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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
По надписанию еврейской, греческой и латинской (Вульгаты) Библии псалом принадлежит Давиду. Из указания 25: ст. видно, что псалом написан Давидом уже в старости и представляет научение, предлагаемое им всякому человеку, для руководства в жизни. Это научение основано им на опыте и наблюдениях. В указании псалма на быструю гибель нечестивца, временно восторжествовавшего (35-36), но неожиданно скоро погибшего, можно видеть изображение судьбы Авессалома. Да и все содержание псалма не противоречит данному времени бегства Давида из Иерусалима, когда ему приходилось видеть быстрое усиление своих врагов и удрученное состояние окружавших его лиц. В воспоминание этого времени и написан псалом.

Псалом алфавитный.

Не гневайся, когда видишь благоденствие нечестивого, так как оно не прочно, как трава (1-2). Положись на Господа, и Он спасет тебя и наградит (3-6). Все богатство нечестивых и все их козни против праведных будут уничтожены Господом, праведные же - насаждены и поддержаны Им во время своего падения, они наследуют землю, с которой Господь уничтожит нечестивых (7:-24). Господь любит правду и не оставит праведников. Как бы быстро ни возрастало могущество нечестивого, Господь сокрушит последнего (25-40).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm is a sermon, and an excellent useful sermon it is, calculated not (as most of the psalms) for our devotion, but for our conversation; there is nothing in it of prayer or praise, but it is all instruction; it is "Maschil--a teaching psalm;" it is an exposition of some of the hardest chapters in the book of Providence, the advancement of the wicked and the disgrace of the righteous, a solution of the difficulties that arise thereupon, and an exhortation to conduct ourselves as becomes us under such dark dispensations. The work of the prophets (and David was one) was to explain the law. Now the law of Moses had promised temporal blessings to the obedient, and denounced temporal miseries against the disobedient, which principally referred to the body of the people, the nation as a nation; for, when they came to be applied to particular persons, many instances occurred of sinners in prosperity and saints in adversity; to reconcile those instances with the word that God had spoken is the scope of the prophet in this psalm, in which, I. He forbids us to fret at the prosperity of the wicked in their wicked ways, ver. 1, 7, 8. II. He gives very good reasons why we should not fret at it. 1. Because of the scandalous character of the wicked (ver. 12, 14, 21, 32) notwithstanding their prosperity, and the honourable character of the righteous, ver. 21, 26, 30, 31. 2. Because of the destruction and ruin which the wicked are nigh to (ver. 2, 9, 10, 20, 35, 36, 38) and the salvation and protection which the righteous are sure of from all the malicious designs of the wicked, ver. 13, 15, 17, 28, 33, 39, 40. 3. Because of the particular mercy God has in store for all good people and the favour he shows them, ver. 11, 16, 18, 19, 22-25, 28, 29, 37. III. He prescribes very good remedies against this sin of envying the prosperity of the wicked, and great encouragement to use those remedies, ver. 3-6, 27, 34. In singing this psalm we must teach and admonish one another rightly to understand the providence of God and to accommodate ourselves to it, at all times carefully to do our duty and then patiently to leave the event with God and to believe that, how black soever things may look for the present, it shall be "well with those that fear God, that fear before him."
Adam Clarke: Commentary on the Bible - 1831
Godly directions for those who are in adversity not to envy the prosperity of the wicked, because it is superficial, and of short duration, vv. 1-22; to put their confidence in God, and live to his glory, as this is the sure way to be happy in this life, and in that which is to come, vv. 23-40.
In the title this Psalm is attributed to David by the Hebrew, and by most of the Versions: but it is more likely it was intended as an instructive and consoling ode for the captives in Babylon, who might feel themselves severely tempted when they saw those idolaters in prosperity; and themselves, who worshipped the true God, in affliction and slavery. They are comforted with the prospect of speedy deliverance; and their return to their own land is predicted in not less than ten different places in this Psalm.
This Psalm is one of the acrostic or alphabetical kind: but it differs from those we have already seen, in having two verses under each letter; the first only exhibiting the alphabetical letter consecutively. There are a few anomalies in the Psalm. The hemistich, which should begin with the letter ע ain, has now a ל lamed prefixed to the word with which it begins, לעולם leolam; and the hemistich which should begin with ת tau (Psa 37:39) has now a ו vau prefixed, ותשועת utheshuath. It appears also that the letters ד daleth, כ caph, and ק koph, have each lost a hemistich; and ע ain, half a one. The manner ill which this Psalm is printed in Dr. Kennicott's Hebrew Bible gives a full view of all these particulars. To the English reader some slighter differences may appear; but it should be observed, that the verses in our English Bibles are not always divided as those in the Hebrew. In all the Psalms that have a title, the title forms the first verse in the Hebrew; but our translation does not acknowledge any of those titles as a part of the Psalm, and very properly leaves them out of the enumeration of the verses.
Albert Barnes: Notes on the Bible - 1834
37:0: This psalm is entitled simply "of David," or "by David" - לדוד ledâ vid. In the original title there is no intheation, as in Psa 3:1-8; Psa 4:1-8; Ps. 7; Psa 16:1-11; Psa 17:1-15, whether it is a "psalm" or some other species of composition, but the idea is merely that it is a "composition" of David, or that David was its "author."
This is one of the "alphabetical" psalms: see introduction to Ps. 25. In this psalm the uniqueness of the composition is, that the successive letters of the alphabet occur at the beginning of every other verse, the first, the third, the fifth, etc. The exceptions are at Psa 37:7, Psa 37:20, Psa 37:29, Psa 37:34. In Psa 37:29 the Hebrew letter צ (ts) occurs instead of the Hebrew letter ע (‛); and in Psa 37:7, Psa 37:20, Psa 37:34, the letter introduces only a single verse. It is not possible now to account for these irregularities in the structure of the psalm. John John Bellermann (in dem Versuch uber die Metrik der Hebraer, p. 117ff) endeavored from conjecture to restore the regular series of verses by changing a portion of them; but there is no authority for this from the manuscripts, and the probability is, that the author of the psalm did not observe entire accuracy in this respect, but that he made use of the successive Hebrew letters only as a general guide in controlling the mode of the composition. In this psalm the succession of "letters" does not in any way denote a succession or a variety of "subjects."
The occasion on which the psalm was composed is not mentioned in the title, nor is there anything in the psalm itself to fix it to any particular period of the life of David. Like Ps. 73, it seems to have been suggested by a contemplation of the character and designs of the wicked, and especially of the fact that they are permitted to live, and that they enjoy, under the divine administration, so much prosperity. The psalm is designed to meet and remove the perplexity arising from that fact, not (it would seem) as a personal matter in the case of the psalmist, or because the author of the psalm was himself suffering any wrong from the wicked, but as a perplexity often arising from the general fact. This fact has perplexed and embarrassed reflecting men in all ages, and it has been an object of earnest solicitude to find a solution of it, or a method of reconciling it with the administration of a pure and righteous God. The purpose of this psalm seems to have been to furnish in some degree a solution of the difficulty, or to calm down the mind in its contemplation. The psalm begins, therefore, with the general counsel, "Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity," Psa 37:1. This may be regarded either as counsel addressed to some one - either a real or an imaginary person - whose mind was thus agitated, or who was disposed to fret and complain on account of this - and, on that supposition, the drift of the psalm is to calm down such a mind; or it may be regarded as the address or counsel of "God" directed to the psalmist himself in "his" state of perplexity and embarrassment on the subject. From some things in the psalm Psa 37:25, Psa 37:35-36 it seems most probable that the former is the true supposition.
The points in the psalm are the following:
I. The main subject of the psalm - the exhortation not to fret" or be troubled on account of evil-doers and the workers of iniquity; not to allow the mind to be anxious in regard to the fact that there are such persons, or in regard to their plans, or to their prosperity in the world - for they are soon to be cut down and pass away, Psa 37:1-2.
II. The state of mind which should be cherished in such cases - "calm confidence in God in the faithful performance of duty," Psa 37:3-8. We are to trust in the Lord, and do good, Psa 37:3 to find our happiness in God, Psa 37:4; to commit our way to Him in all our perplexities and troubles, Psa 37:5-6; to rest secure in Him, waiting patiently for His interposition, Psa 37:7; and to cease from all wrathful or Rev_engeful feelings in reference to the wicked, Psa 37:8.
III. The reasons for this state of mind, Ps. 37:9-40.
These reasons, without being kept entirely distinct, are two in number:
(1) The future doom of the Psa 37:9-15. The general idea here is that they will be cut off, and soon pass away; that they will not secure ultimate success and prosperity, but that their wicked conduct will recoil on themselves, and overwhelm them in destruction.
(2) The ultimate prosperity of the righteous, Ps. 37:16-40. This is illustrated from various points of view, and with special reference to the experience of the psalmist. After some general statements in regard to the happy lot of the righteous Psa 37:16-24, he refers to his own observation, during a long life, respecting the comparative effects of a wicked and a righteous course. This is shown in two respects:
(a) The protection and care of Providence over the righteous, Psa 37:25-26. He says that he had been young, and that he was then an aged man, but that in his long life he had never seen the righteous forsaken, nor his children begging bread.
(b) The providence of God as against the wicked, Psa 37:35-36. He says that he had seen the wicked man in great power, and flourishing like a tree, but he soon passed away, and could no more be found upon the earth.
The general argument in the psalm, therefore, is that righteousness, the fear of God, "religion," has a tendency to promote ultimate happiness, and to secure length of days and real honor upon the earth; that the prosperity of the wicked is temporary, and that however prosperous and happy they may seem to be, they will be ultimately cut off and made miserable.
It remains only to add that this psalm was composed when David was an old man Psa 37:25; and apart, therefore, from the fact that it is the work of an inspired writer, it has special value as expressing the result of the observations of a long life on a point which perplexes the good in every age.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 37:1, David persuades to patience and confidence in God, by the different estate of the godly and the wicked.
Carl Friedrich Keil and Franz Delitzsch

The Seeming Prosperity of the Wicked, and the Real Prosperity of the Godly
The bond of connection between Ps 36:1-12 and 37 is their similarity of contents, which here and there extends even to accords of expression. The fundamental thought running through the whole Psalm is at once expressed in the opening verses: Do not let the prosperity of the ungodly be a source of vexation to thee, but wait on the Lord; for the prosperity of the ungodly will suddenly come to an end, and the issue determines between the righteous and the unrighteous. Hence Tertullian calls this Psalm providentiae speculum; Isodore, potio contra murmur; and Luther, vestis piorum, cui adscriptum: Hic Sanctorum patientia est (Rev_ 14:12). This fundamental thought the poet does not expand in strophes of ordinary compass, but in shorter utterances of the proverbial form following the order of the letters of the alphabet, and not without some repetitions and recurrences to a previous thought, in order to impress it still more convincingly and deeply upon the mind. The Psalm belongs therefore to the series Ps 9 and Ps 10:1, Ps 25:1, Ps 34:1, - all alphabetical Psalms of David, of whose language, cheering, high-flown, thoughtful, and at the same time so easy and unartificial, and withal elegant, this Psalm is fully worthy. The structure of the proverbial utterances is almost entirely tetrastichic; though ד, כ, and ק are tristichs, and ח (which is twice represented, though perhaps unintentionally), נ, and ת are pentastichs. The ע is apparently wanting; but, on closer inspection, the originally separated strophes ס and ע are only run into one another by the division of the verses. The ע strophe begins with לעולם, Ps 37:28, and forms a tetrastich, just like the ס. The fact that the preposition ל stands before the letter next in order need not confuse one. The ת, Ps 37:39, also begins with ותשׁועת. The homogeneous beginnings, זמם רשׁע, לוה רשׁע, צופה רשׁע, Ps 37:12, Ps 37:21, Ps 37:32, seem, as Hitzig remarks, to be designed to give prominence to the pauses in the succession of the proverbial utterances.
John Gill
INTRODUCTION TO PSALM 37
A Psalm of David. This psalm, it is very probable, was written at the same time, and upon the same occasion, with the former; and describes the different states of good and bad men; and is full of exhortations, instructions, and advice to the people of God; intermixed with various encouraging promises. A late learned writer (h) thinks it was written for Mephibosheth's consolation under Ziba's calumny.
(h) Delaney's Life of King David, vol. 2. p. 219.
36:036:1: Սաղմոս ՚ի Դաւիթ. ԼԶ[6832]։[6832] Երկուք ՚ի գրչագիր օրինակաց յայս սաղմոս ԼԶ որպէս եւ ՚ի ՃԺԸ եւ ՚ի ՃԽԴ դրոշմեն Եբրայական ալփաբետս՝Ալիփ, բեթ, եւ այլն. զորովք ընդ այլոց զանց առնէ մերս։ Ոմանք.Եւ մի՛ ընդ այնոսիկ։
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36:1: Սաղմոս ՚ի Դաւիթ. ԼԶ[6832]։
[6832] Երկուք ՚ի գրչագիր օրինակաց յայս սաղմոս ԼԶ որպէս եւ ՚ի ՃԺԸ եւ ՚ի ՃԽԴ դրոշմեն Եբրայական ալփաբետս՝Ալիփ, բեթ, եւ այլն. զորովք ընդ այլոց զանց առնէ մերս։ Ոմանք.Եւ մի՛ ընդ այնոսիկ։
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36:036:0 Псалом Давида.
36:1 τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith μὴ μη not παραζήλου παραζηλοω incite ἐν εν in πονηρευομένοις πονηρευομαι while not; nor ζήλου ζηλος zeal; jealousy τοὺς ο the ποιοῦντας ποιεω do; make τὴν ο the ἀνομίαν ανομια lawlessness
36:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail לְ lᵊ לְ to עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant יְהוָ֬ה [yᵊhwˈāh] יְהוָה YHWH לְ lᵊ לְ to דָוִֽד׃ ḏāwˈiḏ דָּוִד David נְאֻֽם־ nᵊʔˈum- נְאֻם speech פֶּ֣שַׁע pˈešaʕ פֶּשַׁע rebellion לָ֭ ˈlā לְ to † הַ the רָשָׁע rāšˌāʕ רָשָׁע guilty בְּ bᵊ בְּ in קֶ֣רֶב qˈerev קֶרֶב interior לִבִּ֑י libbˈî לֵב heart אֵֽין־ ʔˈên- אַיִן [NEG] פַּ֥חַד pˌaḥaḏ פַּחַד trembling אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s) לְ lᵊ לְ to נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
36:1. David aleph noli contendere cum malignis neque aemuleris facientes iniquitatemBe not emulous of evildoers; nor envy them that work iniquity.
of David.
36:1. Unto the end. To the servant of the Lord, David himself. The unjust one has said within himself that he would commit offenses. There is no fear of God before his eyes.
36:1. To the chief Musician, [A Psalm] of David the servant of the LORD. The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes.
KJV Chapter [37] [A Psalm] of David:

36:0 Псалом Давида.
36:1
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
μὴ μη not
παραζήλου παραζηλοω incite
ἐν εν in
πονηρευομένοις πονηρευομαι while not; nor
ζήλου ζηλος zeal; jealousy
τοὺς ο the
ποιοῦντας ποιεω do; make
τὴν ο the
ἀνομίαν ανομια lawlessness
36:1
לַ la לְ to
הַ the
מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
לְ lᵊ לְ to
עֶֽבֶד־ ʕˈeveḏ- עֶבֶד servant
יְהוָ֬ה [yᵊhwˈāh] יְהוָה YHWH
לְ lᵊ לְ to
דָוִֽד׃ ḏāwˈiḏ דָּוִד David
נְאֻֽם־ nᵊʔˈum- נְאֻם speech
פֶּ֣שַׁע pˈešaʕ פֶּשַׁע rebellion
לָ֭ ˈlā לְ to
הַ the
רָשָׁע rāšˌāʕ רָשָׁע guilty
בְּ bᵊ בְּ in
קֶ֣רֶב qˈerev קֶרֶב interior
לִבִּ֑י libbˈî לֵב heart
אֵֽין־ ʔˈên- אַיִן [NEG]
פַּ֥חַד pˌaḥaḏ פַּחַד trembling
אֱ֝לֹהִ֗ים ˈʔᵉlōhˈîm אֱלֹהִים god(s)
לְ lᵊ לְ to
נֶ֣גֶד nˈeḡeḏ נֶגֶד counterpart
עֵינָֽיו׃ ʕênˈāʸw עַיִן eye
36:1. David aleph noli contendere cum malignis neque aemuleris facientes iniquitatem
Be not emulous of evildoers; nor envy them that work iniquity.
of David.
36:1. Unto the end. To the servant of the Lord, David himself. The unjust one has said within himself that he would commit offenses. There is no fear of God before his eyes.
36:1. To the chief Musician, [A Psalm] of David the servant of the LORD. The transgression of the wicked saith within my heart, [that there is] no fear of God before his eyes.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2. "Не ревнуй" - не гневайся, не волнуйся при виде благоденствия нечестивого.
Adam Clarke: Commentary on the Bible - 1831
37:1: Fret not thyself because of evil doers - It is as foolish as it is wicked to repine or be envious at the prosperity of others. Whether they are godly or ungodly, it is God who is the dispenser of the bounty they enjoy; and, most assuredly, he has a right to do what he will with his own. To be envious in such a case, is to arraign the providence of God. And it is no small condescension in the Almighty to reason with such persons as he does in this Psalm.
Albert Barnes: Notes on the Bible - 1834
37:1: Fret not thyself - The Hebrew word here means properly to burn, to be kindled, to be inflamed, and is often applied to anger, as if under its influence we become "heated:" Gen 31:36; Gen 34:7; Sa1 15:11; Sa2 19:43. Hence, it means to fret oneself, to be angry, or indignant. Compare Pro 24:19. We should perhaps express the same idea by the word "worrying" or "chafing." The state of mind is that where we are worried, or envious, because others are prosperous and successful, and we are not. The idea is, therefore, closely allied with that in the other part of the verse, "neither be thou "envious.""
Because of evil-doers - Wicked men:
(a) at the fact that there are wicked men, or that God suffers them to live;
(b) at their numbers;
(c) at their success and prosperity.
Neither be thou envious - Envy is pain, mortification, discontent, at the superior excellence or prosperity of others, accompanied often with some degree of malignant feeling, and with a disposition to detract from their merit. It is the result of a comparison of ourselves with others who are more highly gifted or favored, or who are more successful than we are ourselves. The feeling referred to here is that which springs up in the mind when we see persons of corrupt or wicked character prospered, while we, endeavoring to do right, are left to poverty, to disappointment, and to tears.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:1: (Title), This is the third alphabetical Psalm. It seems to have been intended as an instructive and consoling ode for the captives in Babylon, who might feel themselves severely tempted when they saw those idolaters in prosperity, and themselves in adversity.
Fret: Psa 37:7; Sa1 1:6-8; Pro 19:3, Pro 24:1, Pro 24:19
neither: Psa 73:3; Pro 3:31, Pro 23:17; Gal 5:21; Jam 4:5, Jam 4:6
Carl Friedrich Keil and Franz Delitzsch
37:1
Olshausen observes, "The poet keeps entirely to the standpoint of the old Hebrew doctrine of recompense, which the Book of Job so powerfully refutes." But, viewed in the light of the final issue, all God's government is really in a word righteous recompense; and the Old Testament theodicy is only inadequate in so far as the future, which adjusts all present inconsistencies, is still veiled. Meanwhile the punitive justice of God does make itself manifest, as a rule, in the case of the ungodly even in the present world; even their dying is usually a fearful end to their life's prosperity. This it is which the poet means here, and which is also expressed by Job himself in the Book of Job, Job 27:1. With התחרה, to grow hot or angry (distinct from תּחרה, to emulate, Jer 12:5; Jer 22:15), alternates קנּא, to get into a glow, excandescentia, whether it be the restrained heat of sullen envy, or the incontrollable heat of impetuous zeal which would gladly call down fire from heaven. This first distich has been transferred to the Book of Proverbs, Prov 24:19, cf. Prov 23:17; Prov 24:1; Prov 3:31; and in general we may remark that this Psalm is one of the Davidic patterns for the Salomonic gnome system. The form ימּלוּ is, according to Gesenius, Olshausen, and Hitzig, fut. Kal of מלל, cognate אמל, they wither away, pausal form for ימּלוּ like יתּממוּ, Ps 102:28; but the signification to cut off also is secured to the verb מלל by the Niph. נמל, Gen 17:11, whence fut. ימּלוּ = ימּלּוּ; vid., on Job 14:2; Job 18:16. ירק דּשׁא is a genitival combination: the green (viror) of young vigorous vegetation.
Geneva 1599
37:1 "[A Psalm] of David." Fret not (a) thyself because of evildoers, neither be thou envious against the workers of iniquity.
(a) He admonishes us neither to vex ourselves for the prosperous estate of the wicked, or to desire to be like them to make our estate better.
John Gill
37:1 Fret not thyself because of evildoers,.... The saints may be grieved at them and for them, because of their evil doings, and may be angry with them for them; yet are not to show any undue warmth, at least in an indecent way, by calling them opprobrious names; for the words may be rendered, "do not show thyself warm" or "angry" (i): in a sinful way; or fret not at their outward prosperity, as it is explained Ps 37:7. The Targum adds, "to be like them", which agrees with Ps 37:8;
neither be thou envious against the workers of iniquity; that is, at their present temporal happiness; see Ps 73:3. The Targum adds, as before, to be joined with them; which sense some parallel places seem to incline to, Prov 3:31.
(i) "ne accendaris ira", Junius & Tremellius; "ne exardescas", Gejerus, Michaelis.
John Wesley
37:1 Fret not - Because they prosper in their wicked enterprizes.
Robert Jamieson, A. R. Fausset and David Brown
37:1 A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm. (Psa. 37:1-40)
The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.
36:136:1: Մի՛ նախանձիր ընդ չարս. մի՛ ընդ այնոսիկ որ գործեն զանօրէնութիւն։
1 Մի՛ նախանձիր չարամիտներին եւ ոչ էլ նրանց, ովքեր անօրէնութիւն են գործում,
37 Չարերուն համար մի՛ նեղանար, Անօրէնութիւն գործողներուն մի՛ նախանձիր,
Մի՛ նախանձիր ընդ չարս, մի՛ ընդ այնոսիկ որ գործեն զանօրէնութիւն:

36:1: Մի՛ նախանձիր ընդ չարս. մի՛ ընդ այնոսիկ որ գործեն զանօրէնութիւն։
1 Մի՛ նախանձիր չարամիտներին եւ ոչ էլ նրանց, ովքեր անօրէնութիւն են գործում,
37 Չարերուն համար մի՛ նեղանար, Անօրէնութիւն գործողներուն մի՛ նախանձիր,
zohrab-1805▾ eastern-1994▾ western am▾
36:136:1 Не ревнуй злодеям, не завидуй делающим беззаконие,
36:2 ὅτι οτι since; that ὡσεὶ ωσει as if; about χόρτος χορτος grass; plant ταχὺ ταχυ quickly ἀποξηρανθήσονται αποξηραινω and; even ὡσεὶ ωσει as if; about λάχανα λαχανον vegetable χλόης χλοη.1 quickly ἀποπεσοῦνται αποπιπτω fall from
36:2 כִּֽי־ kˈî- כִּי that הֶחֱלִ֣יק heḥᵉlˈîq חלק be smooth אֵלָ֣יו ʔēlˈāʸw אֶל to בְּ bᵊ בְּ in עֵינָ֑יו ʕênˈāʸw עַיִן eye לִ li לְ to מְצֹ֖א mᵊṣˌō מצא find עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin לִ li לְ to שְׂנֹֽא׃ śᵊnˈō שׂנא hate
36:2. quoniam sicut herba velociter conterentur et sicut holus viride arescentFor they shall shortly wither away as grass, and as the green herbs shall quickly fall.
1. Fret not thyself because of evil-doers, neither be thou envious against them that work unrighteousness.
36:2. For he has acted deceitfully in his sight, such that his iniquity will be found to be hatred.
36:2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity:

36:1 Не ревнуй злодеям, не завидуй делающим беззаконие,
36:2
ὅτι οτι since; that
ὡσεὶ ωσει as if; about
χόρτος χορτος grass; plant
ταχὺ ταχυ quickly
ἀποξηρανθήσονται αποξηραινω and; even
ὡσεὶ ωσει as if; about
λάχανα λαχανον vegetable
χλόης χλοη.1 quickly
ἀποπεσοῦνται αποπιπτω fall from
36:2
כִּֽי־ kˈî- כִּי that
הֶחֱלִ֣יק heḥᵉlˈîq חלק be smooth
אֵלָ֣יו ʔēlˈāʸw אֶל to
בְּ bᵊ בְּ in
עֵינָ֑יו ʕênˈāʸw עַיִן eye
לִ li לְ to
מְצֹ֖א mᵊṣˌō מצא find
עֲוֹנֹ֣ו ʕᵃwōnˈô עָוֹן sin
לִ li לְ to
שְׂנֹֽא׃ śᵊnˈō שׂנא hate
36:2. quoniam sicut herba velociter conterentur et sicut holus viride arescent
For they shall shortly wither away as grass, and as the green herbs shall quickly fall.
36:2. For he has acted deceitfully in his sight, such that his iniquity will be found to be hatred.
36:2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Exhortations and Promises.

1 Fret not thyself because of evildoers, neither be thou envious against the workers of iniquity. 2 For they shall soon be cut down like the grass, and wither as the green herb. 3 Trust in the LORD, and do good; so shalt thou dwell in the land, and verily thou shalt be fed. 4 Delight thyself also in the LORD; and he shall give thee the desires of thine heart. 5 Commit thy way unto the LORD; trust also in him; and he shall bring it to pass. 6 And he shall bring forth thy righteousness as the light, and thy judgment as the noonday.
The instructions here given are very plain; much need not be said for the exposition of them, but there is a great deal to be done for the reducing of them to practice, and there they will look best.
I. We are here cautioned against discontent at the prosperity and success of evil-doers (v. 1, 2): Fret not thyself, neither be thou envious. We may suppose that David speaks this to himself first, and preaches it to his own heart (in his communing with that upon his bed), for the suppressing of those corrupt passions which he found working there, and then leaves it in writing for instruction to others that might be in similar temptation. That is preached best, and with most probability of success, to others, which is first preached to ourselves. Now, 1. When we look abroad we see the world full of evil-doers and workers of iniquity, that flourish and prosper, that have what they will and do what they will, that live in ease and pomp themselves and have power in their hands to do mischief to those about them. So it was in David's time; and therefore, if it is so still, let us not marvel at the matter, as though it were some new or strange thing. 2. When we look within we find ourselves tempted to fret at this, and to be envious against these scandals and burdens, these blemishes and common nuisances, of this earth. We are apt to fret at God, as if he were unkind to the world and unkind to his church in permitting such men to live, and prosper, and prevail, as they do. We are apt to fret ourselves with vexation at their success in their evil projects. We are apt to envy them the liberty they take in getting wealth, and perhaps by unlawful means, and in the indulgence of their lusts, and to wish that we could shake off the restraints of conscience and do so too. We are tempted to think them the only happy people, and to incline to imitate them, and to join ourselves with them, that we may share in their gains and eat of their dainties; and this is that which we are warned against: Fret not thyself, neither be thou envious. Fretfulness and envy are sins that are their own punishments; they are the uneasiness of the spirit and the rottenness of the bones; it is therefore in kindness to ourselves that we are warned against them. Yet that is not all; for, 3. When we look forward with an eye of faith we shall see no reason to envy wicked people their prosperity, for their ruin is at the door and they are ripening apace for it, v. 2. They flourish, but as the grass, and as the green herb, which nobody envies nor frets at. The flourishing of a godly man is like that of a fruitful tree (Ps. i. 3), but that of the wicked man is like grass and herbs, which are very short-lived. (1.) They will soon wither of themselves. Outward prosperity is a fading thing, and so is the life itself to which it is confined. (2.) They will sooner be cut down by the judgments of God. Their triumphing is short, but their weeping and wailing will be everlasting.
II. We are here counselled to live a life on confidence and complacency in God, and that will keep us from fretting at the prosperity of evil-doers; if we do well for our own souls, we shall see little reason to envy those that do so ill for theirs. Here are three excellent precepts, which we are to be ruled by, and, to enforce them, three precious promises, which we may rely upon.
1. We must make God our hope in the way of duty and then we shall have a comfortable subsistence in this world, v. 3. (1.) It is required that we trust in the Lord and do good, that we confide in God and conform to him. The life of religion lies much in a believing reliance on God, his favour, his providence, his promise, his grace, and a diligent care to serve him and our generation, according to his will. We must not think to trust in God and then live as we list. No; it is not trusting God, but tempting him, if we do not make conscience of our duty to him. Nor must we think to do good, and then to trust to ourselves, and our own righteousness and strength. No; we must both trust in the Lord and do good. And then, (2.) It is promised that we shall be well provided for in this world: So shalt thou dwell in the land, and verily thou shalt be fed. He does not say, "So shalt thou get preferment, dwell in a palace, and be feasted." This is not necessary; a man's life consists not in the abundance of these things; but, "Thou shalt have a place to live in, and that in the land, in Canaan, the valley of vision, and thou shalt have food convenient for thee." This is more than we deserve; it is as much as a good man will stipulate for (Gen. xxviii. 20) and it is enough for one that is going to heaven. "Thou shalt have a settlement, a quiet settlement, and a maintenance, a comfortable maintenance: Verily thou shalt be fed." Some read it, Thou shalt be fed by faith, as the just are said to live by faith, and it is good living, good feeding, upon the promises. "Verily thou shalt be fed, as Elijah in the famine, with what is needful for thee." God himself is a shepherd, a feeder, to all those that trust in him, Ps. xxiii. 1.
2. We must make God our heart's delight and then we shall have our heart's desire, v. 4. We must not only depend upon God, but solace ourselves in him. We must be well pleased that there is a God, that he is such a one as he has revealed himself to be, and that he is our God in covenant. We must delight ourselves in his beauty, bounty, and benignity; our souls must return to him, and repose in him, as their rest, and their portion for ever. Being satisfied of his loving-kindness, we must be satisfied with it, and make that our exceeding joy, Ps. xliii. 4. We were commanded (v. 3) to do good, and then follows this command to delight in God, which is as much a privilege as a duty. If we make conscience of obedience to God, we may then take the comfort of a complacency in him. And even this pleasant duty of delighting in God has a promise annexed to it, which is very full and precious, enough to recompense the hardest services: He shall give thee the desires of thy heart. He has not promised to gratify all the appetites of the body and the humours of the fancy, but to grant all the desires of the heart, all the cravings of the renewed sanctified soul. What is the desire of the heart of a good man? It is this, to know, and love, and live to God, to please him and to be pleased in him.
3. We must make God our guide, and submit in every thing to his guidance and disposal; and then all our affairs, even those that seem most intricate and perplexed, shall be made to issue well and to our satisfaction, v. 5, 6. (1.) The duty is very easy; and, if we do it aright, it will make us easy: Commit thy way unto the Lord; roll thy way upon the Lord (so the margin reads it), Prov. xvi. 3; Ps. lv. 22. Cast thy burden upon the Lord, the burden of thy care, 1 Pet. v. 7. We must roll it off ourselves, so as not to afflict and perplex ourselves with thoughts about future events (Matt. vi. 25), not to cumber and trouble ourselves either with the contrivance of the means or with expectation of the end, but refer it to God, leave it to him by his wise and good providence to order and dispose of all our concerns as he pleases. Retreat thy way unto the Lord (so the LXX.), that is, "By prayer spread thy case, and all thy cares about it, before the Lord" (as Jephthah uttered all his words before the Lord in Mizpeh, Judg. xi. 11), "and then trust in him to bring it to a good issue, with a full satisfaction that all is well that God does." We must do our duty (that must be our care) and then leave the event with God. Sit still, and see how the matter will fall, Ruth iii. 18. We must follow Providence, and not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The promise is very sweet. [1.] In general, "He shall bring that to pass, whatever it is, which thou hast committed to him, if not to thy contrivance, yet to thy content. He will find means to extricate thee out of thy straits, to prevent thy fears, and bring about thy purposes, to thy satisfaction." [2.] In particular, "He will take care of thy reputation, and bring thee out of thy difficulties, not only with comfort, but with credit and honour: He shall bring forth thy righteousness as the light and thy judgment as the noon-day." (v. 6), that is, "he shall make it to appear that thou art an honest man, and that is honour enough." First, It is implied that the righteousness and judgment of good people may, for a time, be clouded and eclipsed, either by remarkable rebukes of Providence (Job's great afflictions darkened his righteousness) or by the malicious censures and reproaches of men, who give them bad names which they no way deserve, and lay to their charge things which they know not. Secondly, It is promised that God will, in due time, roll away the reproach they are under, clear up their innocency, and bring forth their righteousness, to their honour, perhaps in this world, at furthest in the great day, Matt. xiii. 43. Note, If we take care to keep a good conscience, we may leave it to God to take care of our good name.
Adam Clarke: Commentary on the Bible - 1831
37:2: For they shall soon be cut down - They have their portion in this life; and their enjoyment of it cannot be long, for their breath is but a vapor that speedily vanishes away. They fall before death, as the greensward does before the scythe of the mower.
Albert Barnes: Notes on the Bible - 1834
37:2: For they shall soon be cut down like the grass - As the grass in the field is cut down by the mower; that is, however prosperous they may seem to be now, they are like the grass in the meadow which is so green and luxuriant, but which is soon to fall under the scythe of the mower. Their prosperity is only temporary, for they will soon pass away. The idea in the word rendered "soon" - מהרה mehê râ h - is that of "haste" or "speed:" Psa 147:15; Num 16:46; Deu 11:17. The thought is not that it will be done immediately, but that "when" it occurs it will be a quick and rapid operation - as the grass falls rapidly before the mower.
And wither as the green herb - When it is cut down. That is, not as the dry and stinted shrub that grows in the desert of sand, but like the herb that grows in a garden, or in a marsh, or by the river, that is full of juices, and that needs abundant water to sustain it - like the flag or rush (compare Job 8:11) - and that withers almost instantly when it is cut down. The rapidity with which things "wilt" is in proportion to the rapidity of their growth, so the prosperity of a sinner is suddenly blasted, and he passes away. Compare Psa 90:5-6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:2: Psa 37:35, Psa 37:36, Psa 73:17-20, Psa 90:5, Psa 90:6, Psa 92:7, Psa 129:5-7; Job 20:5-9; Jam 1:10, Jam 1:11; Pe1 1:24
Geneva 1599
37:2 For they shall soon be (b) cut down like the grass, and wither as the green herb.
(b) For God's judgment cuts down their state in a moment.
John Gill
37:2 For they shall soon be cut down like the grass, and wither as the green herb. Which in the morning looks green, pretty, and flourishing, and in the evening is cut down, and then fades away; see Ps 90:5; and so the wicked prosper and flourish for a while, and then they perish with all their honour, riches, and wealth; so that their happiness is a very short lived one, and therefore need not be envied and fretted at.
36:236:2: Զի որպէս խոտ վաղվաղակի ցամաքեսցին. որպէս դալարի՛ խոտոյ վաղվաղակի անցցեն։
2 քանզի նրանք խոտի պէս իսկոյն կը չորանան, դալար խոտի պէս արագ կ’անցնեն:
2 Վասն զի անոնք խոտի պէս շուտով պիտի կտրուին Ու կանանչ խոտի պէս պիտի չորնան։
Զի որպէս խոտ վաղվաղակի ցամաքեսցին, որպէս զդալարի խոտոյ վաղվաղակի անցցեն:

36:2: Զի որպէս խոտ վաղվաղակի ցամաքեսցին. որպէս դալարի՛ խոտոյ վաղվաղակի անցցեն։
2 քանզի նրանք խոտի պէս իսկոյն կը չորանան, դալար խոտի պէս արագ կ’անցնեն:
2 Վասն զի անոնք խոտի պէս շուտով պիտի կտրուին Ու կանանչ խոտի պէս պիտի չորնան։
zohrab-1805▾ eastern-1994▾ western am▾
36:236:2 ибо они, как трава, скоро будут подкошены и, как зеленеющий злак, увянут.
36:3 ἔλπισον ελπιζω hope ἐπὶ επι in; on κύριον κυριος lord; master καὶ και and; even ποίει ποιεω do; make χρηστότητα χρηστοτης kindness καὶ και and; even κατασκήνου κατασκηνοω nest; camp τὴν ο the γῆν γη earth; land καὶ και and; even ποιμανθήσῃ ποιμαινω shepherd ἐπὶ επι in; on τῷ ο the πλούτῳ πλουτος wealth; richness αὐτῆς αυτος he; him
36:3 דִּבְרֵי־ divrê- דָּבָר word פִ֭יו ˈfiʸw פֶּה mouth אָ֣וֶן ʔˈāwen אָוֶן wickedness וּ û וְ and מִרְמָ֑ה mirmˈā מִרְמָה deceit חָדַ֖ל ḥāḏˌal חדל cease לְ lᵊ לְ to הַשְׂכִּ֣יל haśkˈîl שׂכל prosper לְ lᵊ לְ to הֵיטִֽיב׃ hêṭˈîv יטב be good
36:3. beth spera in Domino et fac bonum peregrinare in terra et pascere fideTrust in the Lord, and do good, and dwell in the land, and thou shalt be fed with its riches.
2. For they shall soon be cut down like the grass, and wither as the green herb.
36:3. The words of his mouth are iniquity and deceit. He is unwilling to understand, so that he may act well.
36:3. The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good.
For they shall soon be cut down like the grass, and wither as the green herb:

36:2 ибо они, как трава, скоро будут подкошены и, как зеленеющий злак, увянут.
36:3
ἔλπισον ελπιζω hope
ἐπὶ επι in; on
κύριον κυριος lord; master
καὶ και and; even
ποίει ποιεω do; make
χρηστότητα χρηστοτης kindness
καὶ και and; even
κατασκήνου κατασκηνοω nest; camp
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ποιμανθήσῃ ποιμαινω shepherd
ἐπὶ επι in; on
τῷ ο the
πλούτῳ πλουτος wealth; richness
αὐτῆς αυτος he; him
36:3
דִּבְרֵי־ divrê- דָּבָר word
פִ֭יו ˈfiʸw פֶּה mouth
אָ֣וֶן ʔˈāwen אָוֶן wickedness
וּ û וְ and
מִרְמָ֑ה mirmˈā מִרְמָה deceit
חָדַ֖ל ḥāḏˌal חדל cease
לְ lᵊ לְ to
הַשְׂכִּ֣יל haśkˈîl שׂכל prosper
לְ lᵊ לְ to
הֵיטִֽיב׃ hêṭˈîv יטב be good
36:3. beth spera in Domino et fac bonum peregrinare in terra et pascere fide
Trust in the Lord, and do good, and dwell in the land, and thou shalt be fed with its riches.
36:3. The words of his mouth are iniquity and deceit. He is unwilling to understand, so that he may act well.
36:3. The words of his mouth [are] iniquity and deceit: he hath left off to be wise, [and] to do good.
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
3. "Живи на земле и храни истину" - стремись в продолжение земной жизни к следованию и хранению истины, так как в ней залог твоего благополучия.
Adam Clarke: Commentary on the Bible - 1831
37:3: Dwell in the land - Do not flee to foreign climes to escape from that providence which, for thy own good, denies thee affluence in thy own country.
And verily thou shalt be fed - God will provide for thee the necessaries of life: its conveniences might damp thy intellect in its inventions, and lead thee into idleness; and its superfluities would induce thee to pamper thy passions till the concerns of thy soul would be absorbed in those of the flesh and, after having lived an animal life, thou mightest die without God, and perish everlastingly.
The original, ורעה אמונה ureeh emunah, might be translated, "and feed by faith." The Septuagint has και ποιμανθησῃ επι τῳ πλουτῳ αυτης, and thou shalt feed upon its riches. The Vulgate Ethiopic, and Arabic, are the same. The Syriac, seek faith. The Chaldee, be strong in the faith. The Anglo-Saxon, and feeded thou shalt be in its welfare. Old Psalter, and thu sal be fed in ryches of it. But it is probable that אמונה emunah here signifies security. And thou shalt be fed in security.
Dr. Delaney supposed that the Psalm might have been written by David in the behalf of Mephibosheth, who, being falsely aecused by his servant Ziba, had formed the resolution to leave a land where he had met with such bad treatment. David, being convinced of his innocence, entreats him to dwell in the land, with the assurance of plenty and protection. It is more likely that it is addressed to the captives in Babylon; and contains the promise that they shall return to their own land, and again enjoy peace and plenty.
Albert Barnes: Notes on the Bible - 1834
37:3: Trust in the Lord - Confide in him; rest on him. Instead of allowing the mind to be disturbed and sad, because there are wicked men upon the earth; because they are prosperous and apparently happy; because they may injure you in your person or reputation Psa 37:6, calmly confide in God. Leave all this in his hands. Feel that he rules, and that what he permits is wisely permitted; and that whatever may occur, it will all be overruled for his own glory and the good of the universe.
And do good - Be engaged always in some work of benevolence.
(a) If there are wicked men in the world, if wickedness abounds around us, there is the more reason for our endeavoring to do good. If others are doing evil, we should do good; if they are wicked, we cannot do a better work than to do good to them, for the best way of meeting the wickedness of the world is to do it good.
(b) The best way to keep the mind from complaining, chafing, and fretting, is to be always engaged in doing good; to have the mind always occupied in something valuable and useful. Each one should have so much of his own to do that he will have no thee to murmur and complain, to allow the mind to prey on itself, or to "corrode" for lack of employment.
So shalt thou dwell in the land - This would be more correctly translated as a command: "Dwell in the land." That is, abide safely or securely in the land - referring, perhaps, to "the land" as the land of promise - the country given to the people of God. The idea is, that they should abide there calmly and securely; that they should not worry themselves because there were wicked men upon the earth, and because they were successful, but that they should be thankful for their inheritance, and partake gratefully of the bounties which they receive from the hand of God. Compare the notes at Mat 5:5.
And verily thou shalt be fed - Margin, "in truth or stableness." The "literal" meaning would be, "Feed on truth." The word rendered "fed" is here in the imperative mood. It properly means to feed, as a flock; and then, to feed upon anything in the sense of delighting in, or taking pleasure in anything, as if we found our support or sustenance in it; and here it means, doubtless, "Feed on truth;" that is, seek after truth; find delight in it; let it be the food of your souls. The word here rendered "verily" means, as in the margin, "truth:" and the meaning is, that they should seek after truth, and find their support and comfort in that. There are, then, in this verse, four things prescribed as duty, in order to keep the mind calm in view of the fact that wickedness abounds in the world:
(1) to confide in God;
(2) to be actively employed in doing good;
(3) to abide calmly and gratefully in the land which God has given us;
(4) to seek after truth, or a true view of the character and government of God as the great Ruler.
If people would do these things, there would be little complaining and fretting in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:3: Trust: Psa 4:5, Psa 26:1; Isa 1:16-19, Isa 50:10; Jer 17:7, Jer 17:8; Co1 15:57, Co1 15:58; Heb 6:10-12
so shalt: Gen 26:2; Sa1 26:19; Heb 11:13-16
verily: Heb. in truth, or stableness
be fed: Psa 33:19, Psa 34:9, Psa 34:10; Mat 6:31-33; Luk 22:35
Carl Friedrich Keil and Franz Delitzsch
37:3
The "land" is throughout this Psalm the promised possession (Heilsgut), viz., the land of Jahve's presence, which has not merely a glorious past, but also a future rich in promises; and will finally, ore perfectly than under Joshua, become the inheritance of the true Israel. It is therefore to be explained: enjoy the quiet sure habitation which God gives thee, and diligently cultivate the virtue of faithfulness. The two imperatives in Ps 37:3, since there are two of them (cf. Ps 37:27) and the first is without any conjunctive Waw, have the appearance of being continued admonitions, not promises; and consequently אמוּנה is not an adverbial accusative as in Ps 119:75 (Ewald), but the object to רעה, to pasture, to pursue, to practise (Syriac רדף, Hos 12:2); cf. רעה, רע, one who interests himself in any one, or anything; Beduin râ‛â = ṣâḥb, of every kind of closer relationship (Deutsch. Morgenlnd. Zeitschr. v. 9). In Ps 37:4, ויתן is an apodosis: delight in Jahve (cf. Job 22:26; Ps 27:10; Is 58:14), so will He grant thee the desire (משׁאלת, as in Ps 20:5) of thy heart; for he who, entirely severed from the creature, finds his highest delight in God, cannot desire anything that is at enmity with God, but he also can desire nothing that God, with whose will his own is thoroughly blended in love, would refuse him.
Geneva 1599
37:3 (c) Trust in the LORD, and do good; [so] shalt thou dwell in the land, and verily thou shalt be fed.
(c) To trust in God and do according to his will are sure signs that his providence will never fail us.
John Gill
37:3 Trust in the Lord,.... Not in men, who are fading and perishing like the green grass and tender herb; nor in riches, which are very uncertain things; but in the Lord, in whom is everlasting strength; and with whom are riches and honour, yea, durable riches and righteousness; trust in him both for things temporal and spiritual, for soul and body, for time and eternity; the way to have peace and quietness of mind under all dispensations is to exercise faith on a promising God. The Targum is, "trust in the Word of the Lord", in the essential Word of God, the promised Messiah;
and do good; in general, all good actions, in faith, and as the fruits and effects of it, without trusting to them, but in the Lord; doing them in his strength, and with a view to his glory; or in particular, acts of beneficence to the poor, to which the encouragement follows;
so shalt thou dwell in the land; either in the land of Canaan, a continuance in which depended upon the obedience of the people of the Jews to the commands of God; see Is 1:19; or rather in the good land which is afar off, the heavenly and better country, which those that trust in the Lord, and have that faith in Christ which works by love, shall dwell in to all eternity;
and verily thou shalt be fed; either temporally, shall have food and raiment, even all the necessaries of life; or spiritually, with the word and ordinances, and with Christ the bread of life now; and hereafter shall be fed by him, the Lamb in the midst of the throne, and by him led to fountains of living water: some read the words as an exhortation, and render them, "feed truth" (k), that is, teach it, as Abraham taught his household, and as faithful pastors feed with knowledge and understanding; or "feed by faith" (l), as the just live by it; or, as the Targum renders it, "be strong in faith", as Abraham was, Rom 4:20; or rather, "feed upon truth" (m), the word of truth, the Gospel of salvation, and the several truths and doctrines of it, which are food for faith, and nourish up to everlasting life.
(k) "pasce veritatem", Pagninus, Montanus. (l) "Pascere fide", Junius & Tremellius, Cocceius. (m) "Pasce te veritate", Gejerus; "ut alimentum tuum", Gussetius, Ebr. Comment. p. 942. "feed on faith", Ainsworth.
Robert Jamieson, A. R. Fausset and David Brown
37:3 Trust--sure of safety.
shalt thou dwell--or, "dwell thou"; repose quietly.
verily . . . fed--or, "feed on truth," God's promise (Ps 36:5; compare Hos 12:1).
36:336:3: Յուսա՛ ՚ի Տէր՝ եւ արա՛ զքաղցրութիւն. բնակեա՛ յերկրի՝ եւ հովուեսցիս ՚ի մեծութեան նորա[6833]։ [6833] Ոմանք.Եւ հովուեսցես ՚ի մե՛՛։
3 Յոյսդ դի՛ր Տիրոջ վրայ ու բարութի՛ւն գործիր, բնակուի՛ր երկրում եւ արածի՛ր նրա ընդարձակութեան մէջ:
3 Տէրոջը յուսա՛ ու բարութիւն ըրէ՛,Երկրին վրայ բնակէ՛ ու ճշմարտութեան մէջ արածուիր
Յուսա ի Տէր, եւ արա զքաղցրութիւն, բնակեա յերկրի եւ [204]հովուեսցիս ի մեծութեան նորա:

36:3: Յուսա՛ ՚ի Տէր՝ եւ արա՛ զքաղցրութիւն. բնակեա՛ յերկրի՝ եւ հովուեսցիս ՚ի մեծութեան նորա[6833]։
[6833] Ոմանք.Եւ հովուեսցես ՚ի մե՛՛։
3 Յոյսդ դի՛ր Տիրոջ վրայ ու բարութի՛ւն գործիր, բնակուի՛ր երկրում եւ արածի՛ր նրա ընդարձակութեան մէջ:
3 Տէրոջը յուսա՛ ու բարութիւն ըրէ՛,Երկրին վրայ բնակէ՛ ու ճշմարտութեան մէջ արածուիր
zohrab-1805▾ eastern-1994▾ western am▾
36:336:3 Уповай на Господа и делай добро; живи на земле и храни истину.
36:4 κατατρύφησον κατατρυφαω the κυρίου κυριος lord; master καὶ και and; even δώσει διδωμι give; deposit σοι σοι you τὰ ο the αἰτήματα αιτημα item; request τῆς ο the καρδίας καρδια heart σου σου of you; your
36:4 אָ֤וֶן׀ ʔˈāwen אָוֶן wickedness יַחְשֹׁ֗ב yaḥšˈōv חשׁב account עַֽל־ ʕˈal- עַל upon מִשְׁכָּ֫בֹ֥ו miškˈāvˌô מִשְׁכָּב couch יִ֭תְיַצֵּב ˈyiṯyaṣṣēv יצב stand עַל־ ʕal- עַל upon דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way לֹא־ lō- לֹא not טֹ֑וב ṭˈôv טֹוב good רָ֝֗ע ˈrˈāʕ רַע evil לֹ֣א lˈō לֹא not יִמְאָֽס׃ yimʔˈās מאס retract
36:4. et delectare in Domino et dabit tibi petitiones cordis tuiDelight in the Lord, and he will give thee the requests of thy heart.
3. Trust in the LORD, and do good; dwell in the land, and follow after faithfulness.
36:4. He has been considering iniquity on his bed. He has set himself on every way that is not good; moreover, he has not hated evil.
36:4. He deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil.
Trust in the LORD, and do good; [so] shalt thou dwell in the land, and verily thou shalt be fed:

36:3 Уповай на Господа и делай добро; живи на земле и храни истину.
36:4
κατατρύφησον κατατρυφαω the
κυρίου κυριος lord; master
καὶ και and; even
δώσει διδωμι give; deposit
σοι σοι you
τὰ ο the
αἰτήματα αιτημα item; request
τῆς ο the
καρδίας καρδια heart
σου σου of you; your
36:4
אָ֤וֶן׀ ʔˈāwen אָוֶן wickedness
יַחְשֹׁ֗ב yaḥšˈōv חשׁב account
עַֽל־ ʕˈal- עַל upon
מִשְׁכָּ֫בֹ֥ו miškˈāvˌô מִשְׁכָּב couch
יִ֭תְיַצֵּב ˈyiṯyaṣṣēv יצב stand
עַל־ ʕal- עַל upon
דֶּ֣רֶךְ dˈereḵ דֶּרֶךְ way
לֹא־ lō- לֹא not
טֹ֑וב ṭˈôv טֹוב good
רָ֝֗ע ˈrˈāʕ רַע evil
לֹ֣א lˈō לֹא not
יִמְאָֽס׃ yimʔˈās מאס retract
36:4. et delectare in Domino et dabit tibi petitiones cordis tui
Delight in the Lord, and he will give thee the requests of thy heart.
3. Trust in the LORD, and do good; dwell in the land, and follow after faithfulness.
36:4. He has been considering iniquity on his bed. He has set himself on every way that is not good; moreover, he has not hated evil.
36:4. He deviseth mischief upon his bed; he setteth himself in a way [that is] not good; he abhorreth not evil.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. "Утешайся Господом" - находи утешения в своей деятельности и жизни не во внешних успехах, а в согласии ее направления с указаниями Господа. Такое поведение заслужит награду от Бога: Он исполнит "желания сердца твоего".
Adam Clarke: Commentary on the Bible - 1831
37:4: Delight thyself also in the Lord - Expect all thy happiness from him, and seek it in him.
The desires of thine heart - משאלות mishaloth, the petitions. The godly man never indulges a desire which he cannot form into a prayer to God.
Albert Barnes: Notes on the Bible - 1834
37:4: Delight thyself also in the - Lord. The word rendered "delight" means properly to live delicately and effeminately; then, to be tender or delicate; then, to live a life of ease or pleasure; then, to find delight or pleasure in anything. The meaning here is, that we should seek our happiness in God - in his being, his perfections, his friendship, his love.
And he shall give thee the desires of thine heart - literally, the "askings," or the "requests" of thy heart. What you really "desire" will be granted to you. That is,
(a) the fact that you seek your happiness in him will regulate your desires, so that you will be "disposed" to ask only those things which it will be proper for him to grant; and
(b) the fact that you do find your happiness in him will be a reason why he will grant your desires.
The fact that a child loves his father, and finds his happiness in doing his will, will do much to regulate his own "wishes" or "desires," and will at the same thee be a reason why the father will be disposed to comply with his requests.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:4: Delight: Psa 43:4, Psa 104:34; Job 27:10, Job 34:9; Sol 2:3; Isa 58:14; Pe1 1:8
and: Psa 21:1, Psa 21:2, Psa 145:19; Joh 15:7, Joh 15:16; Jo1 5:14, Jo1 5:15
John Gill
37:4 Delight thyself also in the Lord,.... In the persons in God, Father, Son, and Spirit; in the perfections of God, his power, goodness, faithfulness, wisdom, love, grace, and mercy; in his works of creation, providence, and redemption; in his word, his Gospel, the truths and ordinances of it; in his house, and the worship of it; and in his people, the excellent in the earth, in whom was all the delight of the psalmist; and each of these afford a field of delight and pleasure, to attend unto, contemplate, and meditate upon;
and he shall give thee the desires of thine heart; such as are according to the will of God, and for the good of his people; such as relate to communion with him, and to the communication of more grace from him, and to the enjoyment of eternal glory.
Robert Jamieson, A. R. Fausset and David Brown
37:4 desires-- (Ps 20:5; Ps 21:2), what is lawful and right, really good (Ps 84:11).
36:436:4: Ժտեա՛ ՚ի Տեառնէ՝ եւ նա՛ տացէ քեզ զխնդրուածս սրտի քոյ[6834]. [6834] Յօրինակին պակասէր.Եւ նա տացէ քեզզխն՛՛։
4 Պաղատի՛ր Տիրոջը, եւ նա քեզ կը տայ սրտիդ ուզածները:
4 Ու Տէրոջմով ուրախացիր, քանզի Անիկա կու տայ քեզի քու սրտիդ խնդրուածքները։
Ժտեա ի Տեառնէ`` եւ նա տացէ քեզ զխնդրուածս սրտի քո:

36:4: Ժտեա՛ ՚ի Տեառնէ՝ եւ նա՛ տացէ քեզ զխնդրուածս սրտի քոյ[6834].
[6834] Յօրինակին պակասէր.Եւ նա տացէ քեզզխն՛՛։
4 Պաղատի՛ր Տիրոջը, եւ նա քեզ կը տայ սրտիդ ուզածները:
4 Ու Տէրոջմով ուրախացիր, քանզի Անիկա կու տայ քեզի քու սրտիդ խնդրուածքները։
zohrab-1805▾ eastern-1994▾ western am▾
36:436:4 Утешайся Господом, и Он исполнит желания сердца твоего.
36:5 ἀποκάλυψον αποκαλυπτω reveal; uncover πρὸς προς to; toward κύριον κυριος lord; master τὴν ο the ὁδόν οδος way; journey σου σου of you; your καὶ και and; even ἔλπισον ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him καὶ και and; even αὐτὸς αυτος he; him ποιήσει ποιεω do; make
36:5 יְ֭הוָה [ˈyhwāh] יְהוָה YHWH בְּ bᵊ בְּ in הַ ha הַ the שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty אֱ֝מֽוּנָתְךָ֗ ˈʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness עַד־ ʕaḏ- עַד unto שְׁחָקִֽים׃ šᵊḥāqˈîm שַׁחַק dust
36:5. gimel volve super Dominum viam tuam et confide in eo et ipse facietCommit thy way to the Lord, and trust in him, and he will do it.
4. Delight thyself also in the LORD; and he shall give thee the desires of thine heart.
36:5. Lord, your mercy is in heaven, and your truth is even to the clouds.
36:5. Thy mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds.
Delight thyself also in the LORD; and he shall give thee the desires of thine heart:

36:4 Утешайся Господом, и Он исполнит желания сердца твоего.
36:5
ἀποκάλυψον αποκαλυπτω reveal; uncover
πρὸς προς to; toward
κύριον κυριος lord; master
τὴν ο the
ὁδόν οδος way; journey
σου σου of you; your
καὶ και and; even
ἔλπισον ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
καὶ και and; even
αὐτὸς αυτος he; him
ποιήσει ποιεω do; make
36:5
יְ֭הוָה [ˈyhwāh] יְהוָה YHWH
בְּ bᵊ בְּ in
הַ ha הַ the
שָּׁמַ֣יִם ššāmˈayim שָׁמַיִם heavens
חַסְדֶּ֑ךָ ḥasdˈeḵā חֶסֶד loyalty
אֱ֝מֽוּנָתְךָ֗ ˈʔᵉmˈûnāṯᵊḵˈā אֱמוּנָה steadiness
עַד־ ʕaḏ- עַד unto
שְׁחָקִֽים׃ šᵊḥāqˈîm שַׁחַק dust
36:5. gimel volve super Dominum viam tuam et confide in eo et ipse faciet
Commit thy way to the Lord, and trust in him, and he will do it.
36:5. Lord, your mercy is in heaven, and your truth is even to the clouds.
36:5. Thy mercy, O LORD, [is] in the heavens; [and] thy faithfulness [reacheth] unto the clouds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-6. Кто вверит свою жизнь руководству Бога, того Господь за его правду и справедливость выведет на свет, т. е. наградит.
Adam Clarke: Commentary on the Bible - 1831
37:5: Commit thy way unto the Lord - גול על יהוה gol al Yehovah, Roll thy way upon the Lord: probably, a metaphor taken from the camel, who lies down till his load be rolled upon him.
He shall bring it to pass - יעשה yaaseh, "He will work." Trust God, and he will work for thee.
Albert Barnes: Notes on the Bible - 1834
37:5: Commit thy way unto the - Lord. Margin, as in Hebrew, "Roll thy way upon, the Lord." Compare the notes at Psa 22:8, where the marg., as the Hebrew, is, "He rolled himself on the Lord." See also Pe1 5:7. The idea is that of rolling a heavy burden from ourselves on another, or laying it upon him, so that he may bear it. The burden which we have not got strength to bear we may lay on God. The term "way" means properly the act of treading or going; then, a way or path; then, a course of life, or the manner in which one lives; and the reference here is to the whole course of life, or all that can affect life; all our plans or conduct; all the issues or results of those plans. It is equivalent here to "lot" or "destiny." Everything, in regard to the manner in which we live, and all its results, are to be committed to the Lord.
Trust also in him - See Psa 37:3.
And he shall bring it to pass - Hebrew, "He shall do it." That is, He will bring it to a proper issue; He will secure a happy result. He will take care of your interests, and will not permit you to suffer, or to be ultimately wronged. The thing particularly referred to here, as appears from the next verse, is reputation or character.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:5: Commit: Heb. Roll thy way upon, Psa 22:8, Psa 55:22; Pro 16:3 *marg. Mat 6:25; Luk 12:22, Luk 12:29, Luk 12:30; Phi 4:6, Phi 4:7; Pe1 5:7
and: Job 22:28; Ecc 9:1; Lam 3:37; Jam 4:15
Carl Friedrich Keil and Franz Delitzsch
37:5
The lxx erroneously renders גּול (= גּל, Ps 22:9) by ἀποκάλυψον instead of ἐπίῤῥιψον, 1Pet 5:7 : roll the burden of cares of thy life's way upon Jahve, leave the guidance of thy life entirely to Him, and to Him alone, without doing anything in it thyself: He will gloriously accomplish (all that concerns thee): עשׂה, as in Ps 22:32; 52:11; cf. Prov 16:3, and Paul Gerhardt's Befiehl du deine Wege, "Commit thou all thy ways," etc. The perfect in Ps 37:6 is a continuation of the promissory יעשׂה. הוציא, as in Jer 51:10, signifies to set forth: He will bring to light thy misjudged righteousness like the light (the sun, Job 31:26; Job 37:21, and more especially the morning sun, Prov 4:18), which breaks through the darkness; and thy down-trodden right (משׁפּטך is the pausal form of the singular beside Mugrash) like the bright light of the noon-day: cf. Is 58:10, as on Ps 37:4, Is 58:14.
Geneva 1599
37:5 (d) Commit thy way unto the LORD; trust also in him; and he shall bring [it] to pass.
(d) Do not be led by your own wisdom, but obey God and he will finish his work in you.
John Gill
37:5 Commit thy way unto the Lord,.... Or "thy works", as in Prov 16:3; that is, all the affairs and business of life, which are a man's ways in which he walks; not that men should sit still, be inactive, and do nothing, and leave all to be done by the Lord; but should seek direction of God in everything engaged in, and for strength and assistance to perform it, and go on in it, and depend upon him for success, and give him all the glory, without trusting to any thing done by them: or, as some render the words, "reveal thy way unto the Lord" (n); not that God is ignorant of the ways of men, and of their affairs, and of their wants and necessities, but it is their duty to ask, and it is his delight to hear; they may come and use freedom with him, and tell him their whole case, and leave it with him, believing he will supply all their need: or, as others render it, "roll thy way on the Lord" (o); see Ps 55:22; meaning not the burden of sin, nor the weight of affliction, but any affair of moment and importance that lies heavy upon the mind;
trust also in him; it is an ease to the mind to spread it before the Lord, who sympathizes with his people, supports them under and brings them through their difficulties;
and he shall bring it to pass; as he does whatever he has appointed and determined shall be, and whatever he has promised, and whatever will be for his own glory and his people's good.
(n) Sept. "revela", V. L. Junius & Tremellius, Piscator; so the Targum, Cocceius, Gejerus, Michaelis. (o) "Devolve super Jehovam", Tigurine version.
John Wesley
37:5 Commit - All thy cares and business, and necessities, commend to God by fervent prayer.
Robert Jamieson, A. R. Fausset and David Brown
37:5 Commit thy way-- (Prov 16:3). Works--what you have to do and cannot set forth as a burden.
trust . . . in him--literally, "on Him." He will do what you cannot (compare Ps 22:8; Ps 31:6). He will not suffer your character to remain under suspicion.
36:536:5: յայտնեա՛ առաջի Տեառն զճանապարհս քո եւ յուսա՛ ՚ի նա։ Նա արասցէ[6835][6835] Ոմանք.Զի նա արասցէ... (6) եւ զիրա՛՛։
5 Յայտնի՛ դարձրու քո ճանապարհները Տիրոջը եւ դի՛ր յոյսդ նրա վրայ:
5 Տէրոջը յանձնէ քու ճամբադ Ու անոր յուսա եւ անիկա պիտի կատարէ
Յայտնեա առաջի Տեառն զճանապարհս քո եւ յուսա ի նա, նա արասցէ:

36:5: յայտնեա՛ առաջի Տեառն զճանապարհս քո եւ յուսա՛ ՚ի նա։ Նա արասցէ[6835]
[6835] Ոմանք.Զի նա արասցէ... (6) եւ զիրա՛՛։
5 Յայտնի՛ դարձրու քո ճանապարհները Տիրոջը եւ դի՛ր յոյսդ նրա վրայ:
5 Տէրոջը յանձնէ քու ճամբադ Ու անոր յուսա եւ անիկա պիտի կատարէ
zohrab-1805▾ eastern-1994▾ western am▾
36:536:5 Предай Господу путь твой и уповай на Него, и Он совершит,
36:6 καὶ και and; even ἐξοίσει εκφερω bring out / forth; carry out ὡς ως.1 as; how φῶς φως light τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing σου σου of you; your καὶ και and; even τὸ ο the κρίμα κριμα judgment σου σου of you; your ὡς ως.1 as; how μεσημβρίαν μεσημβρια midday
36:6 צִדְקָֽתְךָ֨׀ ṣiḏqˈāṯᵊḵˌā צְדָקָה justice כְּֽ kᵊˈ כְּ as הַרְרֵי־ harrê- הַר mountain אֵ֗ל ʔˈēl אֵל god מִ֭שְׁפָּטֶךָ ˈmišpāṭeḵā מִשְׁפָּט justice תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean רַבָּ֑ה rabbˈā רַב much אָ֤דָֽם־ ʔˈāḏˈām- אָדָם human, mankind וּ û וְ and בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle תֹושִׁ֣יעַ ṯôšˈîₐʕ ישׁע help יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
36:6. et educet sicut lumen iustitiam tuam et iudicium tuum sicut meridiemAnd he will bring forth thy justice as the light, and thy judgment as the noonday.
5. Commit thy way unto the LORD; trust also in him, and he shall bring it to pass.
36:6. Your justice is like the mountains of God. Your judgments are a great abyss. Men and beasts, you will save, O Lord.
36:6. Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast.
Commit thy way unto the LORD; trust also in him; and he shall bring [it] to pass:

36:5 Предай Господу путь твой и уповай на Него, и Он совершит,
36:6
καὶ και and; even
ἐξοίσει εκφερω bring out / forth; carry out
ὡς ως.1 as; how
φῶς φως light
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
σου σου of you; your
καὶ και and; even
τὸ ο the
κρίμα κριμα judgment
σου σου of you; your
ὡς ως.1 as; how
μεσημβρίαν μεσημβρια midday
36:6
צִדְקָֽתְךָ֨׀ ṣiḏqˈāṯᵊḵˌā צְדָקָה justice
כְּֽ kᵊˈ כְּ as
הַרְרֵי־ harrê- הַר mountain
אֵ֗ל ʔˈēl אֵל god
מִ֭שְׁפָּטֶךָ ˈmišpāṭeḵā מִשְׁפָּט justice
תְּהֹ֣ום tᵊhˈôm תְּהֹום primeval ocean
רַבָּ֑ה rabbˈā רַב much
אָ֤דָֽם־ ʔˈāḏˈām- אָדָם human, mankind
וּ û וְ and
בְהֵמָ֖ה vᵊhēmˌā בְּהֵמָה cattle
תֹושִׁ֣יעַ ṯôšˈîₐʕ ישׁע help
יְהוָֽה׃ [yᵊhwˈāh] יְהוָה YHWH
36:6. et educet sicut lumen iustitiam tuam et iudicium tuum sicut meridiem
And he will bring forth thy justice as the light, and thy judgment as the noonday.
36:6. Your justice is like the mountains of God. Your judgments are a great abyss. Men and beasts, you will save, O Lord.
36:6. Thy righteousness [is] like the great mountains; thy judgments [are] a great deep: O LORD, thou preservest man and beast.
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
37:6: Thy righteousness as the light - As God said in the beginning, "Let there be light, and there was light;" so he shall say, Let thy innocence appear, and it will appear as suddenly and as evident as the light was at the beginning.
Albert Barnes: Notes on the Bible - 1834
37:6: And he shall bring forth thy righteousness as the light - That is, if you are slandered; if your character is assailed, and seems for the thee to be under a cloud; if reproach comes upon you from the devices of wicked people in such a way that you cannot meet it - then, if you will commit the case to God, he will protect your character, and will cause the clouds to disperse, and all to be as clear in reference to your character and the motives of your conduct as the sun without a cloud. There are numerous cases in which a man cannot meet the assaults made on his reputation, in which he cannot trace to its source a slanderous accusation, in which he cannot immediately explain the circumstances which may have served to give the slanderous report an appearance of probability, but in which he may be perfectly conscious of innocence; and, in such cases, the only resource is to commit the whole matter to God. And there is nothing that may be more safely left with him; nothing that God will more certainly protect than the injured reputation of a good man. Under his administration things will ultimately work themselves right, and a man will have all the reputation which he deserves to have. But he who spends his life in the mere work of defending himself, will soon have a reputation that is not much worth defending. The true way for a man is to do his duty - to do right always - and then commit the whole to God.
And thy judgment - Thy just sentence. That is, God will cause justice to be done to your character.
As the noon-day - The original word here is in the dual form, and means properly "double-light;" that is, the strongest, brightest light. It means "noon," because the light is then most clear and bright. The idea is, that he will make your character perfectly clear and bright. No cloud will remain on it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:6: he shall: Psa 31:20; Isa 54:17; Mic 7:8, Mic 7:9; Co1 4:5
light: Job 11:17; Mal 3:18; Mat 13:43
Geneva 1599
37:6 And he shall bring forth thy righteousness as the light, and thy (e) judgment as the noonday.
(e) As the hope of daylight causes us not to be offended with the darkness of the night so ought we patiently to trust that God will clear our cause and restore us to our right.
John Gill
37:6 And he shall bring forth thy righteousness as the light,.... That is, the good man having committed his cause to him that judgeth righteously, he will, in his own time, clearly make it appear that it is a righteous one, both to himself and others, in whatsoever obscurity it may have lain;
and thy judgment as the noonday; the same as before, unless rather the righteousness of Christ, which is the believer's by imputation, and is a justifying one in the judgment of God, should be meant; see Mic 7:9; and the phrases may denote not barely the revelation of it in the Gospel, but the more clear manifestation of it to the believer himself, from faith to faith; or as it will be still more clearly revealed and declared at the day of judgment, when those who are clothed with it shall shine as the sun in the kingdom of their Father, and be clear of all those charges and imputations which they have lain under in this life.
John Wesley
37:6 Judgment - It shall be as visible to men, as the light of the sun, at noon - day.
36:636:6: եւ հանցէ որպէս զլոյս զարդարութիւնս քո, զիրաւունս քո որպէս զօր հասարակ։
6 Նա այնպէս կ’անի, որ արդարութիւնդ երեւայ ինչպէս լոյս, եւ իրաւունքդ՝ ինչպէս ցերեկ:
6 Ու դուրս պիտի հանէ քու արդարութիւնդ լոյսի պէս Ու քու իրաւունքդ՝ կէսօրուան պէս։
եւ հանցէ որպէս զլոյս զարդարութիւնս քո, եւ զիրաւունս քո որպէս զօր հասարակ:

36:6: եւ հանցէ որպէս զլոյս զարդարութիւնս քո, զիրաւունս քո որպէս զօր հասարակ։
6 Նա այնպէս կ’անի, որ արդարութիւնդ երեւայ ինչպէս լոյս, եւ իրաւունքդ՝ ինչպէս ցերեկ:
6 Ու դուրս պիտի հանէ քու արդարութիւնդ լոյսի պէս Ու քու իրաւունքդ՝ կէսօրուան պէս։
zohrab-1805▾ eastern-1994▾ western am▾
36:636:6 и выведет, как свет, правду твою и справедливость твою, как полдень.
36:7 ὑποτάγηθι υποτασσω subordinate; subject τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even ἱκέτευσον ικετευω he; him μὴ μη not παραζήλου παραζηλοω incite ἐν εν in τῷ ο the κατευοδουμένῳ κατευοδοω in τῇ ο the ὁδῷ οδος way; journey αὐτοῦ αυτος he; him ἐν εν in ἀνθρώπῳ ανθρωπος person; human ποιοῦντι ποιεω do; make παρανομίας παρανομια lawlessness
36:7 מַה־ mah- מָה what יָּקָ֥ר yyāqˌār יָקָר rare חַסְדְּךָ֗ ḥasdᵊḵˈā חֶסֶד loyalty אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) וּ û וְ and בְנֵ֥י vᵊnˌê בֵּן son אָדָ֑ם ʔāḏˈām אָדָם human, mankind בְּ bᵊ בְּ in צֵ֥ל ṣˌēl צֵל shadow כְּ֝נָפֶ֗יךָ ˈkᵊnāfˈeʸḵā כָּנָף wing יֶחֱסָיֽוּן׃ yeḥᵉsāyˈûn חסה seek refuge
36:7. deleth tace Domino et expecta eum noli contendere adversum eum qui proficit in via sua adversum virum qui facit quae cogitatBe subject to the Lord and pray to him. Envy not the man who prospereth in his way; the man who doth unjust things.
6. Add he shall make thy righteousness to go forth as the light, and thy judgment as the noonday.
36:7. How you have multiplied your mercy, O God! And so the sons of men will hope under the cover of your wings.
36:7. How excellent [is] thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.
And he shall bring forth thy righteousness as the light, and thy judgment as the noonday:

36:6 и выведет, как свет, правду твою и справедливость твою, как полдень.
36:7
ὑποτάγηθι υποτασσω subordinate; subject
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
ἱκέτευσον ικετευω he; him
μὴ μη not
παραζήλου παραζηλοω incite
ἐν εν in
τῷ ο the
κατευοδουμένῳ κατευοδοω in
τῇ ο the
ὁδῷ οδος way; journey
αὐτοῦ αυτος he; him
ἐν εν in
ἀνθρώπῳ ανθρωπος person; human
ποιοῦντι ποιεω do; make
παρανομίας παρανομια lawlessness
36:7
מַה־ mah- מָה what
יָּקָ֥ר yyāqˌār יָקָר rare
חַסְדְּךָ֗ ḥasdᵊḵˈā חֶסֶד loyalty
אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s)
וּ û וְ and
בְנֵ֥י vᵊnˌê בֵּן son
אָדָ֑ם ʔāḏˈām אָדָם human, mankind
בְּ bᵊ בְּ in
צֵ֥ל ṣˌēl צֵל shadow
כְּ֝נָפֶ֗יךָ ˈkᵊnāfˈeʸḵā כָּנָף wing
יֶחֱסָיֽוּן׃ yeḥᵉsāyˈûn חסה seek refuge
36:7. deleth tace Domino et expecta eum noli contendere adversum eum qui proficit in via sua adversum virum qui facit quae cogitat
Be subject to the Lord and pray to him. Envy not the man who prospereth in his way; the man who doth unjust things.
36:7. How you have multiplied your mercy, O God! And so the sons of men will hope under the cover of your wings.
36:7. How excellent [is] thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:7: Rest in the Lord - דום dom, "be silent, be dumb." Do not find fault with thy Maker; he does all things well for others, he will do all things well for thee.
And wait patiently for him - והתחולל לו vehithcholel lo, and set thyself to expect him; and be determined to expect, or wait for him. Such is the import of a verb in the hithpoel conjugation.
A heathen gives good advice on a similar subject: -
Nil ergo optabunt homines? Si consilium vis,
Permittes ipsis expendere Numinibus, quid
Conveniat nobis, rebusque sit utile nostris.
Nam pro jucundis aptissima quaeque dabunt Di.
Carior est illis homo, quam sibi.
Juv. Sat. 10:346.
"What then remains? Are we deprived of will?
Must we not wish, for fear of wishing ill?
Receive my counsel, and securely move;
Intrust thy pastime to the powers above.
Leave them to manage for thee, and to grant
What their unerring wisdom sees thee want.
In goodness, as in greatness, they excel:
Ah, that we loved ourselves but half so well!"
Dryden.
Albert Barnes: Notes on the Bible - 1834
37:7: Rest in the Lord - Margin, "Be silent to the Lord." The Hebrew word means to be mute, silent, still: Job 29:21; Lev 10:3; Lam 3:28. Hence, to be silent to anyone; that is, to listen to him in silence; and the idea in the phrase here, ""be silent to Jehovah,"" is that of waiting in silent patience or confidence for his interposition; or, in other words, of leaving the whole matter with him without being anxious as to the result.
And wait patiently for him - For his bringing the matter to a proper issue. He may seem to delay long; it may appear strange that he does not interpose; you may wonder that he should suffer an innocent man to be thus accused and calumniated; but you are not to be anxious and troubled. God does not always interpose in behalf of the innocent at once; and there may be valuable ends to accomplish in reference to yourself - in the discipline of your own spirit; in bringing out in your case the graces of gentleness, patience, and forgiveness; and in leading you to examine yourself and to understand your own character - which may make it proper that he should not interpose immediately. It may be added that, however important thee seems to us, it is of no consequence to God; "nullum tempus occurrit" (as the lawyers say), to him; and more important results may be secured by delay than would be gained by an immediate interposition in correcting the evil and redressing the wrong. All that the promise implies is that justice will be done, but whether sooner or later must be left to Him; and that our character will be finally safe in His hands.
Fret not thyself - See the notes at Psa 37:1.
Because of him who prospereth in his way - Because a wicked man has a prosperous life, or is not at once dealt with as he deserves.
Because of the man who bringeth wicked devices to pass - Because the man is allowed to accomplish his purposes of wickedness, or is not arrested at once in his schemes of guilt.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:7: Rest in: Heb. Be silent to, Psa 62:1; Jos 10:12; Jon 1:11 *marg.
wait: Psa 27:14, Psa 40:1; Pro 20:22; Isa 8:17, Isa 30:15; Lam 3:25, Lam 3:26; Hab 2:3; Gal 6:9; Heb 10:36, Heb 10:37; Jam 5:7-11
fret: Psa 50:8, Psa 73:3-14; Jer 12:1
the man: Job 21:7-34; Ecc 5:8; Isa 10:13, Isa 10:14; Dan 11:36; Rev 13:3-10
Carl Friedrich Keil and Franz Delitzsch
37:7
The verb דּמם, with its derivatives (Ps 62:2, Ps 62:6; Lam 3:28), denotes resignation, i.e., a quiet of mind which rests on God, renounces all self-help, and submits to the will of God. התחולל (from הוּל, to be in a state of tension, to wait) of the inward gathering of one's self together in hope intently directed towards God, as in B. Berachoth 30b is a synonym of התחונן, and as it were reflexive of חלּה of the collecting one's self to importunate prayer. With Ps 37:7 the primary tone of the whole Psalm is struck anew. On Ps 37:7 compare the definition of the mischief-maker in Prov 24:8.
Geneva 1599
37:7 Rest in the LORD, and wait patiently for him: fret not thyself because of him (f) who prospereth in his way, because of the man who bringeth wicked devices to pass.
(f) When God allows the wicked to prosper, it seems to the flesh that he favours their doings, (Job 21:7).
John Gill
37:7 Rest in the Lord,.... Or "be silent to the Lord" (p); be still, and know that he is God; quietly submit to his will, and acquiesce in all the dispensations of his providence: it does not design a stupid indolence, or a stoical apathy, that we should be like sticks and stones, without any concern at the hand of God upon us; nor an entire silence under afflictions; we should own that they are of God, and that we are deserving of them; we should pray to him to sanctify them, to support under them, and deliver out of them; we should bless his name that they are no worse, and that they are any ways useful to us; and we should speak to others of the divine goodness experienced under them; but this stands opposed to an arraigning or murmuring at the providence of God, and intends a patient bearing the hand of God, and a resignation of will to his will; for it follows,
and wait patiently for him: for the enjoyment of him, help from him, and deliverance by him;
fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass; this explains the sense of Ps 37:1; it being often an additional uneasiness to the people of God under affliction, when they observe the prosperity of men that go on in a sinful way, and have all or more than heart can wish; and whatever they contrive and devise, though wicked and criminal.
(p) "tace Domino", Pagninus, Montanus; "sile", Musculus, Piscator, Tigurine version, Cocceius, Gejerus, Michaelis; so Ainsworth.
John Wesley
37:7 Rest - Do not repine at his dealings, but quietly submit to his will, and wait for his help.
Robert Jamieson, A. R. Fausset and David Brown
37:7 Rest in--literally, "Be silent to the Lord."
and wait--Be submissive--avoid petulance and murmurings, anger and rash doing.
36:736:7: Հնազա՛նդ լեր Տեառն՝ եւ ծառայեա՛ նմա, եւ մի՛ նախանձիր ընդ այնոսիկ որոց առակեալ իցեն ճանապարհք իւրեանց ընդ մարդոյ որ գործէ զանօրէնութիւն[6836]։ [6836] Ոմանք.Որ գործէն զանօ՛՛։
7 Հնազա՛նդ եղիր Տիրոջն ու ծառայի՛ր նրան. մի՛ նախանձիր նրանց, որոնց ճանապարհը նշաւակելի է, ոչ էլ այն մարդուն, որ անօրէնութիւն է գործում:
7 Տէրոջը համբերէ՛ ու անոր սպասէ՛ Եւ մի՛ նախանձիր իր ճամբան յաջողութեամբ գացողին Ու խաբէութիւն ընող մարդուն։
Հնազանդ լեր Տեառն եւ ծառայեա նմա, եւ մի՛ նախանձիր ընդ այնոսիկ որոց [205]առակեալ իցեն ճանապարհք իւրեանց, ընդ մարդոյ որ գործէ զանօրէնութիւն:

36:7: Հնազա՛նդ լեր Տեառն՝ եւ ծառայեա՛ նմա, եւ մի՛ նախանձիր ընդ այնոսիկ որոց առակեալ իցեն ճանապարհք իւրեանց ընդ մարդոյ որ գործէ զանօրէնութիւն[6836]։
[6836] Ոմանք.Որ գործէն զանօ՛՛։
7 Հնազա՛նդ եղիր Տիրոջն ու ծառայի՛ր նրան. մի՛ նախանձիր նրանց, որոնց ճանապարհը նշաւակելի է, ոչ էլ այն մարդուն, որ անօրէնութիւն է գործում:
7 Տէրոջը համբերէ՛ ու անոր սպասէ՛ Եւ մի՛ նախանձիր իր ճամբան յաջողութեամբ գացողին Ու խաբէութիւն ընող մարդուն։
zohrab-1805▾ eastern-1994▾ western am▾
36:736:7 Покорись Господу и надейся на Него. Не ревнуй успевающему в пути своем, человеку лукавствующему.
36:8 παῦσαι παυω stop ἀπὸ απο from; away ὀργῆς οργη passion; temperament καὶ και and; even ἐγκατάλιπε εγκαταλειπω abandon; leave behind θυμόν θυμος provocation; temper μὴ μη not παραζήλου παραζηλοω incite ὥστε ωστε as such; that πονηρεύεσθαι πονηρευομαι malicious; maliciously intend
36:8 יִ֭רְוְיֻן ˈyirwᵊyun רוה drink מִ mi מִן from דֶּ֣שֶׁן ddˈešen דֶּשֶׁן fatness בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house וְ wᵊ וְ and נַ֖חַל nˌaḥal נַחַל wadi עֲדָנֶ֣יךָ ʕᵃḏānˈeʸḵā עֵדֶן delight תַשְׁקֵֽם׃ ṯašqˈēm שׁקה give drink
36:8. he dimitte iram et relinque furorem noli contendere ut malefaciasCease from anger, and leave rage; have no emulation to do evil.
7. Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.
36:8. They will be inebriated with the fruitfulness of your house, and you will give them to drink from the torrent of your enjoyment.
36:8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass:

36:7 Покорись Господу и надейся на Него. Не ревнуй успевающему в пути своем, человеку лукавствующему.
36:8
παῦσαι παυω stop
ἀπὸ απο from; away
ὀργῆς οργη passion; temperament
καὶ και and; even
ἐγκατάλιπε εγκαταλειπω abandon; leave behind
θυμόν θυμος provocation; temper
μὴ μη not
παραζήλου παραζηλοω incite
ὥστε ωστε as such; that
πονηρεύεσθαι πονηρευομαι malicious; maliciously intend
36:8
יִ֭רְוְיֻן ˈyirwᵊyun רוה drink
מִ mi מִן from
דֶּ֣שֶׁן ddˈešen דֶּשֶׁן fatness
בֵּיתֶ֑ךָ bêṯˈeḵā בַּיִת house
וְ wᵊ וְ and
נַ֖חַל nˌaḥal נַחַל wadi
עֲדָנֶ֣יךָ ʕᵃḏānˈeʸḵā עֵדֶן delight
תַשְׁקֵֽם׃ ṯašqˈēm שׁקה give drink
36:8. he dimitte iram et relinque furorem noli contendere ut malefacias
Cease from anger, and leave rage; have no emulation to do evil.
36:8. They will be inebriated with the fruitfulness of your house, and you will give them to drink from the torrent of your enjoyment.
36:8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. "Не ревнуй до того, чтобы делать зло" - не гневайся на успехи нечестивых до той степени, чтобы перейти к причинению им зла.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Rest in the LORD, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass. 8 Cease from anger, and forsake wrath: fret not thyself in any wise to do evil. 9 For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth. 10 For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and it shall not be. 11 But the meek shall inherit the earth; and shall delight themselves in the abundance of peace. 12 The wicked plotteth against the just, and gnasheth upon him with his teeth. 13 The Lord shall laugh at him: for he seeth that his day is coming. 14 The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, and to slay such as be of upright conversation. 15 Their sword shall enter into their own heart, and their bows shall be broken. 16 A little that a righteous man hath is better than the riches of many wicked. 17 For the arms of the wicked shall be broken: but the LORD upholdeth the righteous. 18 The LORD knoweth the days of the upright: and their inheritance shall be for ever. 19 They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied. 20 But the wicked shall perish, and the enemies of the LORD shall be as the fat of lambs: they shall consume; into smoke shall they consume away.
In these verses we have,
I. The foregoing precepts inculcated; for we are so apt to disquiet ourselves with needless fruitless discontents and distrusts that it is necessary there should be precept upon precept, and line upon line, to suppress them and arm us against them. 1. Let us compose ourselves by believing in God: "Rest in the Lord, and wait patiently for him (v. 7), that is, be well reconciled to all he does and acquiesce in it, for that is best that is, because it is what God has appointed; and be well satisfied that he will still make all to work for good to us, though we know not how or which way." Be silent to the Lord (so the word is), not with a sullen, but a submissive silence. A patient bearing of what is laid upon us, with a patient expectation of what is further appointed for us, is as much our interest as it is our duty, for it will make us always easy; and there is a great deal of reason for it, for it is making a virtue of necessity. 2. Let us not discompose ourselves at what we see in this world: "Fret not thyself because of him who prospers in his wicked way, who, though he is a bad man, yet thrives and grows rich and great in the world; no, nor because of him who does mischief with his power and wealth, and brings wicked devices to pass against those that are virtuous and good, who seems to have gained his point and to have run them down. If thy heart begins to rise at it, stroke down thy folly, and cease from anger (v. 8), check the first stirrings of discontent and envy, and do not harbour any hard thoughts of God and his providence upon this account. Be not angry at any thing that God does, but forsake that wrath; it is the worst kind of wrath that can be. Fret not thyself in any wise to do evil; do not envy them their prosperity, lest thou be tempted to fall in with them and to take the same evil course that they take to enrich and advance themselves or some desperate course to avoid them and their power." Note, A fretful discontented spirit lies open to many temptations; and those that indulge it are in danger of doing evil.
II. The foregoing reasons, taken from the approaching ruin of the wicked notwithstanding their prosperity, and the real happiness of the righteous notwithstanding their troubles, are here much enlarged upon and the same things repeated in a pleasing variety of expression. We were cautioned (v. 7) not to envy the wicked either worldly prosperity or the success of their plots against the righteous, and the reasons here given respect these two temptations severally:--
1. Good people have no reason to envy the worldly prosperity of wicked people, nor to grieve or be uneasy at it, (1.) Because the prosperity of the wicked will soon be at an end (v. 9): Evil-doers shall be cut off by some sudden stroke of divine justice in the midst of their prosperity; what they have got by sin will not only flow away from them (Job xx. 28), but they shall be carried away with it. See the end of these men (Ps. lxxiii. 17), how dear their ill-got gain will cost them, and you will be far from envying them or from being willing to espouse their lot, for better, for worse. Their ruin is sure, and it is very near (v. 10): Yet a little while, and the wicked shall not be what they now are; they are brought into desolation in a moment, Ps. lxxiii. 19. Have a little patience, for the Judge stands before the door, Jam. v. 8, 9. Moderate your passion, for the Lord is at hand, Phil. iv. 5. And when their ruin comes it will be an utter ruin; he and his shall be extirpated; the day that comes shall leave him neither root nor branch (Mal. iv. 1): Thou shalt diligently consider his place, where but the other day he made a mighty figure, but it shall not be, you will not find it; he shall leave nothing valuable, nothing honourable, behind. him. To the same purport (v. 20), The wicked shall perish; their death is their perdition, because it is the termination of all their joy and a passage to endless misery. Blessed are the dead that die in the Lord; but undone, for ever undone, are the dead that die in their sins. The wicked are the enemies of the Lord; such those make themselves who will not have him to reign over them, and as such he will reckon with them: They shall consume as the fat of lambs, they shall consume into smoke. Their prosperity, which gratifies their sensuality, is like the fat of lambs, not solid or substantial, but loose and washy; and, when their ruin comes, they shall fall as sacrifices to the justice of God and be consumed as the fat of the sacrifices was upon the altar, whence it ascended in smoke. The day of God's vengeance on the wicked is represented as a sacrifice of the fat of the kidneys of rams (Isa. xxxiv. 6); for he will be honoured by the ruin of his enemies, as he was by the sacrifices. Damned sinners are sacrifices, Mark ix. 49. This is a good reason why we should not envy them their prosperity; while they are fed to the full, they are but in the fattening for the day of sacrifice, like a lamb in a large place (Hos. iv. 16), and the more they prosper the more will God be glorified in their ruin. (2.) Because the condition of the righteous, even in this life, is every way better and more desirable than that of the wicked, v. 16. In general, a little that a righteous man has of the honour, wealth, and pleasure of this world, is better than the riches of many wicked. Observe, [1.] The wealth of the world is so dispensed by the divine Providence that it is often the lot of good people to have but a little of it, and of wicked people to have abundance of it; for thus God would show us that the things of this world are not the best things, for, if they were, those would have most that are best and dearest to God. [2.] That a godly man's little is really better than a wicked man's estate, though ever so much; for it comes from a better hand, from a hand of special love and not merely from a hand of common providence,--it is enjoyed by a better title (God gives it to them by promise, Gal. iii. 18), --it is theirs by virtue of their relation to Christ, who is the heir of all things,--and it is put to better use; it is sanctified to them by the blessing of God. Unto the pure all things are pure, Tit. i. 15. A little wherewith God is served and honoured is better than a great deal prepared for Baal or for a base lust. The promises here made to the righteous secure them such a happiness that they need not envy the prosperity of evil-doers. Let them know to their comfort, First, That they shall inherit the earth, as much of it as Infinite Wisdom sees good for them; they have the promise of the life that now is, 1 Tim. iv. 8. If all the earth were necessary to make them happy, they should have it. All is theirs, even the world, and things present, as well as things to come, 1 Cor. iii. 21, 22. They have it by inheritance, a safe and honourable title, not by permission only and connivance. When evil-doers are cut off the righteous sometimes inherit what they gathered. The wealth of the sinner is laid up for the just, Job xxvii. 17; Prov. xiii. 22. This promise is here made, 1. To those that live a life of faith (v. 9); Those that wait upon the Lord, as dependents on him, expectants from him, and suppliants to him, shall inherit the earth, as a token of his present favour to them and an earnest of better things intended for them in the other world. God is a good Master, that provides plentifully and well, not only for his working servants, but for his waiting servants. 2. To those that live a quiet and peaceable life (v. 11): The meek shall inherit the earth. They are in least danger of being injured and disturbed in the possession of what they have and they have most satisfaction in themselves and consequently the sweetest relish of their creature-comforts. Our Saviour has made this a gospel promise, and a confirmation of the blessings he pronounced on the meek, Matt. v. 5. Secondly, That they shall delight themselves in the abundance of peace, v. 11. Perhaps they have not abundance of wealth to delight in; but they have that which is better, abundance of peace, inward peace and tranquility of mind, peace with God, and then peace in God, that great peace which those have that love God's law, whom nothing shall offend (Ps. cxix. 165), that abundance of peace which is in the kingdom of Christ (Ps. lxxii. 7), that peace which the world cannot give (John xiv. 27), and which the wicked cannot have, Isa. lvii. 21. This they shall delight themselves in, and in it they shall have a continual feast; while those that have abundance of wealth do but cumber and perplex themselves with it and have little delight in it. Thirdly, That God knows their days, v. 18. He takes particular notice of them, of all they do and of all that happens to them. He keeps account of the days of their service, and not one day's work shall go unrewarded, and of the days of their suffering, that for those also they may receive a recompence. He knows their bright days, and has pleasure in their prosperity; he knows their cloudy and dark days, the days of their affliction, and as the day is so shall the strength be. Fourthly, That their inheritance shall be for ever; not their inheritance in the earth, but that incorruptible indefeasible one which is laid up for them in heaven. Those that are sure of an everlasting inheritance in the other world have no reason to envy the wicked their transitory possessions and pleasures in this world. Fifthly, That in the worst of times it shall go well with them (v. 19): They shall not be ashamed of their hope and confidence in God, nor of the profession they have made of religion; for the comfort of that will stand them in stead, and be a real support to them, in evil times. When others droop they shall lift up their heads with joy and confidence: Even in the days of famine, when others are dying for hunger round about them, they shall be satisfied, as Elijah was; in some way or other God will provide food convenient for them, or give them hearts to be satisfied and content without it, so that, if they should be hardly bestead and hungry, they shall not (as the wicked do) fret themselves and curse their king and their God (Isa. vii. 21), but rejoice in God as the God of their salvation even when the fig-tree does not blossom, Hab. iii. 17, 18.
2. Good people have no reason to fret at the occasional success of the designs of the wicked against the just. Though they do bring some of their wicked devices to pass, which makes us fear they will gain their point and bring them all to pass, yet let us cease from anger, and not fret ourselves so as to think of giving up the cause. For,
(1.) Their plots will be their shame, v. 12, 13. It is true the wicked plotteth against the just; there is a rooted enmity in the seed of the wicked one against the righteous seed; their aim is, if they can, to destroy their righteousness, or, if that fail, then to destroy them. With this end in view they have acted with a great deal both of cursed policy and contrivance (they plot, they practice, against the just), and of cursed zeal and fury--they gnash upon them with their teeth, so desirous are they, if they could get it into their power, to eat them up, and so full of rage and indignation are they because it is not in their power; but by all this they do but make themselves ridiculous. The Lord shall laugh at them, Ps. ii. 4, 5. They are proud and insolent, but God shall pour contempt upon them. He is not only displeased with them, but he despises them and all their attempts as vain and ineffectual, and their malice as impotent and in a chain; for he sees that his day is coming, that is, [1.] The day of God's reckoning, the day of the revelation of his righteousness, which now seems clouded and eclipsed. Men have their day now. This is your hour, Luke xxii. 53. But God will have his day shortly, a day of recompences, a day which will set all to rights, and render that ridiculous which now passes for glorious. It is a small thing to be judged of man's judgment, 1 Cor. iv. 3. God's day will give a decisive judgment. [2.] The day of their ruin. The wicked man's day, the day set for his fall, that day is coming, which denotes delay; it has not yet come, but certainly it will come. The believing prospect of that day will enable the virgin, the daughter of Zion, to despise the rage of her enemies and laugh them to scorn, Isa. xxxvii. 22.
(2.) Their attempts will be their destruction, v. 14, 15. See here, [1.] How cruel they are in their designs against good people. They prepare instruments of death, the sword and the bow, no less will serve; they hunt for the precious life. That which they design is to cast down and slay; it is the blood of the saints they thirst after. They carry on the design very far, and it is near to be put in execution: They have drawn the sword, and bent the bow; and all these military preparations are made against the helpless, the poor and needy (which proves them to be very cowardly), and against the guiltless, such as are of upright conversation, that never gave them any provocation, nor offered injury to them or any other person, which proves them to be very wicked. Uprightness itself will be no fence against their malice. But, [2.] How justly their malice recoils upon themselves: Their sword shall turn into their own heart, which implies the preservation of the righteous from their malice and the filling up of the measure of their own iniquity by it. Sometimes that very thing proves to be their own destruction which they projected against their harmless neighbours; however, God's sword, which their provocations have drawn against them, will give them their death's wound.
(3.) Those that are not suddenly cut off shall yet be so disabled for doing any further mischief that the interests of the church shall be effectually secured: Their bows shall be broken (v. 15); the instruments of their cruelty shall fail them and they shall lose those whom they had made tools of to serve their bloody purposes with; nay, their arms shall be broken, so that they shall not be able to go on with their enterprises, v. 17. But the Lord upholds the righteous, so that they neither sink under the weight of their afflictions nor are crushed by the violence of their enemies. He upholds them both in their integrity and in their prosperity; and those that are so upheld by the rock of ages have no reason to envy the wicked the support of their broken reeds.
Albert Barnes: Notes on the Bible - 1834
37:8: Cease from anger - That is, in reference to the fact that there are wicked people, and that they are permitted to carry out their plans. Do not allow your mind to be excited with envious, fretful, wrathful, or murmuring feelings against God because he bears patiently with them, and because they are allowed a temporary prosperity and triumph. Be calm, whatever may be the wickedness of the world. The supreme direction belongs to God, and he will dispose of it in the best way.
And forsake wrath - That is, as above, in regard to the existence of evil, and to the conduct of wicked men.
Fret not thyself in any wise - See Psa 37:1. Let the mind be entirely calm and composed.
To do evil - So as to lead you to do evil. Do not allow your mind to become so excited that you will indulge in harsh or malignant remarks; or so as to lead you to do wrong to any man, however wicked he may be. See always that you are right, whatever others may be, and do not allow their conduct to be the means of leading you into sin in any form. Look to your own character and conduct first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:8: Cease: Job 5:2, Job 18:4; Pro 14:29, Pro 16:32; Eph 4:26, Eph 4:31; Jam 1:19, Jam 1:20, Jam 3:14-18
fret: Psa 31:22, Psa 73:15, Psa 116:11; Sa1 25:21-23; Jer 20:14, Jer 20:15; Jon 4:1, Jon 4:9; Luk 9:54, Luk 9:55
Carl Friedrich Keil and Franz Delitzsch
37:8
On הרף (let alone), imper. apoc. Hiph., instead of הרפּה, vid., Ges. ֗75, rem. 15. אך להרע is a clause to itself (cf. Prov 11:24; Ps 21:5; Ps 22:16): it tends only to evil-doing, it ends only in thy involving thyself in sin. The final issue, without any need that thou shouldst turn sullen, is that the מרעים, like to whom thou dost make thyself by such passionate murmuring and displeasure, will be cut off, and they who, turning from the troublous present, make Jahve the ground and aim of their hope, shall inherit the land (vid., Ps 25:13). It is the end, the final and consequently eternal end, that decides the matter.
Geneva 1599
37:8 Cease from anger, and forsake wrath: (g) fret not thyself in any wise to do evil.
(g) Meaning, unless he moderates his affection, he will be led to do as they do.
John Gill
37:8 Cease from anger,.... Either at these wicked men who are so prosperous, or at God, who for the present suffers it; see Jon 4:9, Prov 19:3;
and forsake wrath; which is anger wrought up to a greater degree; and the rather to be shunned and avoided, as being very disagreeable to the character of a good man;
fret not thyself in any wise to do evil; evil may be done by fretting at the prosperity of wicked men, or by imitating them, doing as they do, in hope of being prosperous as they are; from which the psalmist dissuades by reasons following.
John Wesley
37:8 Fret not - Either against the sinner for his success; or against God. Do evil - If grief arise in thee, take care that it do not transport thee to sin.
36:836:8: Լռեա՛ ՚ի բարկութենէ եւ հանգի՛ր ՚ի սրտմտութենէ, մի՛ նախանձիր ընդ չարս։
8 Դադարի՛ր բարկանալուց, հանդարտուի՛ր սրտմտութիւնից եւ մի՛ նախանձիր չարամիտներին:
8 Դադարէ՛ բարկութենէ ու սրդողիլը վերջացուր։Մի՛ նեղանար, որ չարութիւն ընել չփորձուիս։
Լռեա ի բարկութենէ եւ հանգիր ի սրտմտութենէ, եւ մի՛ նախանձիր ընդ չարս:

36:8: Լռեա՛ ՚ի բարկութենէ եւ հանգի՛ր ՚ի սրտմտութենէ, մի՛ նախանձիր ընդ չարս։
8 Դադարի՛ր բարկանալուց, հանդարտուի՛ր սրտմտութիւնից եւ մի՛ նախանձիր չարամիտներին:
8 Դադարէ՛ բարկութենէ ու սրդողիլը վերջացուր։Մի՛ նեղանար, որ չարութիւն ընել չփորձուիս։
zohrab-1805▾ eastern-1994▾ western am▾
36:836:8 Перестань гневаться и оставь ярость; не ревнуй до того, чтобы делать зло,
36:9 ὅτι οτι since; that οἱ ο the πονηρευόμενοι πονηρευομαι utterly ruin οἱ ο the δὲ δε though; while ὑπομένοντες υπομενω endure; stay behind τὸν ο the κύριον κυριος lord; master αὐτοὶ αυτος he; him κληρονομήσουσιν κληρονομεω inherit; heir γῆν γη earth; land
36:9 כִּֽי־ kˈî- כִּי that עִ֭מְּךָ ˈʕimmᵊḵā עִם with מְקֹ֣ור mᵊqˈôr מָקֹור well חַיִּ֑ים ḥayyˈîm חַיִּים life בְּ֝ ˈbᵊ בְּ in אֹורְךָ֗ ʔôrᵊḵˈā אֹור light נִרְאֶה־ nirʔeh- ראה see אֹֽור׃ ʔˈôr אֹור light
36:9. quoniam qui malefaciunt interibunt expectantes autem Dominum ipsi hereditabunt terramFor evildoers shall be cut off: but they that wait upon the Lord, they shall inherit the land.
8. Cease from anger, and forsake wrath: fret not thyself, only to evil-doing.
36:9. For with you is the fountain of life; and within your light, we will see the light.
36:9. For with thee [is] the fountain of life: in thy light shall we see light.
Cease from anger, and forsake wrath: fret not thyself in any wise to do evil:

36:8 Перестань гневаться и оставь ярость; не ревнуй до того, чтобы делать зло,
36:9
ὅτι οτι since; that
οἱ ο the
πονηρευόμενοι πονηρευομαι utterly ruin
οἱ ο the
δὲ δε though; while
ὑπομένοντες υπομενω endure; stay behind
τὸν ο the
κύριον κυριος lord; master
αὐτοὶ αυτος he; him
κληρονομήσουσιν κληρονομεω inherit; heir
γῆν γη earth; land
36:9
כִּֽי־ kˈî- כִּי that
עִ֭מְּךָ ˈʕimmᵊḵā עִם with
מְקֹ֣ור mᵊqˈôr מָקֹור well
חַיִּ֑ים ḥayyˈîm חַיִּים life
בְּ֝ ˈbᵊ בְּ in
אֹורְךָ֗ ʔôrᵊḵˈā אֹור light
נִרְאֶה־ nirʔeh- ראה see
אֹֽור׃ ʔˈôr אֹור light
36:9. quoniam qui malefaciunt interibunt expectantes autem Dominum ipsi hereditabunt terram
For evildoers shall be cut off: but they that wait upon the Lord, they shall inherit the land.
8. Cease from anger, and forsake wrath: fret not thyself, only to evil-doing.
36:9. For with you is the fountain of life; and within your light, we will see the light.
36:9. For with thee [is] the fountain of life: in thy light shall we see light.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-11. "Уповающие на Господа" то же, что и "кроткие" (11: ст.), так как упование на Бога есть покорность Его водительству, подчинение своей воли Его указаниям. Они "наследуют землю" - перифраз всего второзакония, в котором наследие Палестиной, как землей обетованной, Богом назначается только для людей нравственно заслуживающих награды от Бога, для праведников.
Adam Clarke: Commentary on the Bible - 1831
37:9: They shall inherit the earth - The word ארץ arets, throughout this Psalm, should be translated land, not earth; for it is most probable that it refers to the land of Judea; and in this verse there is a promise of their return thither.
Albert Barnes: Notes on the Bible - 1834
37:9: For evil-doers shall be cut off - See Psa 37:2. This will be the termination of their course. They shall not ultimately prosper. God will order all things in equity, and though such men now seem to be prosperous, and to be the objects of the divine favor, yet all this is temporary. The day of retribution will certainly come, and they will be dealt with as they deserve. The reference here probably is to judgment in this life, or to the fact that God will, as a general law, show his disapprobation of the course of the wicked by judgments inflicted on them in this world. See Psa 55:23, "Bloody and deceitful men shall not live out half their days." Pro 10:27, "the years of the wicked shall be shortened." Compare Job 15:32. The idea here is that wicked men will be cut down before they reach the ordinary term of human life, or before they would be cut off if they were not wicked. Compare Psa 37:35-36. This is not indeed universally true, but there are instances enough of this kind to establish it as a general rule. Intemperance, voluptuousness, the indulgence of violent passions, and the crimes proceeding therefrom, shorten the lives of multitudes who, but for these, might have lived long on the earth. As it is a general rule that virtue, piety, the fear of God, temperance, honesty, and the calmness of spirit which results from these, tend to lengthen out life, so it is certain that the opposites of these tend to abridge it. Neither virtue nor piety indeed make it absolutely certain that a man will live to be old; but vice and crime make it morally certain that he will not. At all events, it is true that the wicked are to live but a little while upon the earth; that they soon will, like other men, be cut down and removed; and therefore we should not fret and complain in regard to those who are so soon to pass away. Compare Ps. 73.
But those that wait upon the Lord - The pious; they who fear God and serve him.
They shall inherit the earth - Compare the notes at Psa 37:3. See also Psa 37:11, Psa 37:22, Psa 37:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:9: evildoers: Psa 37:35, Psa 37:36, Psa 55:23; Job 20:23-29, Job 27:13, Job 27:14-23
inherit: Psa 37:11, Psa 37:12, Psa 37:29, Psa 25:13; Isa 58:14, Isa 60:21; Heb 11:16; Rev 5:10
the earth: Or, "the land," airetz, probably the land of Judea, given by God himself as an inheritance to their fathers, and their posterity foRev_er, and this verse seems to contain a promise of their return thither.
John Gill
37:9 For evildoers shall be cut off,.... Though they flourish for a while, they shall be cut down like the grass or flower of the field, or they shall be cut off as branches from a flourishing tree; they shall be cut off from the earth, and rooted out of it by death or some desolating judgment; see Prov 2:22; and therefore not to be envied and fretted at;
but those that wait upon the Lord shall inherit the earth; such who attend his word, worship, and ordinances; obey his commands, trust in his grace and mercy; or, as the Targum, "trust in the word of the Lord"; who wait upon him for the manifestations of himself, for the performance of his promises, for answer of prayer, for supplies of grace, and live in the expectation of the heavenly glory; these shall have for their inheritance, not the land of Canaan, a land flowing with milk and honey, which the obedient Jews enjoyed; but either this world and the necessaries of it, which such persons have the promise of, a right unto through Christ, are heirs of, and do enjoy what they do with a blessing; or else the new earth after this, in which only righteous ones, those that wait upon the Lord, and trust in him, will dwell; unless the heavenly country, the good land afar off, is meant, often called an inheritance.
John Wesley
37:9 The earth - This for the most part was literally fulfilled in that state of the church.
Robert Jamieson, A. R. Fausset and David Brown
37:9 Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare Ps 25:13).
36:936:9: Զի չարք վաղվաղակի սատակեսցին. բայց ոյք համբերեն Տեառն նոքա ժառանգեսցեն զերկիր։
9 Չարագործները շուտով կը վերանան, իսկ Տիրոջն սպասողները կը ժառանգեն երկիրը:
9 Վասն զի չարագործները պիտի կորսուին, Սակայն Տէրոջը համբերողները երկիրը պիտի ժառանգեն։
Զի չարք վաղվաղակի սատակեսցին, բայց ոյք համբերեն Տեառն` նոքա ժառանգեսցեն զերկիր:

36:9: Զի չարք վաղվաղակի սատակեսցին. բայց ոյք համբերեն Տեառն նոքա ժառանգեսցեն զերկիր։
9 Չարագործները շուտով կը վերանան, իսկ Տիրոջն սպասողները կը ժառանգեն երկիրը:
9 Վասն զի չարագործները պիտի կորսուին, Սակայն Տէրոջը համբերողները երկիրը պիտի ժառանգեն։
zohrab-1805▾ eastern-1994▾ western am▾
36:936:9 ибо делающие зло истребятся, уповающие же на Господа наследуют землю.
36:10 καὶ και and; even ἔτι ετι yet; still ὀλίγον ολιγος few; sparse καὶ και and; even οὐ ου not μὴ μη not ὑπάρξῃ υπαρχω happen to be; belong ὁ ο the ἁμαρτωλός αμαρτωλος sinful καὶ και and; even ζητήσεις ζητεω seek; desire τὸν ο the τόπον τοπος place; locality αὐτοῦ αυτος he; him καὶ και and; even οὐ ου not μὴ μη not εὕρῃς ευρισκω find
36:10 מְשֹׁ֣ךְ mᵊšˈōḵ משׁך draw חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty לְ lᵊ לְ to יֹדְעֶ֑יךָ yōḏᵊʕˈeʸḵā ידע know וְ֝ ˈw וְ and צִדְקָֽתְךָ֗ ṣiḏqˈāṯᵊḵˈā צְדָקָה justice לְ lᵊ לְ to יִשְׁרֵי־ yišrê- יָשָׁר right לֵֽב׃ lˈēv לֵב heart
36:10. vav adhuc enim modicum et non erit impius et cogitabis de loco eius et non subsistetFor yet a little while, and the wicked shall not be: and thou shalt seek his place, and shalt not find it.
9. For evil-doers shall be cut off: but those that wait upon the LORD, they shall inherit the land.
36:10. Extend your mercy before those who know you, and your justice to these, who are upright in heart.
36:10. O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.
For evildoers shall be cut off: but those that wait upon the LORD, they shall inherit the earth:

36:9 ибо делающие зло истребятся, уповающие же на Господа наследуют землю.
36:10
καὶ και and; even
ἔτι ετι yet; still
ὀλίγον ολιγος few; sparse
καὶ και and; even
οὐ ου not
μὴ μη not
ὑπάρξῃ υπαρχω happen to be; belong
ο the
ἁμαρτωλός αμαρτωλος sinful
καὶ και and; even
ζητήσεις ζητεω seek; desire
τὸν ο the
τόπον τοπος place; locality
αὐτοῦ αυτος he; him
καὶ και and; even
οὐ ου not
μὴ μη not
εὕρῃς ευρισκω find
36:10
מְשֹׁ֣ךְ mᵊšˈōḵ משׁך draw
חַ֭סְדְּךָ ˈḥasdᵊḵā חֶסֶד loyalty
לְ lᵊ לְ to
יֹדְעֶ֑יךָ yōḏᵊʕˈeʸḵā ידע know
וְ֝ ˈw וְ and
צִדְקָֽתְךָ֗ ṣiḏqˈāṯᵊḵˈā צְדָקָה justice
לְ lᵊ לְ to
יִשְׁרֵי־ yišrê- יָשָׁר right
לֵֽב׃ lˈēv לֵב heart
36:10. vav adhuc enim modicum et non erit impius et cogitabis de loco eius et non subsistet
For yet a little while, and the wicked shall not be: and thou shalt seek his place, and shalt not find it.
36:10. Extend your mercy before those who know you, and your justice to these, who are upright in heart.
36:10. O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.
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Adam Clarke: Commentary on the Bible - 1831
37:10: For yet a little while, and the wicked shall not be - A prediction of the destruction of Babylon. This empire was now in its splendor; and the captives lived to see it totally overturned by Cyrus, so that even the shadow of its power did not remain.
Thou shalt diligently consider his place - ואיננו veeynennu, and he is not. The ruler is killed; the city is taken; and the whole empire is overthrown, in one night! And now even the place where Babylon stood cannot be ascertained.
Albert Barnes: Notes on the Bible - 1834
37:10: For yet a little while, and the wicked shall not be - The thee will soon come when they shall pass away. The language "shall not be" cannot mean that they will cease to exist altogether, for the connection does not demand this interpretation. All that is intended is that they would be no longer on the earth; they would no longer live to give occasion for anxious thoughts and troubled feelings in the hearts of good people.
Yea, thou shalt diligently consider his place - The place where he lived; the house in which he dwelt; the office which he filled; the grounds which he cultivated.
And it shall not be - Or rather, perhaps, as in the former member of the verse, "he is not." That is, you will not see him there. His seat at the table is vacant; he is seen no more riding over his grounds; he is no more in the social circle where he found his pleasure, or in the place of business or of Rev_elry: you are impressed with the feeling that "he is gone." You look where he was, but he is not there; you visit every place where you have been accustomed to see him, "but he is gone." Alas! where has he gone? Compare Job 14:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:10: yet: Psa 73:18-20; Job 24:24; Heb 10:36, Heb 10:37; Pe1 4:7; Rev 6:10, Rev 6:11
wicked: Psa 37:35, Psa 37:36, Psa 49:10, Psa 103:16; Job 7:10, Job 7:21, Job 14:10, Job 20:8, Job 20:9; Luk 12:20, Luk 12:21; Luk 16:27, Luk 16:28
thou: Psa 52:5-7, Psa 58:10, Psa 58:11, Psa 107:42, Psa 107:43; Sa1 25:38, Sa1 25:39; Kg2 9:25, Kg2 9:34-37; Est 7:10, Est 8:1; Isa 14:16-19
Carl Friedrich Keil and Franz Delitzsch
37:10
The protasis in Ps 37:10 is literally: adhuc parum (temporis superest), עוד מעט ו, as e.g., Ex 23:30, and as in a similar connection מעט ו, Job 24:24. והתבּוננתּ also is a protasis with a hypothetical perfect, Ges. ֗155, 4, a. This promise also runs in the mouth of the Preacher on the Mount (Mt 5:5) just as the lxx renders Ps 37:11: οἱ δὲ πρᾳεῖς κληρονομήσουσι γῆν. Meekness, which is content with God, and renounces all earthly stays, will at length become the inheritor of the land, yea of the earth. Whatever God-opposed self-love may amass to itself and may seek to acquire, falls into the hands of the meek as their blessed possession.
Geneva 1599
37:10 (h) For yet a little while, and the wicked [shall] not [be]: yea, thou shalt diligently consider his place, and it [shall] not [be].
(y) He corrects the impatience of our nature, which cannot abide till the fulness of God's time is come.
John Gill
37:10 For yet a little while, and the wicked shall not be,.... Not that they shall be annihilated or reduced to nothing, because nonentities have no place nor being any where; when they die they shall lift up their eyes in hell; their bodies will rise again at the last day; they shall stand before the judgment seat of Christ, and go into everlasting punishment; but they shall be no more in the world, and in the same flourishing and prosperous circumstances they were: and this their destruction will be in a short time, very quickly;
yea, thou shalt diligently consider his place, and it shall not be; his dwelling place, called after his own name, to perpetuate the memory of him; see Job 7:10; an instance of this the psalmist gives of his own knowledge, Ps 37:35.
John Wesley
37:10 Not be - He shall be dead and gone. Diligently - Industriously seeking him. His place - His place and estate, and glory.
Robert Jamieson, A. R. Fausset and David Brown
37:10 shall not be--literally, "is not"--is not to be found.
36:1036:10: Փոքր մի եւ այլ ո՛չ եւս իցէ ամպարիշտն. խնդրեսցես զտեղի նորա եւ ո՛չ գտցես[6837]։ [6837] Ոմանք.Փոքր մի եւս եւ այլ ո՛չ իցէ։
10 Եւս մի փոքր ժամանակ, եւ այլեւս ամբարիշտ չի մնայ, կը փնտռես նրա տեղն ու չես գտնի:
10 Վասն զի քիչ ժամանակէ յետոյ ամբարիշտը պիտի չքանայ, Անոր տեղը պիտի փնտռես ու պիտի չգտնես։
Փոքր մի` եւ այլ ոչ եւս իցէ ամպարիշտն, խնդրեսցես զտեղի նորա եւ ոչ գտցես:

36:10: Փոքր մի եւ այլ ո՛չ եւս իցէ ամպարիշտն. խնդրեսցես զտեղի նորա եւ ո՛չ գտցես[6837]։
[6837] Ոմանք.Փոքր մի եւս եւ այլ ո՛չ իցէ։
10 Եւս մի փոքր ժամանակ, եւ այլեւս ամբարիշտ չի մնայ, կը փնտռես նրա տեղն ու չես գտնի:
10 Վասն զի քիչ ժամանակէ յետոյ ամբարիշտը պիտի չքանայ, Անոր տեղը պիտի փնտռես ու պիտի չգտնես։
zohrab-1805▾ eastern-1994▾ western am▾
36:1036:10 Еще немного, и не станет нечестивого; посмотришь на его место, и нет его.
36:11 οἱ ο the δὲ δε though; while πραεῖς πραυς gentle κληρονομήσουσιν κληρονομεω inherit; heir γῆν γη earth; land καὶ και and; even κατατρυφήσουσιν κατατρυφαω in; on πλήθει πληθος multitude; quantity εἰρήνης ειρηνη peace
36:11 אַל־ ʔal- אַל not תְּ֭בֹואֵנִי ˈtᵊvôʔēnî בוא come רֶ֣גֶל rˈeḡel רֶגֶל foot גַּאֲוָ֑ה gaʔᵃwˈā גַּאֲוָה uproar וְ wᵊ וְ and יַד־ yaḏ- יָד hand רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty אַל־ ʔal- אַל not תְּנִדֵֽנִי׃ tᵊniḏˈēnî נוד waver
36:11. mites autem hereditabunt terram et delectabuntur in multitudine pacisBut the meek shall inherit the land, and shall delight in abundance of peace.
10. For yet a little while, and the wicked shall not be: yea, thou shalt diligently consider his place, and he shall not be.
36:11. May arrogant feet not approach me, and may the hand of the sinner not disturb me.
36:11. Let not the foot of pride come against me, and let not the hand of the wicked remove me.
For yet a little while, and the wicked [shall] not [be]: yea, thou shalt diligently consider his place, and it [shall] not:

36:10 Еще немного, и не станет нечестивого; посмотришь на его место, и нет его.
36:11
οἱ ο the
δὲ δε though; while
πραεῖς πραυς gentle
κληρονομήσουσιν κληρονομεω inherit; heir
γῆν γη earth; land
καὶ και and; even
κατατρυφήσουσιν κατατρυφαω in; on
πλήθει πληθος multitude; quantity
εἰρήνης ειρηνη peace
36:11
אַל־ ʔal- אַל not
תְּ֭בֹואֵנִי ˈtᵊvôʔēnî בוא come
רֶ֣גֶל rˈeḡel רֶגֶל foot
גַּאֲוָ֑ה gaʔᵃwˈā גַּאֲוָה uproar
וְ wᵊ וְ and
יַד־ yaḏ- יָד hand
רְ֝שָׁעִ֗ים ˈršāʕˈîm רָשָׁע guilty
אַל־ ʔal- אַל not
תְּנִדֵֽנִי׃ tᵊniḏˈēnî נוד waver
36:11. mites autem hereditabunt terram et delectabuntur in multitudine pacis
But the meek shall inherit the land, and shall delight in abundance of peace.
36:11. May arrogant feet not approach me, and may the hand of the sinner not disturb me.
36:11. Let not the foot of pride come against me, and let not the hand of the wicked remove me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:11: But the meek - ענוים anavim, the afflicted, the poor Jewish captives.
Shall inherit the earth - ארץ arets, the land of Judea given by God himself as an inheritance to their fathers, and to their posterity for ever. See Psa 37:9.
Albert Barnes: Notes on the Bible - 1834
37:11: But the meek shall inherit the earth - See the notes at Psa 37:3. On the meaning of the word here rendered "meek," see the notes at Psa 9:12, where it is rendered "humble." The word properly denotes those who are afflicted, distressed, needy; then, those who are of humble rank in life; then, the mild, the gentle, the meek. The term here is a general one to denote those who are the friends of God, considered as meek, mild, gentle, humble, in contradistinction from the wicked who are proud and haughty; perhaps also, in this connection, in contrast with the wicked as prosperous in life. It was probably this passage that the Saviour quoted in Mat 5:5.
And shall delight themselves -
(a) Shall "prefer" what is here referred to as the source of their happiness, or as in accordance with the desires of their hearts;
(b) shall "find" actual delight or happiness in this.
Though not rich and prospered in this world as the wicked often are, yet they will have their own sources of enjoyment, and will find happiness in what they prefer.
In the abundance of peace - In abundant peace. In the tranquility and quietness in which they spend their lives, in contrast with the jealousies, the contentions, and the strifes which exist among the wicked even when prosperous. They will have peace with God Psa 29:11; Psa 85:8; Psa 119:165; Rom 5:1; they will have peace in their own consciences; they will have peace in the calmness of a quiet and contented spirit; they will have peace with those around them, as they have no passions to gratify, and no object to secure, which will excite the envy, or stir up the wrath, of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:11: the meek: Mat 5:5; Gal 5:22, Gal 5:23; Ti1 6:11; Jam 1:21, Jam 3:13
delight: Psa 36:8, Psa 72:7, Psa 119:165; Isa 26:3, Isa 48:18, Isa 57:18-21; Joh 14:27; Phi 4:7
John Gill
37:11 But the meek shall inherit the earth,.... See Gill on Ps 37:9; of this character See Gill on Ps 22:26. Our Lord seems to refer to this passage in Mt 5:5;
and shall delight themselves is the abundance of peace; of spiritual peace enjoyed in a way of believing, arising from a comfortable view of interest in the blood, righteousness, and sacrifice of Christ; and of all happiness and prosperity in the kingdom of Christ here on earth, at which time there will be abundance of peace, Ps 72:7; or of eternal peace in the world to come, which will be a state of uninterrupted and unspeakable peace; see Ps 37:37; all which afford inconceivable delight and pleasure; and therefore such have no need to fret and be envious at the fading happiness of wicked men.
John Wesley
37:11 But - Those who patiently bear God's afflicting hand, and meekly pass by injuries. Peace - Partly of outward peace and prosperity, which God in his due time will give them: but principally of inward peace, in the sense of God's favour and the assurance of endless happiness.
Robert Jamieson, A. R. Fausset and David Brown
37:11 peace--includes prosperity.
36:1136:11: Այլ որ հեզքն են՝ նոքա՛ ժառանգեսցեն զերկիր, եւ փափկասցին ՚ի բազում խաղաղութեան իւրեանց։
11 Իսկ ովքեր հեզ են, նրանք կը ժառանգեն երկիրը եւ կը զուարճանան մեծ խաղաղութեան մէջ:
11 Սակայն հեզերը պիտի ժառանգեն երկիրը Ու խաղաղութեան առատութիւնովը պիտի ուրախանան։
Այլ որ հեզքն են` նոքա ժառանգեսցեն զերկիր, եւ փափկասցին ի բազում խաղաղութեան իւրեանց:

