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

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jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 1. "Вступись в тяжбу мою с народом недобрым". Писатель сознает свою невиновность перед преследователями и просит Бога о разбирательстве своего дела. "Народ недобрый" - все, восставшие на Давида и приверженцев его, т. е. сторонники Авессалома. "Под человеком лукавым" можно разуметь Авессалома, возбуждавшего народ ложными обвинениями на Давида. Matthew Henry: Concise Commentary on the Whole Bible - 1706 This psalm, it is likely, was penned upon the same occasion with the former, and, having no title, may be looked upon as an appendix to it; the malady presently returning, he had immediate recourse to the same remedy, because he had entered it in his book, with a "probatum est--it has been proved," upon it. The second verse of this psalm is almost the very same with the ninth verse of the foregoing psalm, as the fifth of this is exactly the same with the eleventh of that. Christ himself, who had the Spirit without measure, when there was occasion prayed a second and third time "saying the same words," Matt. xxvi. 44. In this psalm. I. David appeals to God concerning the injuries that were done him by his enemies, ver. 1, 2. II. He prays to God to restore to him the free enjoyment of public ordinances again, and promises to make a good improvement of them, ver. 3, 4. III. He endeavours to still the tumult of his own spirit with a lively hope and confidence in God (ver. 5), and if, in singing this psalm, we labour after these, we sing with grace in our hearts. Adam Clarke: Commentary on the Bible - 1831 The psalmist begs God to take his part against his enemies, Psa 43:1, Psa 43:2; to send his light and truth to guide him to the tabernacle, Psa 43:3; promises, if brought thither, to be faithful in the Divine service, Psa 43:4; chides himself for despondency, and takes courage, Psa 43:5. There is no title to this Psalm in the Hebrew, nor in the Chaldee. The Syriac says it was composed "by David when Jonathan told him that Saul intended to slay him." The Arabic says of this, as of the preceding, that it is a prayer for the backsliding Jews. It is most evidently on the same subject with the forty-second Psalm, had the same author or authors, and contains the remaining part of the complaint of the captive Jews in Babylon. It is written as a part of the forty-second Psalm in forty-six of Kennicott's and De Rossi's MSS. Albert Barnes: Notes on the Bible - 1834 43:0: This psalm is without a title. The name of the author is unknown, and, of course, it is not known on what occasion the psalm was composed. It bears, however, a very strong resemblance, in its general spirit and in its structure, to Psa 42:1-11, and was, beyond doubt, composed by the same author, and in reference to the same occasion. The resemblance between the two psalms is so striking that many have supposed that they are parts of the same psalm, and as this one terminates with the same language Psa 43:5 as that which occurs at the close of the two parts of Psa 42:1-11 Psa 42:5, Psa 42:11, it has been conjectured by many that this is the third part or strophe of the psalm, and that they have been separated by mistake of the transcribers. See introduction to Psa 42:1-11. It would be impossible to account for the fact that they had become separated in the majority Hebrew manuscripts if they had originally constituted one psalm; while the fact of their being found united in a small number of Hebrew manuscripts is easily accounted for, as the resemblance of the two may have led the transcribers to suppose that they were parts of one composition. The probability is, that this psalm was composed by the same author, as a kind of supplement to the former psalm, or as expressing, in a slightly different form, the emotions which passed through his mind on that same occasion. The psalm contains (1) an earnest appeal to God to assist the suffering author, and to protect him from the efforts of an ungodly nation, and from the designs of the deceitful and unjust man, Psa 43:1; (2) an appeal to God as his strength, with the language of anxious inquiry why he had cast him off, and had suffered him to go mourning because of the oppression of his enemy, Psa 43:2; (3) an earnest prayer that God would interpose, and would send out his light and his truth, and would permit him to go again to his holy hill, to the tabernacles, and to the altar, Psa 43:3-4; and (4), as in Psa 42:5, Psa 42:11, self-reproach that he is thus dejected and dispirited, and an appeal to his own soul to arouse itself, and to put its trust in God. It is a psalm, like the former, of great practical value to those who, in affliction, are sad and desponding. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 Psa 43:1, David, praying to be restored to the temple, promises to serve God joyfully; Psa 43:5, He encourages his soul to trust in God. John Gill INTRODUCTION TO PSALM 43 This psalm is without a title; but may well enough be thought to be one of David's: and the Septuagint, Vulgate Latin, Ethiopic, and Syriac versions, call it a psalm of David, and the latter adds, when Jonathan told him that Saul intended to kill him; and certain it is, that it was wrote by the same person, at the same time, and upon the same occasion as the preceding, seeing some of the same expressions are used in it, see Ps 42:1, title; and some take this and the preceding to be but one psalm, and this might be written with that on account of the rebellion of his son Absalom.
42:042:1: Սաղմոս ՚ի Դաւիթ. ԽԲ։ 0 Սաղմոս Դաւթի Սաղմոս Դաւթի: 42:1: Սաղմոս ՚ի Դաւիթ. ԽԲ։ 0 Սաղմոս Դաւթի zohrab-1805▾ eastern-1994▾ western am▾	42:0 42:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κρῖνόν κρινω judge; decide με με me ὁ ο the θεός θεος God καὶ και and; even δίκασον δικαζω the δίκην δικη justice μου μου of me; mine ἐξ εκ from; out of ἔθνους εθνος nation; caste οὐχ ου not ὁσίου οσιος responsible; devout ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἀδίκου αδικος injurious; unjust καὶ και and; even δολίου δολιος cunning; deceitful ῥῦσαί ρυομαι rescue με με me 42:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹֽרַח׃ qˈōraḥ קֹרַח Korah כְּ kᵊ כְּ as אַיָּ֗ל ʔayyˈāl אַיָּל fallow-buck תַּעֲרֹ֥ג taʕᵃrˌōḡ ערג long for עַל־ ʕal- עַל upon אֲפִֽיקֵי־ ʔᵃfˈîqê- אָפִיק stream מָ֑יִם mˈāyim מַיִם water כֵּ֤ן kˈēn כֵּן thus נַפְשִׁ֨י nafšˌî נֶפֶשׁ soul תַעֲרֹ֖ג ṯaʕᵃrˌōḡ ערג long for אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 42:1. iudica me Deus et discerne causam meam a gente non sancta a viro doloso et iniquo salva meA psalm for David. Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man. 1. Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. ^[244] KJV Chapter: 42:1 ψαλμὸς ψαλμος psalm τῷ ο the Δαυιδ δαβιδ Dabid; Thavith κρῖνόν κρινω judge; decide με με me ὁ ο the θεός θεος God καὶ και and; even δίκασον δικαζω the δίκην δικη justice μου μου of me; mine ἐξ εκ from; out of ἔθνους εθνος nation; caste οὐχ ου not ὁσίου οσιος responsible; devout ἀπὸ απο from; away ἀνθρώπου ανθρωπος person; human ἀδίκου αδικος injurious; unjust καὶ και and; even δολίου δολιος cunning; deceitful ῥῦσαί ρυομαι rescue με με me 42:1 לַ la לְ to † הַ the מְנַצֵּ֗חַ mᵊnaṣṣˈēₐḥ נצח prevail מַשְׂכִּ֥יל maśkˌîl מַשְׂכִּיל [uncertain] לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹֽרַח׃ qˈōraḥ קֹרַח Korah כְּ kᵊ כְּ as אַיָּ֗ל ʔayyˈāl אַיָּל fallow-buck תַּעֲרֹ֥ג taʕᵃrˌōḡ ערג long for עַל־ ʕal- עַל upon אֲפִֽיקֵי־ ʔᵃfˈîqê- אָפִיק stream מָ֑יִם mˈāyim מַיִם water כֵּ֤ן kˈēn כֵּן thus נַפְשִׁ֨י nafšˌî נֶפֶשׁ soul תַעֲרֹ֖ג ṯaʕᵃrˌōḡ ערג long for אֵלֶ֣יךָ ʔēlˈeʸḵā אֶל to אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 42:1. iudica me Deus et discerne causam meam a gente non sancta a viro doloso et iniquo salva me A psalm for David. Judge me, O God, and distinguish my cause from the nation that is not holy: deliver me from the unjust and deceitful man. 1. Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 43:1: Judge me, O God, and plead my cause - ריבה ריבי ribah ribi, a forensic term, properly enough translated, plead my cause, be my counsellor and advocate. Ungodly nation - The Babylonians; the impious, perfidious, wicked, and deceitful Babylonians. The deceitful and unjust man - Nebuchadnezzar. Albert Barnes: Notes on the Bible - 1834 43:1: Judge me, O God - This does not mean, Pronounce sentence upon me; but, Undertake my cause; interpose in my behalf; do justice in the case. He regarded his own cause as right; he felt that he was greatly wronged by the treatment which he received from people, and he asks to have it shown that he was not guilty of what his enemies charged on him; that he was an upright man, and a friend of God. See Psa 7:8, note; Psa 26:1, note. And plead my cause - See the notes at Psa 35:1. "Against an ungodly nation." Margin, unmerciful. Literally, "from a nation not merciful," or not; religious. The idea is, that the nation or people referred to manifested none of the spirit of religion in their conduct toward him; that he was treated with severity and injustice. This entire description would agree well with the state of things in the time of the rebellion of Absalom, when David was driven from his home and his throne: 2 Sam. 15, following. O deliver me from the deceitful and unjust man - Margin, as in Hebrew, from a man of deceit and iniquity. This would apply well to the case and character of Absalom, or perhaps more directly and properly to the character and counsel of Ahithophel, among the leading conspirators in the rebellion of Absalom, to whose counsels much of the rebellion was owing: Sa2 15:31; compare Sa2 16:23; Sa2 17:14, Sa2 17:23. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 43:1: am 2983, bc 1021 (Title), This Psalm is evidently a continuation of the preceding, and had the same author; and they are written as one in forty-six manuscripts The sameness of subject, similarity of composition, and return of the same burden in both, are sufficient evidence of this opinion. Judge: Psa 7:8, Psa 26:1, Psa 35:24, Psa 75:7; Co1 4:4; Pe1 2:23 plead: Psa 35:1; Sa1 24:15; Pro 22:23, Pro 23:11; Mic 7:9 ungodly: or, unmerciful the deceitful: Heb. a man of deceit and iniquity, Psa 71:4; Sa2 15:31, Sa2 16:20-23, Sa2 17:1-4 Carl Friedrich Keil and Franz Delitzsch 43:1 The Elohimic Judica (the introit of the so-called Cross or Passion Sunday which opens the celebritas Passionis), with which the supplicatory and plaintive first strophe of the Psalm begins, calls to mind the Jehovic Judica in Ps 7:9; Ps 26:1; Ps 35:1, Ps 35:24 : judge me, i.e., decide my cause (lxx κρῖνόν με, Symmachus κρῖνόν μοι). ריבה has the tone upon the ultima before the ריבי which begins with the half-guttural ר, as is also the case in Ps 74:22; Ps 119:154. The second prayer runs: vindica me a gente impia; מן standing for contra in consequence of a constr. praegnans. לא־חסיד is here equivalent to one practising no חסד towards men, that is to say, one totally wanting in that חסד, by which God's חסד is to be imitated and repaid by man in his conduct towards his fellow-men. There is some uncertainty whether by אישׁ one chief enemy, the leader of all the rest, is intended to be mentioned side by side with the unloving nation, or whether the special manner of his enemies is thus merely individualised. עולה means roguish, mischievous conduct, utterly devoid of all sense of right. In Ps 43:2 the poet establishes his petition by a twofold Why. He loves God and longs after Him, but in the mirror of his present condition he seems to himself like one cast off by Him. This contradiction between his own consciousness and the inference which he is obliged to draw from his afflicted state cannot remain unsolved. אלהי מעזּי, God of my fortress, is equivalent to who is my fortress. Instead of אלך we here have the form אתהלּך, of the slow deliberate gait of one who is lost in his own thoughts and feelings. The sting of his pain is his distance from the sanctuary of his God. In connection with Ps 43:3 one is reminded of Ps 57:4 and Ex 15:13, quite as much as of Ps 42:9. "Light and truth" is equivalent to mercy and truth. What is intended is the light of mercy or loving-kindness which is coupled with the truth of fidelity to the promises; the light, in which the will or purpose of love, which is God's most especial nature, becomes outwardly manifest. The poet wishes to be guided by these two angels of God; he desires that he may be brought (according tot he Chethb of the Babylonian text יבואוני, "let come upon me;" but the אל which follows does not suit this form) to the place where his God dwells and reveals Himself. "Tabernacles" is, as in Ps 84:2; Ps 46:5, an amplificative designation of the tent, magnificent in itself and raised to special honour by Him who dwells therein. Geneva 1599 43:1 Judge (a) me, O God, and plead my cause against an ungodly (b) nation: O deliver me from the deceitful and unjust man. (a) He desires God to undertake his cause against the enemies but chiefly that he would restore him to the tabernacle. (b) That is, the cruel company of my enemies. John Gill 43:1 Judge me, O God,.... The Targum adds, with the judgment of truth; see Rom 2:2; and plead my cause; which was a righteous one; and therefore he could commit it to God to be tried and judged by him, and could put it into his hands to plead it for him; See Gill on Ps 35:1; against an ungodly nation; meaning either the Philistines, among whom he was; or his own nation, when they joined his son Absalom in rebellion against him: some understand it of the great numbers that were with Saul, when he was persecuted by him; O deliver me from the deceitful and unjust man; either Absalom, who, under pretence of a vow he had vowed in Hebron, got leave of David to go thither, and then engaged in a conspiracy against him; or Ahithophel, who had been his friend and acquaintance, but now joined with Absalom. It is true of Saul, who, under pretence of friendship, sought his ruin, and to whom he expressed himself almost in the same words here used; see 1Kings 18:17. John Wesley 43:1 Nation - So he calls the company of his enemies for their great numbers. Man - Probably Achitophel or Absalom. Robert Jamieson, A. R. Fausset and David Brown 43:1 Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate. (Ps 43:1-5) Judge--or, "vindicate" (Ps 10:18). plead, &c.-- (Ps 35:1). ungodly--neither in character or condition objects of God's favor (compare Ps 4:3).
