Սաղմոս / Psalms - 49 |

Text:
< PreviousՍաղմոս - 49 Psalms - 49Next >

jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Писателем псалма был Асаф (см. о нем во введении к Псалтири). Можно думать, что этот Асаф был современником Давида и псалом поэтому нужно считать писанным в царствование Давида. Псалом представляет обличение евреев в распространении среди них взгляда на богослужение и богоугождение как на внешнюю форму, как только на соблюдение закона со внешней стороны, почему у приносящего, напр., жертвы не было покаянного, духовного настроения (14, 17:, 18, 21). Действительно, торжественная постановка внешнего богослужения, введенная Давидом, могла ослеплять своею пышностью и блеском еврея, вообще склонного ко всему внешнему и чувственному, а потому и вселять убеждение, что в соблюдении внешней стороны богослужения и заключается вся сущность богоугождения. Этот ложный взгляд необходимо было рассеять, к чему и направлен этот псалом Асафа. Ту же заботу высказывал и Давид, когда при перенесении Кивота Завета на Сион требовал от обитателей последнего нравственной чистоты и внутреннего просвещения (см. Пс 14). Согласие этого псалма с эпохой Давидова времени, равно как и сходство его содержания с псалмами Давида, подтверждают предположение о его происхождении из эпохи Давида и о писателе Асафе - как современнике того царя.

Бог богов призывает на суд пред Себя свой народ - евреев (1-6). Он грозно говорит ему: "Я обличаю тебя не за жертвы, которые ты приносишь, а за настроение твое. В твоих жертвах я не нуждаюсь. Они не нужны Мне для питания, так как все звери и птицы принадлежат Мне и в Моей власти (7:-13). Ты принеси Мне хвалу и воздай обеты, тогда во время скорби Я избавлю тебя (14-15). Ты же грешен: соблюдаешь только внешне Мой устав, а живешь с прелюбодеями, коварствуешь, ненавидишь своего брата. За это Я накажу тебя. Тот получит награду, кто чтит Меня внутренне и следует Моим заповедям в своей жизни" (16-23).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
This psalm, as the former, is a psalm of instruction, not of prayer or praise; it is a psalm of reproof and admonition, in singing which we are to teach and admonish one another. In the foregoing psalm, after a general demand of attention, God by his prophet deals (ver. 3) with the children of this world, to convince them of their sin and folly in setting their hearts upon the wealth of this world; in this psalm, after a like preface, he deals with those that were, in profession, the church's children, to convince them of their sin and folly in placing their religion in ritual services, while they neglected practical godliness; and this is as sure a way to ruin as the other. This psalm is intended, 1. As a proof to the carnal Jews, both those that rested in the external performances of their religion, and were remiss in the more excellent duties of prayer and praise, and those that expounded the law to others, but lived wicked lives themselves. 2. As a prediction of the abolishing of the ceremonial law, and of the introducing of a spiritual way of worship in and by the kingdom of the Messiah, John iv. 23, 24. 3. As a representation of the day of judgment, in which God will call men to an account concerning their observance of those things which they have thus been taught; men shall be judged "according to what is written in the books;" and therefore Christ is fitly represented speaking as a Judge, then when he speaks as a Lawgiver. Here is, I. The glorious appearance of the Prince that gives law and judgment, ver. 1-6. II. Instruction given to his worshippers, to turn their sacrifices into prayers, ver. 7-15. III. A rebuke to those that pretend to worship God, but live in disobedience to his commands (ver. 16-20), their doom read (ver. 21, 22), and warning given to all to look to their conversation as well as to their devotions, ver. 23. These instructions and admonitions we must take to ourselves, and give to one another, in singing this psalm.
Adam Clarke: Commentary on the Bible - 1831
God, the Sovereign Judge, cites before his throne all his people, and the priests and the judges, Psa 50:1-6; and reproaches them for their vain confidence in the sacrifices they had offered, Psa 50:7-13; and shows them the worship he requires, Psa 50:14, Psa 50:15; and then enters into a particular detail of their hypocrisy, injustice, and union with scandalous transgressors; all of whom he threatens with heavy judwments, Psa 50:16-22. The blessedrusss of him who worships God aright, and walks unblamably, Psa 50:23.
In the title this is said to be A Psalm of Asaph. There are twelve that go under his name; and most probably he was author of each, for he was of high repute in the days of David, and is mentioned second to him as a composer of psalms: Moreover Hezekiah the king, and the princes, commanded the Levites to sing praise unto the Lord, with the WordS of David, and of Asaph the Seer. His band, sons or companions, were also eminent in the days of David, as we learn from 1 Chronicles 25, etc. Asaph himself was one of the musicians who sounded with cymbals of brass, Ch1 15:19. And he is mentioned with great respect, Neh 12:46 : And in the days of David and Asaph of old there were Chief of the Singers, and Songs of Praise and Thanksgiving unto God. He was certainly a prophetic man: he is called a seer - one on whom the Spirit of God rested; and seems from this, his education, and natural talent to be well qualified to compose hymns or psaims in the honor of God. Persons capable of judging, on a comparison of those Psalms attributed to Asaph with those known to be of David, have found a remarkable difference in the style. The style of David is more polished, flowing, correct, and majestic, than that of Asaph, which is more stiff and obscure. He has been compared to Persius and to Horace; he is keen, full of reprehensions, and his subjects are generally of the doleful kind; which was probably caused by his living in times in which there was great corruption of manners, and much of the displeasure of God either theatened or manifested. It is not known on what particular occasion this Psalm was written; but at most times it was suitable to the state of the Jewish Church.
Albert Barnes: Notes on the Bible - 1834
50:0: This psalm purports to be a "psalm of Asaph." This is the first of the psalms ascribed to him. twelve in all are attributed to him, namely, Ps. 50; 73-83. Asaph was a Levite, a son of Berachiah, Ch1 6:39; Ch1 15:17. He was eminent as a musician, Neh 12:46; Ch1 16:7, and was appointed by "the chief of the Levites," at the command of David, with two others, Heman and Ethan, to preside over a part of the sacred choral services of public worship, Ch1 15:16-19. They had charge particularly of the worship as conducted with "cymbals of brass," Ch1 15:19. The "sons of Asaph" are afterward mentioned among the choristers of the temple Ch1 25:1-2; Ch2 20:14; Ch2 29:13; Ezr 2:41; Ezr 3:10; Neh 7:44; Neh 11:22; and this office appears to have been hereditary in his family, Ch1 25:1-2. Asaph was celebrated in after times as a prophet and a poet, Ch2 29:30; Neh 12:46. The title, rendered in the margin, "for Asaph," "may" mean either that the psalm was composed "by" Asaph himself, or that it was composed especially "for" him, by David or by someone else, and that it was committed to him to be set to music, or to be sung by that band of musicians over which he was appointed to preside. Compare the notes at the title to Psa 42:1-11. The presumption is, that it was composed "by" Asaph, as this is the most natural explanation of the title, and as there is nothing in the circumstances of the case to render this improbable.
Of the "occasion" on which the psalm was composed we have no information. There is nothing in the title to indicate this, nor is there anything in the psalm itself which would connect it with any known events in the Jewish history. There are no local allusions, there are no names mentioned, there are no circumstances referred to, which enable us to determine the time of its composition.
The "object" of the psalm seems to be to set forth "the value and importance of spiritual religion as compared with a mere religion of forms." It is one among numerous portions of the Old Testament which show that the Jewish religion "contemplated" and "required" spirituality in its worshippers, and that it was not designed to be merely formal. There was, indeed, great tendency among the Jewish people to rely on the forms of religion, and it must be admitted that there was not a little in their modes of worship which went to foster this unless there was constant vigilance on the part of the worshipper, and on the part of the public teachers of religion. At the time when this psalm was composed, it would seem that there was a general reliance on the mere ceremonies of public worship; that much of the spirituality of religion had vanished; and that under the forms of religion, and connected with a decent and even scrupulous attention to them, there was a great, if not general, pRev_alence, of moral corruption among the people. See Psa 50:16-21.
In the composition of the psalm, therefore, the author represents a scene of solemn judgment; describes God as coming with pomp, and amidst fire and tempests, to pronounce a sentence on man; and then, as in his presence, and as amidst these solemn scenes, shows what will be found to be true piety; what will meet with theapprobation, and what will incur the disapprobation, of God.
The psalm may be regarded as composed of the following parts.
I. A solemn representation of the scenes of judgment; of God as coming to judge his professed people, assembling together those who had avowed themselves to be his friends, and who had pledged themselves to be his amidst the solemn scenes of sacrifice, Psa 50:1-6.
In this part of the psalm there are the following things:
(a) A general summons to the world, from the rising to the setting sun, Psa 50:1.
(b) The statement that the great principles on which all would be determined would proceed out of Zion, or would be such as were inculcated there in the worship of God, Psa 50:2.
(c) A description of God as coming to judgment amidst fire and tempest, Psa 50:3.
(d) A general call to the heavens and the earth, that His people might be summoned from all quarters with reference to the final sentence, Psa 50:4-5.
(e) A statement that perfect justice would be done, which the very heavens would Rev_eal, for that God was himself the judge, Psa 50:6.
II. A declaration of the great principles on which the judgment would proceed, and by which the issue would be determined. It would not be by an observance of the mere external forms of devotion, but by spiritual religion; by a sincere worship of God; by a holy life, Ps. 50:7-23.
This portion of the psalm is divided into two parts: the "first," showing that it is not by mere outward forms that acceptance can be found with God, but that there must be, under these forms, pure and spiritual religion, Psa 50:7-15; and the "second," that the wicked cannot hope to meet with the favor of God, though they do observe these forms, Psa 50:16-23.
First. It is not by mere external forms that acceptance can be found with God, Psa 50:7-15.
(a) A statement of the fact, and of the grounds of the fact, that God will testify against them, Psa 50:7-8.
(b) The mere offering of sacrifices cannot be acceptable to Him. He does not "need" their sacrifices, as all the beasts of the world are His, Psa 50:9-13.
(c) Only praise - spiritual worship - humble trust in him - can be admitted as true righteousness; as that which will be acceptable to him, Psa 50:14-15.
Second. The wicked cannot be accepted and approved though they do observe the forms of religion, Psa 50:16-23.
(a) Such men, though in the priestly office, cannot be regarded as appointed by God to declare his will, or to represent him on earth, Psa 50:16-17,
(b) A description of the actual conduct of many of those who professed to be His friend; who were rigid in their observances of the external forms of religion, and who were even in the priestly office, Psa 50:18-21.
(c) As before Psa 50:14-15; only the righteous - the spiritually minded - the upright - can in such a solemn trial meet with the approbation of God, Psa 50:22-23.
This psalm, therefore, is one of the most instructive portions of the Old Testament, as setting forth the necessity of spiritual religion, and the fact that a mere observance of forms can never constitute that righteousness which will make people acceptable to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Psa 50:1, The majesty of God in the church; Psa 50:5, His order to gather his saints; Psa 50:7, The pleasure of God is not in ceremonies, Psa 50:14, but in sincerity of obedience.
Psa 73:1, Psa 83:1 *titles Ch1 15:17, Ch1 16:37, Ch1 25:2, Ch1 25:6; Ch2 29:30
Carl Friedrich Keil and Franz Delitzsch

Divine Discourse concerning the True Sacrifice and Worship
With the preceding Psalm the series of the Korahitic Elohim-Psalms of the primary collection (Ps 1:1) closes. There are, reckoning Ps 42:1-11 and Ps 43:1-5 as one Psalm, seven of them (Ps 42:1). They form the principal group of the Korahitic Psalms, to which the third book furnishes a supplement, bearing in part an Elohimic (Ps 84:1-12) and in part a Jehovic impress (Ps 85:1-13; Ps 87:1-88:18). The Asaphic Psalms, on the contrary, belong exclusively to the Elohimic style of Psalms, but do not, however, all stand together: the principal group of them is to be found in the third book (Ps 73:1), and the primary collection contains only one of them, viz., Ps 50, which is here placed immediately after Ps 49 on account of several points of mutual relationship, and more especially because the prominent Hear then, My people (Ps 50:7), is in accord with the beginning of Ps 49, Hear, all ye peoples.
According to 1Chron 23:2-5, the whole of the thirty-eight thousand Levites were divided by David into four divisions (24,000 + 6000 + 4000 + 4000). To the fourth division (4000) was assigned the music belonging to divine worship. Out of this division, however, a select company of two hundred and eighty-eight singers was further singled out, and divided into twenty-four classes. These last were placed under three leaders or precentors (Sangmeister), viz., fourteen classes under Heman the Kehathite and this fourteen sons; four classes under Asaph the Gersonite and his four sons; and six classes under Ethan (Jeduthun) and his six sons (1 Chr. 25, cf. Ps 15:1-5 :17ff.). The instruments played by these three leaders, which they made use of on account of their clear, penetrating sound, were the cymbals (1Chron 15:19). Also in 1Chron 16:5, where Asaph is described as the chief (הראשׁ) of the sacred music in the tent where the Ark was placed, he strikes the cymbals. That he was the chief, first leader, cannot be affirmed. The usual order of the names if "Heman, Asaph, and Ethan." The same order is also observed in the genealogies of the three in 1 Chron 6:16-32. Heman takes the prominent place, and at his right hand stands Asaph, and on his left Ethan. History bears witness to the fact that Asaph was also a Psalm-writer. For, according to 2Chron 29:30, Hezekiah brought "the words of David and of Asaph the seer" into use again in the service of the house of God. And in the Book of Nehemiah, Neh 12:46, David and Asaph are placed side by side as ראשׁי המּשׁררים in the days of old in Israel.
The twelve Psalms bearing the inscription לאסף are all Elohimic. The name of God יהוה does not occur at all in two (Ps 77, Ps 82:1-8), and in the rest only once, or at the most twice. Side by side with אלהים, אדני and אל are used as favourite names, and especial preference is also given to עליון. Of compounded names of God, אל אלהים והוה (only besides in Josh 22:22) in the Psalter, and אלהים צבאות in the Old Testament Scriptures generally (vid., Symbolae, pp. 14-16), are exclusively peculiar to them. So far as concerns their contents, they are distinguished from the Korahitic Psalms by their prophetically judicial character. As in the prophets, God is frequently introduced as speaking; and we meet with detailed prophetical pictures of the appearing of God the Judge, together with somewhat long judicial addresses (Ps 50; Ps 75:1-10; Ps 82:1-8). The appellation החזה, which Asaph bears in 2Chron 29:30, accords with this; notwithstanding the chronicler also applies the same epithet to both the other precentors. The ground of this, as with נבּא, which is used by the chronicler of the singing and playing of instruments in the service of the house of God, is to be found in the intimate connection between the sacred lyric and prophecy as a whole. The future visionary character of the Asaphic Psalms has its reverse side in the historical past. We frequently meet with descriptive retrospective glances at facts of the primeval history (Ps 74:13-15; Ps 77:15., Ps 80:9-12; Ps 81:5-8; Ps 83:10-12), and Ps 78 is entirely taken up with holding up the mirror of the ancient history of the nation to the people of the present. If we read the twelve Psalms of Asaph in order one after the other, we shall, moreover, observe this striking characteristic, that mention is made of Joseph and the tribes descended from him more frequently than anywhere else (Ps 77:16; Ps 78:9, Ps 78:67., Ps 81:6; Ps 80:2.). Nor is another feature less remarkable, viz., that the mutual relationship of Jahve to Israel is set forth under the figure of the shepherd and his flock rather than any other (Ps 74:1; 77:21; Ps 78:52, Ps 78:70-72; Ps 79:13; Ps 80:2). Moreover these Psalms delight in other respects to vary the designations for the people of God as much as possible.
In Ps 50, Ps 73:1, we have before us a peculiar type of Psalms. The inscription לאסף has, so to speak, deep-lying internal grounds in its support. But it does not follow from this inscription that all these Psalms were composed by the aged Asaph, who, as Ps 78:69 shows, lived until the early part of Solomon's reign. The outward marks peculiar to Asaph were continued in his posterity even into the period after the Exile. History mentions Asaphites under Jehoshaphat (2Chron 20:14), under Hezekiah (2Chron 29:13), and among the exiles who returned (Ezra 2:41, cf. Ezra 3:10, one hundred and twenty-eight Asaphites; Neh 7:44, cf. Neh 11:22, a hundred and forty-eight of them). Since down to the period after the Exile even the cymbals (מצלתּים) descended to them from their ancestor, the poetic talent and enthusiasm may also have been hereditary among them. The later "Psalms of Asaph," whether composed by later Asaphites or some other person, are inscribed לאסף because, by whomsoever, they are composed in the style of Asaph and after Asaphic models. Ps 50, however, is an original Psalm of Asaph.
After the manner of the prophets the twofold truth is here advanced, that God has no delight in animal sacrifice without the sacrifice of prayer in which the heart is engaged, and that the confession of His word without a life that accords with His word is an abomination to Him. It is the very same fundamental thought which is expressed in Ps 40:7-9; Ps 69:31., Ps 51:18., and underlies Ps 24:1-10 (Ps 1:1) and Ps 15:1; they are all echoes of the grand utterance of Samuel (1Kings 15:22), the father of the poetry of the Psalms. It cannot surprise one that stress is laid on this denunciation of a heartless service of works by so many voices during the Davidic age. The nothingness of the opus operatum is also later on the watchword of the prophets in times when religious observances, well ordered and in accordance with legal prescription, predominate in Judah. Nor should it seem strange that Asaph the Levite, who was appointed to the sanctuary on Zion, expresses himself thus; for Jeremiah was also a Levite and even a priest (cohen), and yet no one has spoken a bolder, and more cutting word against the outward and formal service of sacrifice than he (Jer 7:22.). Both these objections being removed, there is nothing else that stands in the way of our ascribing this Psalm to Asaph himself. This is favoured by echoes of the Psalm in the prophets (cf. Ps 50:2 with Lam 2:15, and the verse-ending Ps 50:8, Ps 38:18, with Is 49:16), and there is nothing opposed to it in the form of the language.
John Gill
INTRODUCTION TO PSALM 50
A Psalm of Asaph. This psalm is called a psalm of Asaph; either because it was composed by him under divine inspiration, since he was a prophet and a seer, 1Chron 25:2; or because it was delivered to him to be sung in public service, he being a chief musician; see 1Chron 16:7; and so it may be rendered, "a psalm for Asaph"; or "unto Asaph" (o); which was directed, sent, and delivered to him, and might be written by David; and, as Junius thinks, after the angel had appeared to him, and he was directed where he should build an altar to the Lord, 1Chron 21:18. The Targum, Kimchi, and R. Obadiah Gaon, interpret this psalm of the day of judgment; and Jarchi takes it to be a prophecy of the future redemption by their expected Messiah; and indeed it does refer to the times of the Gospel dispensation; for it treats of the calling of the Gentiles, of the abrogation of legal sacrifices, and of the controversy the Lord would have with the Jews for retaining them, and rejecting pure, spiritual, and evangelical worship.
(o) "ipsi Asaph", Tigurine version, Vatablus; "Asapho", Junius & Tremellius, Piscator; so Ainsworth.
49:049:1: Սաղմոս ՚ի Դաւիթ. ԽԹ։
0 Սաղմոս Ասափի
Սաղմոս Ասափի
Սաղմոս Ասափայ:

49:1: Սաղմոս ՚ի Դաւիթ. ԽԹ։
0 Սաղմոս Ասափի
Սաղմոս Ասափի
zohrab-1805▾ eastern-1994▾ western am▾
49:049:0 Псалом Асафа.
49:1 ψαλμὸς ψαλμος psalm τῷ ο the Ασαφ ασαφ Asaph; Asaf θεὸς θεος God θεῶν θεος God κύριος κυριος lord; master ἐλάλησεν λαλεω talk; speak καὶ και and; even ἐκάλεσεν καλεω call; invite τὴν ο the γῆν γη earth; land ἀπὸ απο from; away ἀνατολῶν ανατολη springing up; east ἡλίου ηλιος sun καὶ και and; even μέχρι μεχρι up to; as far as δυσμῶν δυσμη sunset; west
49:1 לַ la לְ to † הַ the מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail לִ li לְ to בְנֵי־ vᵊnê- בֵּן son קֹ֬רַח qˈōraḥ קֹרַח Korah מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm שִׁמְעוּ־ šimʕû- שׁמע hear זֹ֭את ˈzōṯ זֹאת this כָּל־ kol- כֹּל whole הָֽ hˈā הַ the עַמִּ֑ים ʕammˈîm עַם people הַ֝אֲזִ֗ינוּ ˈhaʔᵃzˈînû אזן listen כָּל־ kol- כֹּל whole יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit חָֽלֶד׃ ḥˈāleḏ חֶלֶד duration of life
49:1. canticum Asaph fortis Deus Dominus locutus est et vocavit terram ab ortu solis usque ad occasum eiusA psalm for Asaph. The God of gods, the Lord hath spoken: and he hath called the earth. From the rising of the sun, to the going down thereof:
A Psalm of Asaph.
[299] KJV Chapter [50] A Psalm of Asaph:

