκου οικος home; household σου σου of you; your καὶ και and; even τὸν ο the χειμάρρουν χειμαρρους the τρυφῆς τρυφη self-indulgence σου σου of you; your ποτιεῖς ποτιζω give a drink; water αὐτούς αυτος he; him
35:9 וְ֭ ˈw וְ and נַפְשִׁי nafšˌî נֶפֶשׁ soul תָּגִ֣יל tāḡˈîl גיל rejoice בַּ ba בְּ in יהוָ֑ה [yhwˈāh] יְהוָה YHWH תָּ֝שִׂישׂ ˈtāśîś שׂושׂ rejoice בִּ bi בְּ in ישׁוּעָתֹֽו׃ yšûʕāṯˈô יְשׁוּעָה salvation
35:9. inebriabuntur de pinguidine domus tuae et torrente deliciarum tuarum potabis eosThey shall be inebriated with the plenty of thy house; and thou shalt make them drink of the torrent of thy pleasure.
8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
35:9. But my soul will exult in the Lord and delight over his salvation.
35:9. And my soul shall be joyful in the LORD: it shall rejoice in his salvation.
They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures:

35:9 насыщаются от тука дома Твоего, и из потока сладостей Твоих Ты напояешь их,
35:9
μεθυσθήσονται μεθυω get drunk
ἀπὸ απο from; away
πιότητος πιοτης fatness
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
καὶ και and; even
τὸν ο the
χειμάρρουν χειμαρρους the
τρυφῆς τρυφη self-indulgence
σου σου of you; your
ποτιεῖς ποτιζω give a drink; water
αὐτούς αυτος he; him
35:9
וְ֭ ˈw וְ and
נַפְשִׁי nafšˌî נֶפֶשׁ soul
תָּגִ֣יל tāḡˈîl גיל rejoice
בַּ ba בְּ in
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
תָּ֝שִׂישׂ ˈtāśîś שׂושׂ rejoice
בִּ bi בְּ in
ישׁוּעָתֹֽו׃ yšûʕāṯˈô יְשׁוּעָה salvation
35:9. inebriabuntur de pinguidine domus tuae et torrente deliciarum tuarum potabis eos
They shall be inebriated with the plenty of thy house; and thou shalt make them drink of the torrent of thy pleasure.
8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
35:9. But my soul will exult in the Lord and delight over his salvation.
35:9. And my soul shall be joyful in the LORD: it shall rejoice in his salvation.
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. "Тук дома Твоего", "поток сладостей" - образы, указывающие на богатые дары природы, которые даны в пользование человеку.
Adam Clarke: Commentary on the Bible - 1831
36:9: For with thee is the fountain of life - This, in Scripture phrase, may signify a spring of water; for such was called among the Jews living water, to distinguish it from ponds, tanks, and reservoirs, that were supplied by water either received from the clouds, or conducted into them by pipes and streams from other quarters. But there seems to be a higher allusion in the sacred text. כי עמך מקור חיים ki immecha mekor chaiyim, "For with thee is the vein of lives." Does not this allude to the great aorta, which, receiving the blood from the heart, distributes it by the arteries to every part of the human body, whence it is conducted back to the heart by means of the veins. As the heart, by means of the great aorta, distributes the blood to the remotest parts of the body; so, God, by Christ Jesus, conveys the life-giving streams of his providential goodness to all the worlds and beings he has created, and the influences of his grace and mercy to every soul that has sinned. All spiritual and temporal good comes from Him, the Father, through Him, the Son, to every part of the creation of God.
In thy light shall we see light - No man can illuminate his own soul; all understanding must come from above. Here the metaphor is changed, and God is compared to the sun in the firmament of heaven, that gives light to all the planets and their inhabitants. "God said, Let there be light; and there was light; "by that light the eye of man was enabled to behold the various works of God, and the beauties of creation: so, when God speaks light into the dark heart of man, he not only beholds his own deformity and need of the salvation of God, but he beholds the "light of the glory of God in the face of Jesus Christ;" "God, in Christ, reconciling the world to himself." "In thy light shall we see light." This is literally true, both in a spiritual and philosophical sense.
Albert Barnes: Notes on the Bible - 1834
36:9: For with thee is the fountain of life - The fountain or source from which all life flows. All living beings derive their origin from thee, as streams flow from fountains; all that is properly "called" life proceeds from thee; everything which makes life real life - which makes it desirable or happy - has its origin in thee. The psalmist evidently meant here to include more than mere "life" considered as animated existence. He recalls what he had referred to in the pRev_ious verses - the various blessings which proceeded from the mercy and loving-kindness of God, and which were attendant on his worship; and he here says that all this - all that makes man happy - all that can properly be regarded as "life" - proceeds from God. Life literally, in man and in all animated beings; life spiritually; life here, and life hereafter - all is to be traced to God.