36:11: Այլ որ հեզքն են՝ նոքա՛ ժառանգեսցեն զերկիր, եւ փափկասցին ՚ի բազում խաղաղութեան իւրեանց։
11 Իսկ ովքեր հեզ են, նրանք կը ժառանգեն երկիրը եւ կը զուարճանան մեծ խաղաղութեան մէջ:
11 Սակայն հեզերը պիտի ժառանգեն երկիրը Ու խաղաղութեան առատութիւնովը պիտի ուրախանան։
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36:1136:11 А кроткие наследуют землю и насладятся множеством мира.
36:12 παρατηρήσεται παρατηρεω keep watch; observe ὁ ο the ἁμαρτωλὸς αμαρτωλος sinful τὸν ο the δίκαιον δικαιος right; just καὶ και and; even βρύξει βρυχω grind ἐπ᾿ επι in; on αὐτὸν αυτος he; him τοὺς ο the ὀδόντας οδους tooth αὐτοῦ αυτος he; him
36:12 שָׁ֣ם šˈām שָׁם there נָ֭פְלוּ ˈnāfᵊlû נפל fall פֹּ֣עֲלֵי pˈōʕᵃlê פעל make אָ֑וֶן ʔˈāwen אָוֶן wickedness דֹּ֝ח֗וּ ˈdōḥˈû דחה push וְ wᵊ וְ and לֹא־ lō- לֹא not יָ֥כְלוּ yˌāḵᵊlû יכל be able קֽוּם׃ qˈûm קום arise
36:12. zai cogitat impius de iusto et frendet adversum eum dentibus suisThe sinner shall watch the just man: and shall gnash upon him with his teeth.
11. But the meek shall inherit the land; and shall delight themselves in the abundance of peace.
36:12. In that place, those who work iniquity have fallen. They have been expelled; they were not able to stand.
36:12. There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.
But the meek shall inherit the earth; and shall delight themselves in the abundance of peace:

36:11 А кроткие наследуют землю и насладятся множеством мира.
36:12
παρατηρήσεται παρατηρεω keep watch; observe
ο the
ἁμαρτωλὸς αμαρτωλος sinful
τὸν ο the
δίκαιον δικαιος right; just
καὶ και and; even
βρύξει βρυχω grind
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
τοὺς ο the
ὀδόντας οδους tooth
αὐτοῦ αυτος he; him
36:12
שָׁ֣ם šˈām שָׁם there
נָ֭פְלוּ ˈnāfᵊlû נפל fall
פֹּ֣עֲלֵי pˈōʕᵃlê פעל make
אָ֑וֶן ʔˈāwen אָוֶן wickedness
דֹּ֝ח֗וּ ˈdōḥˈû דחה push
וְ wᵊ וְ and
לֹא־ lō- לֹא not
יָ֥כְלוּ yˌāḵᵊlû יכל be able
קֽוּם׃ qˈûm קום arise
36:12. zai cogitat impius de iusto et frendet adversum eum dentibus suis
The sinner shall watch the just man: and shall gnash upon him with his teeth.
36:12. In that place, those who work iniquity have fallen. They have been expelled; they were not able to stand.
36:12. There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.
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Albert Barnes: Notes on the Bible - 1834
37:12: The wicked plotteth against the just - Margin, "practiceth." The Hebrew word means to plot; to lie in wait; to plan; to purpose; to devise. See Psa 31:13. The meaning is, that wicked people lay their plans against the righteous, but that they will not be able to carry them out, or accomplish them, for they will be cut off, and the Lord will protect His friends.
And gnasheth upon him with his teeth - An expression of rage or anger. See the notes at Psa 35:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:12: Psa 37:32; Sa1 18:21, Sa1 23:7-9; Sa2 15:10-12; Est 3:6; Mat 26:4, Mat 26:16
plotteth: or, practiseth, Dan 8:12, Dan 8:24; Mic 2:1
gnasheth: Psa 35:16
Carl Friedrich Keil and Franz Delitzsch
37:12
The verb זמם is construed with ל of that which is the object at which the evil devices aim. To gnash the teeth (elsewhere also: with the teeth) is, as in Ps 35:16, cf. Job 16:9, a gesture of anger, not of mockery, although anger and mockery are usually found together. But the Lord, who regards an assault upon the righteous as an assault upon Himself, laughs (Ps 2:4) at the enraged schemer; for He, who orders the destinies of men, sees beforehand, with His omniscient insight into the future, his day, i.e., the day of his death (1Kings 26:10), of his visitation (Ps 137:7, Obad 1:12, Jer 50:27, Jer 50:31).
Geneva 1599
37:12 (i) The wicked plotteth against the just, and gnasheth upon him with his teeth.
(i) The godly are assured that the power and craft of the wicked will not prevail against them, but fall on their own necks and therefore should patiently abide God's time, and in the meanwhile bewail their sins, and offer up their tears as a sacrifice of their obedience.
John Gill
37:12 The wicked plotteth against the just,.... Forms schemes to make him uneasy, uncomfortable, and unhappy:
and gnasheth upon him with his teeth: which expresses his malice and hatred, as David's enemies did upon him, Ps 35:16; and Stephen's, Acts 7:54.
Robert Jamieson, A. R. Fausset and David Brown
37:12 gnasheth . . . teeth--in beastly rage.
36:1236:12: Սպասէ մեղաւոր արդարոյ, եւ կրճտէ՛ ՚ի վերայ նորա զատամունս իւր.
12 Մեղաւորը հետապնդում է արդարին եւ իր ատամներն է կրճտացնում նրա վրայ:
12 Մեղաւորը արդարին դէմ դաւ կը լարէ Ու անոր վրայ ակռաները կը կրճտէ։
Սպասէ մեղաւոր արդարոյ, եւ կրճտէ ի վերայ նորա զատամունս իւր:

36:12: Սպասէ մեղաւոր արդարոյ, եւ կրճտէ՛ ՚ի վերայ նորա զատամունս իւր.
12 Մեղաւորը հետապնդում է արդարին եւ իր ատամներն է կրճտացնում նրա վրայ:
12 Մեղաւորը արդարին դէմ դաւ կը լարէ Ու անոր վրայ ակռաները կը կրճտէ։
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36:1236:12 Нечестивый злоумышляет против праведника и скрежещет на него зубами своими:
36:13 ὁ ο the δὲ δε though; while κύριος κυριος lord; master ἐκγελάσεται εκγελαω he; him ὅτι οτι since; that προβλέπει προβλεπω look ahead ὅτι οτι since; that ἥξει ηκω here ἡ ο the ἡμέρα ημερα day αὐτοῦ αυτος he; him
36:13. Dominus deridebit eum videns quod venit dies eiusBut the Lord shall laugh at him: for he foreseeth that his day shall come.
12. The wicked plotteth against the just, and gnasheth upon him with his teeth.
The wicked plotteth against the just, and gnasheth upon him with his teeth:

36:12 Нечестивый злоумышляет против праведника и скрежещет на него зубами своими:
36:13
ο the
δὲ δε though; while
κύριος κυριος lord; master
ἐκγελάσεται εκγελαω he; him
ὅτι οτι since; that
προβλέπει προβλεπω look ahead
ὅτι οτι since; that
ἥξει ηκω here
ο the
ἡμέρα ημερα day
αὐτοῦ αυτος he; him
36:13. Dominus deridebit eum videns quod venit dies eius
But the Lord shall laugh at him: for he foreseeth that his day shall come.
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Adam Clarke: Commentary on the Bible - 1831
37:13: He seeth that his day is coming - The utter desolation of your oppressors is at hand. All this may be said of every wicked man.
Albert Barnes: Notes on the Bible - 1834
37:13: The Lord shall laugh at him - See the notes at Psa 2:4. That is, he will regard all his attempts as vain - as not worthy of serious thought or care. The language is that which we use when there is no fear or apprehension felt. It is not that God is unfeeling, or that he is disposed to deride man, but that he regards all such efforts as vain, and as not demanding notice on the ground of anything to be apprehended from them.
For he seeth that his day is coming - The day of his destruction or overthrow. He sees that the wicked man cannot be ultimately successful, but that destruction is coming upon him. There is nothing ultimately to be apprehended from his designs, for his overthrow is certain.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:13: laugh: Psa 2:4; Pro 1:26
his day: Sa1 26:10; Jer 50:27; Eze 21:25, Eze 21:29; Dan 5:26
John Gill
37:13 The Lord shall laugh at him,.... Have him and his plots in derision, confound his schemes, and disappoint him of his designs, bring him into calamity, and laugh at it; see Ps 2:4;
for he seeth that his day is coming; either the day of the Lord, which he has appointed to judge the world in, and which comes suddenly, at unawares, as a thief in the night, and is known unto the Lord, though to none else; or the day of the wicked man's ruin and destruction, to which he is appointed, and which is the same; and so the Targum is, "the day of his calamity": which the Lord observes is hastening on, when he will be for ever miserable.
John Wesley
37:13 His day - The day appointed by God for his punishment or destruction.
Robert Jamieson, A. R. Fausset and David Brown
37:13 (Compare Ps 2:4).
seeth--knows certainly.
his day--of punishment, long delayed, shall yet come (Heb 10:37).
36:1336:13: այլ Տէր ծիծաղեսցի՛ զնովաւ։ Քանզի յառաջագոյն տեսանէ, զի հասեալ է օր նորա։
13 Բայց Տէրը կը ծիծաղի նրա վրայ, քանզի նախապէս գիտէ, որ հասել է նրա օրը:
13 Տէրը ծաղր պիտի ընէ զանիկա, Վասն զի անոր օրը հասնելու վրայ կը տեսնէ։
Այլ Տէր ծիծաղեսցի զնովաւ, քանզի յառաջագոյն տեսանէ, զի հասեալ է օր նորա:

36:13: այլ Տէր ծիծաղեսցի՛ զնովաւ։ Քանզի յառաջագոյն տեսանէ, զի հասեալ է օր նորա։
13 Բայց Տէրը կը ծիծաղի նրա վրայ, քանզի նախապէս գիտէ, որ հասել է նրա օրը:
13 Տէրը ծաղր պիտի ընէ զանիկա, Վասն զի անոր օրը հասնելու վրայ կը տեսնէ։
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36:1336:13 Господь же посмевается над ним, ибо видит, что приходит день его.
36:14 ῥομφαίαν ρομφαια broadsword ἐσπάσαντο σπαω draw οἱ ο the ἁμαρτωλοί αμαρτωλος sinful ἐνέτειναν εντεινω bow αὐτῶν αυτος he; him τοῦ ο the καταβαλεῖν καταβαλλω cast down; lay down πτωχὸν πτωχος bankrupt; beggarly καὶ και and; even πένητα πενης poor τοῦ ο the σφάξαι σφαζω slaughter τοὺς ο the εὐθεῖς ευθυς straight; directly τῇ ο the καρδίᾳ καρδια heart
36:14. heth gladium evaginaverunt impii tetenderunt arcum suum ut percutiant egenum et pauperem et interficiant rectos in viaThe wicked have drawn out the sword: they have bent their bow. To cast down the poor and needy, to kill the upright of heart.
13. The Lord shall laugh at him: for he seeth that his day is coming.
The Lord shall laugh at him: for he seeth that his day is coming:

36:13 Господь же посмевается над ним, ибо видит, что приходит день его.
36:14
ῥομφαίαν ρομφαια broadsword
ἐσπάσαντο σπαω draw
οἱ ο the
ἁμαρτωλοί αμαρτωλος sinful
ἐνέτειναν εντεινω bow
αὐτῶν αυτος he; him
τοῦ ο the
καταβαλεῖν καταβαλλω cast down; lay down
πτωχὸν πτωχος bankrupt; beggarly
καὶ και and; even
πένητα πενης poor
τοῦ ο the
σφάξαι σφαζω slaughter
τοὺς ο the
εὐθεῖς ευθυς straight; directly
τῇ ο the
καρδίᾳ καρδια heart
36:14. heth gladium evaginaverunt impii tetenderunt arcum suum ut percutiant egenum et pauperem et interficiant rectos in via
The wicked have drawn out the sword: they have bent their bow. To cast down the poor and needy, to kill the upright of heart.
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Adam Clarke: Commentary on the Bible - 1831
37:14: The wicked have drawn out the sword - There is an irreconcilable enmity in the souls of sinners against the godly; and there is much evidence that the idolatrous Babylonians whetted their tongue like a sword, and shot out their arrows, even bitter words, to malign the poor captives, and to insult them in every possible way.
Albert Barnes: Notes on the Bible - 1834
37:14: The wicked have drawn out the sword - That is, they have prepared themselves with a full purpose to destroy the righteous.
And have bent their bow - literally, "have trodden the bow," in allusion to the method by which the bow was bent: to wit, by placing the foot on it, and drawing the string back.
To cast down the poor and needy - To cause them to fall.
And to slay such as be of upright conversation - Margin, as in Hebrew: "the upright of way." That is, those who are upright in their manner of life, or in their conduct.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:14: wicked: Psa 64:2-6; Act 12:2, Act 12:3, Act 12:11, Act 12:23
slay: Sa1 24:11, Sa1 24:17; Pro 29:10, Pro 29:27; Hab 1:13; Mat 23:30-34; Act 7:52; Jo1 3:12
such as: etc. Heb. the upright of way
Carl Friedrich Keil and Franz Delitzsch
37:14
That which corresponds to the "treading" or stringing of the bow is the drawing from the sheath or unsheathing of the sword: פּתח, Ezek 21:28, cf. Ps 55:22. The combination ישׁרי־דּרך is just like תמימי־דוך, Ps 119:1. The emphasis in Ps 37:14 is upon the suffix of בלבּם: they shall perish by their own weapon. קשּׁתותם has (in Baer) a Shebג dirimens, as also in Is 5:28 in correct texts.
John Gill
37:14 The wicked have drawn out the sword,.... That is, out of the scabbard; they drew upon the righteous, in order to sheath it in them; or they sharpened the sword, as Aben Ezra observes some interpret the word; it may be literally rendered, "opened the sword" (q), which before lay hid in the scabbard:
and have bent their bow; having put the arrow in it, in order to shoot. The former expression may design the more open, and this the more secret way of acting against the righteous; and their view in both is
to cast down the poor and needy, who are so, both in a temporal and spiritual sense; to cause such to fall either into sin, or into some calamity or another:
and to slay such as be of upright conversation; who walk according to the rule of the word of God, and as becomes the Gospel of Christ: nothing less than the blood and life of these men will satisfy the wicked; and it is an aggravation of their wickedness that they should attempt to hurt men of such character who are poor and needy, holy, harmless, inoffensive, and upright; and this points at the reason why they hate them, and seek their ruin, because of the holiness and uprightness of their lives; see Jn 15:19.
(q) "aperuerunt gladium", Gejerus.
Robert Jamieson, A. R. Fausset and David Brown
37:14 sword, and . . . bow--for any instruments of violence.
slay--literally, "slaughter" (1Kings 25:11).
poor and needy--God's people (Ps 10:17; Ps 12:5). The punishment of the wicked as drawn on themselves--often mentioned (compare Ps 7:15-16; Ps 35:8).
36:1436:14: Սուր հանին մեղաւորք եւ լարեցի՛ն զաղեղունս իւրեանց՝ հարկանե՛լ զաղքատ եւ զտնանկ, սպանանել զայն որ խոնա՛րհն է սրտիւ։
14 Մեղաւորները սուր քաշեցին եւ լարեցին իրենց աղեղները՝ աղքատին ու տնանկին հարուածելու, սրտով խոնարհներին սպանելու համար:
14 Մեղաւորները թուր քաշեցին Ու աղեղնին լարեցին՝ Աղքատն ու տնանկը վար ձգելու համար, Շիտակ ճամբու մէջ քալողները* սպաննելու համար։
Սուր հանին մեղաւորք եւ լարեցին զաղեղունս իւրեանց` հարկանել զաղքատ եւ զտնանկ, սպանանել [206]զայն որ խոնարհն է սրտիւ:

36:14: Սուր հանին մեղաւորք եւ լարեցի՛ն զաղեղունս իւրեանց՝ հարկանե՛լ զաղքատ եւ զտնանկ, սպանանել զայն որ խոնա՛րհն է սրտիւ։
14 Մեղաւորները սուր քաշեցին եւ լարեցին իրենց աղեղները՝ աղքատին ու տնանկին հարուածելու, սրտով խոնարհներին սպանելու համար:
14 Մեղաւորները թուր քաշեցին Ու աղեղնին լարեցին՝ Աղքատն ու տնանկը վար ձգելու համար, Շիտակ ճամբու մէջ քալողները* սպաննելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
36:1436:14 Нечестивые обнажают меч и натягивают лук свой, чтобы низложить бедного и нищего, чтобы пронзить {идущих} прямым путем:
36:15 ἡ ο the ῥομφαία ρομφαια broadsword αὐτῶν αυτος he; him εἰσέλθοι εισερχομαι enter; go in εἰς εις into; for τὴν ο the καρδίαν καρδια heart αὐτῶν αυτος he; him καὶ και and; even τὰ ο the τόξα τοξον bow αὐτῶν αυτος he; him συντριβείησαν συντριβω fracture; smash
36:15. gladius eorum ingrediatur in cor eorum et arcus eorum confringanturLet their sword enter into their own hearts, and let their bow be broken.
14. The wicked have drawn out the sword, and have bent their bow; to cast down the poor and needy, to slay such as be upright in the way:
The wicked have drawn out the sword, and have bent their bow, to cast down the poor and needy, [and] to slay such as be of upright conversation:

36:14 Нечестивые обнажают меч и натягивают лук свой, чтобы низложить бедного и нищего, чтобы пронзить {идущих} прямым путем:
36:15
ο the
ῥομφαία ρομφαια broadsword
αὐτῶν αυτος he; him
εἰσέλθοι εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
καρδίαν καρδια heart
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
τόξα τοξον bow
αὐτῶν αυτος he; him
συντριβείησαν συντριβω fracture; smash
36:15. gladius eorum ingrediatur in cor eorum et arcus eorum confringantur
Let their sword enter into their own hearts, and let their bow be broken.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:15: Their sword shall enter into their own heart - All their execrations and maledictions shall fall upon themselves, and their power to do mischief shall be broken.
Albert Barnes: Notes on the Bible - 1834
37:15: Their sword shall enter into their own heart - Their purposes will recoil on themselves; or they will themselves suffer what they had devised for others. See the same sentiment expressed in Psa 7:15-16; Psa 9:15; compare Est 7:10.
And their bows shall be broken - They will be defeated in their plans. God will cut them off, and not suffer them to execute their designs.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:15: sword: Psa 7:14, Psa 7:15, Psa 35:8; Sa1 31:4; Sa2 17:23; Est 7:9, Est 7:10; Isa 37:38; Mic 5:6; Mat 27:4, Mat 27:5
bows: Psa 46:9, Psa 76:3-6; Jer 51:56; Hos 1:5, Hos 2:18
John Gill
37:15 Their sword shall enter into their own heart,.... As Saul's did into his, 1Kings 31:4;
and their bows shall be broken; the meaning is, that their efforts shall be fruitless, and their attempts in vain; the mischief they have contrived and designed for others shall fall upon themselves; see Ps 7:15; and therefore the saints should not be fretful and envious.
36:1536:15: Սուրք նոցա մտցեն ՚ի սի՛րտս նոցա, եւ աղեղունք նոցա փշրեսցին[6838]։ [6838] Ոմանք.Զի սուրք նոցա մտցեն։
15 Նրանց սրերը կը մխուեն իրենց սրտերը, եւ նրանց աղեղները կը փշրուեն:
15 Անոնց թուրը իրենց սիրտը պիտի մտնէ Ու անոնց աղեղները պիտի կոտրտուին։
Սուրք նոցա մտցեն ի սիրտս նոցա եւ աղեղունք նոցա փշրեսցին:

36:15: Սուրք նոցա մտցեն ՚ի սի՛րտս նոցա, եւ աղեղունք նոցա փշրեսցին[6838]։
[6838] Ոմանք.Զի սուրք նոցա մտցեն։
15 Նրանց սրերը կը մխուեն իրենց սրտերը, եւ նրանց աղեղները կը փշրուեն:
15 Անոնց թուրը իրենց սիրտը պիտի մտնէ Ու անոնց աղեղները պիտի կոտրտուին։
zohrab-1805▾ eastern-1994▾ western am▾
36:1536:15 меч их войдет в их же сердце, и луки их сокрушатся.
36:16 κρεῖσσον κρεισσον more dominant; better ὀλίγον ολιγος few; sparse τῷ ο the δικαίῳ δικαιος right; just ὑπὲρ υπερ over; for πλοῦτον πλουτος wealth; richness ἁμαρτωλῶν αμαρτωλος sinful πολύν πολυς much; many
36:16. teth melius est parum iusto quam divitiae impiorum multaeBetter is a little to the just, than the great riches of the wicked.
15. Their sword shall enter into their own heart, and their bows shall be broken.
Their sword shall enter into their own heart, and their bows shall be broken:

36:15 меч их войдет в их же сердце, и луки их сокрушатся.
36:16
κρεῖσσον κρεισσον more dominant; better
ὀλίγον ολιγος few; sparse
τῷ ο the
δικαίῳ δικαιος right; just
ὑπὲρ υπερ over; for
πλοῦτον πλουτος wealth; richness
ἁμαρτωλῶν αμαρτωλος sinful
πολύν πολυς much; many
36:16. teth melius est parum iusto quam divitiae impiorum multae
Better is a little to the just, than the great riches of the wicked.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. Выражение 16: ст. объясняется содержанием 17. Так как нечестивые гибнут, их сила ("мышцы") сокрушается Богом, то и приобретенное ими не может быть прочно, в каком бы количестве оно ни было собрано. Наоборот, то малое, что ость у праведных, не только не утрачивается, но постепенно увеличивается, так как Господь "их подкрепляет".
Adam Clarke: Commentary on the Bible - 1831
37:16: A little that a righteous man hath - This is a solid maxim.
Whatever a good man has, has God's blessing in it; even the blessings of the wicked are cursed.
Albert Barnes: Notes on the Bible - 1834
37:16: A little that a righteous man hath - literally, "Good is a little to the righteous, more than," etc. Our translation, however, has expressed the sense with sufficient accuracy. There are two things implied here:
(a) that it happens not unfrequently that the righteous have little of the wealth of this world; and
(b) that this little is to them of more real value, accompanied, as it is, with higher blessings, than the more abundant wealth which the wicked often possess.
It is better to have but little of this world's goods with righteousness, than it is to have the riches of many wicked men - or the wealth which is often found in the possession of wicked men - with their ungodliness. It is not always true, indeed, that the righteous are poor; but if they are poor, their lot is more to be desired than that of the wicked man, though he is rich. Compare Luk 16:19-31.
Is better than the riches of many wicked - Of many wicked people. The small property of one truly good man, with his character and hopes, is of more value than would be the aggregate wealth of many rich wicked men with their character and prospects. The word rendered "riches" here - המון hâ mô n - means properly noise, sound, as of rain or of a multitude of people; then, a multitude, a crowd of people; and then, a "multitude" of possessions; that is, riches or wealth. The allusion here is not, as Prof. Alexander supposes, to the tumult or bustle which often attends the acquisition of property, or to the disorder and disquiet which attends its possession, but simply to the "amount" considered as large, or as accumulated or brought together. It is true that its acquisition is often attended with bustle and noise; it is true that its possessor has not often the peace and calmness of mind which the man has who has a mere competence; but the simple thought here is that, in reference to the amount, or the actual possession, it is better, on the whole, to have what the poor, pious man has, than to have what many wicked men have, if it were all gathered together. It does more to make a man happy on earth; it furnishes a better prospect for the life to come.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:16: Pro 3:33, Pro 13:25, Pro 15:16, Pro 15:17, Pro 16:8, Pro 30:9; Ecc 2:26, Ecc 4:6; Mat 6:11; Ti1 6:6
Carl Friedrich Keil and Franz Delitzsch
37:16
With Ps 37:16 accord Prov 15:16; Prov 16:8, cf. Tobit 12:8. The ל of לצּדּיק is a periphrastic indication of the genitive (Ges. 115). המון is a noisy multitude, here used of earthly possessions. רבּים is not per attract. (cf. Ps 38:11, הם for הוּא) equivalent to רב, but the one righteous man is contrasted with many unrighteous. The arms are here named instead of the bow in Ps 37:15. He whose arms are broken can neither injure others nor help himself. Whereas Jahve does for the righteous what earthly wealth and human power cannot do: He Himself upholds them.
Geneva 1599
37:16 (k) A little that a righteous man hath [is] better than the riches of many wicked.
(k) For they are daily fed as with manna from heaven and have sufficient, while the wicked never have enough, but always hunger.
John Gill
37:16 A little that a righteous man hath,.... It is the portion of the righteous, for the most part, to have but little of this world's goods; some indeed have been rich, as Abraham, Lot, David, Joseph of Arimathea, and others; but, generally speaking, the wicked have the largest share of worldly things, and the righteous but little, and are as having nothing comparatively; and yet their little
is better than the riches of many wicked; not that a little is better than much, or that poverty is better than riches, or a poor man better than a rich man; but the comparison is between a righteous man and a wicked man; the emphasis lies there; and the sense is, that a "righteous" man's "little" is better than a "wicked" man's "much"; the righteous have a right to what they have, through Christ, who is heir of all things, but not the wicked; they have what they have in love and with a blessing, not so the wicked; they are contented in their state and condition, when the wicked are never satisfied; they possess and enjoy what they have, even all they have, when God oftentimes does not give the wicked an heart to eat and drink of what they are possessed, but a stranger eats it; they have the presence of God with them, and that makes a little sweet, and to go a great way; and they live without any anxious, distressing, burdensome care; not so the wicked; and before long the tables will be turned, and they will have their good things, and the wicked their evil things; see Prov 16:8; wherefore they have no need to fret under present circumstances, nor envy the happiness of wicked men. Arama interprets it, of a little help that a righteous man has, better than the riches of many wicked; and Gussetius (r) understands all this not of the smallness and largeness of the substance of different persons, but of their numbers, the one small, the other large; and Jarchi, that the sense is, that a few persons with the righteous, which was the case of Abraham and Gideon, are better and succeed more than the multitude of many wicked persons; and the church should be content with a small number of believers, and not draw in a multitude of wicked men into their communion.
(r) Ebr. Comment. p. 213, 475.
Robert Jamieson, A. R. Fausset and David Brown
37:16 riches--literally, "noise and tumult," as incidental to much wealth (compare Ps 39:6). Thus the contrast with the "little" of one man is more vivid.
36:1636:16: Լաւ է սակաւի՛կ ինչ արդարոյ քան զբազում մեծութիւն մեղաւորաց[6839], [6839] Ոմանք.Սակաւիկ ինչք ար՛՛։
16 Արդարի քիչն աւելի լաւ է, քան մեղաւորների մեծ հարստութիւնը:
16 Արդարին քիչ բանը Ամբարիշտներու առատ ստացուածքէն աղէկ է։
Լաւ է սակաւիկ ինչ արդարոյ քան զբազում մեծութիւն մեղաւորաց:

36:16: Լաւ է սակաւի՛կ ինչ արդարոյ քան զբազում մեծութիւն մեղաւորաց[6839],
[6839] Ոմանք.Սակաւիկ ինչք ար՛՛։
16 Արդարի քիչն աւելի լաւ է, քան մեղաւորների մեծ հարստութիւնը:
16 Արդարին քիչ բանը Ամբարիշտներու առատ ստացուածքէն աղէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
36:1636:16 Малое у праведника лучше богатства многих нечестивых,
36:17 ὅτι οτι since; that βραχίονες βραχιων arm ἁμαρτωλῶν αμαρτωλος sinful συντριβήσονται συντριβω fracture; smash ὑποστηρίζει υποστηριζω though; while τοὺς ο the δικαίους δικαιος right; just κύριος κυριος lord; master
36:17. quia brachia impiorum confringentur sublevat autem iustos DominusFor the arms of the wicked shall be broken in pieces; but the Lord strengtheneth the just.
16. Better is a little that the righteous hath than the abundance of many wicked.
A little that a righteous man hath [is] better than the riches of many wicked:

36:16 Малое у праведника лучше богатства многих нечестивых,
36:17
ὅτι οτι since; that
βραχίονες βραχιων arm
ἁμαρτωλῶν αμαρτωλος sinful
συντριβήσονται συντριβω fracture; smash
ὑποστηρίζει υποστηριζω though; while
τοὺς ο the
δικαίους δικαιος right; just
κύριος κυριος lord; master
36:17. quia brachia impiorum confringentur sublevat autem iustos Dominus
For the arms of the wicked shall be broken in pieces; but the Lord strengtheneth the just.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:17: The arms of the wicked - Their power to do evil. Of this they are often deprived. Talents lent and abused shall be resumed, and the misuser called to a severe account by the Lord of the talents.
Albert Barnes: Notes on the Bible - 1834
37:17: For the arms of the wicked shall be broken - See the notes at Psa 10:15. The "arm" is the instrument by which we accomplish a purpose; and the meaning here is, that that will be broken on which the wicked rely, or, in other words, that their plans will fail, and that they will be disappointed - as a man is rendered helpless whose arms are broken. Compare the notes at Job 38:15.
But the Lord upholdeth the righteous - The Lord will sustain and strengthen him. While the plans of the wicked will be defeated, while they themselves will be overthrown, and fail to accomplish their purposes of wickedness, the Lord will uphold the righteous, and enable them fully to carry out their plans. Their great scheme or purpose of life, the promotion of the glory of God, and the salvation of their own souls, will be fully accomplished - for in that purpose God will be their helper and friend.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:17: arms: Psa 10:15; Job 38:15; Eze 30:21-25
Lord: Psa 37:24, Psa 41:12, Psa 51:12, Psa 63:8, Psa 119:116, Psa 119:117, Psa 145:14; Isa 41:10, Isa 42:1; Jde 1:24
John Gill
37:17 For the arms of the wicked shall be broken,.... That is, their sword arm, with which they have drawn it; and so shall not be able to strike with it; and with which they have bent their bows, but shall not be able to shoot: and this proves, what is before suggested, that their efforts shall be fruitless; or their substance shall be taken away from them, in which they trusted, and wherein their strength lay; and this confirms what had been just spoken, that the righteous man's little is better than the wicked man's much; and which is further confirmed by what follows;
but the Lord upholdeth the righteous; both in a providential way, by supporting them in their being, supplying their need, preserving them from dangers, and bearing them up under all their afflictions; and in a spiritual way, by maintaining the principle of grace and life in them, by furnishing them with all spiritual blessings, by sustaining them in times of temptation, and by securing them safe from their enemies; upholding them so as that they stand in the grace of God now, and shall stand before Christ with confidence hereafter; and shall not fall here finally and totally, nor in the day of judgment. The Targum is, "the Word of the Lord upholdeth the righteous".
Robert Jamieson, A. R. Fausset and David Brown
37:17 Even the members of the body needed to hold weapons are destroyed.
36:1736:17: եւ բազուկք ամպարշտաց խորտակեսցին։ Հաստատէ Տէր զարդարս[6840][6840] Ոմանք.Եւ բազուկք ամբարտաւանից։
17 Ամբարիշտների բազուկները կը խորտակուեն, եւ Տէրն արդարներին հաստատ կը պահի:
17 Վասն զի ամբարիշտներուն բազուկները պիտի կոտրուին, Բայց արդարներուն ապաւէնը* Տէրն է։
Եւ բազուկք ամպարշտաց խորտակեսցին. հաստատէ Տէր զարդարս:

36:17: եւ բազուկք ամպարշտաց խորտակեսցին։ Հաստատէ Տէր զարդարս[6840]
[6840] Ոմանք.Եւ բազուկք ամբարտաւանից։
17 Ամբարիշտների բազուկները կը խորտակուեն, եւ Տէրն արդարներին հաստատ կը պահի:
17 Վասն զի ամբարիշտներուն բազուկները պիտի կոտրուին, Բայց արդարներուն ապաւէնը* Տէրն է։
zohrab-1805▾ eastern-1994▾ western am▾
36:1736:17 ибо мышцы нечестивых сокрушатся, а праведников подкрепляет Господь.
36:18 γινώσκει γινωσκω know κύριος κυριος lord; master τὰς ο the ὁδοὺς οδος way; journey τῶν ο the ἀμώμων αμωμος flawless; blameless καὶ και and; even ἡ ο the κληρονομία κληρονομια inheritance αὐτῶν αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever ἔσται ειμι be
36:18. ioth novit Dominus diem inmaculatorum et hereditas eorum aeterna eritThe Lord knoweth the days of the undefiled; and their inheritance shall be for ever.
17. For the arms of the wicked shall be broken: but the LORD upholdeth the righteous.
For the arms of the wicked shall be broken: but the LORD upholdeth the righteous:

36:17 ибо мышцы нечестивых сокрушатся, а праведников подкрепляет Господь.
36:18
γινώσκει γινωσκω know
κύριος κυριος lord; master
τὰς ο the
ὁδοὺς οδος way; journey
τῶν ο the
ἀμώμων αμωμος flawless; blameless
καὶ και and; even
ο the
κληρονομία κληρονομια inheritance
αὐτῶν αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
ἔσται ειμι be
36:18. ioth novit Dominus diem inmaculatorum et hereditas eorum aeterna erit
The Lord knoweth the days of the undefiled; and their inheritance shall be for ever.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Под "достоянием непорочных", как можно судить по контексту речи, разумеется их материальное благополучие. Оно "пребудет вовек" - указание на прочность этого блага: оно будет переходить из поколения в поколение, тогда как у нечестивых их блага отнимаются в одном роде.
Adam Clarke: Commentary on the Bible - 1831
37:18: The Lord knoweth the days of the upright - He is acquainted with all his circumstances, severings, and ability to bear them; and he will either shorten his trials or increase his power. The Lord also approves of the man and his concerns; and his inheritance shall be for ever. He shall have God for his portion, here and hereafter. This is probably another indirect promise to the captives that they shall be restored to their own land. See Psa 37:11.
Albert Barnes: Notes on the Bible - 1834
37:18: The Lord knoweth the days of the upright - See the notes at Psa 1:6. He knows how long they will live, and all that will happen to them. He sees their whole course of life; he sees the end. It is implied here that his eyes are on all the allotted days of their life; on all that has been ordained for them in the whole course of their life; and that nothing can shorten the days appointed to them. The wicked expect to live, hope to live, make their arrangements to live; but their eyes cannot rest on the future, and they cannot see the end - cannot tell precisely when they will be cut off. Some unexpected calamity - something which they cannot foresee - may come upon them, and cut short their days long before the expected thee; but this cannot happen in respect to Him whose eyes are on the righteous. Nothing can pRev_ent their reaching the thee which he has fixed as the termination of their lives.
And their inheritance shall be foRev_er - Shall be permanent, enduring. Perhaps all that was implied in tiffs language, as it was used by the psalmist, was that they would "continue," or would not be cut off as the wicked are; that is, that righteousness would contribute to length of days upon the earth (compare Psa 37:9); yet the "language" suggests a higher idea, and is applicable to the righteous in respect to the promise that they will be put in "everlasting" possession of that which they "inherit" from God; that is, that they will be literally blessed foRev_er. They will have a sure inheritance on earth, and it will endure to all eternity in another world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:18: knoweth: Psa 1:6, Psa 31:7; Mat 6:32; Ti2 2:19
the days: Psa 37:13, Psa 31:15, Psa 49:5; Deu 33:25; Mat 24:21-24; Ti2 3:1-5, Ti2 4:2-4; Rev 11:3-5
their: Psa 16:11, Psa 21:4, Psa 73:24, Psa 103:17; Isa 60:21; Rom 5:21, Rom 6:23; Pe1 1:4, Pe1 1:5; Jo1 2:25
Carl Friedrich Keil and Franz Delitzsch
37:18
The life of those who love Jahve with the whole heart is, with all its vicissitudes, an object of His loving regard and of His observant providential care, Ps 1:6; Ps 31:8, cf. Ps 16:1-11. He neither suffers His own to lose their heritage nor to be themselves lost to it. The αἰώνιος κληρονομία is not as yet thought of as extending into the future world, as in the New Testament. In Ps 37:19 the surviving refers only to this present life.
Geneva 1599
37:18 The LORD (l) knoweth the days of the upright: and their inheritance shall be for ever.
(l) God knows what dangers hang over his, and by what means to deliver them.
John Gill
37:18 The Lord knoweth the days of the upright,.... Not only how long they shall live, and so fill up their days, the number of them, as Aben Ezra interprets it; but the nature of their days, whether prosperous or adverse; and causes both to work together for their good; and he knows the work of their days, as Jarchi explains it, the actions done by them in faith and love, and to his honour and glory, and which he approves and accepts of in Christ; see Ps 1:6;
and their inheritance shall be for ever; in heaven, which is an eternal and never fading one, Heb 9:15; and therefore they ought not to fret and be envious.
John Wesley
37:18 Knoweth - Observes with care and affection. The days - All things which befal them, their dangers and fears, and suffering. For ever - To them and their seed for ever: and when they die their inheritance is not lost, but exchanged for one infinitely better.
Robert Jamieson, A. R. Fausset and David Brown
37:18 God, who knows His people's changes, provides against evil and supplies all their need.
36:1836:18: եւ ճանաչէ զաւուրս անբծից, ժառանգութիւն նոցա յաւիտեան եղիցի։
18 Նա գիտէ անմեղների օրերը, նրանց ժառանգութիւնը յաւիտեան կը լինի:
18 Տէրը արդարներուն օրերը գիտէ Եւ անոնց ժառանգութիւնը յաւիտենական պիտի ըլլայ
եւ ճանաչէ[207] զաւուրս ամբծից. ժառանգութիւն նոցա յաւիտեան եղիցի:

36:18: եւ ճանաչէ զաւուրս անբծից, ժառանգութիւն նոցա յաւիտեան եղիցի։
18 Նա գիտէ անմեղների օրերը, նրանց ժառանգութիւնը յաւիտեան կը լինի:
18 Տէրը արդարներուն օրերը գիտէ Եւ անոնց ժառանգութիւնը յաւիտենական պիտի ըլլայ
zohrab-1805▾ eastern-1994▾ western am▾
36:1836:18 Господь знает дни непорочных, и достояние их пребудет вовек:
36:19 οὐ ου not καταισχυνθήσονται καταισχυνω shame; put to shame ἐν εν in καιρῷ καιρος season; opportunity πονηρῷ πονηρος harmful; malignant καὶ και and; even ἐν εν in ἡμέραις ημερα day λιμοῦ λιμος famine; hunger χορτασθήσονται χορταζω satisfy
36:19. non confundentur in tempore malo et in diebus famis saturabunturThey shall not be confounded in the evil time; and in the days of famine they shall be filled:
18. The LORD knoweth the days of the perfect: and their inheritance shall be for ever.
The LORD knoweth the days of the upright: and their inheritance shall be for ever:

36:18 Господь знает дни непорочных, и достояние их пребудет вовек:
36:19
οὐ ου not
καταισχυνθήσονται καταισχυνω shame; put to shame
ἐν εν in
καιρῷ καιρος season; opportunity
πονηρῷ πονηρος harmful; malignant
καὶ και and; even
ἐν εν in
ἡμέραις ημερα day
λιμοῦ λιμος famine; hunger
χορτασθήσονται χορταζω satisfy
36:19. non confundentur in tempore malo et in diebus famis saturabuntur
They shall not be confounded in the evil time; and in the days of famine they shall be filled:
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Adam Clarke: Commentary on the Bible - 1831
37:19: They shall not be ashamed - They have expressed strong confidence in the Lord; and he shall so work in their behalf that their enemies shall never be able to say, "Ye have trusted in your God, and yet your enemies have prevailed over you." No; for even in the days of famine they shall be satisfied.
Albert Barnes: Notes on the Bible - 1834
37:19: They shall not be ashamed in the evil thee - In times of calamity and trouble. The word "ashamed" here refers to disappointment; as when one goes to a fountain or stream for water and finds it dried up. See Job 6:20, note; and Psa 25:2-3. The idea here is, that when thees of trouble and calamity come, in seasons of famine or want, they will find their expectations, arising from confidence in God, fully met. Their wants will be supplied, and they will find him to be their friend.
And in the days of famine they shall be satisfied - Their needs shall be supplied. God will provide for them. See Psa 37:25. This is in accordance with the general promises which are made in the Scriptures, that God will provide for the needs of those who trust in Him. See the notes at Psa 37:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:19: in the evil: Ecc 9:12; Amo 5:13; Mic 2:3; Eph 5:16
days: Psa 33:19; Job 5:20-22; Pro 10:3; Isa 33:16
Geneva 1599
37:19 They shall not be ashamed in the evil time: and in the days of famine they shall (m) be satisfied.
(m) For God will give them contented minds, and that which will be necessary.
John Gill
37:19 They shall not be ashamed in the evil time,.... Of affliction and persecution, or of old age, or in the day of judgment, when it will go ill with others; see 1Jn 2:28;
and in the days of famine they shall be satisfied: whether it is understood figuratively of a famine of hearing the word, or literally of a proper famine of bread and water: these God will provide for them, as he did for Elijah, and they shall be sure unto them, and therefore let them not fret nor envy.
36:1936:19: Մի՛ ամաչեսցեն նոքա ՚ի ժամանակս չարութեան. այլ յաւուրս սովոյ յագեսցի՛ն[6841]։ [6841] Ոմանք.Նոքա ՚ի ժամանակս նեղութեան։
19 Փորձանքի ժամանակ նրանք ամօթով չեն մնայ, իսկ սովի օրերին կը յագենան:
19 Փորձանքի ժամանակ պիտի չամչնան Ու սովի օրերը պիտի կշտանան։
Մի՛ ամաչեսցեն նոքա ի ժամանակս չարութեան, այլ յաւուրս սովոյ յագեսցին:

36:19: Մի՛ ամաչեսցեն նոքա ՚ի ժամանակս չարութեան. այլ յաւուրս սովոյ յագեսցի՛ն[6841]։
[6841] Ոմանք.Նոքա ՚ի ժամանակս նեղութեան։
19 Փորձանքի ժամանակ նրանք ամօթով չեն մնայ, իսկ սովի օրերին կը յագենան:
19 Փորձանքի ժամանակ պիտի չամչնան Ու սովի օրերը պիտի կշտանան։
zohrab-1805▾ eastern-1994▾ western am▾
36:1936:19 не будут они постыжены во время лютое и во дни голода будут сыты;
36:20 ὅτι οτι since; that οἱ ο the ἁμαρτωλοὶ αμαρτωλος sinful ἀπολοῦνται απολλυμι destroy; lose οἱ ο the δὲ δε though; while ἐχθροὶ εχθρος hostile; enemy τοῦ ο the κυρίου κυριος lord; master ἅμα αμα at once; together τῷ ο the δοξασθῆναι δοξαζω glorify αὐτοὺς αυτος he; him καὶ και and; even ὑψωθῆναι υψοω elevate; lift up ἐκλιπόντες εκλειπω leave off; cease ὡσεὶ ωσει as if; about καπνὸς καπνος smoke ἐξέλιπον εκλειπω leave off; cease
36:20. caph quia impii peribunt et inimici Domini gloriantes ut monocerotes consumentur sicut fumus consumiturBecause the wicked shall perish. And the enemies of the Lord, presently after they shall be honoured and exalted, shall come to nothing and vanish like smoke.
19. They shall not be ashamed in the time of evil: and in the days of famine they shall be satisfied.
They shall not be ashamed in the evil time: and in the days of famine they shall be satisfied:

36:19 не будут они постыжены во время лютое и во дни голода будут сыты;
36:20
ὅτι οτι since; that
οἱ ο the
ἁμαρτωλοὶ αμαρτωλος sinful
ἀπολοῦνται απολλυμι destroy; lose
οἱ ο the
δὲ δε though; while
ἐχθροὶ εχθρος hostile; enemy
τοῦ ο the
κυρίου κυριος lord; master
ἅμα αμα at once; together
τῷ ο the
δοξασθῆναι δοξαζω glorify
αὐτοὺς αυτος he; him
καὶ και and; even
ὑψωθῆναι υψοω elevate; lift up
ἐκλιπόντες εκλειπω leave off; cease
ὡσεὶ ωσει as if; about
καπνὸς καπνος smoke
ἐξέλιπον εκλειπω leave off; cease
36:20. caph quia impii peribunt et inimici Domini gloriantes ut monocerotes consumentur sicut fumus consumitur
Because the wicked shall perish. And the enemies of the Lord, presently after they shall be honoured and exalted, shall come to nothing and vanish like smoke.
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Adam Clarke: Commentary on the Bible - 1831
37:20: The enemies of the Lord shall be as the fat of lambs - This verse has given the critics some trouble. Several of the Versions read thus: "But the enemies of the Lord, as soon as they are exalted to honor, shall vanish; like smoke they vanish." If we follow the Hebreto, it intimates that they shall consume as the fat of lambs. That is, as the fat is wholly consumed in sacrifices by the fire on the altar, so shall they consume away in the fire of God's wrath.
Albert Barnes: Notes on the Bible - 1834
37:20: But the wicked shall perish - The general sentiment here is the same as in Psa 1:1-6, that the righteous shall be prospered and saved, and that the wicked shall perish. See the notes at Psa 1:4-5. The word "perish" here would be applicable to any form of destruction - death here, or death hereafter - for it is equivalent to the idea that they shall be "destroyed." Whether the psalmist means here to refer to the fact that they will be cut off from the earth, or will be punished hereafter in the world of woe, cannot be determined from the word itself. It is most probable, as appears from other parts of the psalm, that he refers particularly to the fact that they will be cut down in their sins; that their lives will be shortened by their crimes; that they will by their conduct expose themselves to the displeasure of God, and thus be cut off. The "word" used, however, would also express the idea of destruction in the future world in any form, and may have a significance beyond anything that can befall men in this life. Compare Th2 1:8; Mat 25:46.
And the enemies of the Lord - All the enemies of God; all who can properly be regarded as his foes.
Shall be as the fat of lambs - Margin, "the preciousness of lambs." Gesenius renders this, "like the beauty of the pastures." Prof. Alexander, "like the precious" (part) "of lambs;" that is, the sacrificial parts, or the parts that were consumed in sacrifice. De Wette, "as the splendor of the pasture." The Vulgate and the Septuagint render it: "the enemies of the Lord, as soon as they are honored and exalted, shall fail as if they were smoke." Rosenmuller renders it as it is in our common version. It is not easy to determine the meaning. The word rendered "fat" - יקר yâ qâ r - means properly that which is precious, costly, weighty, as precious gems; then, anything dear, beloved, or valuable; then, that which is honored, splendid, beautiful, rare. It is in no other instance rendered "fat;" and it cannot be so rendered here, except as "fat" was considered valuable or precious. But this is a forced idea. The word כר kar, properly and commonly means a "lamb;" but it also may the "pasture" or "meadow" where lambs feed. Psa 65:13 : "the "pastures" - כרים kariym - are clothed with flocks." Isa 30:23, "in that day shall thy cattle feed in large "pastures" - where the same word occurs. It seems to me, therefore, that the interpretation of Gesenius, DeWette, and others, is the correct interpretation, and that the idea is, that the wicked in their pride, beauty, and wealth, shall be like the meadow covered with grass and flowers, soon to be cut down by the scythe of the mower, or by the frosts of winter. This image often occurs: Mat 6:30; Psa 90:5-6; Isa 40:6-8; Jam 1:10; Pe1 1:24.
They shall consume - The word used here means to be completed or finished; to be consumed or spent, as by fire, or in any other manner; to pine away by weeping, Lam 2:11; to vanish as a cloud or smoke, Job 7:9.
Into smoke - The meaning here is not that they will vanish as the fat of lambs does in sacrifice, but simply that they will pass away as smoke entirely disappears. All that there was of them - their wealth, their splendor, their power - shall utterly vanish away. This is spoken in contrast with what would be the condition of the righteous.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:20: But the: Psa 68:2, Psa 92:9; Jdg 5:31; Luk 13:3, Luk 13:5; Pe2 2:12
as the fat of lambs: Heb. preciousness, That is, as the fat was wholly consumed in sacrifices, by the fire on the altar, so the wicked shall consume away in the fire of God's anger. Deu 33:14-16
smoke: Psa 102:3; Gen 19:28; Lev 3:3-11, Lev 3:16; Deu 29:20; Heb 12:29
Carl Friedrich Keil and Franz Delitzsch
37:20
With כּי the preceding assertion is confirmed by its opposite (cf. Ps 130:4). כּיקר בּרים forms a fine play in sound; יקר is a substantivized adjective like גּדל ekil evitcejda, Ex 15:16. Instead of בעשׁן, it is not to be read כּעשׁן, Hos 13:3; the ב is secured by Ps 102:4; Ps 78:33. The idea is, that they vanish into smoke, i.e., are resolved into it, or also, that they vanish in the manner of smoke, which is first thick, but then becomes thinner and thinner till it disappears (Rosenm׬ller, Hupfeld, Hitzig); both expressions are admissible as to fact and as to the language, and the latter is commended by בּהבל, Ps 78:33, cf. בּצלם, Ps 39:7. בעשׁן belongs to the first, regularly accented כּלוּ; for the Munach by בעשׂן is the substitute for Mugrash, which never can be used where at least two syllables do not precede the Silluk tone (vid., Psalter ii. 503). The second כּלוּ has the accent on the penult. for a change (Ew. 194, c), i.e., variation of the rhythm (cf. למה למה, Ps 42:10; Ps 43:2; עורי עורי, Judg 5:12, and on Ps 137:7), and in particular here on account of its pausal position (cf. ערוּ, Ps 137:7).
Geneva 1599
37:20 But the wicked shall perish, and the enemies of the LORD [shall be] as the (n) fat of lambs: they shall consume; into smoke shall they consume away.
(n) They will vanish away suddenly for they are fed for the day of slaughter.
John Gill
37:20 But the wicked shall perish,.... In a time of famine, in an evil day, and particularly at the day of judgment: for this is to be understood, not merely of being in bodily distress and want; nor of perishing by death, common to the righteous and the wicked; nor of being in a lost perishing condition, as all men by nature are, but of eternal perdition in hell;
and the enemies of the Lord shall be as the fat of lambs, they shall consume; that is, either they shall consume away as the fat of lambs burnt upon the altar, which evaporates, or as lambs fattened on purpose to be killed, and so prepared for the day of slaughter; in like manner the wicked, who have waxed fat and kicked, will be destroyed; they being the enemies of God, yea, enmity to him, to Father, Son, and Spirit, to the Gospel and ordinances of Christ, and to his people, and will be treated as such. Some render the word, "like the excellency of pastures" (s); the grass of the field, which is cut down and withers presently; see Ps 37:2;
into smoke shall they consume away, or "with" (t) it; that is, as it; see Ps 68:1; or "in smoke" (u); in the smoke of eternal torments, or hell, as the Targum.
(s) "sicut pretiosum pratorum", Muis; so some in Piscator; "vel gloria", Michaelis. (t) "cum fumo", Gejerus, Tigurine version; so Ainsworth. (u) "In fumo", Montanus, Musculus, Michaelis.
John Wesley
37:20 Fat - Which in an instant melts before the fire.
Robert Jamieson, A. R. Fausset and David Brown
37:20 While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.
36:2036:20: Ահա մեղաւորք կորիցեն. այլ թշնամիք Տեառն ՚ի փառաւորել եւ ՚ի բարձրանալ իւրեանց պակասեսցին որպէս ծուխ զի պակասէ։
20 Արդ, մեղաւորները կորստեան կը մատնուեն, եւ Տիրոջ թշնամիներն իրենց փառքի ու վերելքի ժամին կը սպառուեն, ինչպէս ծուխն է սպառւում:
20 Բայց ամբարիշտները պիտի կորսուին Ու Տէրոջը թշնամիները գառնուկներու ճարպին պէս պիտի սպառին, Մուխի պէս պիտի ցնդին։
Ահա մեղաւորք կորիցեն, եւ թշնամիք Տեառն [208]ի փառաւորել եւ ի բարձրանալ իւրեանց`` պակասեսցին որպէս ծուխ [209]զի պակասէ:

36:20: Ահա մեղաւորք կորիցեն. այլ թշնամիք Տեառն ՚ի փառաւորել եւ ՚ի բարձրանալ իւրեանց պակասեսցին որպէս ծուխ զի պակասէ։
20 Արդ, մեղաւորները կորստեան կը մատնուեն, եւ Տիրոջ թշնամիներն իրենց փառքի ու վերելքի ժամին կը սպառուեն, ինչպէս ծուխն է սպառւում:
20 Բայց ամբարիշտները պիտի կորսուին Ու Տէրոջը թշնամիները գառնուկներու ճարպին պէս պիտի սպառին, Մուխի պէս պիտի ցնդին։
zohrab-1805▾ eastern-1994▾ western am▾
36:2036:20 а нечестивые погибнут, и враги Господни, как тук агнцев, исчезнут, в дыме исчезнут.
36:21 δανείζεται δανειζω lend; borrow ὁ ο the ἁμαρτωλὸς αμαρτωλος sinful καὶ και and; even οὐκ ου not ἀποτείσει αποτινω pay off; repay ὁ ο the δὲ δε though; while δίκαιος δικαιος right; just οἰκτίρει οικτειρω have compassion καὶ και and; even διδοῖ διδωμι give; deposit
36:21. lameth fenus accipit impius et non reddit iustus autem donat et tribuitThe sinner shall borrow, and not pay again; but the just sheweth mercy and shall give.
20. But the wicked shall perish, and the enemies of the LORD shall be as the excellency of the pastures: they shall consume; in smoke shall they consume away.
But the wicked shall perish, and the enemies of the LORD [shall be] as the fat of lambs: they shall consume; into smoke shall they consume away:

36:20 а нечестивые погибнут, и враги Господни, как тук агнцев, исчезнут, в дыме исчезнут.
36:21
δανείζεται δανειζω lend; borrow
ο the
ἁμαρτωλὸς αμαρτωλος sinful
καὶ και and; even
οὐκ ου not
ἀποτείσει αποτινω pay off; repay
ο the
δὲ δε though; while
δίκαιος δικαιος right; just
οἰκτίρει οικτειρω have compassion
καὶ και and; even
διδοῖ διδωμι give; deposit
36:21. lameth fenus accipit impius et non reddit iustus autem donat et tribuit
The sinner shall borrow, and not pay again; but the just sheweth mercy and shall give.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21. Отношение нечестивого к людям вообще отлично от отношений праведных. Нечестивый руководится не нравственными началами, а материальным расчетом. Для него смысл жизни в приобретении внешнего могущества и материального блага, а потому, когда он "берет взаймы, и не отдает", старается задержать или совсем не производить платежа, так как последний, по его пониманию, наносит ущерб его внешнему благу. Праведный же, наоборот, руководится нравственными обязательствами к людям и любовью, а потому снисходит к своим должникам ("милует") и дает нуждающимся из своего достатка.
Adam Clarke: Commentary on the Bible - 1831
37:21: The wicked borroweth - Is often reduced to penury, and is obliged to become debtor to those whom he before despised.
And payeth not again - May refuse to do it, because he is a wicked man; or be unable to do it, because he is reduced to beggary.
But the righteous showeth mercy - Because he has received mercy from God, therefore he shows mercy to men. And even to his enemies he showeth mercy, and giveth; his heart being disposed to it by the influence of Divine grace and his hand being enabled to do it by the blessing of God's providence.
Albert Barnes: Notes on the Bible - 1834
37:21: The wicked borroweth, and payeth not again - This is probably intended here, not so much to describe the "character" as the "condition" of the wicked. The idea is, that he will be in such a condition of want that he will be under a necessity of borrowing, but will not have the means of repaying what he has borrowed, while the righteous will not only have enough for himself, but will have the means of showing mercy to others, and of "giving" to them what they need. The ability to lend to others is referred to as a part of the promise of God to his people, and as marking their condition as a prosperous one, in Deu 15:6 : "And thou shalt lend unto many nations, and shalt not borrow." Compare Deu 28:12, Deu 28:44. It is true, however, as a characteristic of a wicked man, that he will often be "disposed" to borrow and not pay again; that he will be "reckless" about borrowing and careless about paying; and that it is a characteristic of a good or upright man that he will not borrow when he can avoid it, and that he will be punctual and conscientious in paying what he has borrowed.
But the righteous showeth mercy, and giveth - That is, in this connection, he is not under the necessity of borrowing of others for the supply of his wants. He has not only enough for himself, but he has the means of aiding others, and has the disposition to do it. It is his "character" to show favors, and he has the means of gratifying this desire.
And giveth - Imparts to others. He has enough for himself, and has also that which he can give to others. Of course all this is designed to be general. It does not mean that this will universaly be the case, but that the tendency of a life of piety is to make a man prosperous in his worldly affairs; to give him what he needs for himself, and to furnish him with the means, as he has the disposition, to do good to others. Other things being equal, the honest, temperate, pure, pious man will be the most prosperous in the world: for honesty, temperance, purity, and piety produce the industry, economy, and prudence on which prosperity depends.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:21: borroweth: Deu 28:12, Deu 28:43, Deu 28:44; Kg2 4:1-5; Neh 5:1-5; Pro 22:7
righteous: Psa 112:5, Psa 112:9; Deu 15:9-11; Job 31:16-20; Isa 32:8, Isa 58:7-10; Luk 6:30; Act 11:29, Act 20:35; Co2 8:9, Co2 9:6-15; Heb 6:10, Heb 13:16
Carl Friedrich Keil and Franz Delitzsch
37:21
Tit is the promise expressed in Deut 15:6; Deut 28:12, Deut 28:44, which is rendered in Ps 37:21 in the more universal, sententious form. לוה signifies to be bound or under obligation to any one = to borrow and to owe (nexum esse). The confirmation of Ps 37:22 is not inappropriate (as Hitzig considers it, who places Ps 37:22 after Ps 37:20): in that ever deeper downfall of the ungodly, and in that charitableness of the righteous, which becomes more and more easy to him by reason of his prosperity, the curse and blessing of God, which shall be revealed in the end of the earthly lot of both the righteous and the ungodly, are even now foretold. Whilst those who reject the blessing of God are cut off, the promise given to the patriarchs is fulfilled in the experience of those who are blessed of God, in all its fulness.
Geneva 1599
37:21 The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and (o) giveth.
(o) God so furnishes him with high blessings, that he is able to help others.
John Gill
37:21 The wicked borroweth, and payeth not again,.... While the wicked live, they are scandalous; they live by borrowing, which was always reckoned mean; see Deut 28:12; and what is worse, as they borrow, they do not design to repay; they take no care nor thought about that, but live upon what they borrow: for this either expresses their incapacity that they cannot pay; or the evil disposition of their mind, which rather seems to be the sense, that they will not pay;
but the righteous showeth mercy, and giveth; which not only argues capacity and ability, but a kind, merciful, and tender spirit to persons in distress, and is expressive of a generous action.
Robert Jamieson, A. R. Fausset and David Brown
37:21 payeth not--not able; having grown poor (compare Deut 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.
36:2136:21: Փոխ առնու մեղաւորն եւ ո՛չ հատուցանէ. այլ որ արդարն է ողորմի եւ տայ։
21 Մեղաւորը փոխ է առնում ու չի վճարում, իսկ արդարը ողորմում է ու տալիս:
21 Ամբարիշտը փոխ կ’առնէ ու չի վճարեր. Սակայն արդարը կ’ողորմի ու կու տայ։
Փոխ առնու մեղաւորն եւ ոչ հատուցանէ, այլ որ արդարն է ողորմի եւ տայ:

36:21: Փոխ առնու մեղաւորն եւ ո՛չ հատուցանէ. այլ որ արդարն է ողորմի եւ տայ։
21 Մեղաւորը փոխ է առնում ու չի վճարում, իսկ արդարը ողորմում է ու տալիս:
21 Ամբարիշտը փոխ կ’առնէ ու չի վճարեր. Սակայն արդարը կ’ողորմի ու կու տայ։
zohrab-1805▾ eastern-1994▾ western am▾
36:2136:21 Нечестивый берет взаймы и не отдает, а праведник милует и дает,
36:22 ὅτι οτι since; that οἱ ο the εὐλογοῦντες ευλογεω commend; acclaim αὐτὸν αυτος he; him κληρονομήσουσι κληρονομεω inherit; heir γῆν γη earth; land οἱ ο the δὲ δε though; while καταρώμενοι καταραομαι curse αὐτὸν αυτος he; him ἐξολεθρευθήσονται εξολοθρευω utterly ruin
36:22. quia qui benedicti fuerint ab eo hereditabunt terram et qui maledicti interibuntFor such as bless him shall inherit the land: but such as curse him shall perish.
21. The wicked borroweth, and payeth not again: but the righteous dealeth graciously, and giveth.
The wicked borroweth, and payeth not again: but the righteous sheweth mercy, and giveth:

36:21 Нечестивый берет взаймы и не отдает, а праведник милует и дает,
36:22
ὅτι οτι since; that
οἱ ο the
εὐλογοῦντες ευλογεω commend; acclaim
αὐτὸν αυτος he; him
κληρονομήσουσι κληρονομεω inherit; heir
γῆν γη earth; land
οἱ ο the
δὲ δε though; while
καταρώμενοι καταραομαι curse
αὐτὸν αυτος he; him
ἐξολεθρευθήσονται εξολοθρευω utterly ruin
36:22. quia qui benedicti fuerint ab eo hereditabunt terram et qui maledicti interibunt
For such as bless him shall inherit the land: but such as curse him shall perish.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
21 The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth. 22 For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off. 23 The steps of a good man are ordered by the LORD: and he delighteth in his way. 24 Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand. 25 I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. 26 He is ever merciful, and lendeth; and his seed is blessed. 27 Depart from evil, and do good; and dwell for evermore. 28 For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off. 29 The righteous shall inherit the land, and dwell therein for ever. 30 The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment. 31 The law of his God is in his heart; none of his steps shall slide. 32 The wicked watcheth the righteous, and seeketh to slay him. 33 The LORD will not leave him in his hand, nor condemn him when he is judged.
These verses are much to the same purport with the foregoing verses of this psalm, for it is a subject worthy to be dwelt upon. Observe here,
I. What is required of us as the way to our happiness, which we may learn both from the characters here laid down and from the directions here given. If we would be blessed of God, 1. We must make conscience of giving every body his own; for the wicked borrows and pays not again, v. 21. It is the first thing which the Lord our God requires of us, that we do justly, and render to all their due. It is not only a shameful paltry thing, but a sinful wicked thing, not to repay what we have borrowed. Some make this an instance, not so much of the wickedness of the wicked as of the misery and poverty to which they are reduced by the just judgment of God, that they shall be necessitated to borrow for their supply and then be in no capacity to repay it again, and so lie at the mercy of their creditors. Whatever some men seem to think of it, as it is a great sin for those that are able to deny the payment of their just debts, so it is a great misery not to be able to pay them. 2. We must be ready to all acts of charity and beneficence; for, as it is an instance of God's goodness to the righteous that he puts it into the power of his hand to be kind and to do good (and so some understand it, God's blessing increases his little to such a degree that he has abundance to spare for the relief of others), so it is an instance of the goodness of the righteous man that he has a heart proportionable to his estate: He shows mercy, and gives, v. 21. He is ever merciful, or every day, or all the day, merciful, and lends, and sometimes there is as true charity in lending as in giving; and giving and lending are acceptable to God when they proceed from a merciful disposition in the heart, which, if it be sincere, will be constant, and will keep us from being weary of well-doing. he that is truly merciful will be ever merciful. 3. We must leave our sins, and engage in the practice of serious godliness (v. 27): Depart from evil and do good. Cease to do evil and abhor it; learn to do well and cleave to it; this is true religion. 4. We must abound in good discourse, and with our tongues must glorify God and edify others. It is part of the character of a righteous man (v. 30) that his mouth speaketh wisdom; not only he speaks wisely, but he speaks wisdom, like Solomon himself, for the instruction of those about him. His tongue talks not of things idle and impertinent, but of judgment, that is, of the word and providence of God and the rules of wisdom for the right ordering of the conversation. Out of the abundance of a good heart will the mouth speak that which is good and to the use of edifying. 5. We must have our wills brought into an entire subjection to the will and word of God (v. 31): The law of God, of his God, is in his heart; and in vain do we pretend that God is our God if we do not receive his law into our hearts and resign ourselves to the government of it. It is but a jest and a mockery to speak wisdom, and to talk of judgment (v. 30), unless we have the law in our hearts, and we think as we speak. The law of God must be a commanding ruling principle in the heart; it must be a light there, a spring there, and then the conversation will be regular and uniform: None of his steps will slide; it will effectually prevent backsliding into sin, and the uneasiness that follows from it.
II. What is assured to us, as instances of our happiness and comfort, upon these conditions.
1. That we shall have the blessing of God, and that blessing shall be the spring, and sweetness, and security of all our temporal comforts and enjoyments (v. 22): Such as are blessed of God, as all the righteous are, with a Father's blessing, by virtue of that shall inherit the earth, or the land (for so the same word is translated, v. 29), the land of Canaan, that glory of all lands. Our creature-comforts are comforts indeed to us when we see them flowing from the blessing of God, we are sure not to want any thing that is good for us in this world. The earth shall yield us her increase if God, as our own God, give us his blessing, Ps. lxvii. 6. And as those whom God blesses are thus blessed indeed (for they shall inherit the land), so those whom he curses are cursed indeed; they shall be cut off and rooted out, and their extirpation by the divine curse will set off the establishment of the righteous by the divine blessing and be a foil to it.
2. That God will direct and dispose of our actions and affairs so as may be most for his glory (v. 23): The steps of a good man are ordered by the Lord. By his grace and Holy Spirit he directs the thoughts, affections, and designs of good men. He has all hearts in his hand, but theirs by their own consent. By his providence he overrules the events that concern them, so as to make their way plain before them, both what they should do and what they may expect. Observe, God orders the steps of a good man; not only his way in general, by his written word, but his particular steps, by the whispers of conscience, saying, This is the way, walk in it. He does not always show him his way at a distance, but leads him step by step, as children are led, and so keeps him in a continual dependence upon his guidance; and this, (1.) Because he delights in his way, and is well pleased with the paths of righteousness wherein he walks. The Lord knows the way of the righteous (Ps. i. 6), knows it with favour, and therefore directs it. (2.) That he may delight in his way. Because God orders his way according to his own will, therefore he delights in it; for, as he loves his own image upon us, so he is well pleased with what we do under his guidance.
3. That God will keep us from being ruined by our falls either into sin or into trouble (v. 24): Though he fall, he shall not be utterly cast down. (1.) A good man may be overtaken in a fault, but the grace of God shall recover him to repentance, so that he shall not be utterly cast down. Though he may, for a time, lose the joys of God's salvation, yet they shall be restored to him; for God shall uphold him with his hand, uphold him with his free Spirit. The root shall be kept alive, though the leaf wither; and there will come a spring after the winter. (2.) A good man may be in distress, his affairs embarrassed, his spirits sunk, but he shall not be utterly cast down; God will be the strength of his heart when his flesh and heart fail, and will uphold him with his comforts, so that the spirit he has made shall not fail before him.
4. That we shall not want the necessary supports of this life (v. 25): "I have been young and now am old, and, among all the changes I have seen in men's outward condition and the observations I have made upon them, I never saw the righteous forsaken of God and man, as I have sometimes seen wicked people abandoned both by heaven and earth; nor do I ever remember to have seen the seed of the righteous reduced to such an extremity as to beg their bread." David had himself begged his bread of Abimelech the priest, but it was when Saul hunted him; and our Saviour has taught us to except the case of persecution for righteousness' sake out of all the temporal promises (Mark x. 30), because that has such peculiar honours and comforts attending it as make it rather a gift (as the apostle reckons it, Phil. i. 29) than a loss or grievance. But there are very few instances of good men, or their families, that are reduced to such extreme poverty as many wicked people bring themselves to by their wickedness. He had not seen the righteous forsaken, nor his seed begging their bread. Forsaken (so some expound it); if they do want God will raise them up friends to supply them, without a scandalous exposing of themselves to the reproach of common beggars; or, if they go from door to door for meat, it shall not be with despair, as the wicked man that wanders abroad for bread, saying, Where is it? Job xv. 23. Nor shall he be denied, as the prodigal, that would fain have filled his belly, but no man gave unto him, Luke xv. 16. Nor shall he grudge if he be not satisfied, as David's enemies, when they wandered up and down for meat, Ps. lix. 15. Some make this promise relate especially to those that are charitable and liberal to the poor, and to intimate that David never observed any that brought themselves to poverty by their charity. It is withholding more than is meet that tends to poverty, Prov. xi. 24.
5. That God will not desert us, but graciously protect us in our difficulties and straits (v. 28): The Lord loves judgment; he delights in doing justice himself and he delights in those that do justice; and therefore he forsakes not his saints in affliction when others make themselves strange to them and become shy of them, but he takes care that they be preserved for ever, that is, that the saint in every age be taken under his protection, that the succession be preserved to the end of time, and that particular saints be preserved from all the temptations and through all the trials of this present time, to that happiness which shall be for ever. He will preserve them to his heavenly kingdom; that is a preservation for ever, 2 Tim. iv. 18; Ps. xii. 7.
6. That we shall have a comfortable settlement in this world, and in a better when we leave this. That we shall dwell for evermore (v. 27), and not be cut off as the seed of the wicked, v. 28. Those shall not be tossed that make God their rest and are at home in him. But on this earth there is no dwelling for ever, no continuing city; it is in heaven only, that city which has foundations, that the righteous shall dwell for ever; that will be their everlasting habitation.
7. That we shall not become a prey to our adversaries, who seek our ruin, v. 32, 33. There is an adversary that takes all opportunities to do us a mischief, a wicked one that watches the righteous (as a roaring lion watches his prey) and seeks to slay him. There are wicked men that do so, that are very subtle (they watch the righteous, that they may have an opportunity to do them a mischief effectually and may have a pretence wherewith to justify themselves in the doing of it), and very spiteful, for they seek to slay him. But it may very well be applied to the wicked one, the devil, that old serpent, who has his wiles to entrap the righteous, his devices which we should not be ignorant of,--that great red dragon, who seeks to slay them,--that roaring lion, who goes about continually, restless and raging, and seeking whom he may devour. But it is here promised that he shall not prevail, neither Satan nor his instruments. (1.) He shall not prevail as a field-adversary: The Lord will not leave him in his hand; he will not permit Satan to do what he would, nor will he withdraw his strength and grace from his people, but will enable them to resist and overcome him, and their faith shall not fail, Luke xxii. 31, 32. A good man may fall into the hands of a messenger of Satan, and be sorely buffeted, but God will not leave him in his hands, 1 Cor. x. 13. (2.) He shall not prevail as a law-adversary: God will not condemn him when he is judged, though urged to do it by the accuser of the brethren, who accuses them before our God day and night. His false accusations will be thrown out, as those exhibited against Joshua (Zech. iii. 1, 2), The Lord rebuke thee, O Satan! It is God that justifies, and then who shall lay any thing to the charge of God's elect?
Adam Clarke: Commentary on the Bible - 1831
37:22: Shall inherit the earth - ארץ arets the land, as before. See Psa 37:11.
Shall be cut off - A wicked Jew shall meet with the same fate as a wicked Babylonian; and a wicked Christian shall fare no better.
Albert Barnes: Notes on the Bible - 1834
37:22: For such as be blessed of him - They who are his true friends.
Shall inherit the earth - See Psa 37:9.
And they that be cursed of him - His enemies.
Shall be cut off - Psa 37:9. This verse suggests a thought of great importance, in advance of that which had been suggested before. It is that, after all, the difference in the ultimate condition of the two depends on the question whether they have, or have not, "the favor of the Lord." It is not on the mere fact of their own skill, but it is on the fact that the one has secured the divine favor, and that the other has not. It is not by mere human virtue, irrespective of God, that the result is determined; but it is that one is the friend of God, and the other not. This consideration will be found in the end to enter essentially into all the distinctions in the final condition of mankind.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:22: Blessed: Psa 37:11, Psa 37:18, Psa 32:1, Psa 115:15, Psa 128:1; Pro 3:33
cursed: Psa 119:21; Mat 25:41; Co1 16:22; Gal 3:10, Gal 3:13
cut off: Psa 37:9, Psa 37:28; Zac 5:3, Zac 5:4
John Gill
37:22 For such as be blessed of him,.... Not of the righteous man; for he blesses them that curse and persecute him, and despitefully use him; but of the Lord, as the Syriac version expresses it; or by the Word of the Lord, as the Targum; both in a providential way, for it is the blessing of the Lord that makes rich, and puts into a capacity to give to others; and in a way of grace, with an interest in God as a covenant God in Christ; and with the blessings of grace in him, with a justifying righteousness, pardon of sin, and a right to eternal glory. The Septuagint version, and those that follow that, render the words actively, "such as bless him"; either such as bless the righteous, who are blessed also, Gen 12:3; or rather such as bless the Lord, as the righteous do, for all their blessings temporal and spiritual they receive from him; these
shall inherit the earth; See Gill on Ps 37:9;
and they that be cursed of him; not of the righteous man, but of the Lord, according to the tenor of his righteous law, which they have broken:
shall be cut off; out of the land of the living; many of them in the midst of their days, and shall everlastingly perish.
Robert Jamieson, A. R. Fausset and David Brown
37:22 cut off--opposed to "inherit the earth" (compare Lev 7:20-21).
36:2236:22: Ոյք օրհնեն զՏէր՝ ժառանգեսցեն զերկիր, եւ ոյք անիծանեն սատակեսցի՛ն ՚ի նմանէ[6842]։ [6842] Ոմանք.Ոյք օրհնեն զնա, ժա՛՛։
22 Ովքեր օրհնում են Տիրոջը, կը ժառանգեն երկիրը, իսկ ովքեր անիծում են, կը ջնջուեն Տիրոջ ձեռքով:
22 Վասն զի անոր օրհնածները պիտի ժառանգեն երկիրը, Բայց անկէ անիծուածները պիտի կորսուին։
[210]Ոյք օրհնեն զՏէր` ժառանգեսցեն զերկիր, եւ ոյք անիծանեն` սատակեսցին ի նմանէ:

36:22: Ոյք օրհնեն զՏէր՝ ժառանգեսցեն զերկիր, եւ ոյք անիծանեն սատակեսցի՛ն ՚ի նմանէ[6842]։
[6842] Ոմանք.Ոյք օրհնեն զնա, ժա՛՛։
22 Ովքեր օրհնում են Տիրոջը, կը ժառանգեն երկիրը, իսկ ովքեր անիծում են, կը ջնջուեն Տիրոջ ձեռքով:
22 Վասն զի անոր օրհնածները պիտի ժառանգեն երկիրը, Բայց անկէ անիծուածները պիտի կորսուին։
zohrab-1805▾ eastern-1994▾ western am▾
36:2236:22 ибо благословенные Им наследуют землю, а проклятые Им истребятся.
36:23 παρὰ παρα from; by κυρίου κυριος lord; master τὰ ο the διαβήματα διαβημα person; human κατευθύνεται κατευθυνω straighten out; direct καὶ και and; even τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him θελήσει θελω determine; will
36:23. mem a Domino gressus viri firmantur et viam eius voletWith the Lord shall the steps of a man be directed, and he shall like well his way.
22. For such as be blessed of him shall inherit the land; and they that be cursed of him shall be cut off.
For [such as be] blessed of him shall inherit the earth; and [they that be] cursed of him shall be cut off:

36:22 ибо благословенные Им наследуют землю, а проклятые Им истребятся.
36:23
παρὰ παρα from; by
κυρίου κυριος lord; master
τὰ ο the
διαβήματα διαβημα person; human
κατευθύνεται κατευθυνω straighten out; direct
καὶ και and; even
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
θελήσει θελω determine; will
36:23. mem a Domino gressus viri firmantur et viam eius volet
With the Lord shall the steps of a man be directed, and he shall like well his way.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:23: The steps of a good man are ordered by the Lord - There is nothing for good in the text. גבר geber is the original word, and it properly signifies a strong man, a conqueror or hero; and it appears to be used here to show, that even the most powerful must be supported by the Lord, otherwise their strength and courage will be of little avail.
And he delighteth in his way - When his steps are ordered by the Lord, he delighteth in his way, because it is that into which his own good Spirit has directed him. Or, the man delights in God's way - in the law and testimonies of his Maker.
Albert Barnes: Notes on the Bible - 1834
37:23: The steps of a good man are ordered by the Lord - Margin, "established." The word rendered "ordered" means to stand erect; to set up; to found; to adjust, fit, direct. The idea here is, that all which pertains to the journey of a good man through life is directed, ordered, fitted, or arranged by the Lord. That is, his course of life is under the divine guidance and control. The word "good" has been supplied here by our translators, and there is nothing corresponding to it in the original. It is simply there, "the steps of man are ordered," etc. Yet there can be no doubt that a good or pious man is particularly referred to, for the connection demands this interpretation. The word "steps" here means his course of life; the way in which he goes.
And he delighteth in his way - In his course of life; and, therefore, he blesses him. The general idea is that he is the object of the divine favor, and is under the care of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:23: steps: Psa 17:5, Psa 85:13, Psa 119:133, Psa 121:3, Psa 121:8; Sa1 2:9; Job 23:11, Job 23:12; Pro 16:9; Jer 10:23
ordered: or, established, Psa 40:2; Pro 4:26
delighteth: Psa 147:10; Pro 11:1, Pro 11:20; Jer 9:24; Heb 13:16
Carl Friedrich Keil and Franz Delitzsch
37:23
By Jahve (מן, ἀπό, almost equivalent to ὑπό with the passive, as in Job 24:1; Eccles 12:11, and in a few other passages) are a man's steps made firm, established; not: ordered or directed (lxx, Jerome, κατευθύνεται), which, according to the extant usage of the language, would be הוּכנוּ (passive of הכין, Prov 16:9; Jer 10:23; 2Chron 27:6), whereas כּוננוּ, the Pulal of כּונן, is to be understood according to Ps 40:3. By גּבר is meant man in an emphatic sense (Job 38:3), and in fact in an ethical sense; compare, on the other hand, the expression of the more general saying, "Man proposes, and God disposes," Prov 16:9; Prov 20:24; Jer 10:23. Ps 37:23 shows that it is the upright man that is meant in Ps 37:23: to the way, i.e., course of life, of such an one God turns with pleasure (יחפּץ pausal change of vowel for יחפּץ): supposing he should fall, whether it be a fall arising from misfortune or from error, or both together, he is not prostrated, but Jahve upholds his hand, affords it a firm point of support or fulcrum (cf. תּמך בּ, Ps 63:9, and frequently), so that he can raise himself again, rise up again.
Geneva 1599
37:23 (p) The steps of a [good] man are ordered by the LORD: and he delighteth in his way.
(p) God prospers the faithful because they walk in his ways with an upright conscience.
John Gill
37:23 The steps of a good man are ordered by the Lord,.... Or "of a man" (w); such a man as is blessed of the Lord; the steps which he takes in life are ordered by the Lord, both with respect to things temporal and spiritual: his good conduct is not of himself, it is a blessing of the Lord, who directs and keeps the feet of his saints, and inclines them to take such steps, and pursue such methods, which he succeeds and prospers;
and he delighteth in his way; which he knows and approves of, guides and directs him in; see Ps 1:6.
(w) "hominis", Pagninus, Montanus, &c.
John Wesley
37:23 Established - So that he shall not fall into mischief.
Robert Jamieson, A. R. Fausset and David Brown
37:23 steps--way, or, "course of life"; as ordered by God, failures will not be permanent.
36:2336:23: ՚Ի Տեառնէ ուղղին գնացք առն, զճանապարհս նորա նա՛ կամի յոյժ։
23 Տէրն ուղղում է այն մարդու ընթացքը, ով շատ է սիրում իր ճանապարհը:
23 Բարի մարդուն քայլերը Տէրոջմէ կը հաստատուին Ու Անիկա անոր ճամբուն կը հաւնի։
Ի Տեառնէ ուղղին գնացք առն, զճանապարհս նորա նա կամի յոյժ:

36:23: ՚Ի Տեառնէ ուղղին գնացք առն, զճանապարհս նորա նա՛ կամի յոյժ։
23 Տէրն ուղղում է այն մարդու ընթացքը, ով շատ է սիրում իր ճանապարհը:
23 Բարի մարդուն քայլերը Տէրոջմէ կը հաստատուին Ու Անիկա անոր ճամբուն կը հաւնի։
zohrab-1805▾ eastern-1994▾ western am▾
36:2336:23 Господом утверждаются стопы {такого} человека, и Он благоволит к пути его:
36:24 ὅταν οταν when; once πέσῃ πιπτω fall οὐ ου not καταραχθήσεται καταρρασσω since; that κύριος κυριος lord; master ἀντιστηρίζει αντιστηριζω hand αὐτοῦ αυτος he; him
36:24. cum ceciderit non adlidetur quia Dominus sustentat manum eiusWhen he shall fall he shall not be bruised, for the Lord putteth his hand under him.
23. A man’s goings are established of the LORD; and he delighteth in his way.
The steps of a [good] man are ordered by the LORD: and he delighteth in his way:

36:23 Господом утверждаются стопы {такого} человека, и Он благоволит к пути его:
36:24
ὅταν οταν when; once
πέσῃ πιπτω fall
οὐ ου not
καταραχθήσεται καταρρασσω since; that
κύριος κυριος lord; master
ἀντιστηρίζει αντιστηριζω hand
αὐτοῦ αυτος he; him
36:24. cum ceciderit non adlidetur quia Dominus sustentat manum eius
When he shall fall he shall not be bruised, for the Lord putteth his hand under him.
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Adam Clarke: Commentary on the Bible - 1831
37:24: Though he fall, he shall not be utterly cast down - The original is short and emphatic כי יפל לא יוטל ki yippol, lo yutal, which the Chaldee translates, "Though he should fall into sickness, he shall not die;" for which the reason is given, because the Lord sustains by his hand. Though he may for a time fall under the power of his adversaries, as the Jews have done under the Babylonish captivity, he shall not be forsaken. The right hand of God shall sustain him in his afflictions and distresses; and at last God will give him a happy issue out of them all. Neither the tent nor any of the Versions intimate that a falling into sin is meant; but a falling into trouble, difficulty, etc.
Albert Barnes: Notes on the Bible - 1834
37:24: Though he fall - That is, though he is sometimes disappointed; though he is not always successful; though he may be unfortunate - yet this will not be final ruin. The word here does not refer to his falling into "sin," but into misfortune, disappointment, Rev_erses, calamities. The image is that of a man who is walking along on a journey, but who stumbles, or fails to the earth - a representation of one who is not always successful, but who finds disappointment spring up in his path.
He shall not be utterly cast down - The word used here - טול ṭ û l - means to "throw down at full length, to prostrate;" then, "to cast out, to throw away." Compare Isa 22:17; Jer 16:13; Jer 22:26; Jon 1:5, Jon 1:15. Here it means that he would not be "utterly" and "finally" prostrated; he would not fall so that he could not rise again. The calamity would be temporary, and there would be ultimate prosperity.
For the Lord upholdeth him with his hand - It is by no power of his own that he is recovered, but it is because, even when he falls, he is held up by an invisible hand. God will not suffer him to sink to utter ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:24: Though: Psa 34:19, Psa 34:20, Psa 40:2, Psa 91:12, Psa 94:18, Psa 145:14; Pro 24:16; Mic 7:7, Mic 7:8; Luk 2:34; Luk 22:31, Luk 22:32, Luk 22:60-62
for: Psa 37:17, Psa 145:14; Joh 10:27-30
Geneva 1599
37:24 Though he (q) fall, he shall not be utterly cast down: for the LORD upholdeth [him with] his hand.
(q) When God exercises his faith with various temptations.
John Gill
37:24 Though he fall,.... Into temptation, and by it into sins, and these very great ones; from a lively and comfortable exercise of grace, and a degree of steadfastness in the doctrine of grace:
he shall not be utterly cast down; because he is in the arms of everlasting love, and in the hands of Christ Jesus; is on him as the sure foundation, and is kept by the power of God through faith unto salvation, and so shall not perish, but have everlasting life;
for the Lord upholdeth him with his hand; with the right hand of his righteousness, and keeps him from falling finally and totally; see Is 41:10; and See Gill on Ps 37:17.
John Wesley
37:24 Fall - Into trouble.
36:2436:24: Թէպէտ եւ գայթագղեսցի, նա մի՛ կործանեսցի, զի Տէր ձեռնկալո՛ւ է նորա։
24 Եթէ անգամ նա սայթաքի, չի կործանուի, քանզի Տէրը բռնել է նրա ձեռքը:
24 Թէեւ իյնայ, պիտի չկործանի, Վասն զի Տէրը անոր ձեռքը պիտի բռնէ։
Թէպէտ եւ գայթակղեսցի, նա մի՛ կործանեսցի, զի Տէր ձեռնկալու է նորա:

36:24: Թէպէտ եւ գայթագղեսցի, նա մի՛ կործանեսցի, զի Տէր ձեռնկալո՛ւ է նորա։
24 Եթէ անգամ նա սայթաքի, չի կործանուի, քանզի Տէրը բռնել է նրա ձեռքը:
24 Թէեւ իյնայ, պիտի չկործանի, Վասն զի Տէրը անոր ձեռքը պիտի բռնէ։
zohrab-1805▾ eastern-1994▾ western am▾
36:2436:24 когда он будет падать, не упадет, ибо Господь поддерживает его за руку.
36:25 νεώτερος νεος new; young ἐγενόμην γινομαι happen; become καὶ και and; even γὰρ γαρ for ἐγήρασα γηρασκω get old καὶ και and; even οὐκ ου not εἶδον οραω view; see δίκαιον δικαιος right; just ἐγκαταλελειμμένον εγκαταλειπω abandon; leave behind οὐδὲ ουδε not even; neither τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him ζητοῦν ζητεω seek; desire ἄρτους αρτος bread; loaves
36:25. nun puer fui siquidem senui et non vidi iustum derelictum neque semen eius quaerens panemI have been young and now am old; and I have not seen the just forsaken, nor his seed seeking bread.
24. Though he fall, he shall not be utterly cast down: for the LORD upholdeth him with his hand.
Though he fall, he shall not be utterly cast down: for the LORD upholdeth [him with] his hand:

36:24 когда он будет падать, не упадет, ибо Господь поддерживает его за руку.
36:25
νεώτερος νεος new; young
ἐγενόμην γινομαι happen; become
καὶ και and; even
γὰρ γαρ for
ἐγήρασα γηρασκω get old
καὶ και and; even
οὐκ ου not
εἶδον οραω view; see
δίκαιον δικαιος right; just
ἐγκαταλελειμμένον εγκαταλειπω abandon; leave behind
οὐδὲ ουδε not even; neither
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
ζητοῦν ζητεω seek; desire
ἄρτους αρτος bread; loaves
36:25. nun puer fui siquidem senui et non vidi iustum derelictum neque semen eius quaerens panem
I have been young and now am old; and I have not seen the just forsaken, nor his seed seeking bread.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Необходимость следования правде и жизни по закону Бога Давид оправдывает своими наблюдениями: он уже состарился "и не видал праведника оставленным", т. е. он не знает примера, когда бы праведник совсем оставлялся Господом, был бы Им отвергнут, хотя бы и приходилось ему в свою жизнь испытывать разные бедствия. Последние были только временными, но никогда, по наблюдению Давида, решительными и заключительными положениями жизни праведника.
Adam Clarke: Commentary on the Bible - 1831
37:25: I have been young, and now am old - I believe this to be literally true in all cases. I am now grey-headed myself; I have traveled in different countries, and have had many opportunities of seeing and conversing with religious people in all situations in life; and I have not, to my knowledge, seen one instance to the contrary. I have seen no righteous man forsaken, nor any children of the righteous begging their bread. God puts this honor upon all that fear him; and thus careful is he of them, and of their posterity.
Albert Barnes: Notes on the Bible - 1834
37:25: I have been young - The idea in this whole passage is, "I myself have passed through a long life. I have had an opportunity of observation, wide and extended. When I was a young man, I looked upon the world around me with the views and feelings which belong to that period of existence; when in middle life, I contemplated the state of things with the more calm and sober reflections pertaining to that period, and to the opportunities of wider observation; and now, in old age, I contemplate the condition of the world with all the advantages which a still wider observation and a longer experience give me, and with the impartial judgment which one has who is about to leave the world. And the result of all is a conviction that religion is an advantage to man; that God protects His people; that He provides for them; that they are more uniformly and constantly blessed, even in their worldly affairs, than other people, and that they do not often come to poverty and want." There is a sad kind of feeling which a man has when he is constrained to say, "Ihave been young;" for it suggests the memory of joys, and hopes, and friends, that are now gone foRev_er. But a man may have some claim to respect for his opinions when he is constrained to say it, for he can bring to the coming generation such results of his own experience and observation as may be of great value to those who are "young."
And now am old - This demonstrates that this psalm was one of the later productions of its author; and the psalm has an additional value from this circumstance, as stating the results of a long observation of the course of affairs on the earth. Yet there is much that is solemn when a man is constrained to say, "I am old." Life is nearly ended. The joys, the hopes, the vigor of youth, are all gone. The mature strength of manhood is now no more. The confines of life are nearly reached. The next remove is to another world, and that now must be near; and it is a solemn thing to stand on the shores of eternity; to look out on that boundless ocean, to feel that earth, and all that is dear on earth, is soon to be left "foRev_er."
Yet have I not seen the righteous forsaken - Forsaken by God; so forsaken that he has not a friend; so forsaken that he has nothing with which to supply his wants.
Nor his seed begging bread - Nor his children beggars. This was a remarkable testheony; and though it cannot be affirmed that the psalmist meant to say literally that he had never, in any instance, met with such a case - for the language may have been intended as a general statement, yet it may have been true to the letter. In the course of a long life it may have occurred that he had never met with such a case - and if so, it was a remarkable proof of the correctness of the general remarks which he was making about the advantage of piety. It is not now universally true that the "righteous" are not "forsaken," in the sense that they do not want, or in the sense that their children are not constrained to beg their bread, but the following things, are true:
(a) that religion tends to make men industrious, economical, and prudent, and hence, tends to promote prosperity, and to secure temporal comforts;
(b) that religion "of itself" impoverishes no one, or makes no one the poorer;
(c) that religion saves from many of the expenses in life which are produced by vicious indulgence; and
(d) that, as a general rule, it saves men and their children from the necessity of public begging, and from the charity-house.
Who are the inmates of the poor-houses in the land? Who are the beggars in our great cities? Here and there, it may be, is one who is the child of pious parents, reduced by sickness or misfortune, or a lack of practical good sense - for religion does not alter the constitution of the mind, and does not impart the "skill" or "talent" upon which so much of the success in life depends; but the great mass of persons in our charity-houses, and of beggars in the streets, are themselves intemperate, or are the wives and children of the intemperate. They consist of those whom religion, as it would have made them virtuous and industrious, would have saved from rags and beggary. It may not now be literally true that anyone who has been young, and who is become old, could say that he had not once seen the righteous forsaken nor his seed begging bread; but the writer of these lines, who has this day - the day on which he pens them (Dec. 1, 1859) - reached the sixty-first year of his life, and who is constrained to say "I have been young," though he may feel a reluctance to add, "but now am old," can say, as the result of his own observation in the world, that, as a great law, the children of the pious are not vagrants and beggars. As a great law, they are sober, industrious, and prosperous. The vagrants and the beggars of the world are from other classes; and whatever may be the bearing of religion on the destinies of men in the future world, in this world the effect is to make them virtuous, industrious, prudent, and successful in their worldly affairs, so that their children are not left to beggary and want, but to respectability and to competence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:25: I have: Psa 71:9, Psa 71:18; Job 32:6, Job 32:7; Act 21:16; Plm 1:8, Plm 1:9
yet: Psa 37:28, Psa 94:14; Jos 1:5; Sa1 12:22; Isa 13:16; Co2 4:9; Heb 12:5, Heb 12:6; Heb 13:5
nor his seed: Psa 25:13, Psa 59:15, Psa 109:10, Psa 112:2; Gen 17:7; Job 15:23; Pro 13:22; Luk 1:53-55
Carl Friedrich Keil and Franz Delitzsch
37:25
There is an old theological rule: promissiones corporales intelligendae sunt cum exceptione crucis et castigationis. Temporary forsakenness and destitution the Psalm does not deny: it is indeed even intended to meet the conflict of doubt which springs up in the minds of the God-fearing out of certain conditions and circumstances that are seemingly contradictory to the justice of God; and this it does, by contrasting that which in the end abides with that which is transitory, and in fact without the knowledge of any final decisive adjustment in a future world; and it only solves its problem, in so far as it is placed in the light of the New Testament, which already dawns in the Book of Ecclesiastes.
Geneva 1599
37:25 I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his (r) seed begging bread.
(r) Though the just man die, yet God's blessings are extended to his posterity and though God suffer some just man to lack temporal benefits, yet he recompenses him with spiritual treasures.
John Gill
37:25 I have been young, and now am old,.... The psalmist makes mention of his age, which takes in the whole compass of his life, to command attention to what he was about to say; which was founded upon a long experience and observation of things, and was as follows;
yet have I not seen the righteous forsaken; though afflicted of God, and persecuted by men, yet not forsaken; though poor and needy, and often in necessitous circumstances, yet God in his providence appeared for them in one way or another; and so as Apollinarius paraphrases it,
"I never knew a just man entirely needy;''
for such might be forsaken by men, and even by their dearest friends and relations, yet not by the Lord: they might indeed, at times, think themselves forsaken of him, and their enemies might conclude and say they were, and yet this was not their case, Is 49:14; and though they may be forsaken by him for a while, yet not utterly; he will not leave them and forsake them for ever, Is 54:7;
nor his seed begging bread; they being righteous also, which must be supposed; otherwise, as good men have wicked children, these, through their wickedness, may come to poverty, to beggary, as they sometimes do; though a distinction may be made between being poor and beggars; the seed of the righteous may be the one, and not the other: besides, there is a difference between asking bread of others, in some few instances, and constantly begging bread from door to door, in which last sense the psalmist must be understood here; for otherwise he himself in some cases, had asked bread, as of Ahimelech at Nob, and of Nabal, &c. as did also Elijah of the widow of Sarepta: and though there might have been instances of some of the posterity of the righteous who got their bread by begging at the door, as in the case of Lazarus; yet David had never observed any such instance during the time of his life, which shows that such instances are very rare; whereas among wicked men and their offspring the case is frequent and common. Again, it may be observed, that the psalmist is speaking in the context of righteous men that are liberal, and give to the poor freely and largely; and it is seldom if ever known that they or their children come to want and poverty. Once more, the word "forsaken" may be repeated in this clause, thus; "nor his seed begging bread forsaken" (x); or seeking it in vain, and finally destitute of it; though they have been so reduced as to beg their bread, they have not been forsaken; they have find it, bread sufficient to support life, as Apollinarius paraphrases it; their bread has been given and their water sure; see Is 41:17. In an ancient Midrash (y), or exposition of the Jews, the sense is thus given:
"although his seed and his sons are begging bread, yet I have not seen the righteous man, their father, forsaken, because of his fear of the blessed God.''
(x) "Justum non vidi derelictum, et semen justi quaerens panem non vidi derelictum"; so Hopfnerus, Titelmannus, Lorinus, Franzius apud Gejerum; "frustra quaerens panem, et finalitur destitutum", Michaelis. (y) Vajikra Rabba, s. 35. fol. 175. 2.
John Wesley
37:25 Forsaken - These temporal promises, were more express to the Jews in the times of the Old Testament, than to Christians.
36:2536:25: Մանուկ էի ես եւ ծերացայ, եւ ո՛չ տեսի զարդար արհամարհեալ, եւ ո՛չ զզաւակ նորա թէ մուրանա՛յ հաց։
25 Մանուկ էի ես եւ ծերացայ, բայց արդարին արհամարհուած չտեսայ կամ նրա զաւակին՝ հաց մուրալիս:
25 Տղայ էի ու ծերացայ, Բայց արդարը անտես եղած չտեսայ, Կամ անոր զաւակը՝ հաց մուրացող։
Մանուկ էի ես եւ ծերացայ, եւ ոչ տեսի զարդարն արհամարհեալ, եւ ոչ զզաւակ նորա թէ մուրանայ հաց:

36:25: Մանուկ էի ես եւ ծերացայ, եւ ո՛չ տեսի զարդար արհամարհեալ, եւ ո՛չ զզաւակ նորա թէ մուրանա՛յ հաց։
25 Մանուկ էի ես եւ ծերացայ, բայց արդարին արհամարհուած չտեսայ կամ նրա զաւակին՝ հաց մուրալիս:
25 Տղայ էի ու ծերացայ, Բայց արդարը անտես եղած չտեսայ, Կամ անոր զաւակը՝ հաց մուրացող։
zohrab-1805▾ eastern-1994▾ western am▾
36:2536:25 Я был молод и состарился, и не видал праведника оставленным и потомков его просящими хлеба:
36:26 ὅλην ολος whole; wholly τὴν ο the ἡμέραν ημερα day ἐλεᾷ ελεαω have mercy; have pity for καὶ και and; even δανείζει δανειζω lend; borrow καὶ και and; even τὸ ο the σπέρμα σπερμα seed αὐτοῦ αυτος he; him εἰς εις into; for εὐλογίαν ευλογια commendation; acclamation ἔσται ειμι be
36:26. tota die donat et commodat et semen eius in benedictioneHe sheweth mercy, and lendeth all the day long; and his seed shall be in blessing.
25. I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.
I have been young, and [now] am old; yet have I not seen the righteous forsaken, nor his seed begging bread:

36:25 Я был молод и состарился, и не видал праведника оставленным и потомков его просящими хлеба:
36:26
ὅλην ολος whole; wholly
τὴν ο the
ἡμέραν ημερα day
ἐλεᾷ ελεαω have mercy; have pity for
καὶ και and; even
δανείζει δανειζω lend; borrow
καὶ και and; even
τὸ ο the
σπέρμα σπερμα seed
αὐτοῦ αυτος he; him
εἰς εις into; for
εὐλογίαν ευλογια commendation; acclamation
ἔσται ειμι be
36:26. tota die donat et commodat et semen eius in benedictione
He sheweth mercy, and lendeth all the day long; and his seed shall be in blessing.
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Adam Clarke: Commentary on the Bible - 1831
37:26: He is ever merciful and lendeth - כל היום חונן kol haiyom chonen, "all the day he is compassionate." He is confirmed in the habit of godliness: he feels for the distresses of men, and is ready to divide and distribute to all that are in necessity.
And his seed is blessed - The preceding words were not spoken casually; his seed, his posterity, is blessed; therefore they are not abandoned to beg their bread.
Albert Barnes: Notes on the Bible - 1834
37:26: He is ever merciful - Margin, as in Hebrew, "all the day." That is, it is his character; he is constantly in the habit of showing kindness. He does not do it at intervals, or only occasionally, but it is this that marks the character of the man. He is known by this. The word "merciful" here means kind, compassionate, benignant - and particularly in this respect, that he is willing to "lend" to others when he has the means.
And lendeth - The wicked man "borrows," but does not pay again Psa 37:21; the righteous man "lends" to his neighbor.
And his seed is blessed - His children; his posterity, as the result of this conduct on his part. The effect of what he does passes over from him to them, conveying rich blessings to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:26: ever: Heb. all the day
merciful: Psa 37:21, Psa 112:5, Psa 112:9; Deu 15:8-10; Mat 5:7; Luk 6:35-38
his seed: Pro 20:7; Jer 32:39
John Gill
37:26 He is ever merciful, and lendeth,.... He sympathizes with the poor in distress, and shows mercy to miserable objects; not only by words, but deeds: and this is his constant disposition and conduct; of which his lending, as well as giving to persons in necessity, is an instance; and which shows capacity, and is a proof of the observation of the psalmist, that such are never forsaken, nor left to beg their bread: so far from it, that they have to lend and give to others;
and his seed is blessed; either his seed sown, his alms deeds, which are blessed to him and his, and to them to whom he ministers, as Jarchi explains it; see 2Cor 9:6; or rather his offspring, who are blessed of God with things temporal for his sake; and are blessed by men, who say of them, these are the posterity of such and such liberal persons.
John Wesley
37:26 Blessed - Not only with spiritual, but with temporal blessings.
Robert Jamieson, A. R. Fausset and David Brown
37:26 his seed is blessed--literally, "for a blessing" (Gen 12:2; Ps 21:6). This position is still true as the rule of God's economy (Ti1 4:8; Ti1 6:6).
36:2636:26: Զօրհանապազ ողորմի եւ տայ փոխ, զաւակ նորա օրհնեալ եղիցի յաւիտեան։
26 Ամէն օր նա ողորմում ու փոխ է տալիս, նրա սերունդը յաւիտեան օրհնեալ կը լինի:
26 Ամէն օր կ’ողորմի ու փոխ կու տայ Եւ անոր սերունդը օրհնուած է։
Զօրհանապազ ողորմի եւ տայ փոխ, զաւակ նորա օրհնեալ եղիցի [211]յաւիտեան:

36:26: Զօրհանապազ ողորմի եւ տայ փոխ, զաւակ նորա օրհնեալ եղիցի յաւիտեան։
26 Ամէն օր նա ողորմում ու փոխ է տալիս, նրա սերունդը յաւիտեան օրհնեալ կը լինի:
26 Ամէն օր կ’ողորմի ու փոխ կու տայ Եւ անոր սերունդը օրհնուած է։
zohrab-1805▾ eastern-1994▾ western am▾
36:2636:26 он всякий день милует и взаймы дает, и потомство его в благословение будет.
36:27 ἔκκλινον εκκλινω deviate; avoid ἀπὸ απο from; away κακοῦ κακος bad; ugly καὶ και and; even ποίησον ποιεω do; make ἀγαθὸν αγαθος good καὶ και and; even κατασκήνου κατασκηνοω nest; camp εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever
36:27. samech recede a malo et fac bonum et habita in sempiternoDecline from evil and do good, and dwell for ever and ever.
26. All the day long he dealeth graciously, and lendeth; and his seed is blessed.
He is ever merciful, and lendeth; and his seed [is] blessed:

36:26 он всякий день милует и взаймы дает, и потомство его в благословение будет.
36:27
ἔκκλινον εκκλινω deviate; avoid
ἀπὸ απο from; away
κακοῦ κακος bad; ugly
καὶ και and; even
ποίησον ποιεω do; make
ἀγαθὸν αγαθος good
καὶ και and; even
κατασκήνου κατασκηνοω nest; camp
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
36:27. samech recede a malo et fac bonum et habita in sempiterno
Decline from evil and do good, and dwell for ever and ever.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27:-28. "Жизнь вовек" зависит от уклонения от зла и делания добра, так как "Господь любит правду и не оставляет святых Своих; во век сохранятся они". Под жизнью вовек здесь можно разуметь вечную жизнь за гробом в близости и единении с Богом. Давид, как и все псалмопевцы и, вообще, писатели Ветхого Завета считали смерть тела неизбежным концом существования человека на земле, поэтому буквальное понимание выражения "жизнь вовек", в смысле вечной физической жизни на земле, не может быть допустимо в данном месте. Господь вечен, Он любит правду и праведников не оставляет; когда последний умирает на земле телом, он все-таки не оставляется Богом, так как Господь близко стоит к его душе, т. е. праведник по смерти находится в вечной близости к Богу. Данное место псалма одно из немногих в Псалтири, раскрывающих черты загробного существования праведников.
Adam Clarke: Commentary on the Bible - 1831
37:27: Depart from evil, and do good - Seeing the above is so, depart from all evil - avoid all sin; and let not this be sufficient, do good. The grace of God ever gives this two-fold power to all who receive it; strength to overcome evil, and strength to do that which is right.
Dwell for evermore - Be for ever an inhabitant of God's house. This may be also a promise of return to their own land, and of permanent residence there. See Psa 37:9, Psa 37:11, etc.
Albert Barnes: Notes on the Bible - 1834
37:27: Depart from evil, and do good - This is the sum of all that is said in the psalm; the great lesson inculcated and enforced by all these references to the effects of good and evil conduct. All these results - all that people experience themselves, and all the effects of their conduct on their posterity, enforce the great practical lesson that we should do good and avoid evil. These results of conduct are among the means which God employs to induce men to do right, and to abstain from what is wrong.
And dwell for evermore - That is, dwell in the land: meaning (in accordance with the general drift of the psalm) that righteousness will be connected with length of days and with prosperity; that its effects will be permanent on a family, descending from one generation to another. See the notes at Psa 37:3.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:27: Depart: Psa 34:14; Job 28:28; Pro 16:6, Pro 16:17; Isa 1:16, Isa 1:17; Ti2 2:19; Tit 2:11-14
do good: Psa 37:3; Th1 5:15; Tit 3:8, Tit 3:14; Heb 13:16, Heb 13:21; Jo1 2:16, Jo1 2:17
Carl Friedrich Keil and Franz Delitzsch
37:27
Ps 37:27-28
The round of the exhortations and promises is here again reached as in Ps 37:3. The imperative שׁכן, which is there hortatory, is found here with the ו of sequence in the sense of a promise: and continue, doing such things, to dwell for ever = so shalt thou, etc. (שׁכן, pregnant as in Ps 102:29, Is 57:15). Nevertheless the imperative retains its meaning even in such instances, inasmuch as the exhortation is given to share in the reward of duty at the same time with the discharge of it. On Ps 37:28 compare Ps 33:5.
Ps 37:28-29
The division of the verse is wrong; for the ס strophe, without any doubt, closes with חסדיו, and the ע eht dna strophe begins with לעולם, so that, according to the text which we possess, the ע of this word is the acrostic letter. The lxx, however, after εἰς τὸν αἰῶνα φυλαχθήσονται has another line, which suggests another commencement for the ע strophe, and runs in Cod. Vat., incorrectly, ἄμωμοι ἐκδικήσονται, in Cod. Alex., correctly, ἄνομοι δὲ ἐκδιωχθήσονται (Symmachus, ἄνομοι ἐξαρθήσονται). By ἄνομος the lxx translates עריץ in Is 29:20; by ἄνομα, עולה in Job 27:4; and by ἐκδιώκειν, הצמית, the synonym of השׁמיד, in Ps 101:5; so that consequently this line, as even Venema and Schleusner have discerned, was עוּלים נשׁמדוּ. It will at once be seen that this is only another reading for לעולם נשׁמרו; and, since it stands side by side with the latter, that it is an ancient attempt to produce a correct beginning for the ע strophe, which has been transplanted from the lxx into the text. It is, however, questionable whether this reparation is really a restoration of the original words (Hupfeld, Hitzig); since עוּל (עויל) is not a word found in the Psalms (for which reason Bצttcher's conjecture of עשׁי עולה more readily commends itself, although it is critically less probable), and לעולם נשׁמרו forms a continuation that is more naturally brought about by the context and perfectly logical.
John Gill
37:27 Depart from evil, and do good,.... Depart from evildoers, and their evil ways; join not with them, nor fret and be envious at them; but do acts of beneficence, and all good works; since righteous men, and their seed, are not forsaken, but blessed of God; See Gill on Ps 34:14;
and dwell for evermore; or "thou shalt dwell for evermore" (z); see Ps 37:3; that is, in everlasting habitations, in the house not made with hands, eternal in the heavens, Lk 16:9. The Targum is, "that thou mayest dwell in everlasting life".
(z) "et habitabis in seculum", Pagninus, Vatablus, Piscator; so Aben Ezra & Kimchi.
John Wesley
37:27 Dwell - Thou shalt dwell in the land, and afterwards in heaven.
Robert Jamieson, A. R. Fausset and David Brown
37:27 The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.
36:2736:27: Խոտորեա՛ ՚ի չարէ եւ արա՛ զբարի. բնակեսցես յաւիտեանս յաւիտենից ՚ի նմա։
27 Խուսափի՛ր չարից ու բարութի՛ւն արա եւ յաւիտեան կ’ապրես երկրի վրայ:
27 Չարութենէ ետ կեցի՛ր ու բարութիւն ըրէ՛ Եւ յաւիտեան պիտի մնաս
Խոտորեա ի չարէ եւ արա զբարի, բնակեսցես յաւիտեանս յաւիտենից [212]ի նմա:

36:27: Խոտորեա՛ ՚ի չարէ եւ արա՛ զբարի. բնակեսցես յաւիտեանս յաւիտենից ՚ի նմա։
27 Խուսափի՛ր չարից ու բարութի՛ւն արա եւ յաւիտեան կ’ապրես երկրի վրայ:
27 Չարութենէ ետ կեցի՛ր ու բարութիւն ըրէ՛ Եւ յաւիտեան պիտի մնաս
zohrab-1805▾ eastern-1994▾ western am▾
36:2736:27 Уклоняйся от зла, и делай добро, и будешь жить вовек:
36:28 ὅτι οτι since; that κύριος κυριος lord; master ἀγαπᾷ αγαπαω love κρίσιν κρισις decision; judgment καὶ και and; even οὐκ ου not ἐγκαταλείψει εγκαταλειπω abandon; leave behind τοὺς ο the ὁσίους οσιος responsible; devout αὐτοῦ αυτος he; him εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever φυλαχθήσονται φυλασσω guard; keep ἄνομοι ανομος lawless δὲ δε though; while ἐκδιωχθήσονται εκδιωκω chase out καὶ και and; even σπέρμα σπερμα seed ἀσεβῶν ασεβης irreverent ἐξολεθρευθήσεται εξολοθρευω utterly ruin
36:28. quia Dominus diligit iudicium et non derelinquet sanctos suos ain in aeternum custoditi sunt et semen impiorum periitFor the Lord loveth judgment, and will not forsake his saints: they shall be preserved for ever. The unjust shall be punished, and the seed of the wicked shall perish.
27. Depart from evil, and do good; dwell for evermore.
Depart from evil, and do good; and dwell for evermore:

36:27 Уклоняйся от зла, и делай добро, и будешь жить вовек:
36:28
ὅτι οτι since; that
κύριος κυριος lord; master
ἀγαπᾷ αγαπαω love
κρίσιν κρισις decision; judgment
καὶ και and; even
οὐκ ου not
ἐγκαταλείψει εγκαταλειπω abandon; leave behind
τοὺς ο the
ὁσίους οσιος responsible; devout
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
φυλαχθήσονται φυλασσω guard; keep
ἄνομοι ανομος lawless
δὲ δε though; while
ἐκδιωχθήσονται εκδιωκω chase out
καὶ και and; even
σπέρμα σπερμα seed
ἀσεβῶν ασεβης irreverent
ἐξολεθρευθήσεται εξολοθρευω utterly ruin
36:28. quia Dominus diligit iudicium et non derelinquet sanctos suos ain in aeternum custoditi sunt et semen impiorum periit
For the Lord loveth judgment, and will not forsake his saints: they shall be preserved for ever. The unjust shall be punished, and the seed of the wicked shall perish.
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Adam Clarke: Commentary on the Bible - 1831
37:28: Forsaketh not his saints - את חטידיו eth chasidaiv, his merciful or compassionate ones; those who, through love to him and all mankind, are ever ready to give of their substance to the poor.
But the seed of the wicked shall be cut off - The children who follow the wicked steps of wicked parents shall, like their parents, be cut off. God's judgments descend to posterity, as well as his mercies.
Albert Barnes: Notes on the Bible - 1834
37:28: For the Lord loveth judgment - That is, God loves that which is right; he loves to do right. The idea is, that such a recompense as is here adverted to - that on the one hand, in rewarding with prosperity a pure and upright life - and that, on the other, in cutting off the wicked - is right and proper in itself; and that as God loves to do right, these consequences respectively may be expected to follow in regard to the righteous and the wicked. Compare Psa 11:7.
And forsaketh not his saints - He manifests his sense of that which is right, by not forsaking His saints.
They are preserved foRev_er - They are ever under his paternal eye, and he will keep them. It will be literally true that they will be preserved "foRev_er," that they will never be suffered to perish.
But the seed of the wicked shall be cut off - See the notes at Psa 21:10. Compare Psa 37:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:28: loveth: Psa 11:7, Psa 45:6, Psa 45:7, Psa 99:4; Isa 30:18, Isa 61:8; Jer 9:24
forsaketh: Psa 37:25, Psa 37:40, Psa 92:13-15; Isa 59:21; Jer 32:40, Jer 32:41; Joh 5:24, Joh 6:39, Joh 6:40; Joh 10:28-30, Joh 15:9; Jo1 2:19; Pe1 1:5; Jde 1:1
but: Psa 21:10; Exo 20:5; Job 18:19, Job 27:14; Pro 2:22; Isa 14:20, Isa 14:21
John Gill
37:28 For the Lord loveth judgment,.... Righteousness, or righteous actions, when done according to his will, from love, in faith, and to his glory; see Ps 11:7; or to minister judgment to the people, and to render to every man according to his works;
and forsaketh not his saints; his Holy Ones, who are called with an holy calling, are created in righteousness and true holiness, and have principles of grace and holiness wrought in them; or whom he prosecutes with his favour and goodness, with his everlasting love and mercy, with spiritual blessings, with the blessings of justification, pardon, adoption, and a right to eternal life: these he never forsakes, not their persons, neither in life nor at death, nor at judgment; nor does he ever forsake the work of his own hands in them; but performs it until the day of Christ: nor will he ever so forsake them, as that they shall perish through the strength of sin, the temptations of Satan, or the snares of the world;
they are preserved for ever; from the dominion and damning power of sin, from being devoured by Satan, from a total and final falling away, and from being hurt of the second death: they are preserved in Christ, in whose hands they are; and by the power of God, safe to his kingdom and glory, into which they shall have an abundant entrance;
but the seed of the wicked shall be cut off; out of the earth, in the midst of their days, like withered branches; and be cast into everlasting burnings.
36:2836:28: Տէր սիրէ զիրաւունս, եւ ո՛չ ընդ վայր հարկանէ զսուրբս իւր, այլ յաւիտեան պահէ զնոսա։ Անօրէնք հալածեսցին ՚ի միասին, եւ զաւակ ամպարշտաց սատակեսցի[6843]։ [6843] Ոմանք.Եւ զաւակք ամ՛՛... սատակեսցին։
28 Տէրը սիրում է իրաւունքը, եւ իր սրբերին երեսի վրայ չի թողնում, այլ յաւիտեան պահպանում է նրանց: Անօրէնները կը քշուեն կը գնան միասին, եւ ամբարիշտների սերունդը կ’ոչնչանայ:
28 Վասն զի Տէրը կը սիրէ իրաւունքը Եւ իր սուրբերը երեսէ չի ձգեր. Յաւիտեան կը պահուին անոնք, Բայց ամբարիշտներուն սերունդը պիտի կորսուի։
Տէր սիրէ զիրաւունս, եւ ոչ ընդ վայր հարկանէ զսուրբս իւր, այլ յաւիտեան պահէ զնոսա. [213]անօրէնք հալածեսցին ի միասին,`` եւ զաւակ ամպարշտաց սատակեսցի:

36:28: Տէր սիրէ զիրաւունս, եւ ո՛չ ընդ վայր հարկանէ զսուրբս իւր, այլ յաւիտեան պահէ զնոսա։ Անօրէնք հալածեսցին ՚ի միասին, եւ զաւակ ամպարշտաց սատակեսցի[6843]։
[6843] Ոմանք.Եւ զաւակք ամ՛՛... սատակեսցին։
28 Տէրը սիրում է իրաւունքը, եւ իր սրբերին երեսի վրայ չի թողնում, այլ յաւիտեան պահպանում է նրանց: Անօրէնները կը քշուեն կը գնան միասին, եւ ամբարիշտների սերունդը կ’ոչնչանայ:
28 Վասն զի Տէրը կը սիրէ իրաւունքը Եւ իր սուրբերը երեսէ չի ձգեր. Յաւիտեան կը պահուին անոնք, Բայց ամբարիշտներուն սերունդը պիտի կորսուի։
zohrab-1805▾ eastern-1994▾ western am▾
36:2836:28 ибо Господь любит правду и не оставляет святых Своих; вовек сохранятся они; [а беззаконные будут извержены] и потомство нечестивых истребится.
36:29 δίκαιοι δικαιος right; just δὲ δε though; while κληρονομήσουσι κληρονομεω inherit; heir γῆν γη earth; land καὶ και and; even κατασκηνώσουσιν κατασκηνοω nest; camp εἰς εις into; for αἰῶνα αιων age; -ever αἰῶνος αιων age; -ever ἐπ᾿ επι in; on αὐτῆς αυτος he; him
36:29. iusti hereditabunt terram et habitabunt in saeculum super eamBut the just shall inherit the land, and shall dwell therein for evermore.
28. For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off.
For the LORD loveth judgment, and forsaketh not his saints; they are preserved for ever: but the seed of the wicked shall be cut off:

36:28 ибо Господь любит правду и не оставляет святых Своих; вовек сохранятся они; [а беззаконные будут извержены] и потомство нечестивых истребится.
36:29
δίκαιοι δικαιος right; just
δὲ δε though; while
κληρονομήσουσι κληρονομεω inherit; heir
γῆν γη earth; land
καὶ και and; even
κατασκηνώσουσιν κατασκηνοω nest; camp
εἰς εις into; for
αἰῶνα αιων age; -ever
αἰῶνος αιων age; -ever
ἐπ᾿ επι in; on
αὐτῆς αυτος he; him
36:29. iusti hereditabunt terram et habitabunt in saeculum super eam
But the just shall inherit the land, and shall dwell therein for evermore.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Здесь Давид опять переходит к изображению ранее высказанного в 10-12: ст. и 18.
Adam Clarke: Commentary on the Bible - 1831
37:29: The righteous shall inherit the land - If this be not another promise of return to their own land, from that of their captivity, it must be spiritually understood, and refer to their eternal dwelling with God in glory.
Albert Barnes: Notes on the Bible - 1834
37:29: The righteous shall inherit the land - See Psa 37:3. The word "inherit" suggests the idea that they are heirs, and that God will treat them as His children.
And dwell therein foRev_er - Psa 37:3, Psa 37:18, Psa 37:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:29: Psa 37:9, Psa 37:11, Psa 37:18, Psa 37:27; Deu 30:20; Pro 2:21; Pe2 3:13; Rev 21:3, Rev 21:4, Rev 21:7
Geneva 1599
37:29 The righteous shall inherit the land, and dwell therein (s) for ever.
(s) They will continually be preserved under God's wings, and have at least inward rest.
John Gill
37:29 The righteous shall inherit the land,.... See Gill on Ps 37:9 and See Gill on Ps 37:11;
and dwell therein for ever; See Gill on Ps 37:27.
36:2936:29: Այլ արդարք ժառանգեսցեն զերկիր, եւ բնակեսցեն յաւիտեանս յաւիտենից ՚ի նմա։
29 Իսկ արդարները կը ժառանգեն երկիրը եւ յաւիտեանս յաւիտենից կը բնակուեն նրա մէջ:
29 Արդարները պիտի ժառանգեն երկիրը Ու յաւիտեան անոր մէջ պիտի բնակին։
Այլ արդարք ժառանգեսցեն զերկիր, եւ բնակեսցեն յաւիտեանս յաւիտենից ի նմա:

36:29: Այլ արդարք ժառանգեսցեն զերկիր, եւ բնակեսցեն յաւիտեանս յաւիտենից ՚ի նմա։
29 Իսկ արդարները կը ժառանգեն երկիրը եւ յաւիտեանս յաւիտենից կը բնակուեն նրա մէջ:
29 Արդարները պիտի ժառանգեն երկիրը Ու յաւիտեան անոր մէջ պիտի բնակին։
zohrab-1805▾ eastern-1994▾ western am▾
36:2936:29 Праведники наследуют землю и будут жить на ней вовек.
36:30 στόμα στομα mouth; edge δικαίου δικαιος right; just μελετήσει μελεταω concerned with σοφίαν σοφια wisdom καὶ και and; even ἡ ο the γλῶσσα γλωσσα tongue αὐτοῦ αυτος he; him λαλήσει λαλεω talk; speak κρίσιν κρισις decision; judgment
36:30. fe os iusti meditabitur sapientiam et lingua eius loquetur iudiciumThe mouth of the just shall meditate wisdom: and his tongue shall speak judgment.
29. The righteous shall inherit the land, and dwell therein for ever.
The righteous shall inherit the land, and dwell therein for ever:

36:29 Праведники наследуют землю и будут жить на ней вовек.
36:30
στόμα στομα mouth; edge
δικαίου δικαιος right; just
μελετήσει μελεταω concerned with
σοφίαν σοφια wisdom
καὶ και and; even
ο the
γλῶσσα γλωσσα tongue
αὐτοῦ αυτος he; him
λαλήσει λαλεω talk; speak
κρίσιν κρισις decision; judgment
36:30. fe os iusti meditabitur sapientiam et lingua eius loquetur iudicium
The mouth of the just shall meditate wisdom: and his tongue shall speak judgment.
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Adam Clarke: Commentary on the Bible - 1831
37:30: The mouth of the righteous speaketh wisdom - Foolish and corrupt conversation cannot come out of their mouth. They are taught of God, and they speak according to the wisdom that is from above.
Albert Barnes: Notes on the Bible - 1834
37:30: The mouth of the righteous speaketh wisdom - That is, It is a characteristic of the righteous to speak "wise things;" not to utter folly. His conversation is serious, earnest, true, pure; and his words are faithful, kind, and just. This, as a part of human conduct, is one of the reasons why God will bless him with prosperity and length of days.
And his tongue talketh of judgment - That is, of just or righteous things. See Mat 12:35.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:30: Psa 71:15, Psa 71:24; Deu 6:7-9; Pro 10:21, Pro 10:31, Pro 15:7, Pro 25:11-13, Pro 27:9; Mat 12:35; Eph 4:29; Col 4:6
Carl Friedrich Keil and Franz Delitzsch
37:30
The verb הגה unites in itself the two meanings of meditating and of meditative utterance (vid., Ps 2:1), just as אמר those of thinking and speaking. Ps 37:31 in this connection affirms the stability of the moral nature. The walk of the righteous has a fixed inward rule, for the Tפra is to him not merely an external object of knowledge and a compulsory precept; it is in his heart, and, because it is the Tפra of his God whom he loves, as the motive of his actions closely united with his own will. On תּמעד, followed by the subject in the plural, compare Ps 18:35; Ps 73:2 Chethמb.
Geneva 1599
37:30 The (t) mouth of the righteous speaketh wisdom, and his tongue talketh of judgment.
(t) These three points are required from the faithful, that their talk is godly, that God's law is in their heart, and that their life is upright.
John Gill
37:30 The mouth of the righteous speaketh wisdom,.... Or "meditateth wisdom" (a); that is, utters the wisdom he has been meditating upon; see Ps 69:3; he meditates and speaks of the wisdom of God, which appears in the works of creation, providence, and grace; and of Christ, who is wisdom itself, and the wisdom of God essentially; and who, as Mediator, has the spirit of wisdom resting on him, the treasures of wisdom hid in him, and is made wisdom to his people: and righteous men meditate upon and speak of the glories of his person, the fulness of his grace, and the works of his hands; as also of the Gospel, which is the wisdom of God, mysterious, hidden, ancient wisdom, ordained before the world for their glory; and likewise of that internal wisdom, and experience of divine grace, the Lord has made them to know in the hidden part; which lies in the knowledge of themselves, and in a spiritual, experimental, and saving knowledge of Christ, and the way of salvation by him; and his mouth delivers out wise sayings, and useful instructions, fetched out of the word of God, and founded on experience and observation;
and his tongue talketh of judgment; of the judgment which the righteous God ordinarily ministers in a providential way; and of his extraordinary and awful judgments, which have been or are in the earth; these he takes notice of for his own use, and observes them to others for their instruction; and also of the last judgment, the judgment to come, which he speaks of as sure and certain, as universal and inevitable, and at which he must appear before God: and he talks of judgment or righteousness; that is, of the righteousness of Christ; he makes mention of this only as his justifying righteousness before God; he rejoices and glories in it, and desires to be found in it living and dying, and at judgment; and whatsoever things are honest, just, pure, and of good report, he thinks and speaks of them, and instructs his family, his children and servants, in them, that they may do them; see Gen 18:19.
(a) Sept. "meditabitur", V. L. so Musculus: Junius & Tremellius, Piscator, Michaelis.
John Wesley
37:30 The mouth - Having shewed, God's singular care over the righteous, he proceeds to give a character of them. Judgment - Of God's judgment, word or law.
Robert Jamieson, A. R. Fausset and David Brown
37:30 The righteous described as to the elements of character, thought, word, and action.
36:3036:30: Բերան արդարոյ պատմէ զիմաստութիւն, եւ լեզու նորա խօսեսցի զիրաւունս[6844]։ [6844] Ոմանք.Բերան արդարոյ խորհի զիմաս՛՛։
30 Արդարի բերանն իմաստութիւն է բարբառում, իսկ լեզուն արդարութիւն է խօսում:
30 Արդարին բերանը իմաստութեամբ կը խօսի Ու անոր լեզուն իրաւունքը կը յայտնէ։
Բերան արդարոյ պատմէ զիմաստութիւն, եւ լեզու նորա խօսեսցի զիրաւունս:

36:30: Բերան արդարոյ պատմէ զիմաստութիւն, եւ լեզու նորա խօսեսցի զիրաւունս[6844]։
[6844] Ոմանք.Բերան արդարոյ խորհի զիմաս՛՛։
30 Արդարի բերանն իմաստութիւն է բարբառում, իսկ լեզուն արդարութիւն է խօսում:
30 Արդարին բերանը իմաստութեամբ կը խօսի Ու անոր լեզուն իրաւունքը կը յայտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
36:3036:30 Уста праведника изрекают премудрость, и язык его произносит правду.
36:31 ὁ ο the νόμος νομος.1 law τοῦ ο the θεοῦ θεος God αὐτοῦ αυτος he; him ἐν εν in καρδίᾳ καρδια heart αὐτοῦ αυτος he; him καὶ και and; even οὐχ ου not ὑποσκελισθήσεται υποσκελιζω the διαβήματα διαβημα he; him
36:31. lex Dei eius in corde eius non deficient gressus eiusThe law of his God is in his heart, and his steps shall not be supplanted.
30. The mouth of the righteous talketh of wisdom, and his tongue speaketh judgment.
The mouth of the righteous speaketh wisdom, and his tongue talketh of judgment:

36:30 Уста праведника изрекают премудрость, и язык его произносит правду.
36:31
ο the
νόμος νομος.1 law
τοῦ ο the
θεοῦ θεος God
αὐτοῦ αυτος he; him
ἐν εν in
καρδίᾳ καρδια heart
αὐτοῦ αυτος he; him
καὶ και and; even
οὐχ ου not
ὑποσκελισθήσεται υποσκελιζω the
διαβήματα διαβημα he; him
36:31. lex Dei eius in corde eius non deficient gressus eius
The law of his God is in his heart, and his steps shall not be supplanted.
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jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
37:31: The law of his God is in his heart - The Lord promised that a time should come in which he would make a new covenant with the house of Israel; he would put his laws in their minds, and in their hearts he would write them. This is fulfilled in the case above.
None of his steps shall slide - His holy heart always dictates to his eyes, his mouth, his hands, and his feet. The precepts which direct his conduct are not only written in his Bible, but also in his heart.
Albert Barnes: Notes on the Bible - 1834
37:31: The law of his God is in his heart - That is, he loves it; he thinks of it; he makes it the inward rule of his conduct: Deu 6:6; Psa 40:8 The word "law" here is a general term for the truth of God - for all that he has Rev_ealed to guide men. As long as that truth is in the heart; as long as it is the object of love; as long as it is suffered to guide and control us, so long will our words and conduct be right.
None of his steps shall slide - Margin, "goings." The idea is, that his course will be firm and steady. He will not fall into sin, and his life will be prosperous and happy. This is in accordance with the general sentiment in the psalm, that religion tends to promote prosperity, happiness, and length of days on the earth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:31: law: Psa 1:2, Psa 40:3, Psa 40:8, Psa 119:11, Psa 119:98; Deu 6:6, Deu 11:18-20; Pro 4:4; Isa 51:7; Jer 31:33; Heb 8:10
none: Psa 37:23, Psa 121:3
steps: or, goings, Psa 17:5, Psa 40:2, Psa 44:18 *marg. Psa 73:2; Job 23:11; Pro 14:15; Eze 27:6 *marg.
John Gill
37:31 The law of his God is in his heart,.... Which may be understood of the moral law, which was written in the heart of Adam an his creation, and continued there during his state of innocence, but was greatly obliterated by sin: there are some remains of it in fallen man, even in the very Gentiles; who, though without the law, do some things contained in it, which shows the work of it to be written in them; though in some it is scarcely legible, having lost all distinction between good and evil: but in regeneration the law of God is reinscribed, according to the promise of the covenant of grace, Jer 31:33; and such have a real knowledge of the spirituality and perfection of it; of the impossibility of justification by it; and of Christ being the fulfilling end of it: and they have a strong affection for it; they love it; and delight in it after the inward man, and serve it with their minds; in which lies part of their conformity to Christ, and is a branch of their character as good men; see Ps 40:8; moreover, the word here used, signifies any doctrine or instruction, and is sometimes used for the doctrine of the Gospel, Is 2:3, and may have this sense here, and the meaning be, that that has a place in the hearts or righteous men, dwells richly there, and works effectually in them; and particularly the doctrine of grace which relates to covenant interest in God; for it is the law or doctrine of "his God" that is in his heart;
none of his steps shall slide; not that he shall never slip nor fall; for that is supposed Ps 37:24; but he shall never finally and totally go out of the paths of truth, holiness, and righteousness: the Lord keeps the feet of his saints, and orders their steps, and directs them in the way they should go, and preserves them in it; and enables them to walk uprightly, according to the rule of the divine word, and in all his commandments and ordinances; and to hold on and out unto the end: or the clause may be rendered, "it", the law, "shall not cause his steps to slide" (b); neither the law of God, nor the Gospel of Christ, but shall guide him in the right way, and be a lamp unto his feet, and a light unto his path.
(b) "non vacillat gressus ejus", Cocceius.
John Wesley
37:31 Heart - His thoughts, meditations and affections are fixed upon it. Slide - Slide, or swerve, from the rule, from God's law.
Robert Jamieson, A. R. Fausset and David Brown
37:31 steps--or, "goings"--for conduct which is unwavering (Ps 18:36).
36:3136:31: Օրէնք Աստուծոյ իւրոյ են ՚ի սրտի իւրո՛ւմ, եւ մի՛ գայթագղեսցին գնացք նորա։
31 Նրա սրտում իր Աստծու օրէնքն է, ուստի նրա երթն անսայթաք կը լինի:
31 Իր Աստուծոյն օրէնքը իր սրտին մէջ է Եւ անոր քայլերը պիտի չսահին։
Օրէնք Աստուծոյ իւրոյ են ի սրտի իւրում, եւ մի՛ գայթակղեսցին գնացք նորա:

36:31: Օրէնք Աստուծոյ իւրոյ են ՚ի սրտի իւրո՛ւմ, եւ մի՛ գայթագղեսցին գնացք նորա։
31 Նրա սրտում իր Աստծու օրէնքն է, ուստի նրա երթն անսայթաք կը լինի:
31 Իր Աստուծոյն օրէնքը իր սրտին մէջ է Եւ անոր քայլերը պիտի չսահին։
zohrab-1805▾ eastern-1994▾ western am▾
36:3136:31 Закон Бога его в сердце у него; не поколеблются стопы его.
36:32 κατανοεῖ κατανοεω take note of ὁ ο the ἁμαρτωλὸς αμαρτωλος sinful τὸν ο the δίκαιον δικαιος right; just καὶ και and; even ζητεῖ ζητεω seek; desire τοῦ ο the θανατῶσαι θανατοω put to death αὐτόν αυτος he; him
36:32. sade considerat impius iustum et quaerit ut occidat eumThe wicked watcheth the just man, and seeketh to put him to death,
31. The law of his God is in his heart; none of his steps shall slide.
The law of his God [is] in his heart; none of his steps shall slide:

36:31 Закон Бога его в сердце у него; не поколеблются стопы его.
36:32
κατανοεῖ κατανοεω take note of
ο the
ἁμαρτωλὸς αμαρτωλος sinful
τὸν ο the
δίκαιον δικαιος right; just
καὶ και and; even
ζητεῖ ζητεω seek; desire
τοῦ ο the
θανατῶσαι θανατοω put to death
αὐτόν αυτος he; him
36:32. sade considerat impius iustum et quaerit ut occidat eum
The wicked watcheth the just man, and seeketh to put him to death,
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Adam Clarke: Commentary on the Bible - 1831
37:32: The wicked watcheth the righteous, and seeketh to slay him - Similar to what is said Psa 37:8 : "The wicked plotteth against the righteous." But it is added, Psa 37:33 : "The Lord will not leave him in his hands;" he will confound his devices, and save his own servants.
Albert Barnes: Notes on the Bible - 1834
37:32: The wicked watcheth the righteous ... - Observes closely; looks out for him; has his eye on him, seeking an opportunity to slay him. See the notes at Psa 10:8-9. The sense is, that the wicked are the enemies of the righteous, and seek to do them wrong. It is a characteristic of the wicked that they seek to destroy the righteous. This was manifested in the case of the prophets; in the case of the apostles; in the case of the Saviour; and it has been so manifest in the deaths of the martyrs, and all the persecutions which the Church has suffered, as to justify the general declaration that it is one of the characteristics of a wicked world that it desires to do this.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:32: watcheth: Psa 37:12, Psa 10:8-10; Jer 20:10; Luk 6:7, Luk 11:54, Luk 14:1, Luk 19:47, Luk 19:48, Luk 20:20; Act 9:24
Carl Friedrich Keil and Franz Delitzsch
37:32
The Lord as ἀνακρίνων is, as in 1Cor 4:3., put in contrast with the ἀνακρίνειν of men, or of human ἡμέρᾳ. If men sit in judgment upon the righteous, yet God, the supreme Judge, does not condemn him, but acquits him (cf. on the contrary Ps 109:7). Si condemnamur a mundo, exclaimed Tertullian to his companions in persecution, absolvimur a Deo.
John Gill
37:32 The wicked watcheth the righteous,.... All his motions and steps, his works and actions; he watches for his halting, and to take all opportunities and advantages against him; see Jer 20:10;
and seeketh to slay him; murder his reputation, destroy his substance, and take away his life: some understand it of the devil, who watches the saints, observes their failings, accuses then, before the throne, and seeks to devour them, 1Pet 5:8.
Robert Jamieson, A. R. Fausset and David Brown
37:32 The devices of the wicked against the good fail because God acquits them.
36:3236:32: Հայի մեղաւորն ընդ արդար եւ խնդրէ սպանանել զնա,
32 Մեղաւորը նայում է արդարին եւ ձգտում սպանել նրան:
32 Մեղաւորը արդարը կը դիտէ Եւ զանիկա մեռցնելու ետեւէ կ’ըլլայ։
Հայի մեղաւորն ընդ արդար եւ խնդրէ սպանանել զնա:

36:32: Հայի մեղաւորն ընդ արդար եւ խնդրէ սպանանել զնա,
32 Մեղաւորը նայում է արդարին եւ ձգտում սպանել նրան:
32 Մեղաւորը արդարը կը դիտէ Եւ զանիկա մեռցնելու ետեւէ կ’ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
36:3236:32 Нечестивый подсматривает за праведником и ищет умертвить его;
36:33 ὁ ο the δὲ δε though; while κύριος κυριος lord; master οὐ ου not μὴ μη not ἐγκαταλίπῃ εγκαταλειπω abandon; leave behind αὐτὸν αυτος he; him εἰς εις into; for τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him οὐδὲ ουδε not even; neither μὴ μη not καταδικάσηται καταδικαζω censure; condemn αὐτόν αυτος he; him ὅταν οταν when; once κρίνηται κρινω judge; decide αὐτῷ αυτος he; him
36:33. Dominus non derelinquet eum in manu eius et non condemnabit eum cum iudicaturBut the Lord will not leave him in his hands; nor condemn him when he shall be judged.
32. The wicked watcheth the righteous, and seeketh to slay him.
The wicked watcheth the righteous, and seeketh to slay him:

36:32 Нечестивый подсматривает за праведником и ищет умертвить его;
36:33
ο the
δὲ δε though; while
κύριος κυριος lord; master
οὐ ου not
μὴ μη not
ἐγκαταλίπῃ εγκαταλειπω abandon; leave behind
αὐτὸν αυτος he; him
εἰς εις into; for
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
οὐδὲ ουδε not even; neither
μὴ μη not
καταδικάσηται καταδικαζω censure; condemn
αὐτόν αυτος he; him
ὅταν οταν when; once
κρίνηται κρινω judge; decide
αὐτῷ αυτος he; him
36:33. Dominus non derelinquet eum in manu eius et non condemnabit eum cum iudicatur
But the Lord will not leave him in his hands; nor condemn him when he shall be judged.
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Albert Barnes: Notes on the Bible - 1834
37:33: The Lord will not leave him in his hand - Compare Pe2 2:9. That is, He will rescue him out of the hand of the wicked; he will not leave him, so that the wicked shall accomplish his purpose. The psalmist here undoubtedly means to refer mainly to what will occur in the present life - to the fact that God will interpose to deliver the righteous from the evil designs of the wicked, as he interposes to save his people from famine and want. The meaning is not that this will universally occur, for that would not be true; but that this is the general course of things; this is the tendency and bearing of the divine interpositions and the divine arrangements. Those interpositions and arrangements are, on the whole, favorable to virtue, and favorable to those who love and serve God; so much so that it is an advantage even in the present life to serve God. But this will be absolutely and universally true in the future world. The righteous will be wholly and foRev_er placed beyond the reach of the wicked.
Nor condemn him when he is judged - literally, He will not regard or hold him to be guilty when he is judged. He will regard and treat him as a righteous man. This may refer either
(a) to a case where a judgment is pronounced on a good man "by his fellow-men," by which he is condemned or adjudged to be guilty - meaning that God will not so regard and treat him; or
(b) to the final judgment, when the cause comes "before God" - meaning that then he will regard and treat him as righteous.
Both of these are true; but it seems probable that the former is particularly referred to here. DeWette understands it in the latter sense; Rosenmuller in the former. Rosenmuller remarks that the idea is, that the wicked, when he is not permitted to assail the righteous by violence, makes his appeal to the courts, and seeks to secure his condemnation there, but that God will not permit this. As he has saved him from violence, so he will interpose and save him from an unrighteous condemnation in the courts. This seems to me to be the true idea. Of course, this is to be understood only in a "general" sense, or as marking the "general" course of things under the divine administration. On this subject, compare Dr. Taylor's Lectures on Moral Government; vol. i., pp. 252-262. See also Butler's Analogy, passim.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:33: will not: Psa 31:7, Psa 31:8, Psa 124:6, Psa 124:7; Sa1 23:26-28; Ti2 4:17; Pe2 2:9
condemn: Psa 109:31; Rom 8:1, Rom 8:33, Rom 8:34
Geneva 1599
37:33 The LORD will not leave him in his hand, nor condemn him when he is (u) judged.
(u) For though it is sometimes so expedient both for God's glory and their salvation, yet he will approve their cause and avenge their wrong.
John Gill
37:33 The Lord will not leave him in his hand,.... Or power; but will in his own time deliver him from all the reproach, affliction, and persecution endures by him; as he will also deliver him out of all the temptations of Satan;
nor condemn him when he is judged; by the wicked man: he will not join in the sentence, but reverse it, and condemn the tongue that rises up in judgment against him, and save him from him; see Ps 109:31; nor will the Lord condemn him when he is judged by him at the hast judgment; but will acquit him before men and angels, and introduce him into his kingdom and glory.
36:3336:33: այլ Տէր ո՛չ թողու զնա ՚ի ձեռս նորա, եւ ո՛չ դատա՛պարտէ զնա յորժամ դատի զնա[6845]։ [6845] Ոմանք.Դատապարտէ յորժամ եւ դատի։
33 Սակայն Տէրը նրա ձեռքում չի թողնի նրան եւ դատաստանի ժամանակ նրան չի դատապարտի:
33 Տէրը չարին ձեռքը պիտի չձգէ զանիկա Եւ անոր դատաստանը տեսնուած ատեն պիտի չդատապարտէ զանիկա։
այլ Տէր ոչ թողու զնա ի ձեռս նորա, եւ ոչ դատապարտէ զնա` յորժամ դատի զնա:

36:33: այլ Տէր ո՛չ թողու զնա ՚ի ձեռս նորա, եւ ո՛չ դատա՛պարտէ զնա յորժամ դատի զնա[6845]։
[6845] Ոմանք.Դատապարտէ յորժամ եւ դատի։
33 Սակայն Տէրը նրա ձեռքում չի թողնի նրան եւ դատաստանի ժամանակ նրան չի դատապարտի:
33 Տէրը չարին ձեռքը պիտի չձգէ զանիկա Եւ անոր դատաստանը տեսնուած ատեն պիտի չդատապարտէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
36:3336:33 но Господь не отдаст его в руки его и не допустит обвинить его, когда он будет судим.
36:34 ὑπόμεινον υπομενω endure; stay behind τὸν ο the κύριον κυριος lord; master καὶ και and; even φύλαξον φυλασσω guard; keep τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him καὶ και and; even ὑψώσει υψοω elevate; lift up σε σε.1 you τοῦ ο the κατακληρονομῆσαι κατακληρονομεω possess; give possession γῆν γη earth; land ἐν εν in τῷ ο the ἐξολεθρεύεσθαι εξολοθρευω utterly ruin ἁμαρτωλοὺς αμαρτωλος sinful ὄψῃ οραω view; see
36:34. coph expecta Dominum et custodi viam eius et exaltabit te ut possideas terram cum interibunt impii videbisExpect the Lord and keep his way: and he will exalt thee to inherit the land: when the sinners shall perish thou shalt see.
33. The LORD will not leave him in his hand, nor condemn him when he is judged.
The LORD will not leave him in his hand, nor condemn him when he is judged:

36:33 но Господь не отдаст его в руки его и не допустит обвинить его, когда он будет судим.
36:34
ὑπόμεινον υπομενω endure; stay behind
τὸν ο the
κύριον κυριος lord; master
καὶ και and; even
φύλαξον φυλασσω guard; keep
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
καὶ και and; even
ὑψώσει υψοω elevate; lift up
σε σε.1 you
τοῦ ο the
κατακληρονομῆσαι κατακληρονομεω possess; give possession
γῆν γη earth; land
ἐν εν in
τῷ ο the
ἐξολεθρεύεσθαι εξολοθρευω utterly ruin
ἁμαρτωλοὺς αμαρτωλος sinful
ὄψῃ οραω view; see
36:34. coph expecta Dominum et custodi viam eius et exaltabit te ut possideas terram cum interibunt impii videbis
Expect the Lord and keep his way: and he will exalt thee to inherit the land: when the sinners shall perish thou shalt see.
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Adam Clarke: Commentary on the Bible - 1831
37:34: Wait on the Lord, and keep his way - This is the true mode of waiting on God which the Scripture recommends; keeping God's way - using all his ordinances, and living in the spirit of obedience. He who waits thus is sure to have the farther blessings of which he is in pursuit. קוה kavah, to wait, implies the extension of a right line from one point to another. The first point is the human heart; the line is its intense desire; and the last point is God, to whom this heart extends this straight line of earnest desire to be filled with the fullness of the blessing of the Gospel of peace.
And he shall exalt thee to inherit the land - If ye keep his way, and be faithful to him in your exile, he will exalt you, lift you up from your present abject state, to inherit the land of your fathers. See before, Psa 37:9, Psa 37:11, etc.
When the wicked are cut off, thou shalt see it - They did see the destruction of the Babylonish king, Belshazzar, and his empire; and it was in consequence of that destruction that they were enlarged.
Albert Barnes: Notes on the Bible - 1834
37:34: Wait on the Lord - See the notes at Psa 37:9. Let your hope be from the Lord; depend wholly upon Him; have such confidence in Him as to expect His gracious interposition in your behalf.
And keep his way - Or, walk in the path which He commands. Do not turn from that at any thee. Do not allow any temptation, or any opposition, to cause you to swerve from that path.
And he shall exalt thee to inherit the land - See Psa 37:3, Psa 37:9, Psa 37:18.
When the wicked are cut off, thou shalt see it - This implies that they would certainly be cut off, and that the righteous would be permitted to see the result of a course of righteousness and one of wickedness. It is not necessarily implied that they would have any satisfaction in seeing the punishment of the wicked; but the meaning is, that they would be permitted to live so as to see that one course of life tended to secure the favor of God, and another to incur His displeasure; that there was an advantage in virtue and religion in this life; and the certainty that they would see this is adverted to as a "motive" for leading a life of piety. The result is so sure that a man may, if he live long, see it himself; and the fact that this is so should be an inducement for his leading a holy life. The psalmist proceeds, in Psa 37:35-36, to illustrate this idea from his own observation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:34: Wait: Kawah, to wait, implies the extension of a right line from one point to another. The first point is the human heart; the line is its intense desire; and the last point is God, to whom the heart extends this straight line of earnest desire. He who, while he waits on God, keeps his way, is sure to have the further blessings of which he is in pursuit. Psa 37:3, Psa 37:7, Psa 37:9, Psa 27:14; Pro 20:22
keep: Job 17:9, Job 23:10-12; Pro 4:25-27, Pro 16:17; Mat 24:13
exalt: Psa 92:10, Psa 112:9; Luk 14:11; Pe1 1:7, Pe1 5:6
when: Psa 52:5, Psa 52:6, Psa 91:8, Psa 92:11
Carl Friedrich Keil and Franz Delitzsch
37:34
Let the eye of faith directed hopefully to Jahve go on its way, without suffering thyself to be turned aside by the persecution and condemnation of the world, then He will at length raise thee out of all trouble, and cause thee to possess (לרשׁת, ut possidas et possideas) the land, as the sole lords of which the evil-doers, now cut off, conducted themselves.
John Gill
37:34 Wait on the Lord,.... In the way of his appointments and ordinances; where may be learned the design of his providences, and of the prosperity of the wicked, and their end, Ps 73:16; and in a providential way, for the performance of his promises, in which he never fails; and patiently bear whatever he is pleased to lay upon them; waiting for a deliverance out of every affliction, which will be in his own time. The Chaldee paraphrase
"trust in the word of the Lord;''
and keep his way: which he has pointed out in his word, and has directed his people to walk in; though tempted by Satan to turn aside to the right hand or the left; though wicked men reproach, persecute, and seek to pervert it; and though a narrow and rough way, yet keep constantly in it, in which there are both pleasure and profit; good comes of it, and in it peace is had, and the presence of God enjoyed;
and he shall exalt thee to inherit the land: that is, shall raise out of a low and uncomfortable situation of life to a more comfortable one; or however, hereafter, to dwell in the new heavens and new earth, to reign with Christ upon his throne, and to enjoy the eternal inheritance;
when the wicked are cut off; as in Ps 37:9;
thou shall see it; with joy and pleasure; not as exulting: in the destruction of the wicked, simply considered; but as the glory of divine justice is displayed therein; see Ps 52:5.
Robert Jamieson, A. R. Fausset and David Brown
37:34 On the contrary, the good are not only blessed, but made to see the ruin of their foes.
36:3436:34: Համբե՛ր Տեառն եւ պահեա՛ զճանապարհս նորա, եւ բա՛րձր արասցէ զքեզ ՚ի ժառանգել զերկիր, եւ զսատակումն մեղաւորաց տեսցես։
34 Սպասի՛ր Տիրոջն ու պահի՛ր նրա ճանապարհները, նա քեզ կը բարձրացնի՝ երկիրը ժառանգելու, եւ դու կը տեսնես մեղաւորների կործանումը:
34 Տէրոջը համբերէ՛ ու անոր ճամբան պահէ՛ Եւ անիկա քեզ պիտի բարձրացնէ, որպէս զի երկիրը ժառանգես։Ամբարիշտներուն սատակումը պիտի տեսնես։
Համբեր Տեառն եւ պահեա զճանապարհս նորա, եւ բարձր արասցէ զքեզ ի ժառանգել զերկիր, եւ զսատակումն մեղաւորաց տեսցես:

36:34: Համբե՛ր Տեառն եւ պահեա՛ զճանապարհս նորա, եւ բա՛րձր արասցէ զքեզ ՚ի ժառանգել զերկիր, եւ զսատակումն մեղաւորաց տեսցես։
34 Սպասի՛ր Տիրոջն ու պահի՛ր նրա ճանապարհները, նա քեզ կը բարձրացնի՝ երկիրը ժառանգելու, եւ դու կը տեսնես մեղաւորների կործանումը:
34 Տէրոջը համբերէ՛ ու անոր ճամբան պահէ՛ Եւ անիկա քեզ պիտի բարձրացնէ, որպէս զի երկիրը ժառանգես։Ամբարիշտներուն սատակումը պիտի տեսնես։
zohrab-1805▾ eastern-1994▾ western am▾
36:3436:34 Уповай на Господа и держись пути Его: и Он вознесет тебя, чтобы ты наследовал землю; и когда будут истребляемы нечестивые, ты увидишь.
36:35 εἶδον οραω view; see ἀσεβῆ ασεβης irreverent ὑπερυψούμενον υπερυψοω elevate / lift on high καὶ και and; even ἐπαιρόμενον επαιρω lift up; rear up ὡς ως.1 as; how τὰς ο the κέδρους κεδρος the Λιβάνου λιβανος Libanos; Livanos
36:35. res vidi impium robustum et fortissimum sicut indigenam virentemI have seen the wicked highly exalted, and lifted up like the cedars of Libanus.
34. Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it.
Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see:

36:34 Уповай на Господа и держись пути Его: и Он вознесет тебя, чтобы ты наследовал землю; и когда будут истребляемы нечестивые, ты увидишь.
36:35
εἶδον οραω view; see
ἀσεβῆ ασεβης irreverent
ὑπερυψούμενον υπερυψοω elevate / lift on high
καὶ και and; even
ἐπαιρόμενον επαιρω lift up; rear up
ὡς ως.1 as; how
τὰς ο the
κέδρους κεδρος the
Λιβάνου λιβανος Libanos; Livanos
36:35. res vidi impium robustum et fortissimum sicut indigenam virentem
I have seen the wicked highly exalted, and lifted up like the cedars of Libanus.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
34 Wait on the LORD, and keep his way, and he shall exalt thee to inherit the land: when the wicked are cut off, thou shalt see it. 35 I have seen the wicked in great power, and spreading himself like a green bay tree. 36 Yet he passed away, and, lo, he was not: yea, I sought him, but he could not be found. 37 Mark the perfect man, and behold the upright: for the end of that man is peace. 38 But the transgressors shall be destroyed together: the end of the wicked shall be cut off. 39 But the salvation of the righteous is of the LORD: he is their strength in the time of trouble. 40 And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him.
The psalmist's conclusion of this sermon (for that is the nature of this poem) is of the same purport with the whole, and inculcates the same things.
I. The duty here pressed upon us is still the same (v. 34): Wait on the Lord and keep his way. Duty is ours, and we must mind it and make conscience of it, keep God's way and never turn out of it nor loiter in it, keep close, keep going; but events are God's and we must refer ourselves to him for the disposal of them; we must wait on the Lord, attend the motions of his providence, carefully observe them, and conscientiously accommodate ourselves to them. If we make conscience of keeping God's way, we may with cheerfulness wait on him and commit to him our way; and we shall find him a good Master both to his working servants and to his waiting servants.
II. The reasons to enforce this duty are much the same too, taken from the certain destruction of the wicked and the certain salvation of the righteous. This good man, being tempted to envy the prosperity of the wicked, that he might fortify himself against the temptation, goes into the sanctuary of God and leads us thither (Ps. lxxiii. 17); there he understands their end, and thence gives us to understand it, and, by comparing that with the end of the righteous, baffles the temptation and puts it to silence. Observe,
1. The misery of the wicked at last, however they may prosper awhile: The end of the wicked shall be cut off (v. 38); and that cannot be well that will undoubtedly end so ill. The wicked, in their end, will be cut off from all good and all hopes of it; a final period will be put to all their joys, and they will be for ever separated from the fountain of life to all evil. (1.) Some instances of the remarkable ruin of wicked people David had himself observed in this world--that the pomp and prosperity of sinners would not secure them from the judgments of God when their day should come to fall (v. 36, 35): I have seen a wicked man (the word is singular), suppose Saul or Ahithophel (for David was an old man when he penned this psalm), in great power, formidable (so some render it), the terror of the mighty in the land of the living, carrying all before him with a high hand, and seeming to be firmly fixed and finely flourishing, spreading himself like a green bay-tree, which produces all leaves and no fruit; like a native home-born Israelite (so Dr. Hammond), likely to take root. But what became of him? Eliphaz, long before, had learned, when he saw the foolish taking root, to curse his habitation, Job v. 3. And David saw cause for it; for this bay-tree withered away as soon as the fig-tree. Christ cursed: He passed away as a dream, as a shadow, such was he and all the pomp and power he was so proud of. He was gone in an instant: He was not; I sought him with wonder, but he could not be found. He had acted his part and then quitted the stage, and there was no miss of him. (2.) The total and final ruin of sinners, of all sinners, will shortly be made as much a spectacle to the saints as they are now sometimes made a spectacle to the world (v. 34): When the wicked are cut off (and cut off they certainly will be) thou shalt see it, with awful adorations of the divine justice. The transgressors shall be destroyed together, v. 38. In this world God singles out here one sinner and there another, out of many, to be made an example in terrorem--as a warning; but in the day of judgment there will be a general destruction of all the transgressors, and not one shall escape. Those that have sinned together shall be damned together. Bind them in bundles, to burn them.
2. The blessedness of the righteous, at last. Let us see what will be the end of God's poor despised people. (1.) Preferment. There have been times the iniquity of which has been such that men's piety has hindered their preferment in this world, and put them quite out of the way of raising estates; but those that keep God's way may be assured that in due time he will exalt them, to inherit the land (v. 34); he will advance them to a place in the heavenly mansions, to dignity, and honour, and true wealth, in the New Jerusalem, to inherit that good land, that land of promise, of which Canaan was a type; he will exalt them above all contempt and danger. (2.) Peace, v. 37. Let all people mark the perfect man, and behold the upright; take notice of him to admire him and imitate him, keep your eye upon him to observe what comes of him, and you will find that the end of that man is peace. Sometimes the latter end of his days proves more comfortable to him than the beginning was; the storms blow over, and he is comforted again, after the time that he was afflicted. However, if all his days continue dark and cloudy, perhaps his dying day may prove comfortable to him and his sun may set in brightness; or, if it should set under a cloud, yet his future state will be peace, everlasting peace. Those that walk in their uprightness while they live shall enter into peace when they die, Isa. lvii. 2. A peaceful death has concluded the troublesome life of many a good man; and all is well that thus ends everlastingly well. Balaam himself wished that his death and his last end might be like that of the righteous Num. xxiii. 10. (3.) Salvation, v. 39, 40. The salvation of the righteous (which may be applied to the great salvation of which the prophets enquired and searched diligently, 1 Pet. i. 10) is of the Lord; it will be the Lord's doing. The eternal salvation, that salvation of God which those shall see that order their conversation aright (Ps. l. 23), is likewise of the Lord. And he that intends Christ and heaven for them will be a God all-sufficient to them: He is their strength in time of trouble, to support them under it and carry them through it. He shall help them and deliver them, help them to do their duties, to bear their burdens, and to maintain their spiritual conflicts, help them to bear their troubles well and get good by them, and, in due time, shall deliver them out of their troubles. He shall deliver them from the wicked that would overwhelm them and swallow them up, shall secure them there, where the wicked cease from troubling. He shall save them, not only keep them safe, but make them happy, because they trust in him, not because they have merited it from him, but because they have committed themselves to him and reposed a confidence in him, and have thereby honoured him.
Adam Clarke: Commentary on the Bible - 1831
37:35: I have seen the wicked in great power, and spreading himself like a green bay-tree - Does not this refer to Nebuchadnezzar, king of Babylon, and to the vision he had of the great tree which was in the midst of the earth, the head of which reached up to heaven? See Dan 4:10, etc.
Albert Barnes: Notes on the Bible - 1834
37:35: I have seen - I have had an opportunity, in my long life Psa 37:25, of witnessing the accuracy of the statement just made, that a righteous man may live to see a confirmation of the truth that wickedness, however prosperous the wicked man may be, will lead to ultimate ruin - as I have had an opportunity of seeing Psa 37:25-26 the effect of a course of righteousness on the ultimate prosperity and happiness of its possessor. The same experience, with the same result, is referred to in Job 5:3.
In great power - The word used here - עריץ ‛ â rı̂ yts - means properly "terrible; inspiring terror." It is applied to God in Jer 20:11; and to powerful nations, Isa 25:3. It is also used in a bad sense, as denoting violent, fierce, lawless, or a tyrant, Isa 13:11; Isa 25:4-5; Job 15:20; Job 27:13. Here it may be used in the sense of one who was prosperous and mighty, and as referring to a man who wielded vast power; but there is connected with that also, undoubtedly, the idea that that power was wielded, not for purposes of benevolence, but for injustice, oppression, and wrong. It was a "wicked" man that was thus powerful.
And spreading himself - The word used here means properly to be naked; to make naked; to empty; then, to pour oneself out; and then, to spread oneself abroad. It is applied here to a tree that seems to pour itself out, or to spread itself out in every direction - sending its limbs aloft, and its branches far on every side.
Like a green bay tree - Margin: "a green tree that groweth in its own soil." The "bay tree" is a species of laurel, but there is no evidence that the original word here refers particularly to this, or specifically to any other tree. The original word אזרח 'ezrâ ch - is derived from זרח zâ rach, to rise; and then, to spring up as a plant does, and it properly means here, as expressed in the margin, "a native tree;" that is, a tree that grows in its own soil, or that has not been transplanted. Then, also, it comes to denote a native; one born in the country, not a foreigner: Lev 16:29; Lev 18:26, et al. The idea here is that a tree which thus remains in its own soil is more vigorous, and will attain to a larger growth, than one which is transplanted; and thus the figure becomes an emblem of a prosperous and mighty man. "Perhaps," also, there is included here, respecting the man, the idea that he has grown up where he is; that he has not been driven from place to place; that he has had uniform prosperity; that on the very soil which gave him birth he has risen to rank, to wealth, to power. His life has been spent in tranquil scenes, where everything seemed to be stable and secure; what his end will be, the psalmist states in the next verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:35: I have: Psa 73:3-11; Est 5:11; Job 5:3, Job 21:7-17; Isa 14:14-19
a green bay tree: or, a green tree that groweth in his own soil, Job 8:13-19; Eze 31:6-10, Eze 31:18; Dan 4:20-33
Carl Friedrich Keil and Franz Delitzsch
37:35
עריץ (after the form צדּיק) is coupled with רשׁע, must as these two words alternate in Job 15:20 : a terror-inspiring, tyrannical evil-doer; cf. besides also Job 5:3. The participle in Ps 37:35 forms a clause by itself: et se diffundens, scil. erat. The lxx and Jerome translate as though it were כארז הלבנן, "like the cedars of Lebanon," instead of כאזרח רענן. But אזרח רענן is the expression for an oak, terebinth, or the like, that has brown from time immemorial in its native soil, and has in the course of centuries attained a gigantic size in the stem, and a wide-spreading overhanging head. ויּעבר does not mean: then he vanished away (Hupfeld and others); for עבר in this sense is not suitable to a tree. Luther correctly renders it: man ging vor׬ber, one (they) passed by, Ges. ֗137, 3. The lxx, Syriac, and others, by way of lightening the difficulty, render it: then I passed by.
John Gill
37:35 I have seen the wicked in great power,.... Meaning some particular person invested with great power, in great authority among men, one of the spiritual wickednesses in high places; such a man as Haman in Ahasuerus's court; and though the psalmist does not choose to mention his name, he doubtless had him in his mind; as either Saul, or Doeg the Edomite, or Ahithophel, or some such man, who was in an exalted station of life; and it may be when he himself was in low and distressed circumstances: the word used (c) signifies one formidable and terrible, striking terror to all around; of whom others are afraid, as Aben Ezra interprets it, Is 29:20;
and spreading himself like a green bay tree: or like one that grows up out of the earth of itself, and is in its native soil, and very flourishing: and the metaphor denotes an increase of riches and honour, and a seemingly settled state in the enjoyment of such outward felicity; so Jarchi interprets it "taking root"; as well as such a man's glorying in and boasting of his affluence and fulness; see Ps 73:12. Aben Ezra explains it of a wicked man's openly committing iniquity, declaring his sin as Sodom, and glorying in his shame; but rather it denotes a man in great authority and esteem, as a man crowned with laurels, and in a very exalted and triumphant state.
(c) "terrificam", Montanus, Vatablus; "terribilem ant formidabilem", Gejerus, Michaelis; "daunting, terrible", Ainsworth.
John Wesley
37:35 Bay - tree - Which is continually green and flourishing even in winter.
Robert Jamieson, A. R. Fausset and David Brown
37:35 of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.
36:3536:35: Տեսի զամպարիշտն վերացեա՛լ բարձրացեալ որպէս զմայրս Լիբանանու[6846]։ [6846] Ոմանք.Իբրեւ զմայրսն Լիբա՛՛։
35 Տեսայ ամբարշտին մեծացած ու բարձրացած, ինչպէս Լիբանանի մայրիները:
35 Ամբարիշտը զօրացած տեսայ Ու իր տեղը կեցող կանանչ ծառի մը պէս տարածուած
Տեսի զամպարիշտն վերացեալ բարձրացեալ որպէս [214]զմայրս Լիբանանու:

36:35: Տեսի զամպարիշտն վերացեա՛լ բարձրացեալ որպէս զմայրս Լիբանանու[6846]։
[6846] Ոմանք.Իբրեւ զմայրսն Լիբա՛՛։
35 Տեսայ ամբարշտին մեծացած ու բարձրացած, ինչպէս Լիբանանի մայրիները:
35 Ամբարիշտը զօրացած տեսայ Ու իր տեղը կեցող կանանչ ծառի մը պէս տարածուած
zohrab-1805▾ eastern-1994▾ western am▾
36:3536:35 Видел я нечестивца грозного, расширявшегося, подобно укоренившемуся многоветвистому дереву;
36:36 καὶ και and; even παρῆλθον παρερχομαι pass; transgress καὶ και and; even ἰδοὺ ιδου see!; here I am οὐκ ου not ἦν ειμι be καὶ και and; even ἐζήτησα ζητεω seek; desire αὐτόν αυτος he; him καὶ και and; even οὐχ ου not εὑρέθη ευρισκω find ὁ ο the τόπος τοπος place; locality αὐτοῦ αυτος he; him
36:36. et transivi et ecce non erat et quaesivi eum et non est inventusAnd I passed by, and lo, he was not: and I sought him and his place was not found.
35. I have seen the wicked in great power, and spreading himself like a green tree in its native soil.
I have seen the wicked in great power, and spreading himself like a green bay tree:

36:35 Видел я нечестивца грозного, расширявшегося, подобно укоренившемуся многоветвистому дереву;
36:36
καὶ και and; even
παρῆλθον παρερχομαι pass; transgress
καὶ και and; even
ἰδοὺ ιδου see!; here I am
οὐκ ου not
ἦν ειμι be
καὶ και and; even
ἐζήτησα ζητεω seek; desire
αὐτόν αυτος he; him
καὶ και and; even
οὐχ ου not
εὑρέθη ευρισκω find
ο the
τόπος τοπος place; locality
αὐτοῦ αυτος he; him
36:36. et transivi et ecce non erat et quaesivi eum et non est inventus
And I passed by, and lo, he was not: and I sought him and his place was not found.
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Adam Clarke: Commentary on the Bible - 1831
37:36: Yet he passed away - Both Nebuchadnezzar and his wicked successor, Belshazzar; and on the destruction of the latter, when God had weighed him in the balance, and found him wanting, numbered his days, and consigned him to death, his kingdom was delivered to the Medes and Persians; and thus the Babylonian empire was destroyed.
Albert Barnes: Notes on the Bible - 1834
37:36: Yet he passed away - Compare the notes at Job 20:5. The allusion here, of course, is to the man, and not to the tree, though the grammatical construction might refer to either. The idea is that he passed out of view - "he was gone;" he had no permanent abode on earth, but with all his pomp and splendor he had disappeared. Neither his prosperity, his greatness, nor his wealth, could secure him a permanent abode on earth. It might be said, also, in reply to this, that the good man passes away and is not. That is true. But the meaning here is, that this occurs "so much more frequently" in the case of a wicked man, or that wickedness is followed so often in this life by the judgment of God in cutting him off, as to show that there is a moral government, and that that government is administered in favor of the righteous, or that it is an advantage in this life to be righteous. It cannot be meant that this is "universally" so here, but that this is the "general" rule, and that it is so constant as to show that God is on the side of virtue and religion.
And lo, he was not - He was no more; there was no longer any such person: The word "lo" implies that there was some degree of surprise, or that what had occurred was not looked for or expected. The observer had seen him in great power, flourishing, rich, honored; and, to his astonishment, he soon passed entirely away.
Yea, I sought him, but he could not be found - This is intended to "confirm" what had been just said, or to show how completely he had disappeared. It might be supposed, perhaps, that his removal was only temporary - that he was still somewhere upon the earth; but the psalmist says that after the most diligent search, he could not find him. He had disappeared entirely from among men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:36: Psa 37:10; Exo 15:9, Exo 15:10, Exo 15:19; Job 20:5-29; Isa 10:16-19, Isa 10:33, Isa 10:34; Act 12:22, Act 12:23
Geneva 1599
37:36 Yet he (x) passed away, and, lo, he [was] not: yea, I sought him, but he could not be found.
(x) So that the prosperity of the wicked is but as a cloud, which vanishes away in a moment.
John Gill
37:36 Yet he passed away,.... At once, on a sudden; either his riches and honour, which, in one hour, came to nought, by one providence or another; or he himself by death; in the midst of all his prosperity, and while blessing himself in it, his soul was required of him; and so the Targum is, "he ceased from the world"; he went out of it unawares: the laurel, or bay tree, very quickly grows old (d);
and, lo, he was not; he was not reduced to nothing; he did not become a nonentity, though he might wish himself to be so; it being better for him if he had never been born; but he was not in the land of the living, in hell he lifted up his eyes;
yea, I sought him, but he could not be found; in the place where he formerly was, that knowing him no more; he could not be found on earth, from whence he was gone; nor in heaven, where no place is found for such wicked men; he was gone to his own place, as is said of Judas, and of whom Jerom interprets the whole of this passage.
(d) "Senescit velociter", Plin. Nat. Hist. l. 16. c. 44.
John Wesley
37:36 Yet - He was gone in an instant. But - There was no monument or remainder of him left.
Robert Jamieson, A. R. Fausset and David Brown
37:36 he was not--(Compare Ps 37:10).
36:3636:36: Անցի եւ ահա՝ ո՛չ էր, խնդրեցի՝ եւ ո՛չ գտաւ տեղի նորա։
36 Ես մօտով անցայ, եւ ահա նա չկար, փնտռեցի՝ ու նրա տեղը չերեւաց:
36 Բայց ան անցաւ ու ահա չկայ։Զանիկա փնտռեցի, բայց չգտայ։
Անցի` եւ ահա ոչ էր, խնդրեցի` եւ ոչ գտաւ տեղի նորա:

36:36: Անցի եւ ահա՝ ո՛չ էր, խնդրեցի՝ եւ ո՛չ գտաւ տեղի նորա։
36 Ես մօտով անցայ, եւ ահա նա չկար, փնտռեցի՝ ու նրա տեղը չերեւաց:
36 Բայց ան անցաւ ու ահա չկայ։Զանիկա փնտռեցի, բայց չգտայ։
zohrab-1805▾ eastern-1994▾ western am▾
36:3636:36 но он прошел, и вот нет его; ищу его и не нахожу.
36:37 φύλασσε φυλασσω guard; keep ἀκακίαν ακακια and; even ἰδὲ οραω view; see εὐθύτητα ευθυτης straightness; direction ὅτι οτι since; that ἔστιν ειμι be ἐγκατάλειμμα εγκαταλειιμα person; human εἰρηνικῷ ειρηνικος peaceful
36:37. sen custodi simplicitatem et vide rectum quia erit ad extremum viro paxKeep innocence, and behold justice: for there are remnants for the peaceable man.
36. But one passed by, and, lo, he was not: yea, I sought him, but he could not be found.
Yet he passed away, and, lo, he [was] not: yea, I sought him, but he could not be found:

36:36 но он прошел, и вот нет его; ищу его и не нахожу.
36:37
φύλασσε φυλασσω guard; keep
ἀκακίαν ακακια and; even
ἰδὲ οραω view; see
εὐθύτητα ευθυτης straightness; direction
ὅτι οτι since; that
ἔστιν ειμι be
ἐγκατάλειμμα εγκαταλειιμα person; human
εἰρηνικῷ ειρηνικος peaceful
36:37. sen custodi simplicitatem et vide rectum quia erit ad extremum viro pax
Keep innocence, and behold justice: for there are remnants for the peaceable man.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37. "Наблюдай за непорочным и смотри на праведного" - поучайся из наблюдения над их поведением и судьбою тому, как тебе поступать. "Будущность праведного есть мир" - указание общее, или в смысле благополучия в земной жизни (см. 25: ст. ) или загробной (см. 27:-28).
Adam Clarke: Commentary on the Bible - 1831
37:37: Mark the perfect man - Him who is described above. Take notice of him: he is perfect in his soul, God having saved him from all sin, and filled him with his own love and image. And he is upright in his conduct; and his end, die when he may or where he may, is peace, quietness, and assurance for ever.
Almost all the Versions translate the Hebrew after this manner: Preserve innocence, and keep equity in view; for the man of peace shall leave a numerous posterity.
Bishop Horsley thus translates: "Keep (thy) loyalty, and look well to (thy) integrity; for a posterity is (appointed) for the perfect man." He comes nearer to the original in his note on this verse: "Keep innocency, and regard uprightness; for the perfect man hath a posterity:" "but the rebellious shall be destroyed together; the posterity of the wicked shall be cut off," Psa 37:38.
Dr. Kennicott's note is," אחרית acharith, which we render latter end, is posterity, Psa 109:13. The wicked and all his race to be destroyed, the pious man to have a numerous progeny, see his sons' sons to the third and fourth generation. See Job 8:19; Job 18:13-20."
I think the original cannot possibly bear our translation. I shall produce it here, with the literal version of Montanus: -
pax viro novissimum quia; rectum vide et, integrum cutodi שלום לאיש אחרית כי ישר וראה תם שמר The nearest translation to this is that of the Septuagint and Vulgate: Φυλασσε ακακιαν, και ιδε ευθυτητα, ὁτι εστιν εγκαταλειμμα ανθρωπῳ ειρηνικῳ· Custodi innocentiam, et vide aequitatem; quoniam, sunt reliquiae homini pacifico. "Preserve innocence, and behold equity; seeing there is a posterity to the pacific man." The Syriac says, "Observe simplicity, and choose rectitude; seeing there is a good end to the man of peace." The reader may choose. Our common version, in my opinion, cannot be sustained. The Psa 37:38 seems to confirm the translation of the Septuagint and the Vulgate, which are precisely the same in meaning; therefore I have given one translation for both.
The old Psalter deserves a place also: Kepe unnoyandnes, and se evenhede; for tha celykes er til a pesful man.
Albert Barnes: Notes on the Bible - 1834
37:37: Mark the perfect man - In contrast with what happens to the wicked. The word "perfect" here is used to designate a righteous man, or a man who serves and obeys God. See the notes at Job 1:1. The word "mark" here means "observe, take notice of." The argument is, "Look upon that man in the end, in contrast with the prosperous wicked man. See how the close of life, in his case, differs from that of a wicked man, though the one may have been poor and humble, and the other rich and honored." The point of the psalmist's remark turns on the end, or the "termination" of their course; and the idea is, that the end of the two is such as to show that there is an advantage in religion, and that God is the friend of the righteous. Of course this is to be understood in accordance with the main thought in the psalm, as affirming what is of general occurrence.
And behold the upright - Another term for a pious man. Religion makes a man upright; and if a man is not upright in his dealings with his fellow-man, or if what he professes does not make him do "right," it is the fullest proof that he has no true piety, Jo1 3:7-8.
For the end of that man is peace - DeWette renders this, Denn Nachkommen hat der Mann Friedens; "For a future has the man of peace." So it is rendered by the Latin Vulgate: Sunt reliquiae homini pacifico. So the Septuagint. So also Hengstenberg, Rosenmuller, and Prof. Alexander. Tholuck renders it, as in our version, "It shall go well at last to such man." It seems to me that the connection demands this construction, and the authority of Tholuck is sufficient to prove that the Hebrew will admit of it. The word rendered "end" - אחרית 'achă rı̂ yth - means properly the last or extreme part; then, the end or issue of anything - that which comes after it; then, the after time, the future, the hereafter: Isa 2:2; Mic 4:1; Gen 49:1; Dan 10:14. It may, therefore, refer to anything future; and would be well expressed by the word "hereafter;" the "hereafter" of such a man. So it is rendered "my last end" in Num 23:10; "latter end," Num 24:20; "their end," in Psa 73:17. It "might," therefore, refer to all the future. The connection - the contrast with what happens to the wicked, Psa 37:36, Psa 37:38 - would seem to imply that it is used here particularly and especially with reference to the close of life. The contrast is between the course of the one and that of the other, and between the "termination" of the one course and of the other. In the one case, it is ultimate disaster and ruin; in the other, it is ultimate peace and prosperity. The one "issues in," or is "followed by" death and ruin; the other is succeeded by peace and salvation. Hence, the word may be extended without impropriety to all the future - the whole hereafter. The word "peace" is often employed in the Scriptures to denote the effect of true religion:
(a) as implying reconciliation with God, and
(b) as denoting the calmness, the tranquility, and the happiness which results from such reconciliation, from his friendship, and from the hope of heaven.
See Joh 14:27; Joh 16:33; Rom 5:1; Rom 8:6; Gal 5:22; Phi 4:7. The meaning here, according to the interpretation suggested above, is, that the future of the righteous man - the whole future - would be peace;
(a) as a general rule, peace or calmness in death as the result of religion; and
(b) in the coming world, where there will be perfect and eternal peace.
As a usual fact religious men die calmly and peacefully, sustained by hope and by the presence of God; as a univeral fact, they are made happy foRev_er beyond the grave.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:37: Job 1:1, Job 42:12-17; Pro 14:32; Isa 32:17, Isa 57:2; Luk 2:25-29; Act 7:59, Act 7:60; Ti2 4:6-8; Pe2 1:14
Carl Friedrich Keil and Franz Delitzsch
37:37
תּם might even be taken as neuter for תּם, and ישׂר for ישׁר; but in this case the poet would have written רעה instead of ראה; שׁמר is therefore used as, e.g., in 1Kings 1:12. By כּי that to which attention is specially called is introduced. The man of peace has a totally different lot from the evil-doer who delights in contention and persecution. As the fruit of his love of peace he has אחרית, a future, Prov 23:18; Prov 24:14, viz., in his posterity, Prov 24:20; whereas the apostates are altogether blotted out; not merely they themselves, but even the posterity of the ungodly is cut off, Amos 4:2; Amos 9:1; Ezek 23:25. To them remains no posterity to carry forward their name, their אחרית is devoted to destruction (cf. Ps 109:13 with Num 24:20).
Geneva 1599
37:37 (y) Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace.
(y) He exhorts the faithful to mark diligently the examples both of God's mercies, and also of his judgments.
John Gill
37:37 Mark the perfect man,.... None are so in themselves, not the most holy man upon earth; for though all grace is implanted at once in regeneration, the seed of grace of every kind is cast into the heart at once; yet it opens and spreads, and gradually increases; nor is any grace in its exercise perfect; not faith, nor hope, nor love: sin is in the best of men, and all stand in need of fresh supplies of grace. None of the saints ever affirmed that they had arrived to perfection, but have disclaimed it: one saint may indeed attain to a greater degree of grace and knowledge than another, and in a comparative sense be perfect; and there is a perfection of parts, though not of degrees, in all; the new man is formed in all its parts, though these are not grown to their full perfection: and whereas perfection often denotes truth and sincerity, such may be said to be perfect, that is, sincere, who have received the grace of God in truth, have the, truth and root of the matter in them; so Noah, Job, and others, are said to be perfect men; but not simply and absolutely in themselves, but as in Christ Jesus; who has obtained complete redemption, perfectly fulfilled the law for them, fully expiated their sins, procured the entire pardon of them, and brought in an everlasting righteousness, by which they are justified from all sin, and are perfectly comely, and a perfection of beauty, through the comeliness of Christ put upon them;
and behold the upright; the man that is upright in heart and conversation, who has a right spirit renewed in him, and the uprightness of Christ showed unto him; or, in other words, who has the truth of grace within him, and the righteousness of Christ upon him: such men are to be marked, observed, viewed, and considered, as rare and uncommon men; and to be imitated and followed in the exercise of grace and discharge of duty; and especially the end of such persons is to be marked and beheld, as follows;
for the end of that man is peace: such a man now enjoys a conscience peace, which passes the understanding of worldly men; and which he possesses in Christ, and from him, amidst a variety of tribulations, arising from a view of interest in his blood and righteousness; and, generally speaking, goes off the stage of life, if not triumphing, yet resigned to the will of God, and in a serene and tranquil frame of spirit, and even desiring to be gone, and to be with Christ, and to have leave, with good old Simeon, to depart in peace; and as soon as they are departed they enter into peace, into the joy of their Lord, into his presence, where is fulness of joy, and pleasures for evermore; see Num 23:10.
John Wesley
37:37 Peace - Though he may meet with troubles in his way, yet all shall end well.
Robert Jamieson, A. R. Fausset and David Brown
37:37 By "the end" is meant reward (Prov 23:18; Prov 24:14), or expectation of success, as in Ps 37:38, which describes the end of the wicked in contrast, and that is cut off (compare Ps 73:17).
36:3736:37: Պահեա՛ զանբծութիւն, եւ տե՛ս զուղղութիւն. զի գո՛ն մնացուածք յառն խաղաղարարի[6847]։ [6847] Բազումք.Մնացուածք առն խաղա՛՛։
37 Անարա՛տ ապրիր եւ նայի՛ր արդարութեանը, քանզի խաղաղասէր մարդը ժառանգութիւն կ’ունենայ:
37 Արդարը տե՛ս եւ ուղիղին նայէ՛.Վասն զի խաղաղարար մարդը բարի վախճան պիտի ունենայ
[215]Պահեա զամբծութիւն, եւ տես զուղղութիւն. զի գոն մնացուածք առն խաղաղարարի:

36:37: Պահեա՛ զանբծութիւն, եւ տե՛ս զուղղութիւն. զի գո՛ն մնացուածք յառն խաղաղարարի[6847]։
[6847] Բազումք.Մնացուածք առն խաղա՛՛։
37 Անարա՛տ ապրիր եւ նայի՛ր արդարութեանը, քանզի խաղաղասէր մարդը ժառանգութիւն կ’ունենայ:
37 Արդարը տե՛ս եւ ուղիղին նայէ՛.Վասն զի խաղաղարար մարդը բարի վախճան պիտի ունենայ
zohrab-1805▾ eastern-1994▾ western am▾
36:3736:37 Наблюдай за непорочным и смотри на праведного, ибо будущность {такого} человека есть мир;
36:38 οἱ ο the δὲ δε though; while παράνομοι παρανομος utterly ruin ἐπὶ επι in; on τὸ ο the αὐτό αυτος he; him τὰ ο the ἐγκαταλείμματα εγκαταλειμμα the ἀσεβῶν ασεβης irreverent ἐξολεθρευθήσονται εξολοθρευω utterly ruin
36:38. iniqui autem delebuntur pariter et novissimum impiorum peribitBut the unjust shall be destroyed together: the remnants of the wicked shall perish.
37. Mark the perfect man, and behold the upright: for the latter end of man is peace.
Mark the perfect [man], and behold the upright: for the end of [that] man [is] peace:

36:37 Наблюдай за непорочным и смотри на праведного, ибо будущность {такого} человека есть мир;
36:38
οἱ ο the
δὲ δε though; while
παράνομοι παρανομος utterly ruin
ἐπὶ επι in; on
τὸ ο the
αὐτό αυτος he; him
τὰ ο the
ἐγκαταλείμματα εγκαταλειμμα the
ἀσεβῶν ασεβης irreverent
ἐξολεθρευθήσονται εξολοθρευω utterly ruin
36:38. iniqui autem delebuntur pariter et novissimum impiorum peribit
But the unjust shall be destroyed together: the remnants of the wicked shall perish.
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Albert Barnes: Notes on the Bible - 1834
37:38: But the transgressors - Sinners; violators of the law of God.
Shall be destroyed together - The word "together" here - יחדּו yachedâ h - means properly "a union of them;" then, together - either:
(a) in one place, Gen 13:6 - or
(b) at one time, Psa 4:8; or
(c) all as one, Psa 14:3 - or
(d) mutually with one another, as when men strive together, Deu 25:11.
The idea here is, that one would be destroyed as well as another; that there would be no exception; that they would go to the same ruin. They might be destroyed at different times, or in different modes, but it would be the same destruction in the end.
The end of the wicked - The future of the wicked. The same word is used here which occurs in Psa 37:37, as applied to the righteous. The meaning is, that while the "future" of the one would be peace, the future of the other would be a "cutting off," or destruction.
Shall be cut off - That is, they shall be cut off; or, there will be a cutting off. This means here, evidently:
(a) that as an ordinary fact they would be cut down before they had reached the full limit of their course, Psa 37:35-36;
(b) in the future world they would be cut off from hope and happiness foRev_er.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:38: Psa 1:4-6, Psa 9:17, Psa 52:5; Pro 14:32; Mat 13:30, Mat 13:49, Mat 13:50, Mat 25:46; Th2 1:8, Th2 1:9
John Gill
37:38 But the transgressors shall be destroyed together,.... This is to be understood of obstinate and continued transgressors, who live and die in their transgressions; see Prov 11:3; otherwise all men are transgressors in Adam, and sinned and fell with him in his transgression; and are justly called transgressors from the womb; and are guilty of actual transgressions, nor are any clear from them; and are arraigned, convinced, and judged by the law as transgressors; and for many of these Christ died, and makes intercession; and who are converted, and turned from their transgressions; and these are pardoned, and saved, and not destroyed: but stubborn and perverse transgressors are destroyed; not only with a temporal destruction of their substance, and of their names, and they themselves are rooted out of the earth; but with an everlasting destruction from the presence of the Lord, and the glory of his power; for this seems to refer to the day of judgment, when all the wicked will be "together"; and shall in a body stand at Christ's left hand, and be bid to go, "ye cursed into everlasting fire", Mt 25:41, and shall be turned into hell at once, and together;
the end of the wicked shall be cut off; meaning either their posterity, as the word is rendered in Ps 109:13; or their hope and expectation of good things here and hereafter; when the righteous man receives the end of his faith, hope, and expectation, even the salvation of his soul; but these shall be disappointed and frustrated of their end; see Prov 23:18; or their last end is cutting off from the presence and sight of God, utter ruin and destruction; and so it stands opposed to the end of the perfect and upright man, which is eternal peace and happiness.
John Wesley
37:38 Together - All without exception.
Robert Jamieson, A. R. Fausset and David Brown
37:38 together--at once; entirely (Ps 4:8).
36:3836:38: Անօրէնք հալածեսցի՛ն ՚ի միասին, եւ զաւակ ամպարշտաց կորիցէ։
38 Անօրէնները կը քշուեն կը գնան գլխովին, եւ ամբարիշտների սերունդը կորստեան կը մատնուի:
38 Իսկ անօրէնները մէկտեղ պիտի կորսուին։Ամբարիշտներուն վախճանը կորուստ պիտի ըլլայ
Անօրէնք հալածեսցին ի միասին, եւ զաւակ ամպարշտաց կորիցէ:

36:38: Անօրէնք հալածեսցի՛ն ՚ի միասին, եւ զաւակ ամպարշտաց կորիցէ։
38 Անօրէնները կը քշուեն կը գնան գլխովին, եւ ամբարիշտների սերունդը կորստեան կը մատնուի:
38 Իսկ անօրէնները մէկտեղ պիտի կորսուին։Ամբարիշտներուն վախճանը կորուստ պիտի ըլլայ
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36:3836:38 а беззаконники все истребятся; будущность нечестивых погибнет.
36:39 σωτηρία σωτηρια safety δὲ δε though; while τῶν ο the δικαίων δικαιος right; just παρὰ παρα from; by κυρίου κυριος lord; master καὶ και and; even ὑπερασπιστὴς υπερασπιστης he; him ἐστιν ειμι be ἐν εν in καιρῷ καιρος season; opportunity θλίψεως θλιψις pressure
36:39. thau salus iustorum a Domino fortitudo eorum in tempore tribulationisBut the salvation of the just is from the Lord, and he is their protector in the time of trouble.
38. As for transgressors, they shall be destroyed together: the latter end of the wicked shall be cut off.
But the transgressors shall be destroyed together: the end of the wicked shall be cut off:

36:38 а беззаконники все истребятся; будущность нечестивых погибнет.
36:39
σωτηρία σωτηρια safety
δὲ δε though; while
τῶν ο the
δικαίων δικαιος right; just
παρὰ παρα from; by
κυρίου κυριος lord; master
καὶ και and; even
ὑπερασπιστὴς υπερασπιστης he; him
ἐστιν ειμι be
ἐν εν in
καιρῷ καιρος season; opportunity
θλίψεως θλιψις pressure
36:39. thau salus iustorum a Domino fortitudo eorum in tempore tribulationis
But the salvation of the just is from the Lord, and he is their protector in the time of trouble.
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Adam Clarke: Commentary on the Bible - 1831
37:39: The salvation of the righteous is of the Lord - It is the Lord who made them righteous, by blotting out their sins, and infusing his Holy Spirit into their hearts; and it is by his grace they are continually sustained, and finally brought to the kingdom of glory: "He is their strength in the time of trouble."
Albert Barnes: Notes on the Bible - 1834
37:39: But the salvation of the righteous is of the Lord - Or, salvation comes to the righteous from the Lord. While the wicked are cut off, the righteous shall be safe. There are evidently two ideas here:
(1) that there will be salvation to the righteous, while the wicked are cut off;
(2) that this comes from the Lord, and not from themselves.
It is not owing to any power of their own that they are safe, but is solely because they are kept by the Lord.
He is their strength in the time of trouble - See Psa 9:9, note; Psa 18:2, note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:39: salvation: Psa 3:8; Isa 12:2; Jon 2:9; Eph 2:8
strength: Psa 9:9, Psa 46:1, Psa 91:15; Isa 33:2; Col 1:11; Ti2 4:17
Carl Friedrich Keil and Franz Delitzsch
37:39
The salvation of the righteous cometh from Jahve; it is therefore characterized, in accordance with its origin, as sure, perfect, and enduring for ever. מעוּזּם is an apposition; the plena scriptio serves, as in 2Kings 22:33, to indicate to us that מעוז is meant in this passage to signify not a fortress, but a hiding-place, a place of protection, a refuge, in which sense Arab. ma'âd‛llh (the protection of God) and m‛âḏwjh‛llh (the protection of God's presence) is an Arabic expression (also used as a formula of an oath); vid., moreover on Ps 31:3. The moods of sequence in Ps 37:40 are aoristi gnomici. The parallelism in Ps 37:40 is progressive after the manner of the Psalms of degrees. The short confirmatory clause kichā'subo forms an expressive closing cadence.
Geneva 1599
37:39 But the (z) salvation of the righteous [is] of the LORD: [he is] their strength in the time of trouble.
(z) He shows that the patient hope of the godly is never in vain, but in the end has good success, though for a time God proves them by various temptations.
John Gill
37:39 But the salvation of the righteous is of the Lord,.... Both their temporal, spiritual, and eternal salvation; particularly the latter, which is originally of the Lord, and springs from the thoughts, purposes, and resolutions of his heart: it is of him freely, of his rich grace and abundant mercy; and it is of him fully and completely; it is an entire salvation of soul and body; includes all blessings of grace and glory in it; it is to the uttermost, and from all sin, and every enemy; and it is of him only; there is no salvation in any other; and the glory of it is to be ascribed to him, even to Jehovah, Father, Son, and Spirit; for all the three divine Persons have a concern in it: the determination, contrivance, and settlement of it, is of Jehovah the Father; the impetration or effecting of it is of Jehovah the Son; and the application of it is of Jehovah the Spirit; See Gill on Ps 3:8;
he is their strength in the time of trouble; by reason of the hidings of God's face, the temptations of Satan, the prevalence of corruptions, the weakness of grace, and the many afflictions that befall them from God and men; the Lord he is their strong hold and munition of rocks, whither they, betake themselves, and find help, protection, and safety; he puts underneath everlasting arms, bears them up, and upholds them with the right hand of his righteousness; and is the strength of their hearts, of their lives, and of their salvation.
Robert Jamieson, A. R. Fausset and David Brown
37:39 strength-- (Ps 27:1; Ps 28:8).
trouble--straits (Ps 9:9; Ps 10:1). In trust and quietness is the salvation of the pious from all foes and all their devices.
36:3936:39: Փրկութիւն արդարոց ՚ի Տեառնէ է, վերակացու է նոցա ՚ի ժամանակս նեղութեան։
39 Արդարների փրկութիւնը Տիրոջից է, նեղութեան ժամանակ նա է նրանց օգնականը:
39 Բայց արդարներուն փրկութիւնը Տէրոջմէն է, Նեղութեան ժամանակ ինք անոնց ապաւէնն է։
Փրկութիւն արդարոց ի Տեառնէ է, վերակացու է նոցա ի ժամանակս նեղութեան:

36:39: Փրկութիւն արդարոց ՚ի Տեառնէ է, վերակացու է նոցա ՚ի ժամանակս նեղութեան։
39 Արդարների փրկութիւնը Տիրոջից է, նեղութեան ժամանակ նա է նրանց օգնականը:
39 Բայց արդարներուն փրկութիւնը Տէրոջմէն է, Նեղութեան ժամանակ ինք անոնց ապաւէնն է։
zohrab-1805▾ eastern-1994▾ western am▾
36:3936:39 От Господа спасение праведникам, Он защита их во время скорби;
36:40 καὶ και and; even βοηθήσει βοηθεω help αὐτοῖς αυτος he; him κύριος κυριος lord; master καὶ και and; even ῥύσεται ρυομαι rescue αὐτοὺς αυτος he; him καὶ και and; even ἐξελεῖται εξαιρεω extract; take out αὐτοὺς αυτος he; him ἐξ εκ from; out of ἁμαρτωλῶν αμαρτωλος sinful καὶ και and; even σώσει σωζω save αὐτούς αυτος he; him ὅτι οτι since; that ἤλπισαν ελπιζω hope ἐπ᾿ επι in; on αὐτόν αυτος he; him
36:40. et auxiliabitur eis Dominus et salvabit eos ab impiis quia speraverunt in eoAnd the Lord will help them and deliver them: and he will rescue them from the wicked, and save them because they have hoped in him.
39. But the salvation of the righteous is of the LORD: he is their strong hold in the time of trouble.
But the salvation of the righteous [is] of the LORD: [he is] their strength in the time of trouble:

36:39 От Господа спасение праведникам, Он защита их во время скорби;
36:40
καὶ και and; even
βοηθήσει βοηθεω help
αὐτοῖς αυτος he; him
κύριος κυριος lord; master
καὶ και and; even
ῥύσεται ρυομαι rescue
αὐτοὺς αυτος he; him
καὶ και and; even
ἐξελεῖται εξαιρεω extract; take out
αὐτοὺς αυτος he; him
ἐξ εκ from; out of
ἁμαρτωλῶν αμαρτωλος sinful
καὶ και and; even
σώσει σωζω save
αὐτούς αυτος he; him
ὅτι οτι since; that
ἤλπισαν ελπιζω hope
ἐπ᾿ επι in; on
αὐτόν αυτος he; him
36:40. et auxiliabitur eis Dominus et salvabit eos ab impiis quia speraverunt in eo
And the Lord will help them and deliver them: and he will rescue them from the wicked, and save them because they have hoped in him.
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Adam Clarke: Commentary on the Bible - 1831
37:40: The Lord - shall deliver them - For they are always exposed to trials, and liable to fall.
Because they trust in him - They keep faith, prayer, love, and obedience in continual exercise. They continue to believe in, love, and obey God; and he continues to save them.
Albert Barnes: Notes on the Bible - 1834
37:40: And the Lord shall help them - He will interpose to defend them when they are in danger and in trouble.
And deliver them - Rescue them from their dangers, and from the power of the wicked.
He shall deliver them from the wicked - From all the attempts of the wicked to destroy them.
And save them - Or, preserve them. He will keep them to everlasting life.
Because they trust in him - They rely on him, and not on themselves. This verse is a summing up of the sentiments of the psalm, and is designed to confirm the main thought which runs through it, to wit, that we should not fret, or complain, or repine at the prosperity of wicked men, Psa 37:1. The reason ultimately assigned for this is, that whatever may be the danger of the righteous from the designs of wicked men, they will in the end be safe. It will go well with them, for the Lord will keep them. The general course of thought in the psalm is, that, whatever prosperity the wicked now have, it is temporary, for they will soon be cut off; and that whatever troubles now come upon the righteous, they too are temporary, and that their "hereafter" - "their futurity" - will be blessedness and peace. There is a moral government: God is the friend of the righteous; along the path of the present life there are proofs that he is so, and beyond the present life he will show himself to be so in their eternal peace.
He is the enemy of the wicked; there are evidences in the present life that he is so, and this will be fully and finally manifested in their destruction in the future world. The argument in the psalm, indeed, is mainly drawn from the "present life," from what there is to encourage virtue and goodness in the blessings which religion scatters on earth, and by the peaceful termination of the course - as well as from what there is to discourage wickedness and vice, in the fact that the wicked will be cut down and pass away. The argument is, that if this life were all, there are encouragements here to virtue and goodness. In Ps. 73, which in some respects resembles this psalm, the argument which satisfied the mind of the troubled psalmist - troubled at the prosperity of the wicked - is drawn mainly from the future world. Here it is drawn chiefly from the present life; and the main thought here - the practical lesson from the psalm - is, that even with reference to the life that now is - to its security, to its peace, to its blessedness, and to its happy close - it is an advantage to be righteous. It is better to have God for our friend in life, and our support in death, than to have all the external prosperity of wicked men.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
37:40: the Lord: Isa 31:5, Isa 46:4; Dan 3:17, Dan 3:28, Dan 6:23
from: Psa 17:13, Psa 27:2; Jo1 2:13, Jo1 2:14, Jo1 5:18
because: Psa 22:4, Psa 22:5; Ch1 5:20
John Gill
37:40 And the Lord shall help them,.... In their distress, and out of their troubles, when none else can, and they themselves cannot; and that seasonably, and sometimes with means, and sometimes without;
and deliver them; out of all their afflictions, which he does sooner or later; if not in life, yet at death;
he shall deliver them from the wicked; this is repeated both for confirmation and explanation sake, showing who they are the Lord will deliver his people from, even from wicked and unreasonable men; he will not leave them in their hands now to do with them as they shall think fit; and he will free them from them to all eternity in the other world, where they shall cease from giving them any trouble;
and save them, because they trust in him; not that there is any saving virtue in faith, or in trusting in the Lord; the saving virtue is in the Lord, the object of faith and trust; but inasmuch as the Lord has appointed salvation to be through faith, or has made that the means of receiving and enjoying salvation, and the blessings of it, and has declared that he that believeth shall be saved, he does accordingly save all such persons; wherefore blessed are they that trust in him. The Chaldee paraphrase is,
"he shall redeem them because they trust in his Word.''
36:4036:40: Օգնեսցէ նոցա Տէր եւ փրկեսցէ՛ զնոսա. ապրեցուսցէ ՚ի մեղաւորաց՝ եւ կեցուսցէ՛ զնոսա զի յուսացան ՚ի նա[6848]։ Տունք. լը̃։[6848] Ոմանք.Ապրեցուսցէ զնոսա ՚ի մեղաց, եւ կե՛՛։
40 Տէրը կ’օգնի ու կը փրկի նրանց, կ’ազատի մեղաւորներից ու կը պահպանի նրանց, քանզի նրանք իրենց յոյսը դրել են Նրա վրայ:
40 Տէրը պիտի օգնէ անոնց եւ պիտի ազատէ զանոնք, Ամբարիշտներէն պիտի ազատէ Ու պիտի փրկէ զանոնք, վասն զի իրեն կը յուսան։
Օգնեսցէ նոցա Տէր եւ փրկեսցէ զնոսա. ապրեցուսցէ ի մեղաւորաց եւ կեցուսցէ զնոսա, զի յուսացան ի նա:

36:40: Օգնեսցէ նոցա Տէր եւ փրկեսցէ՛ զնոսա. ապրեցուսցէ ՚ի մեղաւորաց՝ եւ կեցուսցէ՛ զնոսա զի յուսացան ՚ի նա[6848]։ Տունք. լը̃։
[6848] Ոմանք.Ապրեցուսցէ զնոսա ՚ի մեղաց, եւ կե՛՛։
40 Տէրը կ’օգնի ու կը փրկի նրանց, կ’ազատի մեղաւորներից ու կը պահպանի նրանց, քանզի նրանք իրենց յոյսը դրել են Նրա վրայ:
40 Տէրը պիտի օգնէ անոնց եւ պիտի ազատէ զանոնք, Ամբարիշտներէն պիտի ազատէ Ու պիտի փրկէ զանոնք, վասն զի իրեն կը յուսան։
zohrab-1805▾ eastern-1994▾ western am▾
36:4036:40 и поможет им Господь и избавит их; избавит их от нечестивых и спасет их, ибо они на Него уповают.
40. And the LORD helpeth them, and rescueth them: he rescueth them from the wicked, and saveth them, because they have taken refuge in him.
And the LORD shall help them, and deliver them: he shall deliver them from the wicked, and save them, because they trust in him:

36:40 и поможет им Господь и избавит их; избавит их от нечестивых и спасет их, ибо они на Него уповают.
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