42:142:1: Դա՛տ արա ինձ Աստուած, եւ իրա՛ւ արա ինձ ՚ի դատաստանի իմում։ Յազգէ որ ո՛չ է սուրբ, ՚ի մարդոյ մեղաւորէ՛ նենգաւորէ փրկեա՛ զիս։ 1 Դատի՛ր ինձ, Աստուա՛ծ, եւ դատաստանիս ժամին արդարացրո՛ւ ինձ: Անսուրբ ազգից, մեղսագործ ու նենգ մարդուց փրկի՛ր ինձ: 43 Իմ դատս տես, ո՛վ Աստուած ու իրաւունքս պաշտպանէ՛ Անաստուած ազգէն։Նենգաւոր ու անօրէն մարդէն զիս ազատէ, Դատ արա ինձ, Աստուած, եւ իրաւ արա ինձ ի դատաստանի իմում. յազգէ, որ ոչ է սուրբ, ի մարդոյ մեղաւորէ նենգաւորէ փրկեա զիս: 42:1: Դա՛տ արա ինձ Աստուած, եւ իրա՛ւ արա ինձ ՚ի դատաստանի իմում։ Յազգէ որ ո՛չ է սուրբ, ՚ի մարդոյ մեղաւորէ՛ նենգաւորէ փրկեա՛ զիս։ 1 Դատի՛ր ինձ, Աստուա՛ծ, եւ դատաստանիս ժամին արդարացրո՛ւ ինձ: Անսուրբ ազգից, մեղսագործ ու նենգ մարդուց փրկի՛ր ինձ: 43 Իմ դատս տես, ո՛վ Աստուած ու իրաւունքս պաշտպանէ՛ Անաստուած ազգէն։Նենգաւոր ու անօրէն մարդէն զիս ազատէ, zohrab-1805▾ eastern-1994▾ western am▾	42:142:1 Суди меня, Боже, и вступись в тяжбу мою с народом недобрым. От человека лукавого и несправедливого избавь меня, 42:2 ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the θεός θεος God κραταίωμά κραταιωμα of me; mine ἵνα ινα so; that τί τις.1 who?; what? ἀπώσω απωθεω thrust away; reject με με me καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? σκυθρωπάζων σκυθρωπαζω travel; go ἐν εν in τῷ ο the ἐκθλίβειν εκθλιβω the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine 42:2 צָמְאָ֬ה ṣāmᵊʔˈā צמא be thirsty נַפְשִׁ֨י׀ nafšˌî נֶפֶשׁ soul לֵ lē לְ to אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s) לְ lᵊ לְ to אֵ֪ל ʔˈēl אֵל god חָ֥י ḥˌāy חַי alive מָתַ֥י māṯˌay מָתַי when אָבֹ֑וא ʔāvˈô בוא come וְ֝ ˈw וְ and אֵרָאֶ֗ה ʔērāʔˈeh ראה see פְּנֵ֣י pᵊnˈê פָּנֶה face אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 42:2. tu enim Deus fortitudo mea quare proiecisti me quare tristis incedo adfligente inimicoFor thou art God my strength: why hast thou cast me off? and why do I go sorrowful whilst the enemy afflicteth me? 2. For thou art the God of my strength; why hast thou cast me off? why go I mourning because of the oppression of the enemy? Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man: 42:1 Суди меня, Боже, и вступись в тяжбу мою с народом недобрым. От человека лукавого и несправедливого избавь меня, 42:2 ὅτι οτι since; that σὺ συ you εἶ ειμι be ὁ ο the θεός θεος God κραταίωμά κραταιωμα of me; mine ἵνα ινα so; that τί τις.1 who?; what? ἀπώσω απωθεω thrust away; reject με με me καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? σκυθρωπάζων σκυθρωπαζω travel; go ἐν εν in τῷ ο the ἐκθλίβειν εκθλιβω the ἐχθρόν εχθρος hostile; enemy μου μου of me; mine 42:2 צָמְאָ֬ה ṣāmᵊʔˈā צמא be thirsty נַפְשִׁ֨י׀ nafšˌî נֶפֶשׁ soul לֵ lē לְ to אלֹהִים֮ ʔlōhîm אֱלֹהִים god(s) לְ lᵊ לְ to אֵ֪ל ʔˈēl אֵל god חָ֥י ḥˌāy חַי alive מָתַ֥י māṯˌay מָתַי when אָבֹ֑וא ʔāvˈô בוא come וְ֝ ˈw וְ and אֵרָאֶ֗ה ʔērāʔˈeh ראה see פְּנֵ֣י pᵊnˈê פָּנֶה face אֱלֹהִֽים׃ ʔᵉlōhˈîm אֱלֹהִים god(s) 42:2. tu enim Deus fortitudo mea quare proiecisti me quare tristis incedo adfligente inimico For thou art God my strength: why hast thou cast me off? and why do I go sorrowful whilst the enemy afflicteth me? 2. For thou art the God of my strength; why hast thou cast me off? why go I mourning because of the oppression of the enemy? ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ all ▾ Matthew Henry: Concise Commentary on the Whole Bible - 1706 1 Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. 2 For thou art the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy? 3 O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles. 4 Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. 5 Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, who is the health of my countenance, and my God. David here makes application to God, by faith and prayer, as his judge, his strength, his guide, his joy, his hope, with suitable affections and expressions. I. As his Judge, his righteous Judge, who he knew would judge him, and who (being conscious of his own integrity) he knew would judge for him (v. 1): Judge me, O God! and plead my cause. There were those that impeached him; against them he is defendant, and from their courts, where he stood unjustly convicted and condemned, he appeals to the court of heaven, the supreme judicature, praying to have their judgment given against him reversed and his innocency cleared. There were those that had injured him; against them he is plaintiff, and exhibits his complaint to him who is the avenger of wrong, praying for justice for himself and upon them. Observe, 1. Who his enemies were with whom he had this struggle. Here was a sinful body of men, whom he calls an ungodly or unmerciful nation. Those that are unmerciful make it appear that they are ungodly; for, those that have any fear or love of their master will have compassion on their fellow-servants. And here was one bad man the head of them, a deceitful and unjust man, most probably Saul, who not only showed no kindness to David, but dealt most perfidiously and dishonestly with him. If Absalom was the man he meant, his character was no better. As long as there are such bad men out of hell, and nations of them, it is not strange that good men, who are yet out of heaven, meet with hard and base treatment. Some think that David, by the spirit of prophecy, calculated this psalm for the use of the Jews in their captivity in Babylon, and that the Chaldeans are the ungodly nation here meant; to them it was very applicable, but only as other similar scriptures, none of which are of private interpretation. God might design it for their use, whether David did or no. 2. What is his prayer with reference to them: Judge me. As to the quarrel God had with him for sin, he prays, "Enter not into judgment with me, for then I shall be condemned;" but, as to the quarrel his enemies had with him he prays, "Lord, judge me, for I know that I shall be justified; plead my cause against them, take my part, and in thy providence appear on my behalf." He that has an honest cause may expect that God will plead it. "Plead my cause so as to deliver me from them, that they may not have their will against me." We must reckon our cause sufficiently pleaded if we be delivered, though our enemies be not destroyed. II. As his strength, his all-sufficient strength; so he eyes God (v. 2): "Thou art the God of my strength, my God, my strength, from whom all my strength is derived, in whom I strengthen myself, who hast often strengthened me, and without whom I am weak as water and utterly unable either to do or suffer any thing for thee." David now went mourning, destitute of spiritual joys, yet he found God to be the God of his strength. If we cannot comfort ourselves in God, we may stay ourselves upon him, and may have spiritual supports when we want spiritual delights. David here pleads this with God: "Thou art the God on whom I depend as my strength; why then dost thou cast me off?" This was a mistake; for God never cast off any that trusted in him, whatever melancholy apprehensions they may have had of their own state. "Thou art the God of my strength; why then is my enemy too strong for me, and why go I mourning because of his oppressive power?" It is hard to reconcile the mighty force of the church's enemies with the almighty power of the church's God; but the day will reconcile them when all his enemies shall become his footstool. III. As his guide, his faithful guide (v. 3): Lead me, bring me to thy holy hill. He prays, 1. That God by his providence would bring him back from his banishment, and open a way for him again to the free enjoyment of the privileges of God's sanctuary. His heart is upon the holy hill and the tabernacles, not upon his family-comforts, his court-preferments, or his diversions; he could bear the want of these, but he is impatient to see God's tabernacles again; nothing so amiable in his eyes as those; thither he would gladly be brought back. In order to this he prays, "Send out thy light and thy truth; let me have this as a fruit of thy favour, which is light, and the performance of thy promise, which is truth." We need desire no more to make us happy than the good that flows from God's favour and is included in his promise. That mercy, that truth, is enough, is all; and, when we see these in God's providences, we see ourselves under a very safe conduct. Note, Those whom God leads he leads to his holy hill, and to his tabernacles; those therefore who pretend to be led by the Spirit, and yet turn their backs upon instituted ordinances, certainly deceive themselves. 