In thy light shall we see light - As thou art the Source of light, and all light proceeds from thee, so we shall be enabled to see light, or to see what is true, only as we see it in thee. By looking to thee; by meditating on thy character; by a right understanding of thyself; by being encompassed with the light which encompasses thee, we shall see light on all those great questions which perplex us, and which it is so desirable that we should understand. It is not by looking at ourselves; it is not by any human teaching; it is not by searching for information "away from thee," that we can hope to have the questions which perplex us solved; it is only by coming to thyself, and looking directly to thee. There is no other source of real light and truth but God; and in the contemplation of himself, and of the light which encompasses him, and in that alone, can we hope to comprehend the great subjects on which we pant so much to be informed. All away from God is dark; all near him is light. If, therefore, we desire light on the subjects which pertain to our salvation, it must be sought by a direct and near approach to him; and the more we can lose ourselves in the splendors of his throne, the more we shall understand of truth. Compare Jo1 1:5; Rev 21:23; Rev 22:5; Pe1 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:9: For: Isa 12:3; Jer 2:13; Joh 4:10, Joh 4:14, Joh 7:37-39; Rev 21:6, Rev 22:17
in thy: Psa 27:1; Job 29:3; Pro 4:18; Isa 2:5, Isa 60:1, Isa 60:2, Isa 60:19; Mal 4:2; Joh 1:8, Joh 1:9; Joh 8:12; Co2 4:6; Jam 1:17; Pe1 2:9; Jo1 1:7; Rev 21:23
John Gill
36:9 For with thee is the fountain of life,.... Or "lives" (f): God himself is the fountain of living waters; this is a reason proving the happiness of those that trust in the Lord, and that they shall enjoy the above things; because with God the object of their trust is the fountain of life; not only of natural life, from whom they have it, and by whom it is supported, but of spiritual life, being quickened by him when dead in sin, by virtue of which they live by faith on Christ, and also of eternal life; and the phrase denotes, that life is originally in God as in its fountain, and that both the fulness of it is with him, and the freeness of it in the communication of it to others, as well as its continuance and duration;
in thy light shall we see light; God is light itself, the Father of lights, and the former of it in every sense; in the light of his countenance, and the discoveries of his love, they that trust in him see light, or enjoy comfort; and in the light of his Son Jesus Christ, the sun of righteousness and light of the world, they see the face of God, and enjoy his favour, and behold the glory and excellency of Christ himself; and in the light of the divine Spirit, who is a spirit of wisdom and revelation, they see their sins exceeding sinful, their righteousness as nothing, and a preciousness in the blood, righteousness, and sacrifice of Christ; and in the light of the divine word they see the truths of the Gospel in their native simplicity and excellency, and the duties of religion to be performed by them; and in the light of faith, which is the gift of God, they have at least a glimpse of the unseen glories of the other world; and when the beatific vision shall take place, they shall see no more darkly through a glass, but face to face, even God himself, as he is in Christ.
(f) "vena vitarum", Montanus.
John Wesley
36:9 Life - It is in God as in a fountain, and from him is derived to us. But - Of that glorious and blessed, and endless life, which alone is worthy of the name. Light - In the light of thy glorious presence, which shall be fully manifested, when we see thee face to face. Light - Joy and comfort, and happiness: the word light is elegantly repeated in another signification; in the former clause it is light discovering, in this light, discovered or enjoyed.
Robert Jamieson, A. R. Fausset and David Brown
36:9 Light is an emblem of all blessings, given of God as a means to gain more.
35:1035:10: ՚Ի քէն է Տէր աղբեւր կենաց, եւ լուսով երեսաց քոց տեսանեմք զլոյս։
10 Տէ՛ր, քեզնից է կեանքի աղբիւրը, եւ երեսիդ լոյսով ենք լոյսը տեսնում:
9 Վասն զի կեանքի աղբիւրը քու քովդ է. Քու լուսովդ լոյս պիտի տեսնենք։
Ի քէն է, Տէր աղբեւր կենաց, եւ լուսով [203]երեսաց քոց`` տեսանեմք զլոյս:

35:10: ՚Ի քէն է Տէր աղբեւր կենաց, եւ լուսով երեսաց քոց տեսանեմք զլոյս։
10 Տէ՛ր, քեզնից է կեանքի աղբիւրը, եւ երեսիդ լոյսով ենք լոյսը տեսնում:
9 Վասն զի կեանքի աղբիւրը քու քովդ է. Քու լուսովդ լոյս պիտի տեսնենք։
zohrab-1805▾ eastern-1994▾ western am▾
35:935:10 ибо у Тебя источник жизни; во свете Твоем мы видим свет.