49:0 Псалом Асафа.
49:1
ψαλμὸς ψαλμος psalm
τῷ ο the
Ασαφ ασαφ Asaph; Asaf
θεὸς θεος God
θεῶν θεος God
κύριος κυριος lord; master
ἐλάλησεν λαλεω talk; speak
καὶ και and; even
ἐκάλεσεν καλεω call; invite
τὴν ο the
γῆν γη earth; land
ἀπὸ απο from; away
ἀνατολῶν ανατολη springing up; east
ἡλίου ηλιος sun
καὶ και and; even
μέχρι μεχρι up to; as far as
δυσμῶν δυσμη sunset; west
49:1
לַ la לְ to
† הַ the
מְנַצֵּ֬חַ׀ mᵊnaṣṣˈēₐḥ נצח prevail
לִ li לְ to
בְנֵי־ vᵊnê- בֵּן son
קֹ֬רַח qˈōraḥ קֹרַח Korah
מִזְמֹֽור׃ mizmˈôr מִזְמֹור psalm
שִׁמְעוּ־ šimʕû- שׁמע hear
זֹ֭את ˈzōṯ זֹאת this
כָּל־ kol- כֹּל whole
הָֽ hˈā הַ the
עַמִּ֑ים ʕammˈîm עַם people
הַ֝אֲזִ֗ינוּ ˈhaʔᵃzˈînû אזן listen
כָּל־ kol- כֹּל whole
יֹ֥שְׁבֵי yˌōšᵊvê ישׁב sit
חָֽלֶד׃ ḥˈāleḏ חֶלֶד duration of life
49:1. canticum Asaph fortis Deus Dominus locutus est et vocavit terram ab ortu solis usque ad occasum eius
A psalm for Asaph. The God of gods, the Lord hath spoken: and he hath called the earth. From the rising of the sun, to the going down thereof:
A Psalm of Asaph.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. "Бог богов". Повторение одного и того же слова употребляется для усиления его значения, как напр., суета сует, песнь песней и др. "Бог богов" - значит высочайший Бог. Под богами нужно разуметь языческие божества, за которыми хотя истинный еврей не признавал реального бытия и живого могущества, но не считаться с верованием в них не мог, так как эти верования в ложных богов были распространены среди соседей язычников, да и сами евреи часто увлекались ими. Указанием, что Господь, Бог евреев, есть Бог богов, псалмопевец устанавливает истинность и высоту верований евреев в Господа, как единого и высшего над всею землею. Этим же указанием определяется важность и серьезность повиновения Ему и великая преступность оскорбления Его непослушанием Его заповедям. - "Призывает землю" - Изображаемый суд Бога над евреями производится пред всею землею, так как Господь есть Бог и Владыка всего живущего. - "От восхода солнца до запада" - две противоположные стороны света берутся для означения всего света.
Adam Clarke: Commentary on the Bible - 1831
50:1: The mighty God, even the Lord, hath spoken - Here the essential names of God are used: אל אלהים יהוה El, Elohim, Yehovah, hath spoken. The six first verses of this Psalm seem to contain a description of the great judgment: to any minor consideration or fact it seems impossible, with any propriety, to restrain them. In this light I shall consider this part of the Psalm, and show: -
First, The preparatives to the coming of the great Judge. El Elohim Jehovah hath spoken, and called the earth - all the children of men from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, (מכלל יפי michlal yophi, the beauty where all perfection is comprised), God hath shined, Psa 50:1, Psa 50:2.
1. He has sent his Spirit to convince men of sin, righteousness, and judgment.
2. He has sent his Word; has made a revelation of himself; and has declared both his law and his Gospel to mankind: "Out of Zion, the perfection of beauty, God hath shined," Psa 50:2. For out of Zion the law was to go forth, and the word of the Lord from Jerusalem. Isa 2:3.
Secondly, The accompaniments.
1. His approach is proclaimed, Psa 50:3 : "Our God shall come."
2. The trumpet proclaims his approach: "He shall not keep silence."
3. Universal nature shall be shaken, and the earth and its works be burnt up: "A fire shall devour before him and it shall be very tempestuous round about him," Psa 50:3.
Thirdly, The witnesses are summoned and collected, and collected from all quarters; some from heaven, and some from earth.
1. Guardian angels.
2. Human associates: "He shall call to the heavens from above, and to the earth, that he may judge his people," Psa 50:4.
Fourthly, The procedure. As far as it respects the righteous, orders are issued: "Gather my saints," those who are saved from their sins and made holy, "together unto me." And that the word saints might not be misunderstood it is explained by "those that have made a covenant with me by sacrifice;" those who have entered into union with God, through the sacrificial offering of the Lord Jesus Christ. All the rest are passed over in silence. We are told who they are that shall enter into the joy of their Lord, viz., only the saints, those who have made a covenant with God by sacrifice. All, therefore, who do not answer this description are excluded from glory.
Fifthly, The final issue: all the angelic hosts and all the redeemed of the Lord, join in applauding acclamation at the decision of the Supreme Judge. The heavens (for the earth is no more, it is burnt up) shall declare his righteousness, the exact justice of the whole procedure, where justice alone has been done without partiality, and without severity, nor could it be otherwise, for God is Judge himself. Thus the assembly is dissolved; the righteous are received into everlasting glory, and the wicked turned into hell, with all those who forget God. Some think that the sentence against the wicked is that which is contained, Psa 50:16-22. See the analysis at the end, and particularly on the six first verses, in which a somewhat different view of the subject is taken.
Albert Barnes: Notes on the Bible - 1834
50:1: The mighty God, even the Lord - Even "Yahweh," for this is the original word. The Septuagint and Vulgate render this "The God of gods, the Lord." DeWette renders it, "God, God Jehovah, speaks." Prof. Alexander, "The Almighty, God, Jehovah, speaks;" and remarks that the word "mighty" is not an adjective agreeing with the next word ("the mighty God"), but a substantive in apposition with it. The idea is, that he who speaks is the true God; the Supreme Ruler of the universe. It is "that" God who has a right to call the world to judgment, and who has power to execute his will.
Hath spoken - Or rather, "speaks." That is, the psalmist represents him as now speaking, and as calling the world to judgment.
And called the earth - Addressed all the inhabitants of the world; all dwellers on the earth.
From the rising of the sun unto the going down thereof - From the place where the sun seems to rise, to the place where it seems to set; that is, all the world. Compare the notes at Isa 59:19. See also Mal 1:11; Psa 113:3. The call is made to all the earth; to all the human race. The scene is imaginary as represented by the psalmist, but it is founded on a true representation of what will occur - of the universal judgment, when all nations shall be summoned to appear before the final Judge. See Mat 25:32; Rev 20:11-14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:1: mighty: Psa 145:3-6; Gen 17:1; Jos 22:22; Neh 9:6, Neh 9:32; Isa 9:6; Jer 10:6, Jer 32:18, Jer 32:19
even: Kg1 18:21, Kg1 18:36, Kg1 18:37; Isa 37:20, Isa 54:5
hath spoken: Isa 1:2; Amo 3:8
called: Psa 49:1, Psa 49:2, Psa 113:3; Mal 1:11; Mat 25:32
Carl Friedrich Keil and Franz Delitzsch
50:1
The theophany. The names of God are heaped up in Ps 50:1 in order to gain a thoroughly full-toned exordium for the description of God as the Judge of the world. Hupfeld considers this heaping up cold and stiff; but it is exactly in accordance with the taste of the Elohimic style. The three names are co-ordinate with one another; for אל אלהים does not mean "God of gods," which would rather be expressed by אלהי האלהים or אל אלים. אל is the name for God as the Almighty; אלהים as the Revered One; יהוה as the Being, absolute in His existence, and who accordingly freely influences and moulds history after His own plan - this His peculiar proper-name is the third in the triad. Perfects alternate in Ps 50:1 with futures, at one time the idea of that which is actually taking place, and at another of that which is future, predominating. Jahve summons the earth to be a witness of the divine judgment upon the people of the covenant. The addition "from the rising of the sun to its going down," shows that the poet means the earth in respect of its inhabitants. He speaks, and because what He speaks is of universal significance He makes the earth in all its compass His audience. This summons precedes His self-manifestation. It is to be construed, with Aquila, the Syriac, Jerome, Tremellius, and Montanus, "out of Zion, the perfection of beauty, Elohim shineth." Zion, the perfect in beauty (cf. the dependent passage Lam 2:15, and 1 Macc. 2:12, where the temple is called ἡ καλλονὴ ἡμῶν), because the place of the presence of God the glorious One, is the bright spot whence the brightness of the divine manifestation spreads forth like the rising sun. In itself certainly it is not inappropriate, with the lxx, Vulgate, and Luther, to take מכלל־יפי as a designation of the manifestation of Elohim in His glory, which is the non pius ultra of beauty, and consequently to be explained according to Ezek 28:12, cf. Ex 33:19, and not according to Lam 2:15 (more particularly since Jeremiah so readily gives a new turn to the language of older writers). But, taking the fact into consideration that nowhere in Scripture is beauty (יפי) thus directly predicated of God, to whom peculiarly belongs a glory that transcends all beauty, we must follow the guidance of the accentuation, which marks מכלל־יפי by Mercha as in apposition with ציּון (cf. Psychol. S. 49; tr. p. 60). The poet beholds the appearing of God, an appearing that resembles the rising of the sun (הופיע, as in the Asaph Ps 80:2, after Deut 33:2, from יפע, with a transition of the primary notion of rising, Arab. yf‛, wf‛, to that of beaming forth and lighting up far and wide, as in Arab. sṭ‛); for "our God will come and by no means keep silence." It is not to be rendered: Let our God come (Hupfeld) and not keep silence (Olshausen). The former wish comes too late after the preceding הופיע (יבא is consequently veniet, and written as e.g., in Ps 37:13), and the latter is superfluous. אל, as in Ps 34:6; Ps 41:3, Is 2:9, and frequently, implies in the negative a lively interest on the part of the writer: He cannot, He dare not keep silence, His glory will not allow it. He who gave the Law, will enter into judgment with those who have it and do not keep it; He cannot long look on and keep silence. He must punish, and first of all by word in order to warn them against the punishment by deeds. Fire and storm are the harbingers of the Lawgiver of Sinai who now appears as Judge. The fire threatens to consume the sinners, and the storm (viz., a tempest accompanied with lightning and thunder, as in Job 38:1) threatens to drive them away like chaff. The expression in Ps 50:3 is like Ps 18:9. The fem. Niph. נשׂערה does not refer to אשׁ, but is used as neuter: it is stormed, i.e., a storm rages (Apollinaris, ἐλαιλαπίσθη σφόδρα). The fire is His wrath; and the storm the power or force of His wrath.
Geneva 1599
50:1 "A Psalm of (a) Asaph." The mighty God, [even] the LORD, hath spoken, and called the (b) earth from the rising of the sun unto the going down thereof.
(a) Who was either the author, or a chief singer, to whom it was committed.
(b) To plead against his deceitful people before heaven and earth.
John Gill
50:1 The mighty God,.... In the Hebrew text it is "El", "Elohim", which Jarchi renders the "God of gods"; that is, of angels, who are so called, Ps 8:5; so Christ, who is God over all, is over them; he is their Creator, and the object of their worship, Heb 1:6; or of kings, princes, judges, and all civil magistrates, called gods, Ps 82:1; and so Kimchi interprets the phrase here "Judge of judges". Christ is King of kings, and Lord of lords, by whom they reign and judge, and to whom they are accountable. The Targum renders it "the mighty God"; as we do; which is the title and name of Christ in Is 9:6; and well agrees with him, as appears by his works of creation, providence, and redemption, and by his government of his church and people; by all the grace, strength, assistance, and preservation they have from him now, and by all that glory and happiness they will be brought unto by him hereafter, when raised from the dead, according to his mighty power. It is added,
even the Lord, hath spoken: or "Jehovah", Some have observed, that these three names, El, Elohim, Jehovah, here mentioned, have three very distinctive accents set to them, and which being joined to a verb singular, "hath spoken", contains the mystery of the trinity of Persons in the unity of the divine Essence; see Josh 22:22; though rather all the names belong to Christ the Son of God, and who is Jehovah our righteousness, and to whom, he being the eternal Logos, speech is very properly ascribed. He hath spoken for the elect in the council and covenant of grace and peace, that they might be given to him; and on their behalf, that they might have grace and glory, and he might be their Surety, Saviour, and Redeemer. He hath spoken all things out of nothing in creation: he spoke with. Moses at the giving of the law on Mount Sinai: he, the Angel of God's presence, spoke for the Old Testament saints, and spoke good and comfortable words unto them: he hath spoken in his own person here on earth, and such words and with such authority as never man did; and he has spoken in his judgments and providences against the Jews; and he now speaks in his Gospel by his ministers: wherefore it follows,
and called the earth from the rising of the sun unto the going down thereof; which may be considered as a preface, exciting attention to what is after spoken, as being of moment and importance; see Deut 32:1; or as calling the earth, and so the heavens, Ps 50:4, to be witnesses of the justness and equity of his dealings with the Jews, for their rejection of him and his Gospel; see Deut 4:26; or rather as a call to the inhabitants of the earth to hear the Gospel; which had its accomplishment in the times of the apostles; when Christ having a people, not in Judea only, but in the several parts of the world from east to west, sent them into all the world with his Gospel, and by it effectually called them through his grace; and churches were planted everywhere to the honour of his name; compare with this Mal 1:11.
John Wesley
50:1 Called - All the inhabitants of the earth, from one end to the other: whom he here summons to be witnesses of his proceedings in this solemn judgment, between him and his people, which is here poetically represented. For here is a tribunal erected, the judge coming to it, the witnesses and delinquents summoned, and at last the sentence given.
Robert Jamieson, A. R. Fausset and David Brown
50:1 In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious. (Psa. 50:1-23)
The description of this majestic appearance of God resembles that of His giving the law (compare Ex 19:16; Ex 20:18; Deut 32:1).
49:149:1: Աստուած աստուծոց Տէր խօսեցաւ, կոչեաց զերկիր յարեւելից մինչ ՚ի մուտս արեւու[6931]։ [6931] Ոմանք.Սաղմոս յԱսափ... մինչեւ ՚ի մուտս։
1 Աստուածների Աստուած Տէրը խօսեց, ձայն տուեց երկրին արեւելքից մինչեւ արեւմուտք:
50 Աստուածներուն Աստուածը, Տէրը, խօսեցաւ Ու երկիրը կանչեց արեւելքէն մինչեւ արեւմուտք։
Աստուած աստուծոց` Տէր խօսեցաւ, եւ կոչեաց զերկիր յարեւելից մինչեւ ի մուտս արեւու:

49:1: Աստուած աստուծոց Տէր խօսեցաւ, կոչեաց զերկիր յարեւելից մինչ ՚ի մուտս արեւու[6931]։
[6931] Ոմանք.Սաղմոս յԱսափ... մինչեւ ՚ի մուտս։
1 Աստուածների Աստուած Տէրը խօսեց, ձայն տուեց երկրին արեւելքից մինչեւ արեւմուտք:
50 Աստուածներուն Աստուածը, Տէրը, խօսեցաւ Ու երկիրը կանչեց արեւելքէն մինչեւ արեւմուտք։
zohrab-1805▾ eastern-1994▾ western am▾
49:149:1 Бог богов, Господь возглаголал и призывает землю, от восхода солнца до запада.
49:2 ἐκ εκ from; out of Σιων σιων Siōn; Sion ἡ ο the εὐπρέπεια ευπρεπεια beauty τῆς ο the ὡραιότητος ωραιοτης he; him ὁ ο the θεὸς θεος God ἐμφανῶς εμφανως here
49:2 גַּם־ gam- גַּם even בְּנֵ֣י bᵊnˈê בֵּן son אָ֭דָם ˈʔāḏām אָדָם human, mankind גַּם־ gam- גַּם even בְּנֵי־ bᵊnê- בֵּן son אִ֑ישׁ ʔˈîš אִישׁ man יַ֝֗חַד ˈyˈaḥaḏ יַחַד gathering עָשִׁ֥יר ʕāšˌîr עָשִׁיר rich וְ wᵊ וְ and אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
49:2. de Sion perfecta decore Deus apparuitOut of Sion the loveliness of his beauty.
1. God, God, the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.
The mighty God, [even] the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof:

49:1 Бог богов, Господь возглаголал и призывает землю, от восхода солнца до запада.
49:2
ἐκ εκ from; out of
Σιων σιων Siōn; Sion
ἡ ο the
εὐπρέπεια ευπρεπεια beauty
τῆς ο the
ὡραιότητος ωραιοτης he; him
ὁ ο the
θεὸς θεος God
ἐμφανῶς εμφανως here
49:2
גַּם־ gam- גַּם even
בְּנֵ֣י bᵊnˈê בֵּן son
אָ֭דָם ˈʔāḏām אָדָם human, mankind
גַּם־ gam- גַּם even
בְּנֵי־ bᵊnê- בֵּן son
אִ֑ישׁ ʔˈîš אִישׁ man
יַ֝֗חַד ˈyˈaḥaḏ יַחַד gathering
עָשִׁ֥יר ʕāšˌîr עָשִׁיר rich
וְ wᵊ וְ and
אֶבְיֹֽון׃ ʔevyˈôn אֶבְיֹון poor
49:2. de Sion perfecta decore Deus apparuit
Out of Sion the loveliness of his beauty.
1. God, God, the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. "С Сиона, который есть верх красоты". - Гора Сион, которая по своему виду, является венцом красоты особенно потому, что в ней обитает сам Господь.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Majesty of Messiah.

1 The mighty God, even the LORD, hath spoken, and called the earth from the rising of the sun unto the going down thereof. 2 Out of Zion, the perfection of beauty, God hath shined. 3 Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. 4 He shall call to the heavens from above, and to the earth, that he may judge his people. 5 Gather my saints together unto me; those that have made a covenant with me by sacrifice. 6 And the heavens shall declare his righteousness: for God is judge himself. Selah.
It is probable that Asaph was not only the chief musician, who was to put a tune to this psalm, but that he was himself the penman of it; for we read that in Hezekiah's time they praised God in the words of David and of Asaph the seer, 2 Chron. xxix. 30. Here is,
I. The court called, in the name of the King of kings (v. 2): The mighty God, even the Lord, hath spoken--El, Elohim, Jehovah, the God of infinite power justice and mercy, Father, Son, and Holy Ghost. God is the Judge, the Son of God came for judgement into the world, and the Holy Ghost is the Spirit of judgment. All the earth is called to attend, not only because the controversy God had with his people Israel for their hypocrisy and ingratitude might safely be referred to any man of reason (nay, let the house of Israel itself judge between God and his vineyard, Isa. v. 3), but because all the children of men are concerned to know the right way of worshipping God, in spirit and in truth, because when the kingdom of the Messiah should be set up all should be instructed in the evangelical worship, and invited to join in it (see Mal. i. 11, Acts x. 34), and because in the day of final judgment all nations shall be gathered together to receive their doom, and every man shall give an account of himself unto God.
II. The judgment set, and the Judge taking his seat. As, when God gave the law to Israel in the wilderness, it is said, He came from Sinai, and rose up from Seir, and shone forth from Mount Paran, and came with ten thousands of his saints, and then from his right hand went a fiery law (Deut. xxxiii. 2), so, with allusion to that, when God comes to reprove them for their hypocrisy, and to send forth his gospel to supersede the legal institutions, it is said here, 1. That he shall shine out of Zion, as then from the top of Sinai, v. 2. Because in Zion his oracle was now fixed, thence his judgments upon that provoking people denounced, and thence the orders issued for the execution of them (Joel ii. 1): Blow you the trumpet in Zion. Sometimes there are more than ordinary appearances of God's presence and power working with and by his word and ordinances, for the convincing of men's consciences and the reforming and refining of his church; and then God, who always dwells in Zion, may be said to shine out of Zion. Moreover, he may be said to shine out of Zion because the gospel, which set up spiritual worship, was to go forth from Mount Zion (Isa. ii. 3, Mic. iv. 2), and the preachers of it were to begin at Jerusalem (Luke xxiv. 47), and Christians are said to come unto Mount Zion, to receive their instructions, Heb. xii. 22, 28. Zion is here called the perfection of beauty, because it was the holy hill; and holiness is indeed the perfection of beauty. 2. That he shall come, and not keep silence, shall no longer seem to wink at the sins of men, as he had done (v. 21), but shall show his displeasure at them, and shall also cause that mystery to be published to the world by his holy apostles which had long lain hid, that the Gentiles should be fellow-heirs (Eph. iii. 5, 6) and that the partition-wall of the ceremonial law should be taken down; this shall now no longer be concealed. In the great day our God shall come and shall not keep silence, but shall make those to hear his judgment that would not hearken to his law. 3. That his appearance should be very majestic and terrible: A fire shall devour before him. The fire of his judgments shall make way for the rebukes of his word, in order to the awakening of the hypocritical nation of the Jews, that the sinners in Zion, being afraid of that devouring fire (Isa. xxxiii. 14), might be startled out of their sins. When his gospel kingdom was to be set up Christ came to send fire on the earth, Luke xii. 49. The Spirit was given in cloven tongues as of fire, introduced by a rushing mighty wind, which was very tempestuous, Acts ii. 2, 3. And in the last judgment Christ shall come in flaming fire, 2 Thess. i. 8. See Dan. vii. 9; Heb. x. 27. 4. That as on Mount Sinai he came with ten thousands of his saints, so he shall now call to the heavens from above, to take notice of this solemn process (v. 4), as Moses often called heaven and earth to witness against Israel (Deut. iv. 26; xxxi. 28, xxxii. 1), and God by his prophets, Isa. i. 2; Mic. vi. 2. The equity of the judgment of the great day will be attested and applauded by heaven and earth, by saints and angels, even all the holy myriads.
III. The parties summoned (v. 5): Gather my saints together unto me. This may be understood either, 1. Of saints indeed: "Let them be gathered to God through Christ; let the few pious Israelites be set by themselves;" for to them the following denunciations of wrath do not belong; rebukes to hypocrites ought not to be terrors to the upright. When God will reject the services of those that only offered sacrifice, resting in the outside of the performance, he will graciously accept those who, in sacrificing, make a covenant with him, and so attend to and answer the end of the institution of sacrifices. The design of the preaching of the gospel, and the setting up of Christ's kingdom, was to gather together in one the children of God, John xi. 52. And at the second coming of Jesus Christ all his saints shall be gathered together unto him (2 Thess. ii. 1) to be assessors with him in the judgment; for the saints shall judge the world, 1 Cor. vi. 2. Now it is here given as a character of the saints that they have made a covenant with God by sacrifice. Note, (1.) Those only shall be gathered to God as his saints who have, in sincerity, covenanted with him, who have taken him to be their God and given up themselves to him to be his people, and thus have joined themselves unto the Lord. (2.) It is only by sacrifice, by Christ the great sacrifice (from whom all the legal sacrifices derived what value they had), that we poor sinners can covenant with God so as to be accepted of him. There must be an atonement made for the breach of the first covenant before we can be admitted again into covenant. Or, 2. It may be understood of saints in profession, such as the people of Israel were, who are called a kingdom of priests and a holy nation, Exod. xix. 6. They were, as a body politic, taken into covenant with God, the covenant of peculiarity; and it was done with great solemnity, by sacrifice, Exod. xxiv. 8. "Let them come and hear what God has to say to them; let them receive the reproofs God sends them now by his prophets, and the gospel he will, in due time, send them by his Son, which shall supersede the ceremonial law. If these be slighted, let them expect to hear from God another way, and to be judged by that word which they will not be ruled by."
IV. The issue of this solemn trial foretold (v. 6): The heavens shall declare his righteousness, those heavens that were called to be witnesses to the trial (v. 4); the people in heaven shall say, Hallelujah. True and righteous are his judgments, Rev. xix. 1, 2. The righteousness of God in all the rebukes of his word and providence, in the establishment of his gospel (which brings in an everlasting righteousness, and in which the righteousness of God is revealed), and especially in the judgment of the great day, is what the heavens will declare; that is, 1. It will be universally known, and proclaimed to all the world. As the heavens declare the glory, the wisdom and power, of God the Creator (Ps. xix. 1), so they shall no less openly declare the glory, the justice and righteousness, of God the Judge; and so loudly do they proclaim both that there is no speech nor language where their voice is not heard, as it follows there, v. 3. 2. It will be incontestably owned and proved; who can deny what the heavens declare? Even sinners' own consciences will subscribe to it, and hell as well as heaven will be forced to acknowledge the righteousness of God. The reason given is, for God is Judge himself, and therefore, (1.) He will be just; for it is impossible he should do any wrong to any of his creatures, he never did, nor ever will. When men are employed to judge for him they may do unjustly; but, when he is Judge himself, there can be no injustice done. Is God unrighteous, who takes vengeance? The apostle, for this reason, startles at the thought of it; God forbid! for then how shall God judge the world? Rom. iii. 5, 6. These decisions will be perfectly just, for against them there will lie no exception, and from them there will lie no appeal. (2.) He will be justified; God is Judge, and therefore he will not only execute justice, but he will oblige all to own it; for he will be clear when he judges, Ps. li. 4.
Albert Barnes: Notes on the Bible - 1834
50:2: Out of Zion - The place where God was worshipped, and where he dwelt. Compare the notes at Isa 2:3.
The perfection of beauty - See the notes at Psa 48:2.
God hath shined - Has shined forth, or has caused light and splendor to appear. Compare Deu 33:2; Psa 80:2; Psa 94:1 (see the margin) The meaning here is, that the great principles which are to determine the destiny of mankind in the final judgment are those which proceed from Zion; or, those which are taught in the religion of Zion; they are those which are inculcated through the church of God. God has there made known his law; he has stated the principles on which he governs, and on which he will judge the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:2: Out: Psa 68:24; Isa 12:6, Isa 26:21; Hos 5:15; Hab 2:20; Heb 12:22-26
perfection: Psa 48:2, Psa 87:2, Psa 87:3, Psa 80:17; Sol 5:16; Zac 9:17
God: Psa 80:1; Deu 33:2; Hab 3:3, Hab 3:4; Rev 1:16, Rev 21:23
Geneva 1599
50:2 Out of Zion, the (c) perfection of beauty, God hath shined.
(c) Because God had chosen it to have his Name there called on and also his image shines there in the doctrine of the law.
John Gill
50:2 Out of Zion, the perfection of beauty, God hath shined. Or "shall shine" (p); the past for the future, as Kimchi observes; or "the perfection of the beauty of God hath shined out of Zion" (q); that is, Christ; he is the perfection of beauty; he is fairer than the children of men; he is more glorious than the angels in heaven: as Mediator, he is full of grace and truth, which makes him very lovely and amiable to his people: he is the express image of his Father's person; and the glory of all the divine perfections is conspicuous in his work of salvation, as well as in himself: now as he was to come out of Zion, Ps 14:7; that is, not from the fort of Zion, or city of Jerusalem; for he was to be born at Bethlehem; only he was to be of the Jews, and spring from them; so he shone out, or his appearance and manifestation in Israel was like the rising sun; see Mal 4:2; and the love and kindness of God in the mission and gift of him appeared and shone out in like manner, Tit 3:4; or else the Gospel may be meant, which has a beauty in it: it is a glorious Gospel, and holds forth the beauty and glory of Christ. All truth is lovely and amiable, especially evangelical truth: it has a divine beauty on it; it comes from God, and bears his impress; yea, it is a perfection of beauty: it contains a perfect plan of truth, and is able to make the man of God perfect; and this was to come out of Zion, Is 2:3; and which great light first arose in Judea, and from thence shone out in the Gentile world, like the sun in all its lustre and glory, Tit 2:11; or, according to our version, "God hath shined out of Zion"; which, as Ben Melech on the text observes, is the perfection of beauty; see Lam 2:15; by which is meant the church under the Gospel dispensation, Heb 12:22; which, as in Gospel order, is exceeding beautiful; and as its members are adorned with the graces of the Spirit, by which they are all glorious within; and especially as they are clothed with the righteousness of Christ, and so are perfectly comely through the comeliness he hath put upon them and here it is that Christ, who is the great God, and our Saviour, shines forth upon his people, grants his gracious presence, and manifests himself in his ordinances, to their great joy and pleasure.
(p) "emicabit", Tigurine version; "vel effulgebit", Vatablus; "illucescet", Amama, Grotius. (q) So De Dieu.
John Wesley
50:2 Zion - The place where he was supposed to reside, and where he would now sit in judgment. The perfection - The most amiable place of the whole world, because, of the presence and worship, and blessing of God. Shined - Hath manifested himself in a glorious manner.
49:249:2: ՚Ի Սիովնէ մեծվայելչութիւն, փրկութեան գեղոյ նորա։
2 Սիոնից է նրա մեծ վայելչութիւնն ու փրկութեան գեղեցկութիւնը:
2 Սիօնէն, գեղեցկութեան կատարելութենէն, Աստուած փայլեցաւ։
[289]Ի Սիոնէ մեծ վայելչութիւն, փրկութեան գեղոյ նորա:

49:2: ՚Ի Սիովնէ մեծվայելչութիւն, փրկութեան գեղոյ նորա։
2 Սիոնից է նրա մեծ վայելչութիւնն ու փրկութեան գեղեցկութիւնը:
2 Սիօնէն, գեղեցկութեան կատարելութենէն, Աստուած փայլեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
49:249:2 С Сиона, который есть верх красоты, является Бог,
49:3 ὁ ο the θεὸς θεος God ἡμῶν ημων our καὶ και and; even οὐ ου not παρασιωπήσεται παρασιωπαω fire ἐναντίον εναντιον next to; before αὐτοῦ αυτος he; him καυθήσεται καιω burn καὶ και and; even κύκλῳ κυκλω circling; in a circle αὐτοῦ αυτος he; him καταιγὶς καταιγις vehemently; tremendously
49:3 פִּ֭י ˈpî פֶּה mouth יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak חָכְמֹ֑ות ḥoḵmˈôṯ חָכְמֹות wisdom וְ wᵊ וְ and הָג֖וּת hāḡˌûṯ הָגוּת meditation לִבִּ֣י libbˈî לֵב heart תְבוּנֹֽות׃ ṯᵊvûnˈôṯ תְּבוּנָה understanding
49:3. veniet Deus noster et non tacebit ignis coram eo vorabit et in circuitu eius tempestas validaGod shall come manifestly: our God shall come, and shall not keep silence. A fire shall burn before him: and a mighty tempest shall be round about him.
2. Out of Zion, the perfection of beauty, God hath shined forth.
Out of Zion, the perfection of beauty, God hath shined:

49:2 С Сиона, который есть верх красоты, является Бог,
49:3
ὁ ο the
θεὸς θεος God
ἡμῶν ημων our
καὶ και and; even
οὐ ου not
παρασιωπήσεται παρασιωπαω fire
ἐναντίον εναντιον next to; before
αὐτοῦ αυτος he; him
καυθήσεται καιω burn
καὶ και and; even
κύκλῳ κυκλω circling; in a circle
αὐτοῦ αυτος he; him
καταιγὶς καταιγις vehemently; tremendously
49:3
פִּ֭י ˈpî פֶּה mouth
יְדַבֵּ֣ר yᵊḏabbˈēr דבר speak
חָכְמֹ֑ות ḥoḵmˈôṯ חָכְמֹות wisdom
וְ wᵊ וְ and
הָג֖וּת hāḡˌûṯ הָגוּת meditation
לִבִּ֣י libbˈî לֵב heart
תְבוּנֹֽות׃ ṯᵊvûnˈôṯ תְּבוּנָה understanding
49:3. veniet Deus noster et non tacebit ignis coram eo vorabit et in circuitu eius tempestas valida
God shall come manifestly: our God shall come, and shall not keep silence. A fire shall burn before him: and a mighty tempest shall be round about him.
2. Out of Zion, the perfection of beauty, God hath shined forth.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. "Пред Ним огонь поядающий, и вокруг Его сильная буря". Картина, напоминающая явление Господа в 17: Пс. Эти образы означают Божественное Правосудие, не допускающее торжествовать злу и уничтожающее последнее, как огонь освобождает металлы от лигатуры. "Сильная буря" - символ Его могущества.
Albert Barnes: Notes on the Bible - 1834
50:3: Our God shall come - That is, he will come to judgment. This language is derived from the supposition that God "will" judge the world, and it shows that this doctrine was understood and believed by the Hebrews. The New Testament has stated the fact that this will be done by the coming of his Son Jesus Christ to gather the nations before him, and to pronounce tile final sentence on mankind: Mat 25:31; Act 17:31; Act 10:42; Joh 5:22.
And shall not keep silence - That is, the will come forth and "express" his judgment on the conduct of mankind. See the notes at Psa 28:1. He "seems" now to be silent. No voice is heard. No sentence is pronounced. But this will not always be the case. The time is coming when he will manifest himself, and will no longer be silent as to the conduct and character of people, but will pronounce a sentence, fixing their destiny according to their character.
A fire shall devour before him - Compare the notes at Th2 1:8; notes at Heb 10:27. The "language" here is undoubtedly taken from the representation of God as he manifested himself at Mount Sinai. Thus, in Exo 19:16, Exo 19:18, it is said, "And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of a trumpet exceeding loud; and Mount Sinai was altogether on a smoke, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
And it shall be very tempestuous round about him - The word used here - שׂער ś a‛ ar - means properly to shudder; to shiver; and then it is employed to denote the commotion and raging of a tempest. The allusion is doubtless to the descent on Mount Sinai Exo 19:16, and to the storm accompanied by thunder and lightning which beat upon the mountain when God descended on it to give his law. The whole is designed to represent God as clothed with appropriate majesty when judgment is to be pronounced upon the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:3: Our: Psa 48:14, Psa 68:20; Rev 22:20
keep: Psa 50:21, Psa 83:1; Isa 42:13, Isa 42:14, Isa 65:6, Isa 65:7
a fire: Psa 97:3; Exo 19:18; Lev 10:2; Num 16:35; Deu 9:3; Kg1 19:11, Kg1 19:12; Dan 7:10; Nah 1:5-7; Hab 3:5; Mal 3:2, Mal 3:3, Mal 4:1; Mat 3:12; Th2 1:8, Th2 1:9; Heb 2:3; Heb 10:28, Heb 10:29, Heb 12:18-21, Heb 12:29
it shall: Psa 18:7-15, Psa 97:4, Psa 97:5
Geneva 1599
50:3 Our God shall come, and shall not keep silence: a (d) fire shall devour before him, and it shall be very tempestuous round about him.
(d) As when God gave his law in mount Sinai he appeared terrible with thunder and tempest, so will he appear terrible to take account for the keeping of it.
John Gill
50:3 Our God shall come,.... That is, Christ, who is truly and properly God, and who was promised and expected as a divine Person; and which was necessary on account of the work he came about; and believers claim an interest in him as their God; and he is their God, in whom they trust, and whom they worship: and this coming of his is to be understood, not of his coming in the flesh; for though that was promised, believed, and prayed for, as these words are by some rendered, "may our God come" (r); yet at his first coming he was silent, his voice was not heard in the streets, Mt 12:19; nor did any fire or tempest attend that: nor is it to be interpreted of his second coming, or coming to judgment; for though that also is promised, believed, and prayed for; and when he will not be silent, but by his voice will raise the dead, summon all before him, and pronounce the sentence on all; and the world, and all that is therein, will be burnt with fire, and a horrible tempest rained upon the wicked; yet it is better to understand it of his coming to set up his kingdom in the world, and to punish his professing people for their disbelief and rejection of him; see Mt 16:28;
and shall not keep silence; contain himself, bear with the Jews any longer, but come forth in his wrath against them; see Ps 50:21; and it may also denote the great sound of the Gospel, and the very public ministration of it in the Gentile world, at or before this time, for the enlargement of Christ's kingdom in it;
a fire shall devour before him; meaning either the fire of the divine word making its way among the Gentiles, consuming their idolatry, superstition, &c. or rather the fire of divine wrath coming upon the Jews to the uttermost and even it may be literally understood of the fire that consumed their city and temple, as was predicted, Zech 11:1;
and it shall be very tempestuous round about him; the time of Jerusalem's destruction being such a time of trouble as has not been since the world began, Mt 24:21.
(r) "veniat", Junius & Tremellius; so Ainsworth.
John Wesley
50:3 Our God - The prophet speaks this in the persons of the worshippers of God. Though he be our God, yet he will come to execute judgment upon us. Cease - Or delay to sit in judgment. Tempestuous - This is a farther description of that terrible majesty, wherewith God would clothe himself when he came to his tribunal.
49:349:3: Աստուած մեր յայտնապէս եկեսցէ, եւ Աստուած մեր մի՛ դադարեսցէ։ Հուր առաջի նորա բորբոքեսցի, եւ շուրջ զնովաւ մրրիկ յոյժ։
3 Մեր Աստուածը պիտի գայ յայտնապէս, եւ մեր Աստուածը պիտի չլռի, նրա առջեւ հուր պիտի բորբոքուի, եւ նրա շուրջը՝ սաստիկ մրրիկ:
3 Մեր Աստուածը պիտի գայ ու պիտի չլռէ. Անոր առջեւ մաշող կրակ, Ու բոլորտիքը սաստիկ փոթորիկ պիտի ըլլայ։
Աստուած մեր յայտնապէս եկեսցէ, եւ Աստուած մեր մի՛ դադարեսցէ``. հուր առաջի նորա բորբոքեսցի, եւ շուրջ զնովաւ մրրիկ յոյժ:

49:3: Աստուած մեր յայտնապէս եկեսցէ, եւ Աստուած մեր մի՛ դադարեսցէ։ Հուր առաջի նորա բորբոքեսցի, եւ շուրջ զնովաւ մրրիկ յոյժ։
3 Մեր Աստուածը պիտի գայ յայտնապէս, եւ մեր Աստուածը պիտի չլռի, նրա առջեւ հուր պիտի բորբոքուի, եւ նրա շուրջը՝ սաստիկ մրրիկ:
3 Մեր Աստուածը պիտի գայ ու պիտի չլռէ. Անոր առջեւ մաշող կրակ, Ու բոլորտիքը սաստիկ փոթորիկ պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
49:349:3 грядет Бог наш, и не в безмолвии: пред Ним огонь поядающий, и вокруг Его сильная буря.
49:4 προσκαλέσεται προσκαλεω summon τὸν ο the οὐρανὸν ουρανος sky; heaven ἄνω ανω.1 upward; above καὶ και and; even τὴν ο the γῆν γη earth; land διακρῖναι διακρινω discriminate; doubt τὸν ο the λαὸν λαος populace; population αὐτοῦ αυτος he; him
49:4 אַטֶּ֣ה ʔaṭṭˈeh נטה extend לְ lᵊ לְ to מָשָׁ֣ל māšˈāl מָשָׁל proverb אָזְנִ֑י ʔoznˈî אֹזֶן ear אֶפְתַּ֥ח ʔeftˌaḥ פתח open בְּ֝ ˈbᵊ בְּ in כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither חִידָתִֽי׃ ḥîḏāṯˈî חִידָה riddle
49:4. vocabit caelum desursum et terram ut iudicet populum suumHe shall call heaven from above, and the earth, to judge his people.
3. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him:

49:3 грядет Бог наш, и не в безмолвии: пред Ним огонь поядающий, и вокруг Его сильная буря.
49:4
προσκαλέσεται προσκαλεω summon
τὸν ο the
οὐρανὸν ουρανος sky; heaven
ἄνω ανω.1 upward; above
καὶ και and; even
τὴν ο the
γῆν γη earth; land
διακρῖναι διακρινω discriminate; doubt
τὸν ο the
λαὸν λαος populace; population
αὐτοῦ αυτος he; him
49:4
אַטֶּ֣ה ʔaṭṭˈeh נטה extend
לְ lᵊ לְ to
מָשָׁ֣ל māšˈāl מָשָׁל proverb
אָזְנִ֑י ʔoznˈî אֹזֶן ear
אֶפְתַּ֥ח ʔeftˌaḥ פתח open
בְּ֝ ˈbᵊ בְּ in
כִנֹּ֗ור ḵinnˈôr כִּנֹּור cither
חִידָתִֽי׃ ḥîḏāṯˈî חִידָה riddle
49:4. vocabit caelum desursum et terram ut iudicet populum suum
He shall call heaven from above, and the earth, to judge his people.
3. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:4: He shall call to the heavens from above - He will call on all the universe; he will summon all worlds. The meaning here is, not that he will gather those who are in heaven to be judged, but that he will call on the inhabitants of all worlds to be his witnesses; to bear their attestation to the justice of his sentence. See Psa 50:6. The phrase "from above" does not, of course, refer to the heavens as being above God, but to the heavens as they appear to human beings to be above themselves.
And to the earth - To all the dwellers upon the earth; "to the whole universe." He makes this universal appeal with the confident assurance that his final sentence will be approved; that the universe will see and admit that it is just. See Rev 15:3; Rev 19:1-3. There can be no doubt that the universe, as such, will approve the ultimate sentence that will be pronounced on mankind.
That he may judge his people - That is, all these arrangements - this coming with fire and tempest, and this universal appeal - will be prepatory to the judging of his people, or in order that the judgment may be conducted with due solemnity and propriety. The idea is, that an event so momentous should be conducted in a way suited to produce an appropriate impression; so conducted, that there would be a universal conviction of the justice and impartiality of the sentence. The reference here is particularly to his professed "people," that is, to determine whether they were truly his, for that is the main subject of the psalm, though the "language" is derived from the solemnities appropriate to the universal judgment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:4: call: Psa 50:6; Deu 4:36, Deu 30:19, Deu 31:28, Deu 32:1; Isa 1:2; Mic 6:1, Mic 6:2
judge: Psa 96:13, Psa 98:9; Isa 11:3, Isa 11:4; Joh 5:22, Joh 5:23
Carl Friedrich Keil and Franz Delitzsch
50:4
The judgment scene. To the heavens above (מעל, elsewhere a preposition, here, as in Gen 27:39; Gen 49:25, an adverb, desuper, superne) and to the earth God calls (קרא אל, as, e.g., Gen 28:1), to both לדין עמּו, in order to sit in judgment upon His people in their presence, and with them as witnesses of His doings. Or is it not that they are summoned to attend, but that the commission, Ps 50:5, is addressed to them (Olshausen, Hitzig)? Certainly not, for the act of gathering is not one that properly belongs to the heavens and the earth, which, however, because they exist from the beginning and will last for ever, are suited to be witnesses (Deut 4:26; Deut 32:1; Is 1:2, 1 Macc. 2:37). The summons אספוּ is addressed, as in Mt 24:31, and frequently in visions, to the celestial spirits, the servants of the God here appearing. The accused who are to be brought before the divine tribunal are mentioned by names which, without their state of mind and heart corresponding to them, express the relationship to Himself in which God has placed them (cf. Deut 32:15; Is 42:19). They are called חסידים, as in the Asaph Ps 79:2. This contradiction between their relationship and their conduct makes an undesigned but bitter irony. In a covenant relationship, consecrated and ratified by a covenant sacrifice (עלי־זבח similar to Ps 92:4; Ps 10:10), has God placed Himself towards them (Ex 24); and this covenant relationship is also maintained on their part by offering sacrifices as an expression of their obedience and of their fidelity. The participle כּרתי here implies the constant continuance of that primary covenant-making. Now, while the accused are gathered up, the poet hears the heavens solemnly acknowledge the righteousness of the Judge beforehand. The participial construction שׁפט הוּא, which always, according to the connection, expresses the present (Nahum 1:2), or the past (Judg 4:4), or the future (Jer 25:31), is in this instance an expression of that which is near at hand (fut. instans). הוּא has not the sense of ipse (Ew. 314, a), for it corresponds to the "I" in אני שׁפט or הנני שׁפט; and כּי is not to be translated by nam (Hitzig), for the fact that God intends to judge requires no further announcement. On the contrary, because God is just now in the act of sitting in judgment, the heavens, the witnesses most prominent and nearest to Him, bear witness to His righteousness. The earthly music, as the סלה directs, is here to join in with the celestial praise. Nothing further is now wanting to the completeness of the judgment scene; the action now begins.
Geneva 1599
50:4 He shall call to the heavens from above, and to (e) the earth, that he may judge his people.
(e) As witnessing against the hypocrites.
John Gill
50:4 He shall call to the heavens from above, and to the earth,.... To hear what he shall say, when he will no longer keep silence; and to be witnesses of the justice of his proceedings; see Is 1:2. The Targum interprets this of the angels above on high, and of the righteous on the earth below; and so Aben Ezra, Kimchi, and Ben Melech, explain it of the angels of heaven, and of the inhabitants of the earth;
that he may judge his people; not that they, the heavens and the earth, the inhabitants of either, may judge his people; but the Lord himself, as in Ps 50:6; and this designs not the judgment of the whole world, nor that of his own covenant people, whom he judges when he corrects them in love, that they might not be condemned with the world; when he vindicates them, and avenges them on their enemies, and when he protects and saves them; but the judgment of the Jewish nation, his professing people, the same that Peter speaks of, 1Pet 4:17.
John Wesley
50:4 Call - To the inhabitants of them, all angels and men, whom he calls in for witnesses of the equity of his proceedings.
Robert Jamieson, A. R. Fausset and David Brown
50:4 above--literally, "above" (Gen 1:7).
heavens . . . earth--For all creatures are witnesses (Deut 4:26; Deut 30:19; Is 1:2).
49:449:4: Կոչեսցէ զերկինս ՚ի վերուստ՝ եւ զերկիր ՚ի դատել զժողովուրդ իւր,
4 Նա վերեւից ձայն պիտի տայ երկնքին ու երկրին՝ իր ժողովրդին դատելու համար:
4 Վերէն պիտի կանչէ երկինքը Ու երկիրը՝ իր ժողովուրդը դատելու համար։
Կոչեսցէ զերկինս ի վերուստ, եւ զերկիր` ի դատել զժողովուրդ իւր:

49:4: Կոչեսցէ զերկինս ՚ի վերուստ՝ եւ զերկիր ՚ի դատել զժողովուրդ իւր,
4 Նա վերեւից ձայն պիտի տայ երկնքին ու երկրին՝ իր ժողովրդին դատելու համար:
4 Վերէն պիտի կանչէ երկինքը Ու երկիրը՝ իր ժողովուրդը դատելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
49:449:4 Он призывает свыше небо и землю, судить народ Свой:
49:5 συναγάγετε συναγω gather αὐτῷ αυτος he; him τοὺς ο the ὁσίους οσιος responsible; devout αὐτοῦ αυτος he; him τοὺς ο the διατιθεμένους διατιθεμαι put through; make τὴν ο the διαθήκην διαθηκη covenant αὐτοῦ αυτος he; him ἐπὶ επι in; on θυσίαις θυσια immolation; sacrifice
49:5 לָ֣מָּה lˈāmmā לָמָה why אִ֭ירָא ˈʔîrā ירא fear בִּ֣ bˈi בְּ in ימֵי ymˌê יֹום day רָ֑ע rˈāʕ רַע evil עֲוֹ֖ן ʕᵃwˌōn עָוֹן sin עֲקֵבַ֣י ʕᵃqēvˈay עָקֵב heel יְסוּבֵּֽנִי׃ yᵊsûbbˈēnî סבב turn
49:5. congregate mihi sanctos meos qui feriunt pactum meum in sacrificioGather ye together his saints to him: who set his covenant before sacrifices.
4. He shall call to the heavens above, and to the earth, that he may judge his people:
He shall call to the heavens from above, and to the earth, that he may judge his people:

49:4 Он призывает свыше небо и землю, судить народ Свой:
49:5
συναγάγετε συναγω gather
αὐτῷ αυτος he; him
τοὺς ο the
ὁσίους οσιος responsible; devout
αὐτοῦ αυτος he; him
τοὺς ο the
διατιθεμένους διατιθεμαι put through; make
τὴν ο the
διαθήκην διαθηκη covenant
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
θυσίαις θυσια immolation; sacrifice
49:5
לָ֣מָּה lˈāmmā לָמָה why
אִ֭ירָא ˈʔîrā ירא fear
בִּ֣ bˈi בְּ in
ימֵי ymˌê יֹום day
רָ֑ע rˈāʕ רַע evil
עֲוֹ֖ן ʕᵃwˌōn עָוֹן sin
עֲקֵבַ֣י ʕᵃqēvˈay עָקֵב heel
יְסוּבֵּֽנִי׃ yᵊsûbbˈēnî סבב turn
49:5. congregate mihi sanctos meos qui feriunt pactum meum in sacrificio
Gather ye together his saints to him: who set his covenant before sacrifices.
4. He shall call to the heavens above, and to the earth, that he may judge his people:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. "Святых Моих", т. е. евреев, которые призваны Богом быть народом святым (Исх XIX:6). - "Вступивших в завет со Мною при жертве" - разумеются жертвы, принесенные евреями при Синае, как внешний знак торжественности момента.
Albert Barnes: Notes on the Bible - 1834
50:5: Gather my saints together unto me - This is an address to the messengers employed for assembling those who are to be judged. Similar language is used by the Saviour Mat 24:31 : "And he (the Son of Man) shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other." The idea is, that God will bring them, or assemble them together. All this is language derived froth the notion of a universal judgment, "as if" the scattered people of God were thus gathered together by special messengers sent out for this purpose. The word "saints" here refers to those who are truly his people. The object - the purpose - of the judgment is to assemble in heaven those who are sincerely his friends; or, as the Saviour expresses it Mat 24:31, his "elect." Yet in order to this, or in order to determine who "are" his true people, there will be a larger gathering - an assembling of all the dwellers on the earth.
Those that have made a covenant with me by sacrifice - Exo 24:6-7. Compare the notes at Heb 9:19-22. The idea here is, that they are the professed people of God; that they have entered into a solemn covenant-relation to him, or have bound themselves in the most solemn manner to be his; that they have done this in connection with the sacrifices which accompany their worship; that they have brought their sacrifices or bloody offerings as a pledge that they mean to be his, and will be his. Over these solemn sacrifices made to him, they have bound themselves to be the Lord's; and the purpose of the judgment now is, to determine whether this was sincere, and whether they have been faithful to their vows. As applied to professed believers under the Christian system, the "idea" here presented would be, that the vow to be the Lord's has been made over the body and blood of the Redeemer once offered as a sacrifice, and that by partaking of the memorials of that sacrifice they have entered into a solemn "covenant" to be his. Nothing more solemn can be conceived than a "covenant" or pledge entered into in such a manner; and yet nothing is more painfully certain than that the process of a judgment will be necessary to determine in what cases it is genuine, for the mere outward act, no matter how solemn, does not of necessity decide the question whether he who performs it will enter into heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:5: Gather: Mat 24:31; Th1 4:16, Th1 4:17; Th2 2:1
my saints: Psa 97:10; Deu 33:2, Deu 33:3; Pro 2:8; Isa 13:3; Zac 14:5; Co1 6:2, Co1 6:3; Th1 3:13; Jde 1:14
made: Exo 24:3-8; Mat 26:28; Heb 9:10-23, Heb 12:24, Heb 13:20
Geneva 1599
50:5 Gather my (f) saints together unto me; those that have made a covenant with me by (g) sacrifice.
(f) God in respect to his elect calls the whole body holy, saints and his people.
(g) Who should know that sacrifices are sealed by the covenant between God and his people, and not set religion in it.
John Gill
50:5 Gather my saints together unto me,.... These words are spoken by Christ to the heavens and the earth; that is, to the angels, the ministers of the Gospel, to gather in, by the ministry of the word, his elect ones among the Gentiles; see Mt 24:30; called his "saints", who had an interest in his favour and lovingkindness, and were sanctified or set apart for his service and glory;
those that have made a covenant with me by sacrifice; or, "who have made my covenant by, or on sacrifice" (s); the covenant of grace, which was made with Christ from everlasting, and which was confirmed by his blood and sacrifice; this his people may be said to make with God in him, he being their head, surety, and representative: now these covenant ones he will have gathered in to himself by the effectual calling, which is usually done by the ministry of the word; for this is not to be understood of the gathering of all nations to him, before him as a Judge; but of his special people to him as a Saviour, the "Shiloh", to whom the gathering of the people was to be, Gen 49:10.
(s) So Pagninus.
John Wesley
50:5 Gather - O ye angels, summon and fetch them to my tribunal. Which is poetically spoken, to continue the metaphor, and representation of the judgment. My saints - The Israelites, whom God had chosen and separated them from all the nations of the earth, to be an holy and peculiar people to himself, and they also had solemnly devoted themselves to God; all which aggravated their apostacy. Those - Who have entered into covenant with me, and have ratified that covenant by sacrifice. This seems to be added, to acquaint them with the proper nature, use and end of sacrifices, which were principally appointed to be signs and seals of the covenant made between God and his people; and consequently to convince them of their great mistake in trusting to their outward sacrifices, when they neglected the very life and soul of them, which was the keeping of their covenant with God.
Robert Jamieson, A. R. Fausset and David Brown
50:5 my saints-- (Ps 4:3).
made--literally, "cut"
a covenant, &c.--alluding to the dividing of a victim of sacrifice, by which covenants were ratified, the parties passing between the divided portions (compare Gen 15:10, Gen 15:18).
49:549:5: ժողովել առ ինքն զսուրբս իւր, եւ ոյք դնեն զպատարագս ուխտից ՚ի վերայ սեղանոյ[6932]։ [6932] Ոմանք.՚Ի վերայ սեղանոյ նորա։
5 Մօտն է հաւաքելու իր սրբերին եւ նրանց, ովքեր ուխտի զոհ են մատուցում իր սեղանին:
5 «Ինծի հաւաքեցէք իմ սուրբերս Ու ինծի հետ զոհով ուխտ ընողները»։
[290]ժողովել առ ինքն զսուրբս իւր, եւ ոյք դնեն զպատարագս ուխտից ի վերայ սեղանոյ նորա:

49:5: ժողովել առ ինքն զսուրբս իւր, եւ ոյք դնեն զպատարագս ուխտից ՚ի վերայ սեղանոյ[6932]։
[6932] Ոմանք.՚Ի վերայ սեղանոյ նորա։
5 Մօտն է հաւաքելու իր սրբերին եւ նրանց, ովքեր ուխտի զոհ են մատուցում իր սեղանին:
5 «Ինծի հաւաքեցէք իմ սուրբերս Ու ինծի հետ զոհով ուխտ ընողները»։
zohrab-1805▾ eastern-1994▾ western am▾
49:549:5 >.
49:6 καὶ και and; even ἀναγγελοῦσιν αναγγελλω announce οἱ ο the οὐρανοὶ ουρανος sky; heaven τὴν ο the δικαιοσύνην δικαιοσυνη rightness; right standing αὐτοῦ αυτος he; him ὅτι οτι since; that ὁ ο the θεὸς θεος God κριτής κριτης judge ἐστιν ειμι be διάψαλμα διαψαλμα interlude; rest
49:6 הַ ha הַ the בֹּטְחִ֥ים bbōṭᵊḥˌîm בטח trust עַל־ ʕal- עַל upon חֵילָ֑ם ḥêlˈām חַיִל power וּ û וְ and בְ vᵊ בְּ in רֹ֥ב rˌōv רֹב multitude עָ֝שְׁרָ֗ם ˈʕošrˈām עֹשֶׁר riches יִתְהַלָּֽלוּ׃ yiṯhallˈālû הלל praise
49:6. et adnuntiabunt caeli iustitiam eius quia Deus iudex est semperAnd the heavens shall declare his justice: for God is judge.
5. Gather my saints together unto me; those that have made a covenant with me by sacrifice.
Gather my saints together unto me; those that have made a covenant with me by sacrifice:

49:5 <<соберите ко Мне святых Моих, вступивших в завет со Мною при жертве>>.
49:6
καὶ και and; even
ἀναγγελοῦσιν αναγγελλω announce
οἱ ο the
οὐρανοὶ ουρανος sky; heaven
τὴν ο the
δικαιοσύνην δικαιοσυνη rightness; right standing
αὐτοῦ αυτος he; him
ὅτι οτι since; that
ὁ ο the
θεὸς θεος God
κριτής κριτης judge
ἐστιν ειμι be
διάψαλμα διαψαλμα interlude; rest
49:6
הַ ha הַ the
בֹּטְחִ֥ים bbōṭᵊḥˌîm בטח trust
עַל־ ʕal- עַל upon
חֵילָ֑ם ḥêlˈām חַיִל power
וּ û וְ and
בְ vᵊ בְּ in
רֹ֥ב rˌōv רֹב multitude
עָ֝שְׁרָ֗ם ˈʕošrˈām עֹשֶׁר riches
יִתְהַלָּֽלוּ׃ yiṯhallˈālû הלל praise
49:6. et adnuntiabunt caeli iustitiam eius quia Deus iudex est semper
And the heavens shall declare his justice: for God is judge.
5. Gather my saints together unto me; those that have made a covenant with me by sacrifice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:6: And the heavens shall declare his righteousness - Shall make it known, or announce it. That is, the heavens - the heavenly inhabitants - will bear witness to the justness of the sentence, or will approve the sentence. See the notes at Psa 50:4. Compare Psa 97:6.
For God is judge himself - The judgment is not committed to mortal men, or even to angels. Creatures, even the most exalted and pure, might err in such a work as that of judging the world. That judgment, to be correct, must be founded on a perfect knowledge of the heart, and on a clear and complete understanding of all the thoughts, the motives, the words, the deeds of all people. It cannot be supposed that any created being, however exalted, could possess all this knowledge, and it cannot be supposed that any created being, however pure, could be so endowed as to be secure against error in pronouncing a judgment on the countless millions of people. But God combines all these in himself; a perfect knowledge of all that has ever occurred on earth, and of the motives and feelings of every creature - and, at the same time, absolute purity and impartiality; therefore his judgment must be such that the universe will see that it is just. It may be added here that as the New Testament has stated (see the notes at Psa 50:3) that the judgment of the world in the last day will be committed to the Lord Jesus Christ, the considerations just suggested prove that he is Divine. The immediate point in the passage before us is, that the fact that "God" will preside in the judgment, demonstrates that the acts of judgment will be "right," and will be such as the "heavens" - the universe - will approve; such, that all worlds will proclaim them to be right. There is no higher evidence that a thing is right, and that it ought to be done, than the fact that God has done it. Compare Gen 18:25; Psa 39:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:6: heavens: Psa 97:6; Rom 2:5; Rev 16:5-7, Rev 19:2
God: Psa 75:7; Gen 18:25; Joh 5:22, Joh 5:23; Rom 14:9-12; Co2 5:10; Rev 20:11, Rev 20:12
Selah: Psa 7:3-5, Psa 9:16
John Gill
50:6 And the heavens shall declare his righteousness,.... That is, either the heavens shall bear witness to his justice and equity in judging his people; or the angels, the ministers of the Gospel, shall declare his justifying righteousness, which is revealed in it, to the saints and covenant ones they shall be a means of gathering in: or rather the justice of Christ in the destruction of the Jews shall be attested and applauded by angels and men, just as the righteousness of God in the destruction of the antichristian powers is celebrated by the angel of the waters, Rev_ 16:5;
for God is Judge himself. And not another, or by another; and therefore his judgments must be just and righteous, seeing he is just and true, loves righteousness, and is righteous in all his ways and works.
Selah; on this word; see Gill on Ps 3:2.
John Wesley
50:6 Declare - God will convince the people of his righteousness, and of their own wickedness, by thunders and lightnings, and storms, or other dreadful signs wrought by him in the heavens. Himself - In his own person. God will not now reprove them, by his priests or prophets, but in an extraordinary manner from heaven.
Robert Jamieson, A. R. Fausset and David Brown
50:6 The inhabitants of heaven, who well know God's character, attest His righteousness as a judge.
49:649:6: Պատմեսցեն երկինք զարդարութիւն նորա, զի Աստուած դատաւոր է։ Հանգիստ։
6 Երկինքը պատմելու է նրա արդարութիւնը, քանզի Աստուած դատաւոր է: Հանգիստ:
6 Երկինքները անոր արդարութիւնը պիտի պատմեն, Վասն զի Աստուած ինք դատաւոր է։ (Սէլա։)
Պատմեսցեն երկինք զարդարութիւն նորա, զի Աստուած դատաւոր է: Հանգիստ:

49:6: Պատմեսցեն երկինք զարդարութիւն նորա, զի Աստուած դատաւոր է։ Հանգիստ։
6 Երկինքը պատմելու է նրա արդարութիւնը, քանզի Աստուած դատաւոր է: Հանգիստ:
6 Երկինքները անոր արդարութիւնը պիտի պատմեն, Վասն զի Աստուած ինք դատաւոր է։ (Սէլա։)
zohrab-1805▾ eastern-1994▾ western am▾
49:649:6 И небеса провозгласят правду Его, ибо судия сей есть Бог.
49:7 ἄκουσον ακουω hear λαός λαος populace; population μου μου of me; mine καὶ και and; even λαλήσω λαλεω talk; speak σοι σοι you Ισραηλ ισραηλ.1 Israel καὶ και and; even διαμαρτύρομαί διαμαρτυρομαι protest σοι σοι you ὁ ο the θεὸς θεος God ὁ ο the θεός θεος God σού σου of you; your εἰμι ειμι be ἐγώ εγω I
49:7 אָ֗ח ʔˈāḥ אָח brother לֹא־ lō- לֹא not פָדֹ֣ה fāḏˈō פדה buy off יִפְדֶּ֣ה yifdˈeh פדה buy off אִ֑ישׁ ʔˈîš אִישׁ man לֹא־ lō- לֹא not יִתֵּ֖ן yittˌēn נתן give לֵ lē לְ to אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s) כָּפְרֹֽו׃ kofrˈô כֹּפֶר ransom
49:7. audi popule meus et loquar Israhel et contestabor te Deus Deus tuus ego sumHear, O my people, and I will speak: O Israel, and I will testify to thee: I am God, thy God.
6. And the heavens shall declare his righteousness; for God is judge himself.
And the heavens shall declare his righteousness: for God [is] judge himself. Selah:

49:6 И небеса провозгласят правду Его, ибо судия сей есть Бог.
49:7
ἄκουσον ακουω hear
λαός λαος populace; population
μου μου of me; mine
καὶ και and; even
λαλήσω λαλεω talk; speak
σοι σοι you
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
διαμαρτύρομαί διαμαρτυρομαι protest
σοι σοι you
ὁ ο the
θεὸς θεος God
ὁ ο the
θεός θεος God
σού σου of you; your
εἰμι ειμι be
ἐγώ εγω I
49:7
אָ֗ח ʔˈāḥ אָח brother
לֹא־ lō- לֹא not
פָדֹ֣ה fāḏˈō פדה buy off
יִפְדֶּ֣ה yifdˈeh פדה buy off
אִ֑ישׁ ʔˈîš אִישׁ man
לֹא־ lō- לֹא not
יִתֵּ֖ן yittˌēn נתן give
לֵ lē לְ to
אלֹהִ֣ים ʔlōhˈîm אֱלֹהִים god(s)
כָּפְרֹֽו׃ kofrˈô כֹּפֶר ransom
49:7. audi popule meus et loquar Israhel et contestabor te Deus Deus tuus ego sum
Hear, O my people, and I will speak: O Israel, and I will testify to thee: I am God, thy God.
6. And the heavens shall declare his righteousness; for God is judge himself.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:7: Hear, O my people - As they were now amply informed concerning the nature and certainty of the general judgment, and were still in a state of probation, Asaph proceeds to show them the danger to which they were exposed, and the necessity of repentance and amendment, that when that great day should arrive, they might be found among those who had made a covenant with God by sacrifice. And he shows them that the sacrifice with which God would be well pleased was quite different from the bullocks, he-goats, etc., which they were in the habit of offering. In short, he shows here that God has intended to abrogate those sacrifices, as being no longer of any service: for when the people began to trust in them, without looking to the thing signified, it was time to put them away. When the people began to pay Divine honors to the brazen serpent, though it was originally an ordinance of God's appointment for the healing of the Israelites, it was ordered to be taken away; called nehushtan, a bit of brass; and broken to pieces. The sacrifices under the Jewish law were of God's appointment; but now that the people began to put their trust in them, God despised them.
Albert Barnes: Notes on the Bible - 1834
50:7: Hear, O my people, and I will speak - God himself is now introduced as speaking, and as stating the principles on which the judgment will proceed. The pRev_ious verses are introductory, or are designed to bring the scene of the judgment before the mind. The solemn scene now opens, and God himself speaks, especially as rebuking the disposition to rely on the mere forms of religion, while its spirituality and its power are denied. The purpose of the whole is, by asking how these things will appear in the judgment, to imply the vanity of "mere" forms of religion now. The particular address is made to the "people" of God, or to "Israel," because the purpose of the psalmist was to rebuke the pRev_ailing tendency to rely on outward forms.
O Israel, and I will testify against thee - In the judgment. In view of those scenes, and as "at" that time, I will "now" bear this solemn testimony against the views which you entertain on the subject of religion, and the practices which pRev_ail in your worship.
I am God, even thy God - I am the true God, and therefore I have a right to speak; I am "thy" God - the God who has been the Protector of thy people - acknowledged as the God of the nation - and therefore I claim the right to declare the great principles which pertain to true worship, and which constitute true religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:7: Hear: Psa 81:8; Isa 1:18; Jer 2:4, Jer 2:5, Jer 2:9; Mic 6:1-8
O my: Psa 81:10-12; Exo 19:5, Exo 19:6; Deu 26:17, Deu 26:18; Sa1 12:22-25
testify: Deu 31:19-21; Kg2 17:13; Neh 9:29, Neh 9:30; Mal 3:5
I am: Exo 20:2; Ch2 28:5; Eze 20:5, Eze 20:7, Eze 20:19, Eze 20:20; Zac 13:9
Carl Friedrich Keil and Franz Delitzsch
50:7
Exposition of the sacrificial Tra for the good of those whose holiness consists in outward works. The forms strengthened by ah, in Ps 50:7, describe God's earnest desire to have Israel for willing hearers as being quite as strong as His desire to speak and to bear witness. העיד בּ, obtestari aliquem, to come forward as witness, either solemnly assuring, or, as here and in the Psalm of Asaph, Ps 81:9, earnestly warning and punishing (cf. Arab. šahida with b, to bear witness against any one). On the Dagesh forte conjunctive in בּך, vid., Ges. ֗20, 2, a. He who is speaking has a right thus to stand face to face with Israel, for he is Elohim, the God of Israel - by which designation reference is made to the words אנכי יהוה אלהיך (Ex 20:2), with which begins the Law as given from Sinai, and which here take the Elohimic form (whereas in Ps 81:11 they remain unaltered) and are inverted in accordance with the context. As Ps 50:8 states, it is not the material sacrifices, which Israel continually, without cessation, offers, that are the object of the censuring testimony. ועולתיך, even if it has Mugrash, as in Baer, is not on this account, according to the interpretation given by the accentuation, equivalent to ועל־עולותיך (cf. on the other hand Ps 38:18); it is a simple assertory substantival clause: thy burnt-offerings are, without intermission, continually before Me. God will not dispute about sacrifices in their outward characteristics; for - so Ps 50:9 go on to say-He does not need sacrifices for the sake of receiving from Israel what He does not otherwise possess. His is every wild beast (חיתו, as in the Asaph Ps 79:2) of the forest, His the cattle בּהררי אלף, upon the mountains of a thousand, i.e., upon the thousand (and myriad) mountains (similar to מתי מספּר or מתי מעט), or: where they live by thousands (a similar combination to נבל עשׂור). Both explanations of the genitive are unsupported by any perfectly analogous instance so far as language is concerned; the former, however, is to be preferred on account of the singular, which is better suited to it. He knows every bird that makes its home on the mountains; ידע, as usually, of a knowledge which masters a subject, compasses it and makes it its own. Whatever moves about the fields if with Him, i.e., is within the range of His knowledge (cf. Job 27:11; Ps 10:13), and therefore of His power; זיז (here and in the Asaph Ps 80:14) from זאזא = זעזע, to move to and fro, like טיט from טיטע, to swept out, cf. κινώπετον, κνώδαλον, from κινεῖν. But just as little as God requires sacrifices in order thereby to enrich Himself, is there any need on His part that might be satisfied by sacrifices, Ps 50:12. If God should hunger, He would not stand in need of man's help in order to satisfy Himself; but He is never hungry, for He is the Being raised above all carnal wants. Just on this account, what God requires is not by any means the outward worship of sacrifice, but a spiritual offering, the worship of the heart, Ps 50:14. Instead of the שׁלמים, and more particularly זבח תּודה, Lev 7:11-15, and שׁלמי נדר, Lev 7:16 (under the generic idea of which are also included, strictly speaking, vowed thank-offerings), God desires the thanksgiving of the heart and the performance of that which has been vowed in respect of our moral relationship to Himself and to men; and instead of the עולה in its manifold forms of devotion, the prayer of the heart, which shall not remain unanswered, so that in the round of this λογικὴ λατρεία everything proceeds from and ends in εὐχαριστία. It is not the sacrifices offered in a becoming spirit that are contrasted with those offered without the heart (as, e.g., Sir. 32 [35]:1-9), but the outward sacrifice appears on the whole to be rejected in comparison with the spiritual sacrifice. This entire turning away from the outward form of the legal ceremonial is, in the Old Testament, already a predictive turning towards that worship of God in spirit and in truth which the new covenant makes alone of avail, after the forms of the Law have served as swaddling clothes to the New Testament life which was coming into being in the old covenant. This "becoming" begins even in the Tra itself, especially in Deuteronomy. Our Psalm, like the Chokma (Prov 21:3), and prophecy in the succeeding age (cf. Hos 6:6; Mic 6:6-8; Is 1:11-15, and other passages), stands upon the standpoint of this concluding book of the Tra, which traces back all the requirements of the Law to the fundamental command of love.
John Gill
50:7 Hear, O my people,.... This is an address to the people of the Jews, whom God had chosen to be his people above all others, and who professed themselves to be his people; but now a "loammi", Hos 1:9, was about to be written upon them, being a people uncircumcised in heart and ears, refusing to hear the great Prophet of the church, him that spake from heaven;
and I will speak: by way of accusation and charge, and in judgment against them for their sins and transgressions;
O Israel, and I will testify against thee; or "to thee" (t); to thy face produce witnesses, and bring sufficient evidence to prove the things laid to thy charge,
I am God, even thy God; which is an aggravation of their sin against him, and is the reason why they should hearken to him; see Ps 81:10.
(t) "tibi", V. L. Vatablus; so Ainsworth.
John Wesley
50:7 Hear - Having brought in God, as coming to judgment, he now gives an account of the process and sentence of the judge. Testify - I will declare my charge against thee. Thy God - Not only in general, but in a special manner, by that solemn covenant made at Sinai; whereby I avouched thee to be my peculiar people, and thou didst avouch me to be thy God.
Robert Jamieson, A. R. Fausset and David Brown
50:7 I will testify--that is, for failure to worship aught.
thy God--and so, by covenant as well as creation, entitled to a pure worship.
49:749:7: Լո՛ւր ժողովուրդ իմ եւ խօսեցայց ընդ քեզ, եւ Իսրայէլ քե՛զ վկայեցից. զի Աստուած Աստուած քո ես եմ։
7 Լսի՛ր, իմ ժողովո՛ւրդ, ու ես քեզ կ’ասեմ, եւ Իսրայէ՛լ՝ քեզ կը վկայեմ, որ Աստուածը, ք՛ո Աստուածը ես եմ:
7 «Լսէ՛, ով իմ ժողովուրդս ու խօսիմ, Ով Իսրայէլ ու քեզի վկայութիւն ընեմ, Թէ ես եմ Աստուած, քու Աստուածդ։
Լուր, ժողովուրդ իմ, եւ խօսեցայց ընդ քեզ, եւ Իսրայէլ, քեզ վկայեցից. զի Աստուած, Աստուած քո ես եմ:

49:7: Լո՛ւր ժողովուրդ իմ եւ խօսեցայց ընդ քեզ, եւ Իսրայէլ քե՛զ վկայեցից. զի Աստուած Աստուած քո ես եմ։
7 Լսի՛ր, իմ ժողովո՛ւրդ, ու ես քեզ կ’ասեմ, եւ Իսրայէ՛լ՝ քեզ կը վկայեմ, որ Աստուածը, ք՛ո Աստուածը ես եմ:
7 «Լսէ՛, ով իմ ժողովուրդս ու խօսիմ, Ով Իսրայէլ ու քեզի վկայութիւն ընեմ, Թէ ես եմ Աստուած, քու Աստուածդ։
zohrab-1805▾ eastern-1994▾ western am▾
49:749:7
49:8 οὐκ ου not ἐπὶ επι in; on ταῖς ο the θυσίαις θυσια immolation; sacrifice σου σου of you; your ἐλέγξω ελεγχω convict; question σε σε.1 you τὰ ο the δὲ δε though; while ὁλοκαυτώματά ολοκαυτωμα whole offering σου σου of you; your ἐνώπιόν ενωπιος in the face; facing μού μου of me; mine ἐστιν ειμι be διὰ δια through; because of παντός πας all; every
49:8 וְ֭ ˈw וְ and יֵקַר yēqˌar יקר be precious פִּדְיֹ֥ון piḏyˌôn פִּדְיֹון ransom נַפְשָׁ֗ם nafšˈām נֶפֶשׁ soul וְ wᵊ וְ and חָדַ֥ל ḥāḏˌal חדל cease לְ lᵊ לְ to עֹולָֽם׃ ʕôlˈām עֹולָם eternity
49:8. non propter victimas tuas arguam te et holocaustomata tua coram me sunt semperI will not reprove thee for thy sacrifices: and thy burnt offerings are always in my sight.
7. Hear, O my people, and I will speak; O Israel, and I will testify unto thee: I am God, thy God.
Hear, O my people, and I will speak; O Israel, and I will testify against thee: I [am] God, [even] thy God:

49:7 <<Слушай, народ Мой, Я буду говорить; Израиль! Я буду свидетельствовать против тебя: Я Бог, твой Бог.
49:8
οὐκ ου not
ἐπὶ επι in; on
ταῖς ο the
θυσίαις θυσια immolation; sacrifice
σου σου of you; your
ἐλέγξω ελεγχω convict; question
σε σε.1 you
τὰ ο the
δὲ δε though; while
ὁλοκαυτώματά ολοκαυτωμα whole offering
σου σου of you; your
ἐνώπιόν ενωπιος in the face; facing
μού μου of me; mine
ἐστιν ειμι be
διὰ δια through; because of
παντός πας all; every
49:8
וְ֭ ˈw וְ and
יֵקַר yēqˌar יקר be precious
פִּדְיֹ֥ון piḏyˌôn פִּדְיֹון ransom
נַפְשָׁ֗ם nafšˈām נֶפֶשׁ soul
וְ wᵊ וְ and
חָדַ֥ל ḥāḏˌal חדל cease
לְ lᵊ לְ to
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
49:8. non propter victimas tuas arguam te et holocaustomata tua coram me sunt semper
I will not reprove thee for thy sacrifices: and thy burnt offerings are always in my sight.
7. Hear, O my people, and I will speak; O Israel, and I will testify unto thee: I am God, thy God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Бог укоряет евреев не за "жертвы", которые они приносили, а за то настроение и смысл, который они соединяли с этим жертвоприношением. - "Всесожжения твои всегда предо Мною" - вероятно указывается на постоянное всесожжение, которое ежедневно приносилось в храме утром и вечером.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
7 Hear, O my people, and I will speak; O Israel, and I will testify against thee: I am God, even thy God. 8 I will not reprove thee for thy sacrifices or thy burnt offerings, to have been continually before me. 9 I will take no bullock out of thy house, nor he goats out of thy folds. 10 For every beast of the forest is mine, and the cattle upon a thousand hills. 11 I know all the fowls of the mountains: and the wild beasts of the field are mine. 12 If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. 13 Will I eat the flesh of bulls, or drink the blood of goats? 14 Offer unto God thanksgiving; and pay thy vows unto the most High: 15 And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.
God is here dealing with those that placed all their religion in the observances of the ceremonial law, and thought those sufficient.
I. He lays down the original contract between him and Israel, in which they had avouched him to be their God, and he them to be his people, and so both parties were agreed (v. 7): Hear, O my people! and I will speak. Note, It is justly expected that whatever others doe, when he speaks, his people should give ear; who will, if they do not? And then we may comfortably expect that God will speak to us when we are ready to hear what he says; even when he testifies against us in the rebukes and threatenings of his word and providences we must be forward to hear what he says, to hear even the rod and him that has appointed it.
II. He puts a slight upon the legal sacrifices, v. 8, &c. Now,
1. This may be considered as looking back to the use of these under the law. God had a controversy with the Jews; but what was the ground of the controversy? Not their neglect of the ceremonial institutions; no, they had not been wanting in the observance of them, their burnt-offerings had been continually before God, they took a pride in them, and hoped by their offerings to procure a dispensation for their lusts, as the adulterous woman, Prov. vii. 14. Their constant sacrifices, they thought, would both expiate and excuse their neglect of the weightier matters of the law. Nay, if they had, in some degree, neglected these institutions, yet that should not have been the cause of God's quarrel with them, for it was but a small offence in comparison with the immoralities of their conversation. They thought God was mightily beholden to them for the many sacrifices they had brought to his altar, and that they had made him very much their debtor by them, as if he could not h have maintained his numerous family of priests without their contributions; but God here shows them the contrary, (1.) That he did not need their sacrifices. What occasion had he for their bullocks and goats who has the command of all the beasts of the forest, and the cattle upon a thousand hills (v. 9, 10), has an incontestable propriety in them and dominion over them, has them all always under his eye and within his reach, and can make what use he pleases of them; they all wait on him, and are all at his disposal? Ps. civ. 27-29. Can we add any thing to his store whose all the wild fowl and wild beasts are, the world itself and the fulness thereof? v. 11, 12. God's infinite self-sufficiency proves our utter insufficiency to add any thing to him. (2.) That he could not be benefited by their sacrifices. Their goodness, of this kind, could not possibly extend to him, nor, if they were in this matter righteous, was he the better (v. 13): Will I eat the flesh of bulls? It is as absurd to think that their sacrifices could, of themselves, and by virtue of any innate excellency in them, add any pleasure of praise to God, as it would be to imagine that an infinite Spirit could be supported by meat and drink, as our bodies are. It is said indeed of the demons whom the Gentiles worshipped that they did eat the fat of their sacrifices, and drink the wine of their drink-offerings (Deut. xxxii. 38): they regaled themselves in the homage they robbed the true God of; but will the great Jehovah be thus entertained? No; to obey is better than sacrifice, and to love God and our neighbour better than all burnt-offerings, so much better that God by his prophets often told them that their sacrifices were not only not acceptable, but abominable, to him, while they lived in sin; instead of pleasing him, he looked upon them as a mockery, and therefore an affront and provocation to him; see Prov. xv. 8; Isa. i. 11, &c.; lxvi. 3; Jer. vi. 20; Amos v. 21. They are therefore here warned not to rest in these performances; but to conduct themselves, in all other instances, towards God as their God.
2. This may be considered as looking forward to the abolishing of these by the gospel of Christ. Thus Dr. Hammond understands it. When God shall set up the kingdom of the Messiah he shall abolish the old way of worship by sacrifice and offerings; he will no more have those to be continually before him (v. 8); he will no more require of his worshippers to bring him their bullocks and their goats, to be burnt upon his altar, v. 9. For indeed he never appointed this as that which he had any need of, or took any pleasure in, for, besides that all we have is his already, he has far more beasts in the forest and upon the mountains, which we know nothing of nor have any property in, than we have in our folds; but he instituted it to prefigure the great sacrifice which his own Son should in the fulness of time offer upon the cross, to make atonement for sin, and all the other spiritual sacrifices of acknowledgment with which God, through Christ, will be well pleased.
III. He directs to the best sacrifices of prayer and praise as those which, under the law, were preferred before all burn-offerings and sacrifices, and on which then the greatest stress was laid, and which now, under the gospel, come in the room of those carnal ordinances which were imposed until the times of reformation. He shows us here (v. 14, 15) what is good, and what the Lord our God requires of us, and will accept, when sacrifices are slighted and superseded. 1. We must make a penitent acknowledgment of our sins: Offer to God confession, so some read it, and understand it of the confession of sin, in order to our giving glory to God and taking shame to ourselves, that we may never return to it. A broken and contrite heart is the sacrifice which God will not despise, Ps. li. 17. If the sin was not abandoned the sin-offering was not accepted. 2. We must give God thanks for his mercies to us: Offer to God thanksgiving, every day, often every day (seven times a day will I praise thee), and upon special occasions; and this shall please the Lord, if it come from a humble thankful heart, full of love to him and joy in him, better than an ox or bullock that has horns and hoofs, Ps. lxix. 30, 31. 3. We must make conscience of performing our covenants with him: Pay thy vows to the Most High, forsake thy sins, and do thy duty better, pursuant to the solemn promises thou has made him to that purport. When we give God thanks for any mercy we have received we must be sure to pay the vows we made to him when we were in the pursuit of the mercy, else our thanksgivings will not be accepted. Dr. Hammond applies this to the great gospel ordinance of the eucharist, in which we are to give thanks to God for his great love in sending his Son to save us, and to pay our vows of love and duty to him, and to give alms. Instead of all the Old Testament types of a Christ to come, we have that blessed memorial of a Christ already come. 4. In the day of distress we must address ourselves to God by faithful and fervent prayer (v. 15): Call upon me in the day of trouble, and not upon any other god. Our troubles, though we see them coming from God's hand, must drive us to him, and not drive us from him. We must thus acknowledge him in all our ways, depend upon his wisdom, power, and goodness, and refer ourselves entirely to him, and so give him glory. This is a cheaper, easier, readier way of seeking his favour than by a peace-offering, and yet more acceptable. 5. When he, in answer to our prayers, delivers us, as he has promised to do in such way and time as he shall think fit, we must glorify him, not only by a grateful mention of his favour, but by living to his praise. Thus must we keep up our communion with God, meeting him with our prayers when he afflicts us and with our praises when he delivers us.
Adam Clarke: Commentary on the Bible - 1831
50:8: I will not reprove thee - I do not mean to find fault with you for not offering sacrifices; you have offered them, they have been continually before me: but you have not offered them in the proper way.
Albert Barnes: Notes on the Bible - 1834
50:8: I will not reprove thee for thy sacrifices or thy burnt-offerings - On the words "sacrifices" and "burnt-offerings" here used, see the notes at Isa 1:11. The meaning is, "I do not reprove or rebuke you in respect to the withholding of sacrifices. I do not charge you with neglecting the offering of such sacrifices. I do not accuse the nation of indifference in regard to the external rites or duties of religion. It is not on this ground that you are to be blamed or condemned, for that duty is outwardly and publicly performed. I do not say that such offerings are wrong; I do not say that there has been any failure in the external duties of worship. The charge - the reproof - relates to other matters; to the want of a proper spirit, to the withholding of the heart, in connection with such offerings."
To have been continually before me - The words "to have been" are inserted by the translators, and weaken the sense. The simple idea is, that their offerings "were" continually before him; that is, they were constantly made. He had no charge of neglect in this respect to bring against them. The insertion of the words "to have been" would seem to imply that though they had neglected this external rite, it was a matter of no consequence; whereas the simple meaning is, that they were "not" chargeable with this neglect, or that there was "no" cause of complaint on this point. It was on other grounds altogether that a charge was brought against them. It was, as the following verses show, because they supposed there was special "merit" in such offerings; because they supposed that they laid God under obligation by so constant and so expensive offerings, as if they did not already belong to him, or as if he needed them; and because, while they did this, they withheld the very offering which he required, and without which all other sacrifices would be vain and worthless - a sincere, humble, thankful heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:8: Psa 40:6-8, Psa 51:16; isa 1:11-31; Jer 7:21-23; Hos 6:6; Heb 10:4-10
Geneva 1599
50:8 I will not (h) reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me.
(h) For I pass not for sacrifices unless the true use is there, which is to confirm your faith.
John Gill
50:8 I will not reprove thee for thy sacrifices,.... For the neglect of them; this they were not chargeable with; and had they omitted them, a charge would not have been brought against them on that account, since these were not what God commanded when he brought them out of Egypt, Jer 7:22; and were now abrogated; and when they were in force, acts of mercy, kindness, and beneficence, were preferred unto them, Hos 6:6;
or thy burnt offerings, to have been continually before me; or, "for thy burnt offerings are continually before me" (u); so far were they from being reprovable for not bringing their sacrifices, that they were continually offering up before the Lord even multitudes of them, though to no purpose, being offered up without faith, and in hypocrisy; and could not take away sin, and make atonement for it; and besides, ought now to have ceased to be offered, Christ the great sacrifice being now offered up, as he was in the times to which this psalm belongs; see Is 1:14; wherefore it follows:
(u) So Tigurine version, Vatablus, Piscator, Cocceius, and Ainsworth.
John Wesley
50:8 I will not - This is not the principal matter of my charge, that thou hast neglected sacrifices which thou shouldst have offered.
Robert Jamieson, A. R. Fausset and David Brown
50:8 However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [Ps 50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows--that is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.
49:849:8: Ո՛չ թէ վասն պատարագաց քոց կշտամբեմ զքեզ. զի ողջակէզք քո առաջի իմ են յամենայն ժամ։
8 Քո զոհաբերութիւնների համար չէ, որ կշտամբում եմ քեզ, քանզի ողջակէզներդ միշտ առջեւս են:
8 Ոչ թէ քու զոհերուդ համար քեզ կը յանդիմանեմ Ու քու ողջակէզներուդ համար՝ որոնք միշտ իմ առջեւս են։
Ոչ թէ վասն պատարագաց քոց կշտամբեմ զքեզ. զի ողջակէզք քո առաջի իմ են յամենայն ժամ:

49:8: Ո՛չ թէ վասն պատարագաց քոց կշտամբեմ զքեզ. զի ողջակէզք քո առաջի իմ են յամենայն ժամ։
8 Քո զոհաբերութիւնների համար չէ, որ կշտամբում եմ քեզ, քանզի ողջակէզներդ միշտ առջեւս են:
8 Ոչ թէ քու զոհերուդ համար քեզ կը յանդիմանեմ Ու քու ողջակէզներուդ համար՝ որոնք միշտ իմ առջեւս են։
zohrab-1805▾ eastern-1994▾ western am▾
49:849:8 Не за жертвы твои Я буду укорять тебя; всесожжения твои всегда предо Мною;
49:9 οὐ ου not δέξομαι δεχομαι accept; take ἐκ εκ from; out of τοῦ ο the οἴκου οικος home; household σου σου of you; your μόσχους μοσχος calf οὐδὲ ουδε not even; neither ἐκ εκ from; out of τῶν ο the ποιμνίων ποιμνιον flock σου σου of you; your χιμάρους χιμαρος he-goat
49:9 וִֽ wˈi וְ and יחִי־ yḥî- חיה be alive עֹ֥וד ʕˌôḏ עֹוד duration לָ lā לְ to נֶ֑צַח nˈeṣaḥ נֵצַח glory לֹ֖א lˌō לֹא not יִרְאֶ֣ה yirʔˈeh ראה see הַ ha הַ the שָּֽׁחַת׃ ššˈāḥaṯ שַׁחַת pit
49:9. non accipiam de domo tua vitulum neque de gregibus tuis hircosI will not take calves out of thy house: nor he goats out of thy flocks.
8. I will not reprove thee for thy sacrifices; and thy burnt offerings are continually before me.
I will not reprove thee for thy sacrifices or thy burnt offerings, [to have been] continually before me:

49:8 Не за жертвы твои Я буду укорять тебя; всесожжения твои всегда предо Мною;
49:9
οὐ ου not
δέξομαι δεχομαι accept; take
ἐκ εκ from; out of
τοῦ ο the
οἴκου οικος home; household
σου σου of you; your
μόσχους μοσχος calf
οὐδὲ ουδε not even; neither
ἐκ εκ from; out of
τῶν ο the
ποιμνίων ποιμνιον flock
σου σου of you; your
χιμάρους χιμαρος he-goat
49:9
וִֽ wˈi וְ and
יחִי־ yḥî- חיה be alive
עֹ֥וד ʕˌôḏ עֹוד duration
לָ lā לְ to
נֶ֑צַח nˈeṣaḥ נֵצַח glory
לֹ֖א lˌō לֹא not
יִרְאֶ֣ה yirʔˈeh ראה see
הַ ha הַ the
שָּֽׁחַת׃ ššˈāḥaṯ שַׁחַת pit
49:9. non accipiam de domo tua vitulum neque de gregibus tuis hircos
I will not take calves out of thy house: nor he goats out of thy flocks.
8. I will not reprove thee for thy sacrifices; and thy burnt offerings are continually before me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:9: I will take no bullock out of thy house - Bullocks were offered regularly in the Hebrew service and sacrifice Exo 29:11, Exo 29:36; Lev 4:4; Kg1 18:23, Kg1 18:33; and it is with reference to this that the language is used here. In obedience to the law it was right and proper to offer such sacrifices; and the design here is not to express disapprobation of these offerings in themselves considered. On this subject - on the external compliance with the law in this respect - God says Psa 50:8 that he had no cause to complain against them. It was only with respect to the design and the spirit with which they did this, that the language in this verse and the following verses is used. The idea which it is the purpose of these verses to suggest is, that God did not "need" such offerings; that they were not to be made "as if" he needed them; and that if he needed such he was not "dependent" on them, for all the beasts of the earth and all the fowls of the mountains were his, and could be taken for that purpose; and that if he took what was claimed to be theirs - the bullocks and the goats - he did not wrong them, for all were his, and he claimed only his own.
Nor he-goats out of thy folds - Goats were also offered in sacrifice. Lev 3:12; Lev 4:24; Lev 10:16 : Num 15:27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:9: Isa 43:23, Isa 43:24; Mic 6:6-8; Act 17:25; Heb 10:4-6
John Gill
50:9 I will take no bullock out of thy house,.... That is, will accept of none; such sacrifices being no more agreeable to the will of God, Heb 10:5; the "bullock" is mentioned, that being a principal creature used in sacrifice; as also the following,
nor he goats out of thy folds; the reasons follow.
John Wesley
50:9 Bullock - Be not so foolish, as to imagine that thou dost lay any obligations upon me by thy sacrifices.
49:949:9: Ո՛չ ընդունիմ ՚ի տանէ քումմէ զուարակս, եւ ո՛չ ՚ի հօտից քոց նոխազս։
9 Քո տնից հորթեր չեմ ընդունում, ոչ էլ քո հօտից՝ նոխազներ:
9 Քու տունէդ զուարակ չեմ առներ, Ոչ ալ քու գոմերէդ՝ նոխազներ։
Ոչ ընդունիմ ի տանէ քումմէ զուարակս, եւ ոչ ի հօտից քոց նոխազս:

49:9: Ո՛չ ընդունիմ ՚ի տանէ քումմէ զուարակս, եւ ո՛չ ՚ի հօտից քոց նոխազս։
9 Քո տնից հորթեր չեմ ընդունում, ոչ էլ քո հօտից՝ նոխազներ:
9 Քու տունէդ զուարակ չեմ առներ, Ոչ ալ քու գոմերէդ՝ նոխազներ։
zohrab-1805▾ eastern-1994▾ western am▾
49:949:9 не приму тельца из дома твоего, ни козлов из дворов твоих,
49:10 ὅτι οτι since; that ἐμά εμος mine; my own ἐστιν ειμι be πάντα πας all; every τὰ ο the θηρία θηριον beast τοῦ ο the δρυμοῦ δρυμος livestock; animal ἐν εν in τοῖς ο the ὄρεσιν ορος mountain; mount καὶ και and; even βόες βους ox
49:10 כִּ֤י kˈî כִּי that יִרְאֶ֨ה׀ yirʔˌeh ראה see חֲכָ֘מִ֤ים ḥᵃḵˈāmˈîm חָכָם wise יָמ֗וּתוּ yāmˈûṯû מות die יַ֤חַד yˈaḥaḏ יַחַד gathering כְּסִ֣יל kᵊsˈîl כְּסִיל insolent וָ wā וְ and בַ֣עַר vˈaʕar בַּעַר stupid יֹאבֵ֑דוּ yōvˈēḏû אבד perish וְ wᵊ וְ and עָזְב֖וּ ʕāzᵊvˌû עזב leave לַ la לְ to אֲחֵרִ֣ים ʔᵃḥērˈîm אַחֵר other חֵילָֽם׃ ḥêlˈām חַיִל power
49:10. mea sunt enim omnia animalia silvarum pecudes in montibus miliumFor all the beasts of the woods are mine: the cattle on the hills, and the oxen.
9. I will take no bullock out of thy house, nor he-goats out of thy folds.
I will take no bullock out of thy house, [nor] he goats out of thy folds:

49:9 не приму тельца из дома твоего, ни козлов из дворов твоих,
49:10
ὅτι οτι since; that
ἐμά εμος mine; my own
ἐστιν ειμι be
πάντα πας all; every
τὰ ο the
θηρία θηριον beast
τοῦ ο the
δρυμοῦ δρυμος livestock; animal
ἐν εν in
τοῖς ο the
ὄρεσιν ορος mountain; mount
καὶ και and; even
βόες βους ox
49:10
כִּ֤י kˈî כִּי that
יִרְאֶ֨ה׀ yirʔˌeh ראה see
חֲכָ֘מִ֤ים ḥᵃḵˈāmˈîm חָכָם wise
יָמ֗וּתוּ yāmˈûṯû מות die
יַ֤חַד yˈaḥaḏ יַחַד gathering
כְּסִ֣יל kᵊsˈîl כְּסִיל insolent
וָ wā וְ and
בַ֣עַר vˈaʕar בַּעַר stupid
יֹאבֵ֑דוּ yōvˈēḏû אבד perish
וְ wᵊ וְ and
עָזְב֖וּ ʕāzᵊvˌû עזב leave
לַ la לְ to
אֲחֵרִ֣ים ʔᵃḥērˈîm אַחֵר other
חֵילָֽם׃ ḥêlˈām חַיִל power
49:10. mea sunt enim omnia animalia silvarum pecudes in montibus milium
For all the beasts of the woods are mine: the cattle on the hills, and the oxen.
9. I will take no bullock out of thy house, nor he-goats out of thy folds.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:10: Every beast of the forest is mine - Can ye suppose that ye are laying me under obligation to you, when ye present me with a part of my own property?
Albert Barnes: Notes on the Bible - 1834
50:10: For every beast of the forest is mine - All the beasts that roam at large in the wilderness; all that are untamed and unclaimed by man. The idea is, that even if God "needed" such offerings, he was not dependent on them - for the numberless beasts that roamed at large as his own would yield an ample supply.
And the cattle upon a thousand hills - This may mean either the cattle that roamed by thousands on the hills, or the cattle on numberless hills. The Hebrew will bear either construction. The former is most likely to be the meaning. The allusion is probably to the animals that were pastured in great numbers on the hills, and that were claimed by men. The idea is, that all - whether wild or tame - belonged to God, and he had a right to them, to dispose of them as he pleased. He was not, therefore, in any way dependent on sacrifices. It is a beautiful and impressive thought, that the "property" in all these animals - in all living things on the earth - is in God, and that he has a right to dispose of them as he pleases. What man owns, he owns under God, and has no right to complain when God comes and asserts his superior claim to dispose of it at his pleasure. God has never given to man the absolute proprietorship in "any" thing; nor does he invade our rights when he comes and claims what we possess, or when in any way he removes what is most valuable to us. Compare Job 1:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:10: every: Psa 8:6-8, Psa 104:24, Psa 104:25; Gen 1:24, Gen 1:25, Gen 2:19, Gen 8:17, Gen 9:2, Gen 9:3; Ch1 29:14-16; Job 40:15-24; Jer 27:5, Jer 27:6; Dan 2:38
cattle: Psa 104:14; Gen 31:9; Jon 4:11
Geneva 1599
50:10 (i) For every beast of the forest [is] mine, [and] the cattle upon a thousand hills.
(i) Though he delighted in sacrifice, yet he had no need for man's help in it.
John Gill
50:10 For every beast of the forest is mine,.... By creation and preservation; and therefore he stood in no need of their bullocks and he goats;
and the cattle upon a thousand hills; meaning all the cattle in the whole world.
49:1049:10: Ի՛մ է ամենայն գազան անտառի, երէ լերանց եւ ամենայն անասուն[6933]։ [6933] Ոմանք.Զի իմ է ամենայն գազան։
10 Իմն են անտառի բոլոր գազանները, լեռների երէները եւ բոլոր անասունները:
10 Վասն զի իմս են անտառին բոլոր գազանները, Հազարաւոր լեռներուն անասունները։
Իմ է ամենայն գազան անտառի, երէ լերանց [291]եւ ամենայն անասուն:

49:10: Ի՛մ է ամենայն գազան անտառի, երէ լերանց եւ ամենայն անասուն[6933]։
[6933] Ոմանք.Զի իմ է ամենայն գազան։
10 Իմն են անտառի բոլոր գազանները, լեռների երէները եւ բոլոր անասունները:
10 Վասն զի իմս են անտառին բոլոր գազանները, Հազարաւոր լեռներուն անասունները։
zohrab-1805▾ eastern-1994▾ western am▾
49:1049:10 ибо Мои все звери в лесу, и скот на тысяче гор,
49:11 ἔγνωκα γινωσκω know πάντα πας all; every τὰ ο the πετεινὰ πετεινος bird τοῦ ο the οὐρανοῦ ουρανος sky; heaven καὶ και and; even ὡραιότης ωραιοτης field μετ᾿ μετα with; amid ἐμοῦ εμου my ἐστιν ειμι be
49:11 קִרְבָּ֤ם qirbˈām קֶרֶב interior בָּתֵּ֨ימֹו׀ bāttˌêmô בַּיִת house לְֽ lᵊˈ לְ to עֹולָ֗ם ʕôlˈām עֹולָם eternity מִ֭שְׁכְּנֹתָם ˈmiškᵊnōṯām מִשְׁכָּן dwelling-place לְ lᵊ לְ to דֹ֣ר ḏˈōr דֹּור generation וָ wā וְ and דֹ֑ר ḏˈōr דֹּור generation קָֽרְא֥וּ qˈārᵊʔˌû קרא call בִ֝ ˈvi בְּ in שְׁמֹותָ֗ם šᵊmôṯˈām שֵׁם name עֲלֵ֣י ʕᵃlˈê עַל upon אֲדָמֹֽות׃ ʔᵃḏāmˈôṯ אֲדָמָה soil
49:11. scio omnes aves montium et universitas agri mecum estI know all the fowls of the air: and with me is the beauty of the field.
10. For every beast of the forest is mine, and the cattle upon a thousand hills.
For every beast of the forest [is] mine, [and] the cattle upon a thousand hills:

49:10 ибо Мои все звери в лесу, и скот на тысяче гор,
49:11
ἔγνωκα γινωσκω know
πάντα πας all; every
τὰ ο the
πετεινὰ πετεινος bird
τοῦ ο the
οὐρανοῦ ουρανος sky; heaven
καὶ και and; even
ὡραιότης ωραιοτης field
μετ᾿ μετα with; amid
ἐμοῦ εμου my
ἐστιν ειμι be
49:11
קִרְבָּ֤ם qirbˈām קֶרֶב interior
בָּתֵּ֨ימֹו׀ bāttˌêmô בַּיִת house
לְֽ lᵊˈ לְ to
עֹולָ֗ם ʕôlˈām עֹולָם eternity
מִ֭שְׁכְּנֹתָם ˈmiškᵊnōṯām מִשְׁכָּן dwelling-place
לְ lᵊ לְ to
דֹ֣ר ḏˈōr דֹּור generation
וָ wā וְ and
דֹ֑ר ḏˈōr דֹּור generation
קָֽרְא֥וּ qˈārᵊʔˌû קרא call
בִ֝ ˈvi בְּ in
שְׁמֹותָ֗ם šᵊmôṯˈām שֵׁם name
עֲלֵ֣י ʕᵃlˈê עַל upon
אֲדָמֹֽות׃ ʔᵃḏāmˈôṯ אֲדָמָה soil
49:11. scio omnes aves montium et universitas agri mecum est
I know all the fowls of the air: and with me is the beauty of the field.
10. For every beast of the forest is mine, and the cattle upon a thousand hills.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:11: I know all the fowls of the mountains - That is, I am fully acquainted with their numbers; their nature; their habits; their residence. I have such a knowledge of them that I could appropriate them to my own use if I were in need of them. I am not, therefore, dependent on people to offer them, for I can use them as I please.
And the wild beasts of the field are mine - Margin, "with me." That is, they are before me. They are never out of my presence. At any time, therefore, I could use them as I might need them. The word rendered "wild beasts" - זיז zı̂ yz - means any moving thing; and the idea here is, whatever moves in the field, or roams abroad. Everything is his - whether on the mountains, in the forest, or in the cultivated field.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:11: know: Psa 104:12, Psa 147:9; Gen 1:20-22; Job 38:41, Job 39:13-18, Job 39:26-30; Mat 6:26; Mat 10:29-31; Luk 12:24
wild: Isa 56:9; Eze 14:15, Eze 14:16
mine: Heb. with me
John Gill
50:11 I know all the fowls of the mountains,.... God not only knows them, but takes care of them; not a sparrow fails to the ground without his knowledge, and all the fowls of the air are fed by him, Mt 10:29; and therefore needed not their turtledoves and young pigeons, which were the only fowls used in sacrifice;
and the wild beasts of the field are mine; which are mentioned in opposition to domestic ones, such as they had in their houses or folds, Ps 50:9.
John Wesley
50:11 The fowls - Such as are wild and fly up and down upon mountains.
49:1149:11: Գիտե՛մ ես զամենայն թռչունս երկնից, գեղեցկութիւն վայրի ընդ իս է։
11 Գիտեմ ես երկնքի բոլոր թռչուններին, եւ դաշտի գեղեցկութիւնն իմն է:
11 Ես կը ճանչնամ լեռներուն բոլոր թռչունները Ու դաշտի գազանները իմ քովս են*»։
Գիտեմ ես զամենայն թռչունս [292]երկնից, գեղեցկութիւն`` վայրի ընդ իս է:

49:11: Գիտե՛մ ես զամենայն թռչունս երկնից, գեղեցկութիւն վայրի ընդ իս է։
11 Գիտեմ ես երկնքի բոլոր թռչուններին, եւ դաշտի գեղեցկութիւնն իմն է:
11 Ես կը ճանչնամ լեռներուն բոլոր թռչունները Ու դաշտի գազանները իմ քովս են*»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1149:11 знаю всех птиц на горах, и животные на полях предо Мною.
49:12 ἐὰν εαν and if; unless πεινάσω πειναω hungry οὐ ου not μή μη not σοι σοι you εἴπω επω say; speak ἐμὴ εμος mine; my own γάρ γαρ for ἐστιν ειμι be ἡ ο the οἰκουμένη οικουμενη habitat καὶ και and; even τὸ ο the πλήρωμα πληρωμα fullness; fulfillment αὐτῆς αυτος he; him
49:12 וְ wᵊ וְ and אָדָ֣ם ʔāḏˈām אָדָם human, mankind בִּ֭ ˈbi בְּ in יקָר yqˌār יְקָר preciousness בַּל־ bal- בַּל not יָלִ֑ין yālˈîn לין lodge נִמְשַׁ֖ל nimšˌal משׁל say proverb כַּ ka כְּ as † הַ the בְּהֵמֹ֣ות bbᵊhēmˈôṯ בְּהֵמָה cattle נִדְמֽוּ׃ niḏmˈû דמה be silent
49:12. si esuriero non dicam tibi meus est enim orbis et plenitudo eiusIf I should be hungry, I would not tell thee: for the world is mine, and the fulness thereof.
11. I know all the fowls of the mountains: and the wild beasts of the field are mine.
I know all the fowls of the mountains: and the wild beasts of the field [are] mine:

49:11 знаю всех птиц на горах, и животные на полях предо Мною.
49:12
ἐὰν εαν and if; unless
πεινάσω πειναω hungry
οὐ ου not
μή μη not
σοι σοι you
εἴπω επω say; speak
ἐμὴ εμος mine; my own
γάρ γαρ for
ἐστιν ειμι be
ἡ ο the
οἰκουμένη οικουμενη habitat
καὶ και and; even
τὸ ο the
πλήρωμα πληρωμα fullness; fulfillment
αὐτῆς αυτος he; him
49:12
וְ wᵊ וְ and
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
בִּ֭ ˈbi בְּ in
יקָר yqˌār יְקָר preciousness
בַּל־ bal- בַּל not
יָלִ֑ין yālˈîn לין lodge
נִמְשַׁ֖ל nimšˌal משׁל say proverb
כַּ ka כְּ as
† הַ the
בְּהֵמֹ֣ות bbᵊhēmˈôṯ בְּהֵמָה cattle
נִדְמֽוּ׃ niḏmˈû דמה be silent
49:12. si esuriero non dicam tibi meus est enim orbis et plenitudo eius
If I should be hungry, I would not tell thee: for the world is mine, and the fulness thereof.
11. I know all the fowls of the mountains: and the wild beasts of the field are mine.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-15. Жертвы Богу не нужны для Его питания. Если бы за ними было только такое внешнее значение, то Господу, во власти которого весь мир, они не надобны. Важно в жертве не вещество приносимое, а та "хвала" Богу и те "обеты", которыми должно сопровождаться это приношение. Под хвалою разумеется благоговейное чувство пред Богом, то чувство, которое лежит и в основании обетов, как обязательств, налагаемых на себя человеком добровольно пред лицом Господа, а потому и с сознанием важности их значении. Молитва к Богу при таких жертвоприношениях приятна Ему и Он избавит молящегося в день скорби. Такой человек - праведен пред Ним.
Adam Clarke: Commentary on the Bible - 1831
50:12: The world is mine, and the fullness thereof - Ye cannot, therefore, give me any thing that is not my own.
Albert Barnes: Notes on the Bible - 1834
50:12: If I were hungry, I would not tell thee - I should not have occasion to apply to you; I should not be dependent on you.
For the world is mine - The earth; all that has been created.
And the fulness thereof - All that fills the world; all that exists upon it. The whole is at his disposal; to all that the earth produces he has a right. This language is used to show the absurdity of the supposition that he was in any way dependent on man, or that the offering of sacrifice could be supposed in any way to lay him under obligation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:12: world: Psa 24:1, Psa 24:2, Psa 115:15, Psa 115:16; Exo 19:5; Deu 10:14; Job 41:11; Co1 10:26-28
fulness: Psa 104:24, Psa 145:15, Psa 145:16; Gen 1:11, Gen 1:12, Gen 1:28-30, Gen 8:17
John Gill
50:12 If I were hungry, I would not tell thee,.... Or "say to thee" (w); ask for anything
for the world is mine, and the fulness thereof; with which, was the former his case, he could satisfy himself; see Ps 24:1.
(w) "non dicam tibi", V. L. Pagninus, Montanus, Musculus; "non dicerem tibi", Junius & Tremellius, Piscator, Cocceius, Michaelis.
49:1249:12: Թէ քաղցեայց, քեզ ինչ ո՛չ ասացից. զի ի՛մ է աշխարհ լրիւ իւրով[6934]։ [6934] Յօրինակին.Թէ քաղցայց։ Ոմանք.Ընդ քեզ ինչ ո՛չ ասա՛՛։
12 Եթէ քաղց զգամ, քեզ բան չեմ ասի, քանզի իմն է աշխարհն իր ամբողջութեամբ:
12 «Եթէ անօթենամ՝ քեզի պիտի չըսեմ. Վասն զի աշխարհ ու անոր լիութիւնը իմս է։
Թէ քաղցեայց, քեզ ինչ ոչ ասացից. զի իմ է աշխարհ լրիւ իւրով:

49:12: Թէ քաղցեայց, քեզ ինչ ո՛չ ասացից. զի ի՛մ է աշխարհ լրիւ իւրով[6934]։
[6934] Յօրինակին.Թէ քաղցայց։ Ոմանք.Ընդ քեզ ինչ ո՛չ ասա՛՛։
12 Եթէ քաղց զգամ, քեզ բան չեմ ասի, քանզի իմն է աշխարհն իր ամբողջութեամբ:
12 «Եթէ անօթենամ՝ քեզի պիտի չըսեմ. Վասն զի աշխարհ ու անոր լիութիւնը իմս է։
zohrab-1805▾ eastern-1994▾ western am▾
49:1249:12 Если бы Я взалкал, то не сказал бы тебе, ибо Моя вселенная и все, что наполняет ее.
49:13 μὴ μη not φάγομαι εσθιω eat; consume κρέα κρεας meat ταύρων ταυρος bull ἢ η or; than αἷμα αιμα blood; bloodstreams τράγων τραγος goat; he-goat πίομαι πινω drink
49:13 זֶ֣ה zˈeh זֶה this דַ֭רְכָּם ˈḏarkām דֶּרֶךְ way כֵּ֣סֶל kˈēsel כֶּסֶל imperturbability לָ֑מֹו lˈāmô לְ to וְ wᵊ וְ and אַחֲרֵיהֶ֓ם׀ ʔaḥᵃrêhˈem אַחַר after בְּ bᵊ בְּ in פִיהֶ֖ם fîhˌem פֶּה mouth יִרְצ֣וּ yirṣˈû רצה like סֶֽלָה׃ sˈelā סֶלָה sela
49:13. numquid comedam carnem taurorum aut sanguinem hircorum bibamShall I eat the flesh of bullocks? or shall I drink the blood of goats?
12. If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.
If I were hungry, I would not tell thee: for the world [is] mine, and the fulness thereof:

49:12 Если бы Я взалкал, то не сказал бы тебе, ибо Моя вселенная и все, что наполняет ее.
49:13
μὴ μη not
φάγομαι εσθιω eat; consume
κρέα κρεας meat
ταύρων ταυρος bull
ἢ η or; than
αἷμα αιμα blood; bloodstreams
τράγων τραγος goat; he-goat
πίομαι πινω drink
49:13
זֶ֣ה zˈeh זֶה this
דַ֭רְכָּם ˈḏarkām דֶּרֶךְ way
כֵּ֣סֶל kˈēsel כֶּסֶל imperturbability
לָ֑מֹו lˈāmô לְ to
וְ wᵊ וְ and
אַחֲרֵיהֶ֓ם׀ ʔaḥᵃrêhˈem אַחַר after
בְּ bᵊ בְּ in
פִיהֶ֖ם fîhˌem פֶּה mouth
יִרְצ֣וּ yirṣˈû רצה like
סֶֽלָה׃ sˈelā סֶלָה sela
49:13. numquid comedam carnem taurorum aut sanguinem hircorum bibam
Shall I eat the flesh of bullocks? or shall I drink the blood of goats?
12. If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:13: Will I eat the flesh of bulls - Can ye be so simple as to suppose that I appointed such sacrifices for my own gratification? All these were significative of a spiritual worship, and of the sacrifice of that Lamb of God which, in the fullness of time, was to take away, in an atoning manner, the sin of the world.
Albert Barnes: Notes on the Bible - 1834
50:13: Will I eat the flesh of bulls, or drink the blood of goats? - This is said to show still further the absurdity of the views which seem to have pRev_ailed among those who offered sacrifices. They offered them "as if" they were needed by God; "as if" they laid him under obligation; "as if" in some way they contributed to his happiness, or were essential to his welfare. The only supposition on which this could be true was, that he needed the flesh of the one for food, and the blood of the other for drink; or that he was sustained as creatures are. Yet this was a supposition, which, when it was stated in a formal manner, must be at once seen to be absurd; and hence the emphatic question in this verse. It may serve to illustrate this, also, to remark, that, among the pagan, the opinion did undoubtedly pRev_ail that the gods ate and drank what was offered to them in sacrifice; whereas the truth was, that these things were consumed by the priests who attended on pagan altars, and conducted the devotions of pagan temples, and who found that it contributed much to their own support, and did much to secure the liberality of the people, to keep up the impression that what was thus offered was consumed by the gods. God appeals here to his own people in this earnest manner because it was to be presumed that "they" had higher conceptions of him than the pagan had; and that, enlightened as they were, they could not for a moment suppose these offerings necessary for him. This is one of the passages in the Old Testament which imply that God is a Spirit, and that, as such, he is to be worshipped in spirit and in truth. Compare Joh 4:24.
Geneva 1599
50:13 (k) Will I eat the flesh of bulls, or drink the blood of goats?
(k) Though man's life for the infirmity of it has need of food, yet God whose life quickens all the world, has no need of such means.
John Gill
50:13 Will I eat the flesh of bulls, or drink the blood of goats? That is, express a pleasure, take delight and satisfaction, in such kind of sacrifices, which can never take away sin: no, I will not; wherefore other sacrifices, more agreeable to his nature, mind, and will, and to the Gospel dispensation, are next mentioned.
49:1349:13: Ո՛չ ուտեմ ես զմիս զուարակաց քոց, եւ ո՛չ զարիւն նոխազաց քոց ըմպեմ։
13 Ես չեմ ուտում քո հորթերի միսը, եւ քո նոխազների արիւնը չեմ խմում:
13 Միթէ ես ցուլերու միս կ’ուտե՞մԿամ նոխազներու արիւն կը խմե՞մ։
[293]Ոչ ուտեմ ես զմիս զուարակաց քոց, եւ ոչ զարիւն նոխազաց քոց ըմպեմ:

49:13: Ո՛չ ուտեմ ես զմիս զուարակաց քոց, եւ ո՛չ զարիւն նոխազաց քոց ըմպեմ։
13 Ես չեմ ուտում քո հորթերի միսը, եւ քո նոխազների արիւնը չեմ խմում:
13 Միթէ ես ցուլերու միս կ’ուտե՞մԿամ նոխազներու արիւն կը խմե՞մ։
zohrab-1805▾ eastern-1994▾ western am▾
49:1349:13 Ем ли Я мясо волов и пью ли кровь козлов?
49:14 θῦσον θυω immolate; sacrifice τῷ ο the θεῷ θεος God θυσίαν θυσια immolation; sacrifice αἰνέσεως αινεσις singing praise καὶ και and; even ἀπόδος αποδιδωμι render; surrender τῷ ο the ὑψίστῳ υψιστος highest; most high τὰς ο the εὐχάς ευχη wish; vow σου σου of you; your
49:14 כַּ ka כְּ as † הַ the צֹּ֤אן׀ ṣṣˈōn צֹאן cattle לִֽ lˈi לְ to שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world שַׁתּוּ֮ šattˈû שׁית put מָ֤וֶת mˈāweṯ מָוֶת death יִ֫רְעֵ֥ם yˈirʕˌēm רעה pasture וַ wa וְ and יִּרְדּ֘וּ yyirdˈû רדה tread, to rule בָ֤ם vˈām בְּ in יְשָׁרִ֨ים׀ yᵊšārˌîm יָשָׁר right לַ la לְ to † הַ the בֹּ֗קֶר bbˈōqer בֹּקֶר morning וְ֭ו *ˈw וְ and צוּרָםצירם *ṣûrˌām צוּר rock לְ lᵊ לְ to בַלֹּ֥ות vallˌôṯ בלה be worn out שְׁאֹ֗ול šᵊʔˈôl שְׁאֹול nether world מִ mi מִן from זְּבֻ֥ל zzᵊvˌul זְבֻל dominion לֹֽו׃ lˈô לְ to
49:14. immola Deo laudem et redde Altissimo vota tuaOffer to God the sacrifice of praise: and pay thy vows to the most High.
13. Will I eat the flesh of bulls, or drink the blood of goats?
Will I eat the flesh of bulls, or drink the blood of goats:

49:13 Ем ли Я мясо волов и пью ли кровь козлов?
49:14
θῦσον θυω immolate; sacrifice
τῷ ο the
θεῷ θεος God
θυσίαν θυσια immolation; sacrifice
αἰνέσεως αινεσις singing praise
καὶ και and; even
ἀπόδος αποδιδωμι render; surrender
τῷ ο the
ὑψίστῳ υψιστος highest; most high
τὰς ο the
εὐχάς ευχη wish; vow
σου σου of you; your
49:14
כַּ ka כְּ as
† הַ the
צֹּ֤אן׀ ṣṣˈōn צֹאן cattle
לִֽ lˈi לְ to
שְׁאֹ֣ול šᵊʔˈôl שְׁאֹול nether world
שַׁתּוּ֮ šattˈû שׁית put
מָ֤וֶת mˈāweṯ מָוֶת death
יִ֫רְעֵ֥ם yˈirʕˌēm רעה pasture
וַ wa וְ and
יִּרְדּ֘וּ yyirdˈû רדה tread, to rule
בָ֤ם vˈām בְּ in
יְשָׁרִ֨ים׀ yᵊšārˌîm יָשָׁר right
לַ la לְ to
† הַ the
בֹּ֗קֶר bbˈōqer בֹּקֶר morning
וְ֭ו
*ˈw וְ and
צוּרָםצירם
*ṣûrˌām צוּר rock
לְ lᵊ לְ to
בַלֹּ֥ות vallˌôṯ בלה be worn out
שְׁאֹ֗ול šᵊʔˈôl שְׁאֹול nether world
מִ mi מִן from
זְּבֻ֥ל zzᵊvˌul זְבֻל dominion
לֹֽו׃ lˈô לְ to
49:14. immola Deo laudem et redde Altissimo vota tua
Offer to God the sacrifice of praise: and pay thy vows to the most High.
13. Will I eat the flesh of bulls, or drink the blood of goats?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:14: Offer unto God thanksgiving; and pay thy vows unto the Most High - זבח zebach, "sacrifice unto God, אלהים Elohim, the תודה todah, thank-offering," which was the same as the sin-offering, viz. a bullock, or a ram, without blemish; only there were, in addition, "unleavened cakes mingled with oil, and unleavened wafers anointed with oil; and cakes of fine flour mingled with oil and fried," Lev 7:12.
And pay thy vows - נדריך nedareycha, "thy vow-offering, to the Most High." The neder or vow-offering was a male without blemish, taken from among the beeves, the sheep, or the goats. Compare Lev 22:19 with Psa 50:22. Now these were offerings, in their spiritual and proper meaning, which God required of the people: and as the sacrificial system was established for an especial end - to show the sinfulness of sin, and the purity of Jehovah, and to show how sin could be atoned for, forgiven, and removed; this system was now to end in the thing that it signified, - the grand sacrifice of Christ, which was to make atonement, feed, nourish, and save the souls of believers unto eternal life; to excite their praise and thanksgiving; bind them to God Almighty by the most solemn vows to live to him in the spirit of gratitude and obedience all the days of their life. And, in order that they might be able to hold fast faith and a good conscience, they were to make continual prayer to God, who promised to hear and deliver them, that they might glorify him, Psa 50:15.
From the Psa 50:16 to the Psa 50:22 Asaph appears to refer to the final rejection of the Jews from having any part in the true covenant sacrifice.
Albert Barnes: Notes on the Bible - 1834
50:14: Offer unto God thanksgiving - The word rendered "offer" in this place - זבח zâ bach - means properly "sacrifice." So it is rendered by the Septuagint, θῦσον thuson - and by the Vulgate, "immola." The word is used, doubtless, with design - to show what was the "kind" of sacrifice with which God would be pleased, and which he would approve. It was not the mere "sacrifice" of animals, as they commonly understood the term; it was not the mere presentation of the bodies and the blood of slain beasts; it was an offering which proceeded from the heart, and which was expressive of gratitude and praise. This is not to be understood as implying that God did not require or approve of the offering of bloody sacrifices, but as implying that a higher sacrifice was necessary; that these would be vain and worthless unless they were accompanied with the offerings of the heart; and that his worship, even amidst outward forms, was to be a spiritual worship.
And pay thy vows unto the Most High - To the true God, the most exalted Being in the universe. The word "vows" here - נדר neder - means properly a vow or promise; and then, a thing vowed; a votive offering, a sacrifice. The idea seems to be, that the true notion to be attached to the sacrifices which were prescribed and required was, that they were to be regarded as expressions of internal feelings and purposes; of penitence; of a deep sense of sin; of gratitude and love; and that the design of such sacrifices was not fulfilled unless the "vows" or pious purposes implied in the very nature of sacrifices and offerings were carried out in the life and conduct. They were not, therefore, to come merely with these offerings, and then feel that all the purpose of worship was accomplished. They were to carry out the true design of them by lives corresponding with the idea intended by such sacrifices - lives full of penitence, gratitude, love, obedience, submission, devotion. This only could be acceptable worship. Compare the notes at Isa 1:11-17. See also Psa 76:11; Ecc 5:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:14: Offer: Psa 50:23, Psa 69:30, Psa 69:31, Psa 107:21, Psa 107:22, Psa 147:1; Hos 14:2; Th1 5:18; Heb 13:15; Pe1 2:5, Pe1 2:9
pay: Psa 56:12, Psa 76:11, Psa 116:12-14, Psa 116:17, Psa 116:18; Lev. 27:2-34; Num 30:2-16; Deu 23:21; Ecc 5:4, Ecc 5:5; Nah 1:15
Geneva 1599
50:14 Offer unto God thanksgiving; and (l) pay thy vows unto the most High:
(l) Show yourself mindful of God's benefits by thanksgiving.
John Gill
50:14 Offer unto God thanksgiving,.... Which is a sacrifice, Ps 50:23; and the Jews say (x), that all sacrifices will cease in future time, the times of the Messiah, but the sacrifice of praise; and this should be offered up for all mercies, temporal and spiritual; and unto God, because they all come from him; and because such sacrifices are well pleasing to him, and are no other than our reasonable service, and agreeably to his will; and then are they offered up aright when they are offered up through Christ, the great High Priest, by whom they are acceptable unto God, and upon him the altar, which sanctifies every gift, and by faith in him, without which it is impossible to please God. Some render the word "confession" (y); and in all thanksgivings it is necessary that men should confess their sins and unworthiness, and acknowledge the goodness of God, and ascribe all the glory to him; for to him, and him only, is this sacrifice to be offered: not to man; for that would be to sacrifice to his own net, and burn incense to his drag;
and pay thy vows unto the most High: meaning not ceremonial ones, as the vow of the Nazarite; nor to offer such and such a sacrifice, since these are distinguished from and opposed unto the sacrifices of the ceremonial law before mentioned; and much less monastic ones, as the vow of celibacy, and abstinence from certain meats at certain times; but moral, or spiritual and evangelical ones; such as devoting one's self to the Lord and to his service and worship, under the influence and in the strength of grace; signified by saying, I am the Lord's, and the giving up ourselves to him and to his churches, to walk with them in all his commands and ordinances, to which his love and grace constrain and oblige; see Is 44:5; and particularly by them may be meant giving God the glory and praise of every mercy and deliverance, as was promised previous to it; hence those are put together, Ps 65:1. This Scripture does not oblige to the making of vows, but to the payment of them when made; see Eccles 5:4; and may refer to everything a man lays himself in a solemn manner under obligation to perform, especially in religious affairs.
(x) Vajikra Rabba, fol. 153. 1. & 168. 4. (y) "confessionem", Montanus, Cocceius, Gejerus, Michaelis; so Ainsworth.
John Wesley
50:14 Offer - If thou wouldest know what sacrifices I prize, and indispensably require, in the first place, it is that of thankfulness, proportionable to my great and numberless favours; which doth not consist barely in verbal acknowledgments, but proceeds from an heart deeply affected with God's mercies, and is accompanied with such a course of life, as is well - pleasing to God. Vows - Those substantial vows and promises, which were the very soul of their sacrifices.
49:1449:14: Մատո՛ Աստուծոյ պատարագ օրհնութեան, կատարեա՛ Բարձրելոյն զուխտս քո[6935]։ [6935] Ոմանք.Պատարագ օրհնութիւն, եւ կատարեա՛ Բարձրելոյն ուխտ զքեզ։
14 Աստծուն օրհնութեան պատարագ մատուցի՛ր եւ Բարձրեալի առջեւ ուխտդ կատարի՛ր:
14 Շնորհակալութեան զոհ մատուցանէ Աստուծոյ, Ու քու ուխտերդ կատարէ Բարձրելոյն
Մատո Աստուծոյ պատարագ օրհնութեան, կատարեա Բարձրելոյն զուխտս քո:

49:14: Մատո՛ Աստուծոյ պատարագ օրհնութեան, կատարեա՛ Բարձրելոյն զուխտս քո[6935]։
[6935] Ոմանք.Պատարագ օրհնութիւն, եւ կատարեա՛ Բարձրելոյն ուխտ զքեզ։
14 Աստծուն օրհնութեան պատարագ մատուցի՛ր եւ Բարձրեալի առջեւ ուխտդ կատարի՛ր:
14 Շնորհակալութեան զոհ մատուցանէ Աստուծոյ, Ու քու ուխտերդ կատարէ Բարձրելոյն
zohrab-1805▾ eastern-1994▾ western am▾
49:1449:14 Принеси в жертву Богу хвалу и воздай Всевышнему обеты твои,
49:15 καὶ και and; even ἐπικάλεσαί επικαλεω invoke; nickname με με me ἐν εν in ἡμέρᾳ ημερα day θλίψεως θλιψις pressure καὶ και and; even ἐξελοῦμαί εξαιρεω extract; take out σε σε.1 you καὶ και and; even δοξάσεις δοξαζω glorify με με me διάψαλμα διαψαλμα interlude; rest
49:15 אַךְ־ ʔaḵ- אַךְ only אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s) יִפְדֶּ֣ה yifdˈeh פדה buy off נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul מִֽ mˈi מִן from יַּד־ yyaḏ- יָד hand שְׁאֹ֑ול šᵊʔˈôl שְׁאֹול nether world כִּ֖י kˌî כִּי that יִקָּחֵ֣נִי yiqqāḥˈēnî לקח take סֶֽלָה׃ sˈelā סֶלָה sela
49:15. et invoca me in die tribulationis liberabo te et glorificabis meAnd call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.
14. Offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High:
Offer unto God thanksgiving; and pay thy vows unto the most High:

49:14 Принеси в жертву Богу хвалу и воздай Всевышнему обеты твои,
49:15
καὶ και and; even
ἐπικάλεσαί επικαλεω invoke; nickname
με με me
ἐν εν in
ἡμέρᾳ ημερα day
θλίψεως θλιψις pressure
καὶ και and; even
ἐξελοῦμαί εξαιρεω extract; take out
σε σε.1 you
καὶ και and; even
δοξάσεις δοξαζω glorify
με με me
διάψαλμα διαψαλμα interlude; rest
49:15
אַךְ־ ʔaḵ- אַךְ only
אֱלֹהִ֗ים ʔᵉlōhˈîm אֱלֹהִים god(s)
יִפְדֶּ֣ה yifdˈeh פדה buy off
נַ֭פְשִׁי ˈnafšî נֶפֶשׁ soul
מִֽ mˈi מִן from
יַּד־ yyaḏ- יָד hand
שְׁאֹ֑ול šᵊʔˈôl שְׁאֹול nether world
כִּ֖י kˌî כִּי that
יִקָּחֵ֣נִי yiqqāḥˈēnî לקח take
סֶֽלָה׃ sˈelā סֶלָה sela
49:15. et invoca me in die tribulationis liberabo te et glorificabis me
And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me.
14. Offer unto God the sacrifice of thanksgiving; and pay thy vows unto the Most High:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:15: And call upon me in the day of trouble - This is a part of real religion as truly as praise is, Psa 50:14. This is also the duty and the privilege of all the true worshippers of God. To do this shows where the heart is, as really as direct acts of praise and thanksgiving. The purpose of all that is said here is to show that true religion - the proper service of God - does not consist in the mere offering of sacrifice, but that it is of a spiritual nature, and that the offering of sacrifice is of no value unless it is accompanied by corresponding acts of spiritual religion, showing that the heart has a proper appreciation of the mercies of God, and that it truly confides in him. Such spirituality in religion is expressed by acts of praise Psa 50:14; but it is also as clearly expressed Psa 50:15 by going to God in times of trouble, and rolling the burdens of life on his arm, and seeking consolation in him.
I will deliver thee - I will deliver thee from trouble. This will occur
(a) either in this life, in accordance with the frequent promises of his word (compare the notes at Psa 46:1); or
(b) wholly in the future world, where all who love God will be completely and foRev_er delivered from all forms of sorrow.
And thou shalt glorify me - That is, Thou wilt honor me, or do me honor, by thus coming to me with confidence in the day of calamity. There is no way in which we can honor God more, or show more clearly that we truly confide in him, than by going to him when everything seems to be dark; when his own ways and dealings are wholly incomprehensible to us, and committing all into his hands.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:15: call: Psa 77:2, Psa 91:15, Psa 107:6-13, Psa 107:19, Psa 107:28; Ch2 33:12, Ch2 33:13; Job 22:27; Zac 13:9; Luk 22:44; Act 16:25; Jam 5:13
deliver: Psa 34:3, Psa 34:4, Psa 66:13-20; Luk 17:15-18
glorify: Psa 50:23, Psa 22:23; Mat 5:16; Joh 15:8; Pe1 4:11, Pe1 4:14
John Gill
50:15 And call upon me in the day of trouble,.... This is another part of spiritual sacrifice or worship, which is much more acceptable to God than legal sacrifices. Invocation of God includes all parts of religious worship, and particularly designs prayer, as it does here, of which God, and he only, is the object; and which should be performed in faith, in sincerity, and with fervency; and though it should be made at all times, in private and in public, yet more especially should be attended to in a time of affliction, whether of soul or body, whether of a personal, family, or public kind, Jas 5:13; and the encouragement to it is,
I will deliver thee: that is, out of trouble: as he is able, so faithful is he that hath promised, and will do it. The obligation follows,
and thou shall glorify me; by offering praise, Ps 50:23; ascribing the glory of the deliverance to God, and serving him in righteousness and true holiness continually.
John Wesley
50:15 Call - And make conscience of that great duty of fervent prayer, which is an acknowledgment of thy subjection to me, and of thy trust and dependance upon me. Glorify - Thou shalt have occasion to glorify me for thy deliverance.
49:1549:15: Կարդասցես առ իս յաւուր նեղութեան քո, ես փրկեցից զքեզ՝ եւ դու փառաւո՛ր արասցես զիս[6936]։ Հանգիստ։[6936] Ոմանք.Կարդասցես դու առ իս։
15 Քո նեղութեան օրը կանչի՛ր ինձ, ես կը փրկեմ քեզ, ու դու կը փառաբանես ինձ: Հանգիստ:
15 Ու նեղութեան օրը ինծի կանչէ. Ես քեզ պիտի ազատեմ ու դուն զիս պիտի փառաւորես»։
Կարդասցես առ իս յաւուր նեղութեան քո, ես փրկեցից զքեզ, եւ դու փառաւոր արասցես զիս:

49:15: Կարդասցես առ իս յաւուր նեղութեան քո, ես փրկեցից զքեզ՝ եւ դու փառաւո՛ր արասցես զիս[6936]։ Հանգիստ։
[6936] Ոմանք.Կարդասցես դու առ իս։
15 Քո նեղութեան օրը կանչի՛ր ինձ, ես կը փրկեմ քեզ, ու դու կը փառաբանես ինձ: Հանգիստ:
15 Ու նեղութեան օրը ինծի կանչէ. Ես քեզ պիտի ազատեմ ու դուն զիս պիտի փառաւորես»։
zohrab-1805▾ eastern-1994▾ western am▾
49:1549:15 и призови Меня в день скорби; Я избавлю тебя, и ты прославишь Меня>>.
49:16 τῷ ο the δὲ δε though; while ἁμαρτωλῷ αμαρτωλος sinful εἶπεν επω say; speak ὁ ο the θεός θεος God ἵνα ινα so; that τί τις.1 who?; what? σὺ συ you διηγῇ διηγεομαι narrate; describe τὰ ο the δικαιώματά δικαιωμα justification μου μου of me; mine καὶ και and; even ἀναλαμβάνεις αναλαμβανω take up; take along τὴν ο the διαθήκην διαθηκη covenant μου μου of me; mine διὰ δια through; because of στόματός στομα mouth; edge σου σου of you; your
49:16 אַל־ ʔal- אַל not תִּ֭ירָא ˈtîrā ירא fear כִּֽי־ kˈî- כִּי that יַעֲשִׁ֣ר yaʕᵃšˈir עשׁר become rich אִ֑ישׁ ʔˈîš אִישׁ man כִּֽי־ kˈî- כִּי that יִ֝רְבֶּה ˈyirbeh רבה be many כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight בֵּיתֹֽו׃ bêṯˈô בַּיִת house
49:16. impio autem dixit Deus quid tibi est cum narratione praeceptorum meorum et ut adsumas pactum meum in ore tuoBut to the sinner God hath said: Why dost thou declare my justices, and take my covenant in thy mouth?
15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.
And call upon me in the day of trouble: I will deliver thee, and thou shalt glorify me:

49:15 и призови Меня в день скорби; Я избавлю тебя, и ты прославишь Меня>>.
49:16
τῷ ο the
δὲ δε though; while
ἁμαρτωλῷ αμαρτωλος sinful
εἶπεν επω say; speak
ὁ ο the
θεός θεος God
ἵνα ινα so; that
τί τις.1 who?; what?
σὺ συ you
διηγῇ διηγεομαι narrate; describe
τὰ ο the
δικαιώματά δικαιωμα justification
μου μου of me; mine
καὶ και and; even
ἀναλαμβάνεις αναλαμβανω take up; take along
τὴν ο the
διαθήκην διαθηκη covenant
μου μου of me; mine
διὰ δια through; because of
στόματός στομα mouth; edge
σου σου of you; your
49:16
אַל־ ʔal- אַל not
תִּ֭ירָא ˈtîrā ירא fear
כִּֽי־ kˈî- כִּי that
יַעֲשִׁ֣ר yaʕᵃšˈir עשׁר become rich
אִ֑ישׁ ʔˈîš אִישׁ man
כִּֽי־ kˈî- כִּי that
יִ֝רְבֶּה ˈyirbeh רבה be many
כְּבֹ֣וד kᵊvˈôḏ כָּבֹוד weight
בֵּיתֹֽו׃ bêṯˈô בַּיִת house
49:16. impio autem dixit Deus quid tibi est cum narratione praeceptorum meorum et ut adsumas pactum meum in ore tuo
But to the sinner God hath said: Why dost thou declare my justices, and take my covenant in thy mouth?
15. And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-20. Грешен пред Ним и заслужит наказание тот, "кто проповедует уставы Его, берет завет Его, а сам ненавидит наставление Его и слова Его бросает за себя".