2. That God by his grace would bring him into communion with himself, and prepare him for the vision and fruition of himself in the other world. Some of the Jewish writers by the light and truth here understand Messiah the Prince and Elias his forerunner: these have come, in answer to the prayers of the Old Testament; but we are still to pray for God's light and truth, the Spirit of light and truth, who supplies the want of Christ's bodily presence, to lead us into the mystery of godliness and to guide us in the way to heaven. When God sends his light and truth into our hearts, these will guide us to the upper world in all our devotions as well as in all our aims and expectations; and, if we conscientiously follow that light and that truth, they will certainly bring us to the holy hill above. IV. As his joy, his exceeding joy. If God guide him to his tabernacles, if he restore him to his former liberties, he knows very well what he has to do: Then will I go unto the altar of God, v. 4. He will get as near as he can unto God, his exceeding joy. Note, 1. Those that come to the tabernacles should come to the altar; those that come to ordinances should qualify themselves to come, and then come to special ordinances, to those that are most affecting and most binding. The nearer we come, the closer we cleave, to God, the better. 2. Those that come to the altar of God must see to it that therein they come unto God, and draw near to him with the heart, with a true heart: we come in vain to holy ordinances if we do not in them come to the holy God. 3. Those that come unto God must come to him as their exceeding joy, not only as their future bliss, but as their present joy, and that not a common, but an exceeding joy, far exceeding all the joys of sense and time. The phrase, in the original, is very emphatic--unto God the gladness of my joy, or of my triumph. Whatever we rejoice or triumph in God must be the joy of it; all our joy in it must terminate in him, and must pass through the gift to the giver. 4. When we come to God as our exceeding joy our comforts in him must be the matter of our praises to him as God, and our God: Upon the harp will I praise thee, O God! my God. David excelled at the harp (1 Sam. xvi. 16, 18), and with that in which he excelled he would praise God; for God is to be praised with the best we have; it is fit he should be, for he is the best. V. As his hope, his never-failing hope, v. 5. Here, as before, David quarrels with himself for his dejections and despondencies, and owns he did ill to yield to them, and that he had no reason to do so: Why art thou cast down, O my soul? He then quiets himself in the believing expectation he had of giving glory to God (Hope in God, for I shall yet praise him) and of enjoying glory with God: He is the health of my countenance and my God. That is what we cannot too much insist upon, for it is what we must live and die by. Adam Clarke: Commentary on the Bible - 1831 43:2: For those art the God of my strength - The psalmist speaks here, as in other places in the person of the whole Israelitish people then captive in Babylon. We still acknowledge thee for our God. Why are we cast off? Now that we are humbled and penitent, why are we not enlarged? Why are we not saved from this oppression of the Babylonians? Albert Barnes: Notes on the Bible - 1834 43:2: For thou art the God of my strength - See Psa 18:2, note; Psa 28:7, note. Why dost thou cast me off? - As if I were none of thine; as if I were wholly abandoned. Compare the notes at Psa 22:1. The word rendered "cast off" - זנח zâ nach - is a word which implies strong disgust or loathing: "Why dost thou cast me off as a loathsome or disgusting object?" Compare Rev 3:16. The Hebrew word means properly to be foul, to be rancid, to stink: then, to be loathsome or abominable; and then, to treat or regard anything as such. Compare Hos 8:3, Hos 8:5; Isa 19:6. Why go I mourning ... - See the notes at Psa 42:9. This expression, with others of a similar character, renders it morally certain that this psalm was composed by the same person, and with reference to the same circumstances, as the former. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 43:2: the God: Psa 28:7, Psa 140:7; Exo 15:2; Isa 40:31, Isa 45:24; Zac 10:12; Eph 6:10; Phi 4:13 why dost: Psa 71:9, Psa 77:7, Psa 94:14; Ch1 28:9 why go: Psa 42:9 John Gill 43:2 For thou art the God of my strength,.... Who being the strong and mighty God was able to deliver and save him, as well as to plead his cause; and was the author and giver of strength, natural and spiritual, to him; and was the strength of his heart, life and salvation; and is a good reason why he committed his cause unto him; why doest thou cast me off? this is the language of unbelief: it being what was not in reality, only in appearance: the psalmist was ready to conclude he was cast off and rejected of God, because he was afflicted and left in a desolate condition by him, and he did not immediately arise to his help and deliverance, and had withdrawn the light of his countenance from him; but God does not cast off or reject any of his people; they always continue in his love, and in his covenant, and in the hands of his Son; they are always in his sight and family, and shall never perish eternally; and whoever casts them off, or casts them out, he will not; why go I mourning because of the oppression of the enemy? See Gill on Ps 42:9. Robert Jamieson, A. R. Fausset and David Brown 43:2 God of my strength--by covenant relation my stronghold (Ps 18:1). cast me off--in scorn. because--or, "in," that is, in such circumstances of oppression.
42:242:2: Դու Աստուած հզօրիչ իմ ես ընդէ՞ր մոռացար զիս, ընդէ՞ր տրտում գնամ ես ՚ի նեղել թշնամւոյ իմոյ։ 2 Դու ինձ ուժ տուողն ես, Աստուա՛ծ, ինչո՞ւ ինձ մոռացար, ինչո՞ւ տխուր լինեմ, երբ թշնամիս ինձ հալածի: 2 Քանզի դուն ես իմ ամրութեանս Աստուածը։Ինչո՞ւ զիս կը մերժես, Ինչո՞ւ տրտում պտըտիմ Թշնամիին հարստահարութենէն։ Դու, Աստուած, հզօրիչ իմ ես, ընդէ՞ր մոռացար զիս, ընդէ՞ր տրտում գնամ ես ի նեղել թշնամւոյ իմոյ: 42:2: Դու Աստուած հզօրիչ իմ ես ընդէ՞ր մոռացար զիս, ընդէ՞ր տրտում գնամ ես ՚ի նեղել թշնամւոյ իմոյ։ 2 Դու ինձ ուժ տուողն ես, Աստուա՛ծ, ինչո՞ւ ինձ մոռացար, ինչո՞ւ տխուր լինեմ, երբ թշնամիս ինձ հալածի: 2 Քանզի դուն ես իմ ամրութեանս Աստուածը։Ինչո՞ւ զիս կը մերժես, Ինչո՞ւ տրտում պտըտիմ Թշնամիին հարստահարութենէն։ zohrab-1805▾ eastern-1994▾ western am▾	42:242:2 ибо Ты Бог крепости моей. Для чего Ты отринул меня? для чего я сетуя хожу от оскорблений врага? 42:3 ἐξαπόστειλον εξαποστελλω send forth τὸ ο the φῶς φως light σου σου of you; your καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your αὐτά αυτος he; him με με me ὡδήγησαν οδηγεω guide καὶ και and; even ἤγαγόν αγω lead; pass με με me εἰς εις into; for ὄρος ορος mountain; mount ἅγιόν αγιος holy σου σου of you; your καὶ και and; even εἰς εις into; for τὰ ο the σκηνώματά σκηνωμα camp; tent σου σου of you; your 42:3 הָֽיְתָה־ hˈāyᵊṯā- היה be לִּ֬י llˈî לְ to דִמְעָתִ֣י ḏimʕāṯˈî דִּמְעָה tear לֶ֭חֶם ˈleḥem לֶחֶם bread יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לָ֑יְלָה lˈāyᵊlā לַיְלָה night בֶּ be בְּ in אֱמֹ֥ר ʔᵉmˌōr אמר say אֵלַ֥י ʔēlˌay אֶל to כָּל־ kol- כֹּל whole הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day אַיֵּ֥ה ʔayyˌē אַיֵּה where אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 42:3. mitte lucem tuam et veritatem tuam ipsae ducent me et introducent ad montem sanctum tuum et ad tabernaculum tuumSent forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. 