35:10 ὅτι οτι since; that παρὰ παρα from; by σοὶ σοι you πηγὴ πηγη well; fountain ζωῆς ζωη life; vitality ἐν εν in τῷ ο the φωτί φως light σου σου of you; your ὀψόμεθα οραω view; see φῶς φως light
35:10 כָּ֥ל kˌol כֹּל whole עַצְמֹותַ֨י׀ ʕaṣmôṯˌay עֶצֶם bone תֹּאמַרְנָה֮ tōmarnā אמר say יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH מִ֥י mˌî מִי who כָ֫מֹ֥וךָ ḵˈāmˌôḵā כְּמֹו like מַצִּ֣יל maṣṣˈîl נצל deliver עָ֭נִי ˈʕānî עָנִי humble מֵ mē מִן from חָזָ֣ק ḥāzˈāq חָזָק strong מִמֶּ֑נּוּ mimmˈennû מִן from וְ wᵊ וְ and עָנִ֥י ʕānˌî עָנִי humble וְ֝ ˈw וְ and אֶבְיֹ֗ון ʔevyˈôn אֶבְיֹון poor מִ mi מִן from גֹּזְלֹֽו׃ ggōzᵊlˈô גזל tear away
35:10. quoniam tecum est fons vitae in lumine tuo videbimus lumenFor with thee is the fountain of life; and in thy light we shall see light.
9. For with thee is the fountain of life: in thy light shall we see light.
35:10. All my bones will say, “Lord, who is like you?” He rescues the needy from the hand of the stronger one, the indigent and the poor from those who plunder him.
35:10. All my bones shall say, LORD, who [is] like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
For with thee [is] the fountain of life: in thy light shall we see light:

35:10 ибо у Тебя источник жизни; во свете Твоем мы видим свет.
35:10
ὅτι οτι since; that
παρὰ παρα from; by
σοὶ σοι you
πηγὴ πηγη well; fountain
ζωῆς ζωη life; vitality
ἐν εν in
τῷ ο the
φωτί φως light
σου σου of you; your
ὀψόμεθα οραω view; see
φῶς φως light
35:10
כָּ֥ל kˌol כֹּל whole
עַצְמֹותַ֨י׀ ʕaṣmôṯˌay עֶצֶם bone
תֹּאמַרְנָה֮ tōmarnā אמר say
יְהוָ֗ה [yᵊhwˈāh] יְהוָה YHWH
מִ֥י mˌî מִי who
כָ֫מֹ֥וךָ ḵˈāmˌôḵā כְּמֹו like
מַצִּ֣יל maṣṣˈîl נצל deliver
עָ֭נִי ˈʕānî עָנִי humble
מֵ מִן from
חָזָ֣ק ḥāzˈāq חָזָק strong
מִמֶּ֑נּוּ mimmˈennû מִן from
וְ wᵊ וְ and
עָנִ֥י ʕānˌî עָנִי humble
וְ֝ ˈw וְ and
אֶבְיֹ֗ון ʔevyˈôn אֶבְיֹון poor
מִ mi מִן from
גֹּזְלֹֽו׃ ggōzᵊlˈô גזל tear away
35:10. quoniam tecum est fons vitae in lumine tuo videbimus lumen
For with thee is the fountain of life; and in thy light we shall see light.
9. For with thee is the fountain of life: in thy light shall we see light.
35:10. All my bones will say, “Lord, who is like you?” He rescues the needy from the hand of the stronger one, the indigent and the poor from those who plunder him.
35:10. All my bones shall say, LORD, who [is] like unto thee, which deliverest the poor from him that is too strong for him, yea, the poor and the needy from him that spoileth him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. "Во свете Твоем мы видим свет". Так как ранее говорилось о внешних богатых источниках счастливого существования на земле, которые получаются от Бога, то означенное выражение должно, согласно с контекстом речи, понимать так: нашим благополучием ("видим свет") мы обязаны Твоей милости ("во свете Твоем").
Adam Clarke: Commentary on the Bible - 1831
36:10: O continue thy loving-kindness - Literally, "Draw out thy mercy." The allusion to the spring is still kept up.
Unto them that know thee - To them who acknowledge thee in the midst of a crooked and perverse generation.
And thy righteousness - That grace which justifies the ungodly, and sanctifies the unholy.
To the upriabt in heart - לישרי לב levishrey leb, to the straight of heart; to those who have but one end in view, and one aim to that end.
This is true of every genuine penitent, and of every true believer.
Albert Barnes: Notes on the Bible - 1834
36:10: O continue - Margin, as in Hebrew: "draw out at length." The Hebrew word means "to draw;" hence, "to draw out," in the sense of "continuing" or "prolonging." Compare Psa 85:5; Psa 109:12; Jer 31:3. The desire of the psalmist here is, that God would make the manifestation of his loving-kindness "continuous" or "perpetual" to His people; that it might not be fitful and interrupted, but always enduring, or constant. It is the utterance of a prayer that his favor might always be manifested to his friends.
Thy loving-kindness - Thy mercy, Psa 36:5, Psa 36:7. "Unto them that know thee." That are thy friends. The word "know" is often used to denote true religion: Joh 17:3; Phi 3:10; Eph 3:19; Ti2 1:12.
And thy righteousness - Thy favor; thy protection. That is, show to them the righteousness, or the glory of thy character. Deal with them according to those just principles which belong to thy character. Compare the notes at Jo1 1:9.
To the upright in heart - Those who are pure and holy in their intentions or their purposes. Compare Psa 7:10. All true uprightness has its seat in the heart, and the psalmist prays that God would show his continued favor to those whom he sees to be true in heart to himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:10: continue: Heb. draw out at length, Psa 103:17; Jer 31:3; Joh 15:9, Joh 15:10; Pe1 1:5
that: Psa 9:10; Jer 22:16, Jer 24:7; Joh 17:3; Heb 8:11
and thy: Psa 7:8-10, Psa 18:24, Psa 18:25, Psa 94:14, Psa 94:15, Psa 97:10, Psa 97:11, Psa 143:1, Psa 143:2; Isa 51:6-8; Ti2 4:7, Ti2 4:8
Carl Friedrich Keil and Franz Delitzsch
36:10
(Heb.: 36:11-13) Now for the first time, in the concluding hexastich, after complaint and commendation comes the language of prayer. The poet prays that God would lengthen out, i.e., henceforth preserve (משׁך, as in Ps 109:12), such mercy to His saints; that the foot of arrogance, which is conceived of as a tyrant, may not come suddenly upon him (בּוא, as in Ps 35:8), and that the hand of the wicked may not drive him from his home into exile (cf. Ps 10:18). With חסד alternates צדקה, which, on its merciful side, is turned towards them that now God, and bestows upon them the promised gracious reward. Whilst the Psalmist is thus praying, the future all at once becomes unveiled to him. Certain in his own mind that his prayer will be heard, he sees the adversaries of God and of His saints for ever overthrown. שׁם, as in Ps 14:5, points to the place where the judgment is executed. The preterites are prophetic, as in Ps 14:5; Ps 64:8-10. The poet, like Isaiah (Is 26:14), beholds the whole tribe of the oppressors of Jahve's Church changed into a field of corpses, without hope of any rising again.
Geneva 1599
36:10 O continue thy lovingkindness unto them that (h) know thee; and thy righteousness to the upright in heart.
(h) He shows who God's children are, that is, they who know him, and live their lives uprightly.
John Gill
36:10 O continue thy lovingkindness to them that know thee,.... That is, spiritually and experimentally; and such are they that trust in him and love him: and these are the objects of the love of God; not that their knowledge, faith, or love, are the cause of his love to them; but these things describe and point at manifestly the objects of it; and this request regards the open discovery of it unto them: for the love of God itself always continues, though the manifestations of it are not always the same; and it is for the enlargement and continuance of them the psalmist here prays: for it may be rendered, "draw out thy lovingkindness" (g); that is, to a greater length; make a larger and clearer discovery of it, that the height and depth, and length and breadth of it, may be more discerned;
and thy righteousness unto the upright in heart; who are sincere and without guile; who have new hearts created and right spirits renewed in them, and have truth in the inward parts; and unto and upon such is the righteousness of Christ, and where it always continues, for it is an everlasting one; but here it means a clearer and constant revelation of it from faith to faith; unless it should rather intend the righteousness of God in protecting his people from the insults of their enemies, and the continual exertion of it for that purpose.
(g) "trahe", Pagninus, Montanus; "extende", Vatablus, Piscator; "protrahe", Cocceius, Gejerus, Michaelis.
Robert Jamieson, A. R. Fausset and David Brown
36:10 that know thee--right knowledge of God is the source of right affections and conduct.