3. O send out thy light and thy truth; let them lead me: let them bring me unto thy holy hill, and to thy tabernacles. For thou [art] the God of my strength: why dost thou cast me off? why go I mourning because of the oppression of the enemy: 42:2 ибо Ты Бог крепости моей. Для чего Ты отринул меня? для чего я сетуя хожу от оскорблений врага? 42:3 ἐξαπόστειλον εξαποστελλω send forth τὸ ο the φῶς φως light σου σου of you; your καὶ και and; even τὴν ο the ἀλήθειάν αληθεια truth σου σου of you; your αὐτά αυτος he; him με με me ὡδήγησαν οδηγεω guide καὶ και and; even ἤγαγόν αγω lead; pass με με me εἰς εις into; for ὄρος ορος mountain; mount ἅγιόν αγιος holy σου σου of you; your καὶ και and; even εἰς εις into; for τὰ ο the σκηνώματά σκηνωμα camp; tent σου σου of you; your 42:3 הָֽיְתָה־ hˈāyᵊṯā- היה be לִּ֬י llˈî לְ to דִמְעָתִ֣י ḏimʕāṯˈî דִּמְעָה tear לֶ֭חֶם ˈleḥem לֶחֶם bread יֹומָ֣ם yômˈām יֹומָם by day וָ wā וְ and לָ֑יְלָה lˈāyᵊlā לַיְלָה night בֶּ be בְּ in אֱמֹ֥ר ʔᵉmˌōr אמר say אֵלַ֥י ʔēlˌay אֶל to כָּל־ kol- כֹּל whole הַ֝ ˈha הַ the יֹּ֗ום yyˈôm יֹום day אַיֵּ֥ה ʔayyˌē אַיֵּה where אֱלֹהֶֽיךָ׃ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) 42:3. mitte lucem tuam et veritatem tuam ipsae ducent me et introducent ad montem sanctum tuum et ad tabernaculum tuum Sent forth thy light and thy truth: they have conducted me, and brought me unto thy holy hill, and into thy tabernacles. 3. O send out thy light and thy truth; let them lead me: let them bring me unto thy holy hill, and to thy tabernacles. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾ А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914 3. "Пошли свет Твой и истину Твою" - пошли Твою милость ("свет"), защити от врагов. "Истина" - верность обетованиям и откровению, по которым праведник заслуживает награды, а грешник - кары. По исполнении этого обетования писатель надеется снова быть на горе Сион в "обителях" Господа, т. е. - при скинии, в местах обитания Господа. Adam Clarke: Commentary on the Bible - 1831 43:3: O send out thy light and thy truth - We are in darkness and distress, O send light and prosperity; we look for the fulfillment of thy promises, O send forth thy truth. Let thy fight guide me to thy holy hill, to the country of my fathers; let thy truth lead me to thy tabernacles, there to worship thee in spirit and in truth. Albert Barnes: Notes on the Bible - 1834 43:3: O send out thy light and thy truth - Send them forth as from thy presence; or, let them be made manifest. The word light here is equivalent to favor or mercy, as when one prays for the "light of God's countenance" (see the notes at Psa 4:6); and the idea is, that now, in the time of darkness and trouble, when the light of God's countenance seemed to be withdrawn or hidden, he prays that God would impart light; that he would restore his favor; that he would conduct him back again to his former privileges. The word truth here is equivalent to truthfulness or faithfulness; and the prayer is, that God would manifest his faithfulness to him as one of his own people, by restoring him to the privileges and blessings from which he had been unjustly driven. Compare the notesat Psa 25:5. Let them lead me - That is, Let them lead me back to my accustomed privileges; let me go under their guidance to the enjoyment of the blessings connected with the place of public worship. Let them bring me unto thy holy hill - Mount Zion; the place where the worship of God was then celebrated, and hence called the "holy hill" of God. And to thy tabernacles - The tabernacle was the sacred tent erected for the worship of God (see the notes at Psa 15:1), and was regarded as the place where Yahweh had his abode. The tabernacle was divided, as the temple was afterward, into two parts or rooms, the holy and the most holy place (see the notes at Heb 9:1-5); and hence the plural term, tabernacles, might be employed in speaking of it. The language here implies, as in Psa 42:1-11, that the author of the psalm was now exiled or banished from this, and hence, also it may be inferred that the two psalms were composed by the same author, and with reference to the same occasion. If the reference here, moreover, is to Mount Zion as the "holy hill," it may be observed that this would fix the composition of the psalm to the time of David, as before his time that was not the place of the worship of God, but was made "holy" by his removing the ark there. After his time the place of worship was removed to Mount Moriah, where the temple was built. It cannot be demonstrated, however, with absolute certainty that the reference here is to Mount Zion, though that seems in every way probable. Compare Psa 2:6, note; Psa 3:4, note; compare Sa2 5:7-9; Sa2 6:17. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 43:3: send: Psa 40:11, Psa 57:3, Psa 97:11, Psa 119:105; Sa2 15:20; Mic 7:8, Mic 7:20; Joh 1:4, Joh 1:17 lead: Psa 25:4, Psa 25:5, Psa 143:10; Pro 3:5, Pro 3:6 thy holy: Psa 2:6, Psa 3:4, Psa 68:15, Psa 68:16, Psa 78:68, Psa 132:13, Psa 132:14 tabernacles: Ch1 16:1, Ch1 16:39, Ch1 21:29 Geneva 1599 43:3 O send out thy (c) light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles. (c) That is, your favour which appears by the performance of your promises. John Gill 43:3 O send out thy light and thy truth,.... By light is meant, not the law, as Arama; but rather, as some Jewish (p) interpreters understand it, the Messiah, the sun of righteousness, and light of the world; who is the author of all light, natural, spiritual, and eternal; and whose coming into the world is often signified by being sent into it. The Spirit of God also is the enlightener of men, both at first conversion and afterwards, and is sent down into their hearts as a comforter of them, by being the Spirit of adoption. The Gospel of Christ is a great and glorious light, which, with the Holy Ghost, is sent down from heaven; though perhaps here rather may be meant the light of God's countenance, the discoveries of his favour and lovingkindness, which produce light, life, joy, peace, and comfort: and by "truth" may be meant, either Christ himself, who is the truth; or the Gospel the word of truth; or rather the faithfulness of God in the fulfilment of his promises; and so the words are a petition that God would show forth his lovingkindness, and make good his word, which would be of the following use: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles; that is, to the place of public worship, where the tabernacle was, the "hill" where it was, which seems to be Mount Zion; and is called "holy"; not that there was any real holiness in it; only relative, because of the worship of God in it; and the "tabernacle" is called "tabernacles", because of the holy place and the most holy place in it; the one being the first, the other the second tabernacle, as in Heb 9:2; and this hill and tabernacles represented the church and ordinances of God, to which such who are possessed of light and truth are led. (p) Midrash Tillim, & Jarchi, in loc. John Wesley 43:3 Send out - That is, actually discover them. Truth - Thy favour, or the light of thy countenance, and the truth of thy promises made to me; or the true - light, the illumination of thy spirit, and the direction of thy gracious providence, whereby I may be led in the right way, to thy holy hill. Hill - Of Zion, the place of God's presence and worship. Robert Jamieson, A. R. Fausset and David Brown 43:3 light--as in Ps 27:1. truth--or, "faithfulness" (Ps 25:5), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship. tabernacles--plural, in allusion to the various courts.