35:1135:11: Ծագեա՛ զողորմութիւնս քո ոյք ճանաչեն զքեզ, զարդարութիւնս քո որ ուղի՛ղ են սրտիւք։
11 Ողորմութիւնդ շնորհի՛ր քեզ ճանաչողներին, եւ արդարութիւնդ՝ սրտով ուղիղներին:
10 Քու ողորմութիւնդ քեզ ճանչցողներուն շարունակէ Ու քու արդարութիւնդ՝ սրտով ուղիղներուն։
Ծագեա զողորմութիւնս քո ոյք ճանաչեն զքեզ, զարդարութիւնս քո որ ուղիղ են սրտիւք:

35:11: Ծագեա՛ զողորմութիւնս քո ոյք ճանաչեն զքեզ, զարդարութիւնս քո որ ուղի՛ղ են սրտիւք։
11 Ողորմութիւնդ շնորհի՛ր քեզ ճանաչողներին, եւ արդարութիւնդ՝ սրտով ուղիղներին:
10 Քու ողորմութիւնդ քեզ ճանչցողներուն շարունակէ Ու քու արդարութիւնդ՝ սրտով ուղիղներուն։
zohrab-1805▾ eastern-1994▾ western am▾
35:1035:11 Продли милость Твою к знающим Тебя и правду Твою к правым сердцем,
35:11 παράτεινον παρατεινω stretch along τὸ ο the ἔλεός ελεος mercy σου σου of you; your τοῖς ο the γινώσκουσίν γινωσκω know σε σε.1 you καὶ και and; even τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your τοῖς ο the εὐθέσι ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart
35:11 יְ֭קוּמוּן ˈyqûmûn קום arise עֵדֵ֣י ʕēḏˈê עֵד witness חָמָ֑ס ḥāmˈās חָמָס violence אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לֹא־ lō- לֹא not יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know יִשְׁאָלֽוּנִי׃ yišʔālˈûnî שׁאל ask
35:11. adtrahe misericordiam tuam scientibus te et iustitiam tuam rectis cordeExtend thy mercy to them that know thee, and thy justice to them that are right in heart.
10. O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.
35:11. Unfair witnesses have risen up, interrogating me about things of which I am ignorant.
35:11. False witnesses did rise up; they laid to my charge [things] that I knew not.
O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart:

35:11 Продли милость Твою к знающим Тебя и правду Твою к правым сердцем,
35:11
παράτεινον παρατεινω stretch along
τὸ ο the
ἔλεός ελεος mercy
σου σου of you; your
τοῖς ο the
γινώσκουσίν γινωσκω know
σε σε.1 you
καὶ και and; even
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
τοῖς ο the
εὐθέσι ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
35:11
יְ֭קוּמוּן ˈyqûmûn קום arise
עֵדֵ֣י ʕēḏˈê עֵד witness
חָמָ֑ס ḥāmˈās חָמָס violence
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לֹא־ lō- לֹא not
יָ֝דַ֗עְתִּי ˈyāḏˈaʕtî ידע know
יִשְׁאָלֽוּנִי׃ yišʔālˈûnî שׁאל ask
35:11. adtrahe misericordiam tuam scientibus te et iustitiam tuam rectis corde
Extend thy mercy to them that know thee, and thy justice to them that are right in heart.
10. O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.
35:11. Unfair witnesses have risen up, interrogating me about things of which I am ignorant.
35:11. False witnesses did rise up; they laid to my charge [things] that I knew not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
36:11: Let not the foot of pride come against me - Let me not be trampled under foot by proud and haughty men.
Let not the hand of the wicked remove me - תנדני tenideni, shake me, or cause me to wander. Both these verses may have immediate respect to the captives in Babylon. The Jews were, when compared with the Babylonians, the people that knew God; for in Jewry was God known, Psa 76:1; and the psalmist prays against the treatment which the Jews had received from the proud and insolent Babylonians during the seventy years of their captivity: "Restore us to our own land; and let not the proud foot or the violent hand ever remove us from our country and its blessings; the temple, and its ordinances."
Albert Barnes: Notes on the Bible - 1834
36:11: Let not the foot of pride come against me - The foot of the proud man. The word rendered "come against me" more properly means, "come not upon me;" and the meaning is, Let me not be "trampled down" as they who are vanquished in battle are "trodden down" by their conquerors. Compare the notes at Psa 18:40.
And let not the hand of the wicked remove me - Let no efforts of the wicked do this. The "hand" is the instrument by which we accomplish anything, and the reference here is to the efforts which the wicked might make to destroy him. The prayer is, that he might be "firm" and "unmoved" amid all the attempts which might be made to take his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:11: foot: Psa 10:2, Psa 12:3-5, Psa 119:51, Psa 119:69, Psa 119:85, Psa 119:122, Psa 123:3, Psa 123:4; Job 40:11, Job 40:12; Isa 51:23; Dan 4:37
hand: Psa 16:8, Psa 17:8-14, Psa 21:7, Psa 21:8, Psa 62:6, Psa 125:1-3; Rom 8:35-39
Geneva 1599
36:11 Let not the (i) foot of pride come against me, and let not the hand of the wicked remove me.
(i) Let not the proud advance himself against me, or the power of the wicked drive me away.
John Gill
36:11 Let not the foot of pride come against me,.... Meaning some proud enemy, such an one as Ahithophel, of whom R. Obadiah expounds, it, who lifted up his heel against him; and is applicable to any haughty enemy of Christ and his people, and particularly to antichrist, the man of sin, that exalts himself above all that is called God;
and let not the hand of the wicked remove me; either from the house of God; or from his throne, that high station and dignity in which he was placed.
John Wesley
36:11 The foot - Of my proud and insolent enemies. Come - So as to overthrow me.
Robert Jamieson, A. R. Fausset and David Brown
36:11 foot of . . . hand . . . wicked--all kinds of violent dealing.
35:1235:12: Մի՛ եկեսցէ ՚ի վերայ մեր ոտն ամբարտաւանից, եւ ձեռք մեղաւորաց մի՛ դողացուսցեն զմեզ։
12 Թող ամբարտաւանների ոտքը մեզ չհասնի, եւ մեղաւորների ձեռքը չդողացնի մեզ:
11 Ամբարտաւանութեան ոտքը թող իմ վրաս չգայ Ու չարերուն ձեռքը զիս չշարժէ։
Մի՛ եկեսցէ ի վերայ մեր ոտն ամբարտաւանից, եւ ձեռք մեղաւորաց մի՛ դողացուսցեն զմեզ:

35:12: Մի՛ եկեսցէ ՚ի վերայ մեր ոտն ամբարտաւանից, եւ ձեռք մեղաւորաց մի՛ դողացուսցեն զմեզ։
12 Թող ամբարտաւանների ոտքը մեզ չհասնի, եւ մեղաւորների ձեռքը չդողացնի մեզ:
11 Ամբարտաւանութեան ոտքը թող իմ վրաս չգայ Ու չարերուն ձեռքը զիս չշարժէ։
zohrab-1805▾ eastern-1994▾ western am▾
35:1135:12 да не наступит на меня нога гордыни, и рука грешника да не изгонит меня:
35:12 μὴ μη not ἐλθέτω ερχομαι come; go μοι μοι me ποὺς πους foot; pace ὑπερηφανίας υπερηφανια pride καὶ και and; even χεὶρ χειρ hand ἁμαρτωλῶν αμαρτωλος sinful μὴ μη not σαλεύσαι σαλευω sway; rock με με me
35:12 יְשַׁלְּמ֣וּנִי yᵊšallᵊmˈûnî שׁלם be complete רָ֭עָה ˈrāʕā רָעָה evil תַּ֥חַת tˌaḥaṯ תַּחַת under part טֹובָ֗ה ṭôvˈā טֹובָה what is good שְׁכֹ֣ול šᵊḵˈôl שְׁכֹול loss of children לְ lᵊ לְ to נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
35:12. ne veniat mihi pes superbiae et manus impiorum non me commoveatLet not the foot of pride come to me, and let not the hand of the sinner move me.
11. Let not the foot of pride come against me, and let not the hand of the wicked drive me away.
35:12. They repaid me evil for good, to the deprivation of my soul.
35:12. They rewarded me evil for good [to] the spoiling of my soul.
Let not the foot of pride come against me, and let not the hand of the wicked remove me:

35:12 да не наступит на меня нога гордыни, и рука грешника да не изгонит меня:
35:12
μὴ μη not
ἐλθέτω ερχομαι come; go
μοι μοι me
ποὺς πους foot; pace
ὑπερηφανίας υπερηφανια pride
καὶ και and; even
χεὶρ χειρ hand
ἁμαρτωλῶν αμαρτωλος sinful
μὴ μη not
σαλεύσαι σαλευω sway; rock
με με me
35:12
יְשַׁלְּמ֣וּנִי yᵊšallᵊmˈûnî שׁלם be complete
רָ֭עָה ˈrāʕā רָעָה evil
תַּ֥חַת tˌaḥaṯ תַּחַת under part
טֹובָ֗ה ṭôvˈā טֹובָה what is good
שְׁכֹ֣ול šᵊḵˈôl שְׁכֹול loss of children
לְ lᵊ לְ to
נַפְשִֽׁי׃ nafšˈî נֶפֶשׁ soul
35:12. ne veniat mihi pes superbiae et manus impiorum non me commoveat
Let not the foot of pride come to me, and let not the hand of the sinner move me.
11. Let not the foot of pride come against me, and let not the hand of the wicked drive me away.
35:12. They repaid me evil for good, to the deprivation of my soul.