42:342:3: Առաքեա՛ Տէր զլոյս քո եւ զճշմարտութիւն քո, զի առաջնորդեսցեն ինձ հանցեն զիս ՚ի լեառն սուրբ եւ ՚ի յարկս քո[6886]։ [6886] Ոմանք.Զի նոքա առաջնորդեսցեն ինձ, ածցեն զիս ՚ի լեառն։ 3 Առաքի՛ր, Տէ՛ր, քո լոյսն ու ճշմարտութիւնը, որ ինձ առաջնորդեն եւ հասցնեն քո սուրբ լեռն ու օթեւանը: 3 Քու լոյսդ ու ճշմարտութիւնդ ղրկէ, որպէս զի Անոնք առաջնորդեն ինծի ու զիս հանեն Քու սուրբ լեռդ ու բնակարաններդ։ Առաքեա, Տէր, զլոյս քո եւ զճշմարտութիւն քո, զի առաջնորդեսցեն ինձ, եւ հանցեն զիս ի լեառն սուրբ եւ ի յարկս քո: 42:3: Առաքեա՛ Տէր զլոյս քո եւ զճշմարտութիւն քո, զի առաջնորդեսցեն ինձ հանցեն զիս ՚ի լեառն սուրբ եւ ՚ի յարկս քո[6886]։ [6886] Ոմանք.Զի նոքա առաջնորդեսցեն ինձ, ածցեն զիս ՚ի լեառն։ 3 Առաքի՛ր, Տէ՛ր, քո լոյսն ու ճշմարտութիւնը, որ ինձ առաջնորդեն եւ հասցնեն քո սուրբ լեռն ու օթեւանը: 3 Քու լոյսդ ու ճշմարտութիւնդ ղրկէ, որպէս զի Անոնք առաջնորդեն ինծի ու զիս հանեն Քու սուրբ լեռդ ու բնակարաններդ։ zohrab-1805▾ eastern-1994▾ western am▾	42:342:3 Пошли свет Твой и истину Твою; да ведут они меня и приведут на святую гору Твою и в обители Твои. 42:4 καὶ και and; even εἰσελεύσομαι εισερχομαι enter; go in πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the θεοῦ θεος God πρὸς προς to; toward τὸν ο the θεὸν θεος God τὸν ο the εὐφραίνοντα ευφραινω celebrate; cheer τὴν ο the νεότητά νεοτης youth μου μου of me; mine ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ἐν εν in κιθάρᾳ κιθαρα harp ὁ ο the θεὸς θεος God ὁ ο the θεός θεος God μου μου of me; mine 42:4 אֵ֤לֶּה ʔˈēlleh אֵלֶּה these אֶזְכְּרָ֨ה׀ ʔezkᵊrˌā זכר remember וְ wᵊ וְ and אֶשְׁפְּכָ֬ה ʔešpᵊḵˈā שׁפך pour עָלַ֨י׀ ʕālˌay עַל upon נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul כִּ֤י kˈî כִּי that אֶֽעֱבֹ֨ר׀ ʔˈeʕᵉvˌōr עבר pass בַּ ba בְּ in † הַ the סָּךְ֮ ssāḵ סָךְ [uncertain] אֶדַּדֵּ֗ם ʔeddaddˈēm דדה [uncertain] עַד־ ʕaḏ- עַד unto בֵּ֥ית bˌêṯ בַּיִת house אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in קֹול־ qôl- קֹול sound רִנָּ֥ה rinnˌā רִנָּה cry of joy וְ wᵊ וְ and תֹודָ֗ה ṯôḏˈā תֹּודָה thanksgiving הָמֹ֥ון hāmˌôn הָמֹון commotion חֹוגֵֽג׃ ḥôḡˈēḡ חגג jump 42:4. et introibo ad altare tuum ad Deum laetitiae et exultationis meae et confitebor tibi in cithara Deus Deus meusAnd I will go in to the altar of God: to God who giveth joy to my youth. To thee, O God my God, I will give praise upon the harp: 4. Then will I go unto the altar of God, unto God my exceeding joy: and upon the harp will I praise thee, O God, my God. O send out thy light and thy truth: let them lead me; let them bring me unto thy holy hill, and to thy tabernacles: 42:3 Пошли свет Твой и истину Твою; да ведут они меня и приведут на святую гору Твою и в обители Твои. 42:4 καὶ και and; even εἰσελεύσομαι εισερχομαι enter; go in πρὸς προς to; toward τὸ ο the θυσιαστήριον θυσιαστηριον altar τοῦ ο the θεοῦ θεος God πρὸς προς to; toward τὸν ο the θεὸν θεος God τὸν ο the εὐφραίνοντα ευφραινω celebrate; cheer τὴν ο the νεότητά νεοτης youth μου μου of me; mine ἐξομολογήσομαί εξομολογεω concede; confess σοι σοι you ἐν εν in κιθάρᾳ κιθαρα harp ὁ ο the θεὸς θεος God ὁ ο the θεός θεος God μου μου of me; mine 42:4 אֵ֤לֶּה ʔˈēlleh אֵלֶּה these אֶזְכְּרָ֨ה׀ ʔezkᵊrˌā זכר remember וְ wᵊ וְ and אֶשְׁפְּכָ֬ה ʔešpᵊḵˈā שׁפך pour עָלַ֨י׀ ʕālˌay עַל upon נַפְשִׁ֗י nafšˈî נֶפֶשׁ soul כִּ֤י kˈî כִּי that אֶֽעֱבֹ֨ר׀ ʔˈeʕᵉvˌōr עבר pass בַּ ba בְּ in † הַ the סָּךְ֮ ssāḵ סָךְ [uncertain] אֶדַּדֵּ֗ם ʔeddaddˈēm דדה [uncertain] עַד־ ʕaḏ- עַד unto בֵּ֥ית bˌêṯ בַּיִת house אֱלֹ֫הִ֥ים ʔᵉlˈōhˌîm אֱלֹהִים god(s) בְּ bᵊ בְּ in קֹול־ qôl- קֹול sound רִנָּ֥ה rinnˌā רִנָּה cry of joy וְ wᵊ וְ and תֹודָ֗ה ṯôḏˈā תֹּודָה thanksgiving הָמֹ֥ון hāmˌôn הָמֹון commotion חֹוגֵֽג׃ ḥôḡˈēḡ חגג jump 42:4. et introibo ad altare tuum ad Deum laetitiae et exultationis meae et confitebor tibi in cithara Deus Deus meus And I will go in to the altar of God: to God who giveth joy to my youth. To thee, O God my God, I will give praise upon the harp: 4. Then will I go unto the altar of God, unto God my exceeding joy: and upon the harp will I praise thee, O God, my God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 43:4: Then will I go unto the altar - When thy light - a favorable turn on our affairs, leads us to the land of our fathers, and thy truth - the fulfillment of thy gracious promises, has placed us again at the door of thy tabernacles, then will we go to thy altar and joyfully offer those sacrifices and offerings which thy law requires, and rejoice in thee with exceeding great joy. Albert Barnes: Notes on the Bible - 1834 43:4: Then will I go unto the altar of God - The altar on Mount Zion, where sacrifices were offered: Sa2 6:17. The meaning is, that he would again unite with others in the public and customary worship of God. Compare the notes at Psa 42:4. Unto God - Into the immediate presence of God; the place where he was worshipped. My exceeding joy - Margin, the gladness of my joy. The Septuagint renders this, "who makes my youth joyous:" or, "the joy of my youth," (Thompson) The Hebrew is, the gladness of my joy; meaning, that God was the source of his joy, so that he found all his happiness in Him. Yea, upon the harp will I praise thee - Compare the notes at Psa 33:2-3. Instruments of music were commonly used in the worship of God, and David is represented as excelling in the music of the harp. Compare Sa1 16:16-23. O God, my God - It was not merely God as such that he desired to worship, or to whom he now appealed, but God as his God, the God to whom he had devoted himself, and whom he regarded as his God even in affliction and trouble. Compare the notes at Psa 22:1. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 43:4: Then: Psa 66:13-15, Psa 116:12-19 my exceeding joy: Heb. the gladness of my joy, Psa 71:23; Isa 61:10; Hab 3:17, Hab 3:18; Rom 5:11 upon: Psa 57:8, Psa 71:22, Psa 81:2; Sa2 6:5; Rev 5:8 O God: Psa 42:6 Carl Friedrich Keil and Franz Delitzsch 43:4 The poet, in anticipation, revels in the thought of that which he has prayed for, and calls upon his timorous soul to hope confidently for it. The cohortatives in Ps 43:4 are, as in Ps 39:14 and frequently, an apodosis to the petition. The poet knows no joy like that which proceeds from God, and the joy which proceeds from Him he accounts as the very highest; hence he calls God אל שׂמחת גּילי, and therefore he knows no higher aim for his longing than again to be where the fountainhead of this exultant joy is (Hos 9:5), and where it flows forth in streams (Ps 36:9). Removed back thither, he will give thanks to Him with the cithern (Beth instrum.). He calls Him אלהים אלהי, an expression which, in the Elohim-Psalms, is equivalent to יהוה אלהי in the Jahve-Psalms. The hope expressed in Ps 43:4 casts its rays into the prayer in Ps 43:3. In Ps 43:5, the spirit having taken courage in God, holds this picture drawn by hope before the distressed soul, that she may therewith comfort herself. Instead of wthmy, Ps 42:6, the expression here used, as in Ps 42:12, is וּמה־תּהמי. Variations like these are not opposed to a unity of authorship. Geneva 1599 43:4 Then (d) will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God. (d) He promises to offer a solemn sacrifice of thanksgiving in token of his great deliverance. John Gill 43:4 Then will I go unto the altar of God,.... Which was in the tabernacle, either of burnt offerings, or of incense, there to offer up the sacrifice of praise and thanksgiving for mercies received. The altar under the Gospel dispensation is Christ, on which such sacrifices being offered, are acceptable to God, Heb 13:10; unto God my exceeding joy; as over the mercy seat, upon a throne of grace, and as his covenant God; or this is exegetical of the altar, which is Christ, God over all, blessed for ever; and who is the object of the unspeakable joy of his people, in his person, righteousness, and salvation; yea, upon the harp will I praise thee, O God, my God: the harp is a musical instrument, used in that part of public worship which concerned the praise of God under the former dispensation, and was typical of that spiritual melody made in the hearts of God's people when they sing his praise, see Rev_ 5:8. Robert Jamieson, A. R. Fausset and David Brown 43:4 the altar--as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.
42:442:4: Մտից առաջի սեղանոյ Աստուծոյ, առ Աստուած որ ուրա՛խ առնէ զմանկութիւն իմ։ Խոստովան եղէց քեզ օրհնութեամբ Աստուած Աստուած իմ։ 4 Ես կը մօտենամ Աստծու սեղանին, Աստծուն, որ երջանկացնում է իմ երիտասարդութիւնը: Գոհութիւն կը մատուցեմ քեզ օրհներգերով, Աստուա՛ծ, Աստուա՛ծ իմ: 4 Աստուծոյ սեղանին քով պիտի երթամ, Իմ ուրախութեանս ու ցնծութեանս Աստուծոյն առջեւ։Քեզ քնարով պիտի գովեմ, Ո՛վ Աստուած, իմ Աստուածս։ Մտից առաջի սեղանոյ Աստուծոյ, առ Աստուած ^[242]որ ուրախ առնէ զմանկութիւն իմ`` խոստովան եղէց քեզ օրհնութեամբ, Աստուած, Աստուած իմ: 42:4: Մտից առաջի սեղանոյ Աստուծոյ, առ Աստուած որ ուրա՛խ առնէ զմանկութիւն իմ։ Խոստովան եղէց քեզ օրհնութեամբ Աստուած Աստուած իմ։ 4 Ես կը մօտենամ Աստծու սեղանին, Աստծուն, որ երջանկացնում է իմ երիտասարդութիւնը: Գոհութիւն կը մատուցեմ քեզ օրհներգերով, Աստուա՛ծ, Աստուա՛ծ իմ: 4 Աստուծոյ սեղանին քով պիտի երթամ, Իմ ուրախութեանս ու ցնծութեանս Աստուծոյն առջեւ։Քեզ քնարով պիտի գովեմ, Ո՛վ Աստուած, իմ Աստուածս։ zohrab-1805▾ eastern-1994▾ western am▾	42:442:4 И подойду я к жертвеннику Божию, к Богу радости и веселия моего, и на гуслях буду славить Тебя, Боже, Боже мой! 42:5 ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken εἶ ειμι be ψυχή ψυχη soul καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνταράσσεις συνταρασσω me ἔλπισον ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God ὅτι οτι since; that ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him σωτήριον σωτηριος salvation; saving τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine 42:5 מַה־ mah- מָה what תִּשְׁתֹּ֬וחֲחִ֨י׀ tištˈôḥᵃḥˌî שׁיח melt away נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul וַ wa וְ and תֶּהֱמִ֪י ttehᵉmˈî המה make noise עָ֫לָ֥י ʕˈālˌāy עַל upon הֹוחִ֣ילִי hôḥˈîlî יחל wait, to hope לֵֽ֭ ˈlˈē לְ to אלֹהִים ʔlōhîm אֱלֹהִים god(s) כִּי־ kî- כִּי that עֹ֥וד ʕˌôḏ עֹוד duration אֹודֶ֗נּוּ ʔôḏˈennû ידה praise יְשׁוּעֹ֥ות yᵊšûʕˌôṯ יְשׁוּעָה salvation פָּנָֽיו׃ pānˈāʸw פָּנֶה face 42:5. quare incurvaris anima mea et quare conturbas me expecta Dominum quoniam adhuc confitebor ei salutibus vultus mei et Deo meoWhy art thou sad, O my soul? and why dost thou disquiet me? Hope in God, for I will still give praise to him: the salvation of my countenance, and my God. 5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, the health of my countenance, and my God. Then will I go unto the altar of God, unto God my exceeding joy: yea, upon the harp will I praise thee, O God my God: 42:4 И подойду я к жертвеннику Божию, к Богу радости и веселия моего, и на гуслях буду славить Тебя, Боже, Боже мой! 42:5 ἵνα ινα so; that τί τις.1 who?; what? περίλυπος περιλυπος grief-stricken εἶ ειμι be ψυχή ψυχη soul καὶ και and; even ἵνα ινα so; that τί τις.1 who?; what? συνταράσσεις συνταρασσω me ἔλπισον ελπιζω hope ἐπὶ επι in; on τὸν ο the θεόν θεος God ὅτι οτι since; that ἐξομολογήσομαι εξομολογεω concede; confess αὐτῷ αυτος he; him σωτήριον σωτηριος salvation; saving τοῦ ο the προσώπου προσωπον face; ahead of μου μου of me; mine ὁ ο the θεός θεος God μου μου of me; mine 