35:12. They rewarded me evil for good [to] the spoiling of my soul.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12. "Да не наступит на меня нога гордыни". - Источник праведности человека заключается в страхе Божием. Гордыня - свойство, противоположное ему. Она поддерживает в человеке стремление жить по своей воле и влечениям, а не в согласии с заповедями Господа. Смысл выражения тогда будет таким: сохрани меня, Господи, от своеволия, как причины отчуждения человека от Тебя, ибо тогда Ты не будешь хранить меня. Можно разуметь под гордыней вообще человека нечестивого, и весь стих представит молитву к Богу о спасении от неправедных врагов.
Adam Clarke: Commentary on the Bible - 1831
36:12: There are the workers of iniquity fallen - There, in Babylon, are the workers of iniquity fallen, and so cast down that they shall not be able to rise. A prophecy of the destruction of the Babylonish empire by Cyrus. That it was destroyed, is an historical fact; that they were never able to recover their liberty, is also a fact; and that Babylon itself is now blotted out of the map of the universe, so that the site of it is no longer known, is confirmed by every traveler who has passed over those regions.
The word שם sham, There, has been applied by many of the fathers to the pride spoken of in the preceding verse. There, in or by pride, says Augustine, do all sinners perish. There, in heaven, have the evil angels fallen through pride, says St. Jerome. There, in paradise, have our first parents fallen, through pride and disobedience. There, in hell, have the proud and disobedient angels been precipitated - Eusebius, etc. There, by pride, have the persecutors brought God's judgments upon themselves. See Calmet. But the first interpretation is the best.
Albert Barnes: Notes on the Bible - 1834
36:12: There are the workers of iniquity fallen - The meaning of this seems to be, that the psalmist saw his prayer answered already. He speaks as if that which he desired and had prayed for was already done, and as if he himself saw it. He was so certain that it would be done, he had such an assurance that his prayer would be answered, that he seemed, by faith, to see the events already occurring before his own eyes, and felt that he might speak of what he prayed for as if it were already granted. Such is the nature of faith; and such strong confidence in God, and in his faithfulness to his promises, may all have who pray in faith. It is remarkable, as has been observed already in reference to the Psalms, how often a psalm begins in depression and ends in triumph; how often the author is desponding and sad as he surveys, at the beginning of the psalm, the troubles which surround him, and how in the progress of the psalm the clouds disperse; the mind becomes calm; and the soul becomes triumphant.
They are cast down, and shall not be able to rise - They are utterly overthrown. Their discomfiture is complete. They shall never be able to rally again. So faith looks on all enemies of truth and righteousness as hereafter to be utterly overthrown, and it regards this as so certain that it may speak already in the exulting language of victory. So certainly will all the spiritual foes of those who trust in God be vanquished - so certainly will the righteous triumph - that, on the wings of faith, they may look beyond all conflicts and struggles, and see the victory won, and break forth into songs of exulting praise. Faith often converts the promises into reality, and in the bright anticipations and the certain hopes of heaven sings and rejoices as if it were already in our possession - anticipating only by a few short days, weeks, or years, what will certainly be ours.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
36:12: There: Psa 9:16, Psa 55:23, Psa 58:10, Psa 58:11, Psa 64:7-9; Jdg 5:31; Th2 1:8, Th2 1:9; Rev 15:4, Rev 19:1-6
shall: Psa 1:5, Psa 18:38; Jer 51:64
Geneva 1599
36:12 (k) There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.
(k) That is, in their pride in which they flatter themselves.
John Gill
36:12 There are the workers, of iniquity fallen,.... Either in the pit they dug for others; or into hell, where they shall be turned at last; See Gill on Ps 5:5 and See Gill on Ps 6:8;
they are cast down, and shall not be able to rise; which will be the case of Babylon when fallen, Rev_ 18:21, and this distinguishes the falls of the wicked from those of the righteous; for though the righteous fall, whether into sin, or into any calamity, they rise again; not so the wicked; see Ps 37:24; and thus, as the psalm begins with the transgression of the wicked, it ends with their ruin.
John Wesley
36:12 There - He seems as it were to point at the place, as if it were already done.
Robert Jamieson, A. R. Fausset and David Brown
36:12 There--in the acting of violence, they are overthrown. A signal defeat.
35:1335:13: Անդ անկցին ամենեքեան ոյք գործեն զանօրէնութիւն, մերժեցան եւ այլ մի՛ կարասցին հաստատիլ[6831]։ Տունք. ժգ̃։ Գոբղայս. խ̃։[6831] Ոմանք.Մերժեսցին, եւ այլ մի՛ կարասցեն հաս՛՛։
13 Այնտեղ բոլոր անօրէնութիւն գործողները պիտի ընկնեն, մերժուեն ու չկարողանան այլեւս ոտքի կանգնել:
12 Հոն ինկան անօրէնութիւն գործողները. Գետինը զարնուեցան ու չկրցան վեր ելլել։
Անդ անկցին ամենեքեան ոյք գործեն զանօրէնութիւն, մերժեսցին եւ այլ մի՛ կարասցեն հաստատել:

35:13: Անդ անկցին ամենեքեան ոյք գործեն զանօրէնութիւն, մերժեցան եւ այլ մի՛ կարասցին հաստատիլ[6831]։ Տունք. ժգ̃։ Գոբղայս. խ̃։
[6831] Ոմանք.Մերժեսցին, եւ այլ մի՛ կարասցեն հաս՛՛։
13 Այնտեղ բոլոր անօրէնութիւն գործողները պիտի ընկնեն, մերժուեն ու չկարողանան այլեւս ոտքի կանգնել:
12 Հոն ինկան անօրէնութիւն գործողները. Գետինը զարնուեցան ու չկրցան վեր ելլել։
zohrab-1805▾ eastern-1994▾ western am▾
35:1235:13 там пали делающие беззаконие, низринуты и не могут встать.
35:13 ἐκεῖ εκει there ἔπεσον πιπτω fall οἱ ο the ἐργαζόμενοι εργαζομαι work; perform τὴν ο the ἀνομίαν ανομια lawlessness ἐξώσθησαν εξοζω and; even οὐ ου not μὴ μη not δύνωνται δυναμαι able; can στῆναι ιστημι stand; establish
35:13 וַ wa וְ and אֲנִ֤י׀ ʔᵃnˈî אֲנִי i בַּ ba בְּ in חֲלֹותָ֡ם ḥᵃlôṯˈām חלה become weak לְב֬וּשִׁי lᵊvˈûšî לְבוּשׁ clothing שָׂ֗ק śˈāq שַׂק sack עִנֵּ֣יתִי ʕinnˈêṯî ענה be lowly בַ va בְּ in † הַ the צֹּ֣ום ṣṣˈôm צֹום fasting נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul וּ֝ ˈû וְ and תְפִלָּתִ֗י ṯᵊfillāṯˈî תְּפִלָּה prayer עַל־ ʕal- עַל upon חֵיקִ֥י ḥêqˌî חֵיק lap תָשֽׁוּב׃ ṯāšˈûv שׁוב return
35:13. ibi ceciderunt operantes iniquitatem expulsi sunt et non potuerunt surgereThere the workers of iniquity are fallen, they are cast out, and could not stand.
12. There are the workers of iniquity fallen: they are thrust down, and shall not be able to rise.
35:13. But as for me, when they were harassing me, I was clothed with haircloth. I humbled my soul with fasting, and my prayer will become my sinews.
35:13. But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
There are the workers of iniquity fallen: they are cast down, and shall not be able to rise:

35:13 там пали делающие беззаконие, низринуты и не могут встать.
35:13
ἐκεῖ εκει there
ἔπεσον πιπτω fall
οἱ ο the
ἐργαζόμενοι εργαζομαι work; perform
τὴν ο the
ἀνομίαν ανομια lawlessness
ἐξώσθησαν εξοζω and; even
οὐ ου not
μὴ μη not
δύνωνται δυναμαι able; can
στῆναι ιστημι stand; establish
35:13
וַ wa וְ and
אֲנִ֤י׀ ʔᵃnˈî אֲנִי i
בַּ ba בְּ in
חֲלֹותָ֡ם ḥᵃlôṯˈām חלה become weak
לְב֬וּשִׁי lᵊvˈûšî לְבוּשׁ clothing
שָׂ֗ק śˈāq שַׂק sack
עִנֵּ֣יתִי ʕinnˈêṯî ענה be lowly
בַ va בְּ in
הַ the
צֹּ֣ום ṣṣˈôm צֹום fasting
נַפְשִׁ֑י nafšˈî נֶפֶשׁ soul
וּ֝ ˈû וְ and
תְפִלָּתִ֗י ṯᵊfillāṯˈî תְּפִלָּה prayer
עַל־ ʕal- עַל upon
חֵיקִ֥י ḥêqˌî חֵיק lap
תָשֽׁוּב׃ ṯāšˈûv שׁוב return
35:13. ibi ceciderunt operantes iniquitatem expulsi sunt et non potuerunt surgere
There the workers of iniquity are fallen, they are cast out, and could not stand.
12. There are the workers of iniquity fallen: they are thrust down, and shall not be able to rise.
35:13. But as for me, when they were harassing me, I was clothed with haircloth. I humbled my soul with fasting, and my prayer will become my sinews.
35:13. But as for me, when they were sick, my clothing [was] sackcloth: I humbled my soul with fasting; and my prayer returned into mine own bosom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13. Если Господь выступит на защиту праведного, то там, где Он поразит нечестивых, последние "не встанут", т. е. будут уничтожены совершенно.