42:5 מַה־ mah- מָה what תִּשְׁתֹּ֬וחֲחִ֨י׀ tištˈôḥᵃḥˌî שׁיח melt away נַפְשִׁי֮ nafšˈî נֶפֶשׁ soul וַ wa וְ and תֶּהֱמִ֪י ttehᵉmˈî המה make noise עָ֫לָ֥י ʕˈālˌāy עַל upon הֹוחִ֣ילִי hôḥˈîlî יחל wait, to hope לֵֽ֭ ˈlˈē לְ to אלֹהִים ʔlōhîm אֱלֹהִים god(s) כִּי־ kî- כִּי that עֹ֥וד ʕˌôḏ עֹוד duration אֹודֶ֗נּוּ ʔôḏˈennû ידה praise יְשׁוּעֹ֥ות yᵊšûʕˌôṯ יְשׁוּעָה salvation פָּנָֽיו׃ pānˈāʸw פָּנֶה face 42:5. quare incurvaris anima mea et quare conturbas me expecta Dominum quoniam adhuc confitebor ei salutibus vultus mei et Deo meo Why art thou sad, O my soul? and why dost thou disquiet me? Hope in God, for I will still give praise to him: the salvation of my countenance, and my God. 5. Why art thou cast down, O my soul? and why art thou disquieted within me? hope thou in God: for I shall yet praise him, the health of my countenance, and my God. ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾ Adam Clarke: Commentary on the Bible - 1831 43:5: Why art thou cast down - Though our deliverance be delayed, God has not forgotten to be gracious. The vision, the prophetic declaration relative to our captivity, was for an appointed time. Though it appear to tarry, we must wait for it. In the end it will come, and will not tarry; why then should we be discouraged? Let us still continue to trust in God, for we shall yet praise him for the fullest proofs of his approbation in a great outpouring of his benedictions. Albert Barnes: Notes on the Bible - 1834 43:5: Why art thou cast down?... - See Psa 42:5, note; Psa 42:11, note. The sameness of this verse with Psa 42:5, Psa 42:11 proves, as has been already remarked, that this psalm was composed by the same writer, and with reference to the same subject as the former. The doctrine which is taught is the same - that we should not be dejected or cast down in the troubles of life, but should hope in God, and look forward to better times, if not in this world, certainly in the world to come. If we are his children, we shall "yet praise him;" we shall acknowledge him as the "health" or the salvation (Hebrew) of our countenance; as one who by giving "salvation" diffuses joy over our countenance; as one who will manifest himself as our God. He who has an eternity of blessedness before him - he who is to dwell foRev_er in a world of peace and joy - he who is soon to enter an abode where there will be no sin, no sadness, no tears, no death - he who is to commence a career of glory which is never to terminate and never to change - should not be cast down - should not be overwhelmed with sorrow. R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880 43:5: cast down: Psa 42:5, Psa 42:11 health: Yeshuoth, "salvations" or deliverances. See note on Psa 44:4. Geneva 1599 43:5 Why art thou cast down, O my soul? and why art thou disquieted within me? (e) hope in God: for I shall yet praise him, [who is] the health of my countenance, and my God. (e) By which he admonishes the faithful not to relent but constantly to wait on the Lord, though their troubles are long and great. John Gill 43:5 Why art thou cast down, O my soul?.... See Gill on Ps 42:5 and See Gill on Ps 42:11.
42:542:5: Արդ՝ ընդէ՞ր տրտում ես անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա՛ առ Աստուած խոստովանեա՛ նմա՝ փրկիչ երեսաց իմոց Աստուած է։ Տունք. է̃։ Գոբղայս. լդ̃։ 5 Արդ, ինչո՞ւ ես տրտմում, հոգի՛ իմ, կամ ինչո՞ւ ես ինձ խռովեցնում, յոյսդ դի՛ր Աստծու վրայ, օրհներգի՛ր նրան, նա իմ փրկիչ Աստուածն է: 5 Ինչո՞ւ կը ցածնաս, ո՛վ իմ հոգիս Եւ ինչո՞ւ իմ ներսիդիս անհանգիստ ես։Աստուծո՛յ յուսա, վասն զի անգամ մըն ալ զանիկա պիտի գովեմ. Ա՛ն է իմ երեսիս փրկութիւնը ու իմ Աստուածս։ Արդ ընդէ՞ր տրտում ես, անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա առ Աստուած, ^[243]խոստովանեա նմա``, փրկիչ երեսաց իմոց Աստուած է: 42:5: Արդ՝ ընդէ՞ր տրտում ես անձն իմ, կամ ընդէ՞ր խռովես զիս. յուսա՛ առ Աստուած խոստովանեա՛ նմա՝ փրկիչ երեսաց իմոց Աստուած է։ Տունք. է̃։ Գոբղայս. լդ̃։ 5 Արդ, ինչո՞ւ ես տրտմում, հոգի՛ իմ, կամ ինչո՞ւ ես ինձ խռովեցնում, յոյսդ դի՛ր Աստծու վրայ, օրհներգի՛ր նրան, նա իմ փրկիչ Աստուածն է: 5 Ինչո՞ւ կը ցածնաս, ո՛վ իմ հոգիս Եւ ինչո՞ւ իմ ներսիդիս անհանգիստ ես։Աստուծո՛յ յուսա, վասն զի անգամ մըն ալ զանիկա պիտի գովեմ. Ա՛ն է իմ երեսիս փրկութիւնը ու իմ Աստուածս։ zohrab-1805▾ eastern-1994▾ western am▾	42:542:5 Что унываешь ты, душа моя, и что смущаешься? Уповай на Бога; ибо я буду еще славить Его, Спасителя моего и Бога моего. 42:6 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) עָלַי֮ ʕālay עַל upon נַפְשִׁ֪י nafšˈî נֶפֶשׁ soul תִשְׁתֹּ֫וחָ֥ח ṯištˈôḥˌāḥ שׁיח melt away עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus אֶ֭זְכָּרְךָ ˈʔezkārᵊḵā זכר remember מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יַרְדֵּ֑ן yardˈēn יַרְדֵּן Jordan וְ֝ ˈw וְ and חֶרְמֹונִ֗ים ḥermônˈîm חֶרְמֹונִים sacred places מֵ mē מִן from הַ֥ר hˌar הַר mountain מִצְעָֽר׃ miṣʕˈār מִצְעָר little Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God: for I shall yet praise him, [who is] the health of my countenance, and my God: 42:5 Что унываешь ты, душа моя, и что смущаешься? Уповай на Бога; ибо я буду еще славить Его, Спасителя моего и Бога моего. 42:6 אֱֽלֹהַ֗י ʔˈᵉlōhˈay אֱלֹהִים god(s) עָלַי֮ ʕālay עַל upon נַפְשִׁ֪י nafšˈî נֶפֶשׁ soul תִשְׁתֹּ֫וחָ֥ח ṯištˈôḥˌāḥ שׁיח melt away עַל־ ʕal- עַל upon כֵּ֗ן kˈēn כֵּן thus אֶ֭זְכָּרְךָ ˈʔezkārᵊḵā זכר remember מֵ mē מִן from אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth יַרְדֵּ֑ן yardˈēn יַרְדֵּן Jordan וְ֝ ˈw וְ and חֶרְמֹונִ֗ים ḥermônˈîm חֶרְמֹונִים sacred places מֵ mē מִן from הַ֥ר hˌar הַר mountain מִצְעָֽר׃ miṣʕˈār מִצְעָר little ru▾ bhs-gloss▾

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