Одно лишь внешнее благочестие, показное, но без соответствующих словам дел, есть оскорбление Бога, пренебрежение Его заповедями ("бросание за себя").
Adam Clarke: Commentary on the Bible - 1831
50:16: But unto the wicked - The bloodthirsty priests, proud Pharisees, and ignorant scribes of the Jewish people.
Albert Barnes: Notes on the Bible - 1834
50:16: But unto the wicked God saith - This commences a second part of the subject. See the introduction. Thus far the psalm had reference to those who were merely external worshippers, or mere formalists, as showing that such could not be approved and accepted in the day of judgment; that spiritual religion - the offering of the "heart" - was necessary in order to acceptance with God. In this part of the psalm the same principles are applied to those who actually "violate" the law which they profess to receive as prescribing the rules of true religion, and which they profess to teach to others. The design of the psalm is not merely to reprove the mass of the people as mere formalists in religion, but especially to reprove the leaders and teachers of the people, who, under the form of religion, gave themselves up to a course of life wholly inconsistent with the true service of God. The address here, therefore, is to those who, while they professed to be teachers of religion, and to lead the devotions of others, gave themselves up to abandoned lives.
What hast thou to do - What right hast thou to do this? How can people, who lead such lives, consistently and properly do this? The idea is, that they who profess to declare the law of a holy God should be themselves holy; that they who profess to teach the principles and doctrines of true religion should themselves be examples of purity and holiness.
To declare my statutes - My laws. This evidently refers rather to the teaching of others than to the profession of their own faith. The language would be applicable to the priests under the Jewish system, who were expected not only to conduct the outward services of religion, but also to instruct the people; to explain the principles of religion; to be the guides and teachers of others. Compare Mal 2:7. There is a striking resemblance between the language used in this part of the psalm Psa 50:16-20 and the language of the apostle Paul in Rom 2:17-23; and it would seem probable that the apostle in that passage had this portion of the psalm in his eye. See the notes at that passage.
Or that thou shouldest take my covenant in thy mouth - Either as professing faith in it, and a purpose to be governed by it - or, more probably, as explaining it to others. The ""covenant"" here is equivalent to the "law" of God, or the principles of his religion; and the idea is, that he who undertakes to explain that to others, should himself be a holy man. He can have no "right" to attempt to explain it, if he is otherwise; he cannot hope to be "able" to explain it, unless he himself sees and appreciates its truth and beauty. This is as true now of the Gospel as it was of the law. A wicked man can have no right to undertake the work of the Christian ministry, nor can he be able to explain to others what he himself does not understand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:16: wicked: Isa 48:22, Isa 55:6, Isa 55:7; Eze 18:27
What: Pro 26:7; Isa 1:11-15, Isa 48:1, Isa 48:2, Isa 58:1-7; Jer 7:4-7; Mat 7:3-5, Mat 7:22, Mat 7:23; Joh 4:24; Act 19:13-16; Rom 2:17-24; Co1 9:27; Pe2 2:15
thou shouldest: Psa 25:14, Psa 78:36-38; Eze 20:37, Eze 20:38; Heb 8:9
Carl Friedrich Keil and Franz Delitzsch
50:16
The accusation of the manifest sinners. It is not those who are addressed in Ps 50:7, as Hengstenberg thinks, who are here addressed. Even the position of the words ולרשׁע אמר clearly shows that the divine discourse is now turned to another class, viz., to the evil-doers, who, in connection with open and manifest sins and vices, take the word of God upon their lips, a distinct class from those who base their sanctity upon outward works of piety, who outwardly fulfil the commands of God, but satisfy and deceive themselves with this outward observance. מה־לּך ל, what hast thou, that thou = it belongs not to thee, it does not behove thee. With ועתּה, in Ps 50:17, an adversative subordinate clause beings: since thou dost not care to know anything of the moral ennobling which it is the design of the Law to give, and my words, instead of having them as a constant test-line before thine eyes, thou castest behind thee and so turnest thy back upon them (cf. Is 38:17). ותּרץ is not from רוּץ (lxx, Targum, and Saadia), in which case it would have to be pointed ותּרץ, but from רצה, and is construed here, as in Job 34:9, with עם: to have pleasure in intercourse with any one. In Ps 50:18 the transgression of the eighth commandment is condemned, in Ps 50:18 that of the seventh, in Ps 50:19. that of the ninth (concerning the truthfulness of testimony). שׁלח פּה ברעה, to give up one's mouth unrestrainedly to evil, i.e., so that evil issues from it. תּשׁב, Ps 50:20, has reference to gossiping company (cf. Ps 1:1). דּפי signifies a thrust, a push (cf. הדף), after which the lxx renders it ἐτίθεις σκάνδαλον (cf. Lev 19:14), but it also signifies vexation and mockery (cf. גּדף); it is therefore to be rendered: to bring reproach (Jerome, opprobrium) upon any one, to cover him with dishonour. The preposition בּ with דּבּר has, just as in Num 12:1, and frequently, a hostile signification. "Thy mother's son" is he who is born of the same mother with thyself, and not merely of the same father, consequently thy brother after the flesh in the fullest sense. What Jahve says in this passage is exactly the same as that which the apostle of Jesus Christ says in Rom 2:17-24. This contradiction between the knowledge and the life of men God must, for His holiness' sake, unmask and punish, Ps 50:20. The sinner thinks otherwise: God is like himself, i.e., that is also not accounted by God as sin, which he allows himself to do under the cloak of his dead knowledge. For just as a man is in himself, such is his conception also of his God (vid., Ps 18:26.). But God will not encourage this foolish idea: "I will therefore reprove thee and set (it) in order before thine eyes" (ואערכה, not ואערכה, in order to give expression, the second time at least, to the mood, the form of which has been obliterated by the suffix); He will set before the eyes of the sinner, who practically and also in theory denies the divine holiness, the real state of his heart and life, so that he shall be terrified at it. Instead of היה, the infin. intensit. here, under the influence of the close connection of the clauses (Ew. 240, c), is היות; the oratio obliqua begins with it, without כּי (quod). כמוך exactly corresponds to the German deines Gleichen, thine equal.
Geneva 1599
50:16 But unto the wicked God saith, (m) What hast thou to do to declare my statutes, or [that] thou shouldest take my covenant in thy mouth?
(m) Why do you pretend to be of my people and talk of my covenant, seeing that you are a hypocrite?
John Gill
50:16 But unto the wicked God saith,.... By whom are meant, not openly profane sinners; but men under a profession of religion, and indeed who were teachers of others, as appears from the following expostulation with them: the Scribes, Pharisees, and doctors among the Jews, are designed; and so Kimchi interprets it of their wise men, who learnt and taught the law, but did not act according to it. It seems as if the preceding verses respected the truly godly among the Jews, who believed in Christ, and yet were zealous of the law; and retained legal sacrifices; as such there were, Acts 21:20; and that these words, and what follow, are spoken to hypocrites among them, who sat in Moses's chair, and said, and did not; were outwardly righteous before men, but inwardly full of wickedness, destitute of the grace of God and righteousness of Christ;
what hast thou to do to declare my statutes; the laws of God, which were given to the people of Israel; some of which were of a moral, others of a ceremonial, and others of a judicial nature; and there were persons appointed to teach and explain these to the people, as the priests and Levites: now some of these were abrogated, and not to be declared at all in the times this psalm refers to; and as for others, those persons were very improper to teach and urge the observance of them, when they themselves did not keep them; and especially it was wrong in them to declare them to the people, for such purposes as they did, namely, to obtain life and righteousness by them;
or that thou shouldest take my covenant in thy mouth? which is to be understood, not of the covenant of works made with Adam, and now broke; nor of the pure covenant of grace, as administered under the Gospel dispensation, of which Christ is the Mediator, and the Gospel a transcript, since both were rejected by these persons; but the covenant at Mount Sinai, which was a typical one; and being in some sense faulty, was now antiquated, and ought to have ceased; and therefore these men are blamed for taking it in their mouths, and urging it on the people: and besides, they had no true sight of and faith in the thing exhibited by it; and moreover were not steadfast, nor did they continue in it, like their fathers before them, Ps 78:37, Heb 8:7.
John Wesley
50:16 But - With what confidence darest thou make mention of my grace and favour, in giving thee such a covenant and statutes.
Robert Jamieson, A. R. Fausset and David Brown
50:16 the wicked--that is, the formalists, as now exposed, and who lead vicious lives (compare Rom 2:21, Rom 2:23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.
49:1649:16: Սակայն մեղաւորին ասէ Աստուած. Իսկ դու ընչէ՞ր բնաւ պատմես զարդարութիւն իմ, կամ առնուս զուխտ իմ ՚ի բերան քո[6937]։ [6937] Ոմանք.Զուխտս իմ ՚ի բե՛՛։
16 Սակայն մեղաւորին Աստուած ասում է. «Իսկ դու ինչո՞ւ ես պատմում իմ արդարութիւնը, կամ բերանդ չես առնում իմ ուխտը:
16 Սակայն Աստուած ամբարշտին կ’ըսէ.«Քեզի ի՞նչ՝ որ դուն իմ օրէնքներս կը պատմես Ու իմ ուխտս բերանդ կ’առնես։
Սակայն մեղաւորին ասէ Աստուած. Իսկ դու ընչէ՞ր բնաւ պատմես [294]զարդարութիւն իմ, կամ առնուս զուխտ իմ ի բերան քո:

49:16: Սակայն մեղաւորին ասէ Աստուած. Իսկ դու ընչէ՞ր բնաւ պատմես զարդարութիւն իմ, կամ առնուս զուխտ իմ ՚ի բերան քո[6937]։
[6937] Ոմանք.Զուխտս իմ ՚ի բե՛՛։
16 Սակայն մեղաւորին Աստուած ասում է. «Իսկ դու ինչո՞ւ ես պատմում իմ արդարութիւնը, կամ բերանդ չես առնում իմ ուխտը:
16 Սակայն Աստուած ամբարշտին կ’ըսէ.«Քեզի ի՞նչ՝ որ դուն իմ օրէնքներս կը պատմես Ու իմ ուխտս բերանդ կ’առնես։
zohrab-1805▾ eastern-1994▾ western am▾
49:1649:16 Грешнику же говорит Бог:
49:17 σὺ συ you δὲ δε though; while ἐμίσησας μισεω hate παιδείαν παιδεια discipline καὶ και and; even ἐξέβαλες εκβαλλω expel; cast out τοὺς ο the λόγους λογος word; log μου μου of me; mine εἰς εις into; for τὰ ο the ὀπίσω οπισω in back; after
49:17 כִּ֤י kˈî כִּי that לֹ֣א lˈō לֹא not בְ֭ ˈv בְּ in מֹותֹו môṯˌô מָוֶת death יִקַּ֣ח yiqqˈaḥ לקח take הַ ha הַ the כֹּ֑ל kkˈōl כֹּל whole לֹא־ lō- לֹא not יֵרֵ֖ד yērˌēḏ ירד descend אַחֲרָ֣יו ʔaḥᵃrˈāʸw אַחַר after כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight
49:17. qui odisti disciplinam et proiecisti verba mea post teSeeing thou hast hated discipline: and hast cast my words behind thee.
16. But unto the wicked God saith, What hast thou to do to declare my statutes; and that thou hast taken my covenant in thy mouth?
But unto the wicked God saith, What hast thou to do to declare my statutes, or [that] thou shouldest take my covenant in thy mouth:

49:16 Грешнику же говорит Бог: <<что ты проповедуешь уставы Мои и берешь завет Мой в уста твои,
49:17
σὺ συ you
δὲ δε though; while
ἐμίσησας μισεω hate
παιδείαν παιδεια discipline
καὶ και and; even
ἐξέβαλες εκβαλλω expel; cast out
τοὺς ο the
λόγους λογος word; log
μου μου of me; mine
εἰς εις into; for
τὰ ο the
ὀπίσω οπισω in back; after
49:17
כִּ֤י kˈî כִּי that
לֹ֣א lˈō לֹא not
בְ֭ ˈv בְּ in
מֹותֹו môṯˌô מָוֶת death
יִקַּ֣ח yiqqˈaḥ לקח take
הַ ha הַ the
כֹּ֑ל kkˈōl כֹּל whole
לֹא־ lō- לֹא not
יֵרֵ֖ד yērˌēḏ ירד descend
אַחֲרָ֣יו ʔaḥᵃrˈāʸw אַחַר after
כְּבֹודֹֽו׃ kᵊvôḏˈô כָּבֹוד weight
49:17. qui odisti disciplinam et proiecisti verba mea post te
Seeing thou hast hated discipline: and hast cast my words behind thee.
16. But unto the wicked God saith, What hast thou to do to declare my statutes; and that thou hast taken my covenant in thy mouth?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? 17 Seeing thou hatest instruction, and castest my words behind thee. 18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers. 19 Thou givest thy mouth to evil, and thy tongue frameth deceit. 20 Thou sittest and speakest against thy brother; thou slanderest thine own mother's son. 21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes. 22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver. 23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I show the salvation of God.
God, by the psalmist, having instructed his people in the right way of worshipping him and keeping up their communion with him, here directs his speech to the wicked, to hypocrites, whether they were such as professed the Jewish or the Christian religion: hypocrisy is wickedness for which God will judge. Observe here,
I. The charge drawn up against them. 1. They are charged with invading and usurping the honours and privileges of religion (v. 16): What has thou to do, O wicked man! to declare my statutes? This is a challenge to those that rare really profane, but seemingly godly, to show what title they have to the cloak of religion, and by what authority they wear it, when they use it only to cover and conceal the abominable impieties of their hearts and lives. Let them make out their claim to it if they can. Some think it points prophetically at the scribes and Pharisees that were the teachers and leaders of the Jewish church at the time when the kingdom of the Messiah, and that evangelical way of worship spoken of in the foregoing verses, were to be set up. They violently opposed that great revolution, and used all the power and interest which they had by sitting in Moses's seat to hinder it; but the account which our blessed Saviour gives of them (Matt. xxiii.), and St. Paul (Rom. ii. 21, 22), makes this expostulation here agree very well to them. They took on them to declare God's statues, but they hated Christ's instruction; and therefore what had they to do to expound the law, when they rejected the gospel? But it is applicable to all those that are practicers of iniquity, and yet professors of piety, especially if withal they be preachers of it. Note, It is very absurd in itself, and a great affront to the God of heaven, for those that are wicked and ungodly to declare his statutes and to take his covenant in their mouths. It is very possible, and too common, for those that declare God's statutes to others to live in disobedience to them themselves, and for those that take God's covenant in their mouths yet in their hearts to continue their covenant with sin and death; but they are guilty of a usurpation, they take to themselves an honour which they have no title to, and there is a day coming when they will be thrust out as intruders. Friend, how camest thou in hither? 2. They are charged with transgressing and violating the laws and precepts of religion. (1.) They are charged with a daring contempt of the word of God (v. 17): Thou hatest instruction. They loved to give instruction, and to tell others what they should do, for this fed their pride and made them look great, and by this craft they got their living; but they hated to receive instruction from God himself, for that would be a check upon them and a mortification to them. "Thou hatest discipline, the reproofs of the word and the rebukes of Providence." No wonder that those who hate to be reformed hate the means of reformation. Thou castest my words behind thee. They seemed to set God's words before them, when they sat in Moses's seat, and undertook to teach others out of the law (Rom. ii. 19); but in their conversations they cast God's word behind them, and did not care for seeing that rule which they were resolved not to be ruled by. This is despising the commandment of the Lord. (2.) A close confederacy with the worst of sinners (v. 18): "When thou sawest a thief, instead of reproving him and witnessing against him, as those should do that declare God's statutes, thou consentedst with him, didst approve of his practices, and desire to be a partner with him and to share in the profits of his cursed trade; and thou hast been partaker with adulterers, hast done as they did, and encouraged them to go on in their wicked courses, hast done these things and hast had pleasure in those that do them," Rom. i. 32. (3.) A constant persisting in the worst of tongue-sins (v. 19): "Thou givest thy mouth to evil, not only allowest thyself in, but addictest thyself wholly to, all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit, which denotes contrivance and deliberation in lying. It knits or links deceit, so some. One lie begets another, and one fraud requires another to cover it. [2.] Slandering (v. 20): "Thou sittest, and speakest against thy brother, dost basely abuse and misrepresent him, magisterially judge and censure him, and pass sentence upon him, as if you wert his master to whom he must stand or fall, whereas he is thy brother, as good as thou art, and upon the level with thee, for he is thy own mother's son. He is thy near relation, whom thou oughtest to love, to vindicate, and stand up for, if others abused him; yet thou dost thyself abuse him, whose faults thou oughtest to cover and make the best of; if really he had done amiss, yet thou dost most falsely and unjustly charge him with that which he is innocent of; thou sittest and doest this, as a judge upon the bench, with authority; thou sittest in the seat of the scornful, to deride and backbite those whom thou oughtest to respect and be kind to." Those that do ill themselves commonly delight in speaking ill of others.
II. The proof of this charge (v. 21): "These things thou hast done; the fact is too plain to be denied, the fault too bad to be excused; these things God knows, and thy own heart knows, thou hast done." The sins of sinners will be proved upon them, beyond contradiction, in the judgment of the great day: "I will reprove thee, or convince thee, so that thou shalt have not one word to say for thyself." The day is coming when impenitent sinners will have their mouths for ever stopped and be struck speechless. What confusion will they be filled with when God shall set their sins in order before their eyes! They would not see their sins to their humiliation, but cast them behind their backs, covered them, and endeavoured to forget them, nor would they suffer their own consciences to put them in mind of them; but the day is coming when God will make them see their sins to their everlasting shame and terror; he will set them in order, original sin, actual sins, sins against the law, sins against the gospel, against the first table, against the second table, sins of childhood and youth, of riper age, and old age. He will set them in order, as the witnesses are set in order, and called in order, against the criminal, and asked what they have to say against him.
III. The Judge's patience, and the sinner's abuse of that patience: "I kept silence, did not give thee any disturbance in thy sinful way, but let thee alone to take thy course; sentence against thy evil works was respited, and not executed speedily." Note, The patience of God is very great towards provoking sinners. He sees their sins and hates them; it would be neither difficulty nor damage to him to punish them, and yet he waits to be gracious and gives them space to repent, that he may render them inexcusable if they repent not. His patience is the more wonderful because the sinner makes such an ill use of it: "Thou thoughtest that I was altogether such a one as thyself, as weak and forgetful as thyself, as false to my word as thyself, nay, as much a friend to sin as thyself." Sinners take God's silence for consent and his patience for connivance; and therefore the longer they are reprieved the more are their hearts hardened; but, if they turn not, they shall be made to see their error when it is too late, and that the God they provoke is just, and holy, and terrible, and not such a one as themselves.
IV. The fair warning given of the dreadful doom of hypocrites (v. 22): "Now consider this, you that forget God, consider that God knows and keeps account of all your sins, that he will call you to an account for them, that patience abused will turn into the greater wrath, that though you forget God and your duty to him he will not forget you and your rebellions against him: consider this in time, before it be too late; for if these things be not considered, and the consideration of them improved, he will tear you in pieces, and there will be none to deliver." It is the doom of hypocrites to be cut asunder, Matt. xxiv. 51. Note, 1. Forgetfulness of God is at the bottom of all the wickedness of the wicked. Those that know God, and yet do not obey him, do certainly forget him. 2. Those that forget God forget themselves; and it will never be right with them till they consider, and so recover themselves. Consideration is the first step towards conversion. 3. Those that will not consider the warnings of God's word will certainly be torn in pieces by the executions of his wrath. 4. When God comes to tear sinners in pieces, there is no delivering them out of his hand. They cannot deliver themselves, nor can any friend they have in the world deliver them.
V. Full instructions given to us all how to prevent this fearful doom. Let us hear the conclusion of the whole matter; we have it, v. 23, which directs us what to do that we may attain our chief end. 1. Man's chief end is to glorify God, and we are here told that whoso offers praise glorifies him; whether he be Jew or Gentile, those spiritual sacrifices shall be accepted from him. We must praise God, and we must sacrifice praise, direct it to God, as every sacrifice was directed; put it into the hands of the priest, our Lord Jesus, who is also the altar; see that it be made by fire, sacred fire, that it be kindled with the flame of holy and devout affection; we must be fervent in spirit, praising the Lord. This he is pleased, in infinite condescension, to interpret as glorifying him. Hereby we give him the glory due to his name and do what we can to advance the interests of his kingdom among men. 2. Man's chief end, in conjunction with this, is to enjoy God; and we are here told that those who order their conversation aright shall see his salvation. (1.) It is not enough for us to offer praise, but we must withal order our conversation aright. Thanksgiving is good, but thanks-living is better. (2.) Those that would have their conversation right must take care and pains to order it, to dispose it according to rule, to understand their way and to direct it. (3.) Those that take care of their conversation make sure their salvation; them God will make to see his salvation, for it is a salvation ready to be revealed; he will make them to see it and enjoy it, to see it, and to see themselves happy for ever in it. Note, The right ordering of the conversation is the only way, and it is a sure way, to obtain the great salvation.
Adam Clarke: Commentary on the Bible - 1831
50:17: Seeing thou hatest instruction - All these rejected the counsel of God against themselves; and refused to receive the instructions of Christ.
Albert Barnes: Notes on the Bible - 1834
50:17: Seeing thou hatest instruction - That is, He is unwilling himself to be taught. He will not learn the true nature of religion, and yet he presumes to instruct others. Compare the notes at Rom 2:21.
And castest my words behind thee - He treated them with contempt, or as unworthy of attention. He did not regard them as worthy of being "retained," but threw them contemptuously away.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:17: hatest: Pro 1:7, Pro 1:28, Pro 1:29, Pro 5:12, Pro 5:13, Pro 8:36, Pro 12:1; Joh 3:20; Rom 1:28, Rom 2:21, Rom 2:23; Th2 2:10-12; Ti2 4:3, Ti2 4:4
castest: Neh 9:26; Isa 5:23; Jer 8:9, Jer 18:12, Jer 36:23-32
Geneva 1599
50:17 Seeing thou hatest (n) instruction, and castest my words behind thee.
(n) To live according to my word.
John Gill
50:17 Seeing thou hatest instruction,.... Or "correction" (z); to be reproved or reformed by the statutes and covenant they declared to others; they taught others, but not themselves, Rom 2:21; or evangelical instruction, the doctrines of grace, and of Christ; for, as concerning the Gospel, they were enemies, Rom 11:28; and since they were haters of that, they ought not to have been teachers of others;
and castest my words behind thee; the doctrines of the Gospel, which they despised and rejected with the utmost abhorrence, as loathsome, and not fit to be looked upon and into; and also the ordinances of it, the counsel of God, which they rejected against themselves, Acts 13:45.
(z) "correctionem", Vatablus; "correptionem", Gejerus.
49:1749:17: Զի դու ատեցե՛ր զխրատ իմ, մերժեցեր եւ յե՛տս ընկեցեր զամենայն բանս բերանոյ իմոյ։
17 Չէ որ դու ատեցիր իմ խրատը, մերժեցիր ու անտեսեցիր բերանիս բոլոր խօսքերը:
17 Վասն զի դուն խրատը ատեցիր Ու իմ խօսքերս ետիդ ձգեցիր
Զի դու ատեցեր զխրատ իմ, մերժեցեր եւ յետս ընկեցեր [295]զամենայն բանս բերանոյ իմոյ:

49:17: Զի դու ատեցե՛ր զխրատ իմ, մերժեցեր եւ յե՛տս ընկեցեր զամենայն բանս բերանոյ իմոյ։
17 Չէ որ դու ատեցիր իմ խրատը, մերժեցիր ու անտեսեցիր բերանիս բոլոր խօսքերը:
17 Վասն զի դուն խրատը ատեցիր Ու իմ խօսքերս ետիդ ձգեցիր
zohrab-1805▾ eastern-1994▾ western am▾
49:1749:17 а сам ненавидишь наставление Мое и слова Мои бросаешь за себя?
49:18 εἰ ει if; whether ἐθεώρεις θεωρεω observe κλέπτην κλεπτης thief συνέτρεχες συντρεχω run together αὐτῷ αυτος he; him καὶ και and; even μετὰ μετα with; amid μοιχῶν μοιχος adulterer τὴν ο the μερίδα μερις portion σου σου of you; your ἐτίθεις τιθημι put; make
49:18 כִּֽי־ kˈî- כִּי that נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul בְּ bᵊ בְּ in חַיָּ֣יו ḥayyˈāʸw חַיִּים life יְבָרֵ֑ךְ yᵊvārˈēḵ ברך bless וְ֝ ˈw וְ and יֹודֻ֗ךָ yôḏˈuḵā ידה praise כִּי־ kî- כִּי that תֵיטִ֥יב ṯêṭˌîv יטב be good לָֽךְ׃ lˈāḵ לְ to
49:18. si videbas furem consentiebas ei et cum adulteris erat pars tuaIf thou didst see a thief thou didst run with him: and with adulterers thou hast been a partaker.
17. Seeing thou hatest instruction, and castest my words behind thee.
Seeing thou hatest instruction, and castest my words behind thee:

49:17 а сам ненавидишь наставление Мое и слова Мои бросаешь за себя?
49:18
εἰ ει if; whether
ἐθεώρεις θεωρεω observe
κλέπτην κλεπτης thief
συνέτρεχες συντρεχω run together
αὐτῷ αυτος he; him
καὶ και and; even
μετὰ μετα with; amid
μοιχῶν μοιχος adulterer
τὴν ο the
μερίδα μερις portion
σου σου of you; your
ἐτίθεις τιθημι put; make
49:18
כִּֽי־ kˈî- כִּי that
נַ֭פְשֹׁו ˈnafšô נֶפֶשׁ soul
בְּ bᵊ בְּ in
חַיָּ֣יו ḥayyˈāʸw חַיִּים life
יְבָרֵ֑ךְ yᵊvārˈēḵ ברך bless
וְ֝ ˈw וְ and
יֹודֻ֗ךָ yôḏˈuḵā ידה praise
כִּי־ kî- כִּי that
תֵיטִ֥יב ṯêṭˌîv יטב be good
לָֽךְ׃ lˈāḵ לְ to
49:18. si videbas furem consentiebas ei et cum adulteris erat pars tua
If thou didst see a thief thou didst run with him: and with adulterers thou hast been a partaker.
17. Seeing thou hatest instruction, and castest my words behind thee.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:18: When thou sawest a thief - Rapine, adulteries, and adulterous divines, were common among the Jews in our Lord's time. The Gospels give full proof of this.
Albert Barnes: Notes on the Bible - 1834
50:18: When thou sawest a thief - When you have seen or found one who was intending to commit theft, then (instead of rebuking or exposing him) you have been willing to act with him, and to divide the profits. The words "when thou sawest" would seem to imply readiness and willingness to engage with them, as "at first sight." Whenever there was an opportunity to share in the results of theft, they were ready to engage in it. The main "point" in this is, that they were willing to do so even when observing the outward duties of religion, and when professing to be the true worshippers of God. A similar sentiment occurs in Rom 2:21. See the notes at that passage.
Then thou consentedst with him - literally, Thou didst delight in him, or hadst pleasure in him. He was a man after thine own heart. Thou wast at once on good terms with him.
And hast been partaker with adulterers - Margin, as in Hebrew, "thy portion was with adulterers." This was a common vice among the Jewish people. See the notes at Rom 2:22. The idea here is, that they were associated in practice with adulterers; they were guilty of that crime as others were. The point of the remark here is, that they did this under the cloak of piety, and when they were scrupulous and faithful in offering sacrifices, and in performing all the external rites of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:18: consentedst: Pro 1:10-19; Isa 5:23; Mic 7:3; Rom 1:32; Eph 5:11-13
hast been partaker: Heb. thy portion was, Lev 20:10; Job 31:9-11; Pro 2:16-19, Pro 7:19-23; Jer 5:8, Jer 5:9; Heb 13:4
partaker: Mat 23:30; Ti1 5:22
Geneva 1599
50:18 When thou sawest a thief, then (o) thou consentedst with him, and hast been partaker with adulterers.
(o) He shows what the fruits of them who contemn God's word are.
John Gill
50:18 When thou sawest a thief, then thou consentedst with him,.... Or "didst run with him" (a); joined and agreed with him in the commission of the same things; which was literally true of the Scribes and Pharisees: they devoured widows' houses, and robbed them of their substance, under a pretence of long prayers; they consented to the deeds of Barabbas, a robber, when they preferred him to Jesus Christ; and they joined with the thieves on the cross in reviling him: and, in a spiritual sense, they stole away the word of the Lord, every man from his neighbour; took away the key of knowledge from the people, and put false glosses upon the sacred writings;
and hast been a partaker with adulterers; these teachers of the law were guilty both of theft and adultery, Rom 2:21; they are called by our Lord an adulterous generation, Mt 12:39; and they were so in a literal sense; see Jn 8:4; and in a figurative one, adulterating the word of God, and handling it deceitfully.
(a) , Sept. "currebas cum eo", V. L. sic Eth. Syr. Targum, so Vatablus, Musculus, Piscator, Ainsworth.
49:1849:18: Թէ տեսանէիր զգողս ընթանայի՛ր ընդ նոսա, եւ ընդ շունս դնէիր զբաժին քո։
18 Երբ գողեր էիր տեսնում, նրանց հետ էիր ընթանում եւ ընկերակցում շնացողներին:
18 Գողը տեսնելով՝ անոր հետ միաբանեցար Ու շնացողներուն հետ բաժին ունեցար
Թէ տեսանէիր զգողս` ընթանայիր ընդ նոսա, եւ ընդ շունս դնէիր զբաժին քո:

49:18: Թէ տեսանէիր զգողս ընթանայի՛ր ընդ նոսա, եւ ընդ շունս դնէիր զբաժին քո։
18 Երբ գողեր էիր տեսնում, նրանց հետ էիր ընթանում եւ ընկերակցում շնացողներին:
18 Գողը տեսնելով՝ անոր հետ միաբանեցար Ու շնացողներուն հետ բաժին ունեցար
zohrab-1805▾ eastern-1994▾ western am▾
49:1849:18 когда видишь вора, сходишься с ним, и с прелюбодеями сообщаешься;
49:19 τὸ ο the στόμα στομα mouth; edge σου σου of you; your ἐπλεόνασεν πλεοναζω increase κακίαν κακια badness; vice καὶ και and; even ἡ ο the γλῶσσά γλωσσα tongue σου σου of you; your περιέπλεκεν περιπλεκω deceit; subtlety
49:19 תָּ֭בֹוא ˈtāvô בוא come עַד־ ʕaḏ- עַד unto דֹּ֣ור dˈôr דֹּור generation אֲבֹותָ֑יו ʔᵃvôṯˈāʸw אָב father עַד־ ʕaḏ- עַד unto נֵ֝֗צַח ˈnˈēṣaḥ נֵצַח glory לֹ֣א lˈō לֹא not יִרְאוּ־ yirʔû- ראה see אֹֽור׃ ʔˈôr אֹור light
49:19. os tuum dimisisti ad malitiam et lingua tua concinnavit dolumThy mouth hath abounded with evil, and thy tongue framed deceits.
18. When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers.
When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers:

49:18 когда видишь вора, сходишься с ним, и с прелюбодеями сообщаешься;
49:19
τὸ ο the
στόμα στομα mouth; edge
σου σου of you; your
ἐπλεόνασεν πλεοναζω increase
κακίαν κακια badness; vice
καὶ και and; even
ἡ ο the
γλῶσσά γλωσσα tongue
σου σου of you; your
περιέπλεκεν περιπλεκω deceit; subtlety
49:19
תָּ֭בֹוא ˈtāvô בוא come
עַד־ ʕaḏ- עַד unto
דֹּ֣ור dˈôr דֹּור generation
אֲבֹותָ֑יו ʔᵃvôṯˈāʸw אָב father
עַד־ ʕaḏ- עַד unto
נֵ֝֗צַח ˈnˈēṣaḥ נֵצַח glory
לֹ֣א lˈō לֹא not
יִרְאוּ־ yirʔû- ראה see
אֹֽור׃ ʔˈôr אֹור light
49:19. os tuum dimisisti ad malitiam et lingua tua concinnavit dolum
Thy mouth hath abounded with evil, and thy tongue framed deceits.
18. When thou sawest a thief, thou consentedst with him, and hast been partaker with adulterers.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:19: Thou givest thy mouth to evil - Margin, as in Hebrew, "thou sendest." That is, they gave it up to evil; they employed it in evil: in falsehood, malice, deceit, slander, deception, detraction.
And thy tongue frameth deceit - The word rendered "frameth" means properly to bind, to fasten; and then, to contrive, to frame. The meaning is, that it was employed in the work of deceit; that is, it was employed in devising and executing purposes of fraud and falsehood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:19: givest: Heb. sendest, Psa 52:3-4; Jer 9:5
tongue: Psa 5:9, Psa 10:7, Psa 12:2, Psa 12:3, Psa 36:3, Psa 36:4, Psa 55:12, Psa 55:21, Psa 64:3-5; Isa 59:3, Isa 59:4; Hos 4:2; Rom 3:13, Rom 3:14; Jam 3:5-9; Rev 21:8
John Gill
50:19 Thou givest thy mouth to evil,.... To speak evil things against Christ, his doctrines, ordinances, ministers and people; and to deliver out evil doctrines, pernicious to the souls of men;
and thy tongue frameth deceit; puts and joins together deceitful words in a very artful manner, by which simple and unstable minds are beguiled.
49:1949:19: Բերան քո յաճախէր զչարութիւն, եւ լեզու քո նիւթէր զնենգութիւն։
19 Բերանդ չարութիւն էր տարածում, եւ լեզուդ նենգութիւն էր նիւթում:
19 Քու բերանդ չարութեան տուիր, Ու քու լեզուդ նենգութիւն կը հնարէ
Բերան քո յաճախէր զչարութիւն, եւ լեզու քո նիւթէր զնենգութիւն:

49:19: Բերան քո յաճախէր զչարութիւն, եւ լեզու քո նիւթէր զնենգութիւն։
19 Բերանդ չարութիւն էր տարածում, եւ լեզուդ նենգութիւն էր նիւթում:
19 Քու բերանդ չարութեան տուիր, Ու քու լեզուդ նենգութիւն կը հնարէ
zohrab-1805▾ eastern-1994▾ western am▾
49:1949:19 уста твои открываешь на злословие, и язык твой сплетает коварство;
49:20 καθήμενος καθημαι sit; settle κατὰ κατα down; by τοῦ ο the ἀδελφοῦ αδελφος brother σου σου of you; your κατελάλεις καταλαλεω slander καὶ και and; even κατὰ κατα down; by τοῦ ο the υἱοῦ υιος son τῆς ο the μητρός μητηρ mother σου σου of you; your ἐτίθεις τιθημι put; make σκάνδαλον σκανδαλον snare
49:20 אָדָ֣ם ʔāḏˈām אָדָם human, mankind בִּ֭ ˈbi בְּ in יקָר yqˌār יְקָר preciousness וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָבִ֑ין yāvˈîn בין understand נִמְשַׁ֖ל nimšˌal משׁל say proverb כַּ ka כְּ as † הַ the בְּהֵמֹ֣ות bbᵊhēmˈôṯ בְּהֵמָה cattle נִדְמֽוּ׃ niḏmˈû דמה be silent
49:20. sedens adversum fratrem tuum loquebaris et adversum filium matris tuae fabricabaris obprobriumSitting thou didst speak against thy brother, and didst lay a scandal against thy mother's son:
19. Thou givest thy mouth to evil, and thy tongue frameth deceit.
Thou givest thy mouth to evil, and thy tongue frameth deceit:

49:19 уста твои открываешь на злословие, и язык твой сплетает коварство;
49:20
καθήμενος καθημαι sit; settle
κατὰ κατα down; by
τοῦ ο the
ἀδελφοῦ αδελφος brother
σου σου of you; your
κατελάλεις καταλαλεω slander
καὶ και and; even
κατὰ κατα down; by
τοῦ ο the
υἱοῦ υιος son
τῆς ο the
μητρός μητηρ mother
σου σου of you; your
ἐτίθεις τιθημι put; make
σκάνδαλον σκανδαλον snare
49:20
אָדָ֣ם ʔāḏˈām אָדָם human, mankind
בִּ֭ ˈbi בְּ in
יקָר yqˌār יְקָר preciousness
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָבִ֑ין yāvˈîn בין understand
נִמְשַׁ֖ל nimšˌal משׁל say proverb
כַּ ka כְּ as
† הַ the
בְּהֵמֹ֣ות bbᵊhēmˈôṯ בְּהֵמָה cattle
נִדְמֽוּ׃ niḏmˈû דמה be silent
49:20. sedens adversum fratrem tuum loquebaris et adversum filium matris tuae fabricabaris obprobrium
Sitting thou didst speak against thy brother, and didst lay a scandal against thy mother's son:
19. Thou givest thy mouth to evil, and thy tongue frameth deceit.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
50:20: Thou sittest and speakest against thy brother - To the general character of falsehood and slander there is now added the fact that they were guilty of this in the most aggravated manner conceivable - against their nearest relations, the members of their own families. They were not only guilty of the crime against neighbors - against strangers - against persons to whom they sustained no near relationship; but against those of their own households - those whose characters, on that account, ought to have been especially dear to them. The words ""thou sittest"" probably refer to the fact that they would do this when enjoying social contact with them; in confidential conversation; when words of peace, and not of slander, might be properly expected. The word "brother" "might" be used as denoting any other man, or any one of the same nation; but the phrase which is added, "thine own mother's son," shows that it is here to be taken in the strictest sense.
Thou slanderest - literally, "Thou givest to ruin." Prof. Alexander renders it, "Thou wilt aim a blow." The Septuagint, the Vulgate, Luther, and DeWette understand it of slander.
Thine own mother's son - It is to be remembered that where polygamy pRev_ailed there would be many children in the same family who had the same father, but not the same mother. The nearest relationship, therefore, was where there was the same mother as well as the same father. To speak of a brother, in the strictest sense, and as implying the nearest relationship, it would be natural to speak of one as having the same mother. The idea here is, that while professing religion, and performing its external rites with the most scrupulous care, they were guilty of the basest crimes, and showed an entire want of moral principle and of natural affection. External worship, however zealously performed, could not be acceptable in such circumstances to a holy God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:20: speakest: Psa 31:18; Mat 5:11; Luk 22:65
slanderest: Lev 19:16; Pro 10:18; Ti1 3:11; Tit 2:3; Rev 12:10
thine own: Mat 10:21
Geneva 1599
50:20 Thou (p) sittest [and] speakest against thy brother; thou slanderest thine own mother's son.
(p) He notes the cruelty of hypocrites who in their talk or judgment do not spare their own mother's sons.
John Gill
50:20 Thou sittest,.... Either in the chair of Moses, or on the seat of judgment, in the great sanhedrim of the nation; or, as Aben Ezra paraphrases it, "in the seat of the scornful";
and speakest against thy brother; even to pass sentence upon him, to put him to death for professing faith in Christ, Mt 10:21;
thou slanderest thine own mother's son; the apostles and disciples of Christ, who were their brethren and kinsmen according to the flesh; and even our Lord Jesus Christ himself, who was bone of their bone, and flesh of their flesh.
49:2049:20: Նստեալ զեղբօրէ քումմէ չարախօսէիր, եւ ՚ի վերայ որդւոյ մօր քոյ դնէիր զգայթագղութիւն։
20 Նստած չարախօսում էիր եղբօրդ մասին եւ մօրդ որդու վրայ զրպարտութիւն բարդում:
20 Կը նստիս եղբօրդ դէմ կը խօսիս, Մօրդ որդիին դէմ չարախօսութիւն կ’ընես։
Նստեալ զեղբօրէ քումմէ չարախօսէիր, եւ ի վերայ որդւոյ մօր քո դնէիր զգայթակղութիւն:

49:20: Նստեալ զեղբօրէ քումմէ չարախօսէիր, եւ ՚ի վերայ որդւոյ մօր քոյ դնէիր զգայթագղութիւն։
20 Նստած չարախօսում էիր եղբօրդ մասին եւ մօրդ որդու վրայ զրպարտութիւն բարդում:
20 Կը նստիս եղբօրդ դէմ կը խօսիս, Մօրդ որդիին դէմ չարախօսութիւն կ’ընես։
zohrab-1805▾ eastern-1994▾ western am▾
49:2049:20 сидишь и говоришь на брата твоего, на сына матери твоей клевещешь;
49:21 ταῦτα ουτος this; he ἐποίησας ποιεω do; make καὶ και and; even ἐσίγησα σιγαω keep silent ὑπέλαβες υπολαμβανω take up; suppose ἀνομίαν ανομια lawlessness ὅτι οτι since; that ἔσομαί ειμι be σοι σοι you ὅμοιος ομοιος like; similar to ἐλέγξω ελεγχω convict; question σε σε.1 you καὶ και and; even παραστήσω παριστημι stand by; present κατὰ κατα down; by πρόσωπόν προσωπον face; ahead of σου σου of you; your
49:21. haec fecisti et tacui existimasti futurum me similem tui arguam te et proponam te ante oculos tuosThese things hast thou done, and I was silent. Thou thoughtest unjustly that I should be like to thee: but I will reprove thee, and set before thy face.
20. Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.
Thou sittest [and] speakest against thy brother; thou slanderest thine own mother' s son:

49:20 сидишь и говоришь на брата твоего, на сына матери твоей клевещешь;
49:21
ταῦτα ουτος this; he
ἐποίησας ποιεω do; make
καὶ και and; even
ἐσίγησα σιγαω keep silent
ὑπέλαβες υπολαμβανω take up; suppose
ἀνομίαν ανομια lawlessness
ὅτι οτι since; that
ἔσομαί ειμι be
σοι σοι you
ὅμοιος ομοιος like; similar to
ἐλέγξω ελεγχω convict; question
σε σε.1 you
καὶ και and; even
παραστήσω παριστημι stand by; present
κατὰ κατα down; by
πρόσωπόν προσωπον face; ahead of
σου σου of you; your
49:21. haec fecisti et tacui existimasti futurum me similem tui arguam te et proponam te ante oculos tuos
These things hast thou done, and I was silent. Thou thoughtest unjustly that I should be like to thee: but I will reprove thee, and set before thy face.
20. Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.
ru▾ LXX-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
21. "Ты это делал, и Я молчал", т. е. Бог не тотчас по своему долготерпению обличает и наказывает грешника, но дает возможность ему исправиться и загладить свое поведение. Из этого "молчания" Бога, медлительности в послании кары, нечестивый делает нелепый вывод, что Бог такой же, как и он, т. е. довольствующийся только внешним богоугождением, внешними жертвами, а не внутренним настроением и соответственным ему поведением человека, Бог изобличит такого человека и накажет.
Adam Clarke: Commentary on the Bible - 1831
50:21: These things hast thou done - My eye has been continually upon you, though my judgments have not been poured out: and because I was silent, thou didst suppose I was such as thyself; but I will reprove thee, etc. I will visit for these things.
Albert Barnes: Notes on the Bible - 1834
50:21: These things hast thou done, and I kept silence - Compare the notes at Isa 18:4. The meaning is, that while they did these things - while they committed these abominations - he did not interfere. He did not come forth in his anger to destroy them. He had borne all this with patience. He had borne this until it was now time that he should interpose Isa 18:3, and state the true principles of his government, and warn then of the consequences of such a course of sin and hypocrisy. Compare the notes at Act 17:30.
Thou thoughtest that I was altogether such an one as thyself - The idea here is, that they thought or imagined that God was just like themselves in the matter under consideration, and they acted under this impression; or, in other words, the fair interpretation of their conduct was that they thus regarded God. That is, they supposed that "God" would be satisfied with the "forms" of religion, as "they" were; that all he required was the proper offering of sacrifice, according to "their" views of the nature of religion; that he did not regard principle, justice, pure morality, sincerity, even as they themselves did not; and that he would not be strict to punish sin, or to reprove them for it, if these forms were kept up, even as "they" were not disposed to be rigid on the subject of sin.
But I will reprove thee - I will rebuke thee alike for thy sins, and for this view of the nature of religion.
And set them in order - literally, I will "array" them; that is, I will draw them out to view in their appropriate ranks and orders, as soldiers are drawn up in martial array. They shall be so arranged and classified that they may be seen distinctly.
Before thine eyes - So that they may be plainly seen. The meaning is, that they would have a clear and impressive view of them: they would be made to see them as they were. This might be done then, as it is done now, either
(a) by their being set before their minds and hearts, so that they would see and feel the enormity of sin, to wit, by conviction for it; or
(b) by sending such punishment on them for their sins that they might "measure" the guilt and the number of their transgressions by the penalties which would be inflicted.
In some way all sinners will yet be made to see the nature and the extent of their guilt before God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:21: I kept: Psa 50:3, Psa 109:1-3; Ecc 8:11, Ecc 8:12; Isa 26:10, Isa 57:11; Rom 2:4, Rom 2:5; Pe2 3:9
thoughtest: Psa 73:11, Psa 94:7-11; Num 23:19; Isa 40:15-18
that I was altogether such an one as thyself: Or, as Bishop Horsley renders, "that I AM (Eheyeh) is such an one as thyself." Exo 3:14
will: Psa 50:8; Pro 29:1; Rev 3:19
set: Psa 90:8; Ecc 12:14; Amo 8:7; Co1 4:5
Geneva 1599
50:21 These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such an one] as thyself: [but] I will reprove thee, and (q) set [them] in order before thine eyes.
(q) I will write all your wicked deeds in a roll, and make you read and acknowledge them, whether you will or not.
John Gill
50:21 These things hast thou done,.... "These evil works", as the Targum; which they had done over and over again without remorse, with the greatest pleasure, and with promises of impunity to themselves. This is a confirmation of the charge made by the omniscient God, who saw and knew all their actions;
and I kept silence; spoke not by terrible things in righteousness, deferred the execution of judgment, exercised forbearance and patience, and gave space to repent; which being despised, they were hardened yet more and more in sin; see Eccles 8:11. This refers to the space of time between the crucifixion of Christ and the destruction of Jerusalem;
thou thoughtest that I was altogether such an one as thyself; either that he did not see the things committed by them in secret, as the things before mentioned, theft, adultery, slander, and detraction, commonly are; because they could not see such actions done by others: or that he took pleasure in them, as they did, and that he approved of their crucifixion of Jesus of Nazareth, and of their contempt of his Gospel, and of the persecution of his followers;
but I will reprove thee: not verbally by the ministry of the word, much less effectually and savingly by his Spirit; nor in a way of fatherly correction and chastisement; but by sore judgments; by sending the Roman armies to burn their city and temple, and carry them captive;
and set them in order before thine eyes; that is, their sins, and thereby fully confute their vain imagination, that either he did not take notice of them, or else approved of them. This signifies a formal process against them, as in a court of judicature; bringing in a regular charge and accusation against them, and an orderly disposition of their sins, as to time, place, and circumstances, committed by them, and a strong evidence or thorough conviction of them, so as not to be denied and gainsaid by them: or a setting them in battle array, as in Job 6:4; in rank and file; sins being what war against men, and bring upon them utter ruin and destruction; as the sins of the Jews fought against them, and destroyed them; see Jer 2:19.
John Wesley
50:21 Kept silence - I did not express my displeasure against thee in such judgments as thou didst deserve. Thoughtest - Thou didst misconstrue my patience and long - suffering, as if it had proceeded from my approbation of thy evil courses. Set in order - I will bring to thy remembrance, and lay upon thy conscience all thy sins.
Robert Jamieson, A. R. Fausset and David Brown
50:21 God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.
49:2149:21: Զայս ամենայն արարեր եւ ես լռեցի քեզ. կարծեցեր անօրէնդ ՚ի մտի քում, թէ եւ ես քեզ նմանիցեմ։ Արդ յանդիմանեցից եւ կացուցից զայս ամենայն առաջի քո[6938], [6938] Ոմանք.Եւ լռեցի քեզ։
21 Այս բոլորն արեցիր, ու ես լուռ մնացի. դու՝ անօրէնդ, կարծեցիր քո մտքում, թէ ես էլ կը նմանուեմ քեզ: Արդ, պիտի յանդիմանեմ քեզ եւ այս ամէնը առջեւդ դնեմ»:
21 Այս բաները ըրիր ու ես լռեցի. Կարծեցիր թէ ես բոլորովին քեզի կը նմանիմ, Բայց քեզ պիտի յանդիմանեմ Ու աչքերուդ առջեւ պիտի շարեմ քու ըրածներդ։
Զայս ամենայն արարեր, եւ ես լռեցի քեզ. կարծեցեր [296]անօրէնդ ի մտի քում, թէ եւ ես քեզ նմանիցեմ. արդ յանդիմանեցից եւ կացուցից զայս ամենայն առաջի քո:

49:21: Զայս ամենայն արարեր եւ ես լռեցի քեզ. կարծեցեր անօրէնդ ՚ի մտի քում, թէ եւ ես քեզ նմանիցեմ։ Արդ յանդիմանեցից եւ կացուցից զայս ամենայն առաջի քո[6938],
[6938] Ոմանք.Եւ լռեցի քեզ։
21 Այս բոլորն արեցիր, ու ես լուռ մնացի. դու՝ անօրէնդ, կարծեցիր քո մտքում, թէ ես էլ կը նմանուեմ քեզ: Արդ, պիտի յանդիմանեմ քեզ եւ այս ամէնը առջեւդ դնեմ»:
21 Այս բաները ըրիր ու ես լռեցի. Կարծեցիր թէ ես բոլորովին քեզի կը նմանիմ, Բայց քեզ պիտի յանդիմանեմ Ու աչքերուդ առջեւ պիտի շարեմ քու ըրածներդ։
zohrab-1805▾ eastern-1994▾ western am▾
49:2149:21 ты это делал, и Я молчал; ты подумал, что Я такой же, как ты. Изобличу тебя и представлю пред глаза твои [грехи твои].
49:22 σύνετε συνιημι comprehend δὴ δη in fact ταῦτα ουτος this; he οἱ ο the ἐπιλανθανόμενοι επιλανθανομαι forget τοῦ ο the θεοῦ θεος God μήποτε μηποτε lest; unless ἁρπάσῃ αρπαζω snatch καὶ και and; even μὴ μη not ᾖ ειμι be ὁ ο the ῥυόμενος ρυομαι rescue
49:22. intellegite hoc qui obliviscimini Deum ne forte capiam et non sit qui liberetUnderstand these things, you that forget God; lest he snatch you away, and there be none to deliver you.
21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: I will reprove thee, and set in order before thine eyes.
These [things] hast thou done, and I kept silence; thou thoughtest that I was altogether [such an one] as thyself: [but] I will reprove thee, and set [them] in order before thine eyes:

49:21 ты это делал, и Я молчал; ты подумал, что Я такой же, как ты. Изобличу тебя и представлю пред глаза твои [грехи твои].
49:22
σύνετε συνιημι comprehend
δὴ δη in fact
ταῦτα ουτος this; he
οἱ ο the
ἐπιλανθανόμενοι επιλανθανομαι forget
τοῦ ο the
θεοῦ θεος God
μήποτε μηποτε lest; unless
ἁρπάσῃ αρπαζω snatch
καὶ και and; even
μὴ μη not
ᾖ ειμι be
ὁ ο the
ῥυόμενος ρυομαι rescue
49:22. intellegite hoc qui obliviscimini Deum ne forte capiam et non sit qui liberet
Understand these things, you that forget God; lest he snatch you away, and there be none to deliver you.
21. These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: I will reprove thee, and set in order before thine eyes.
ru▾ LXX-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
50:22: Now consider this - Ye have forgotten your God, and sinned against him. He has marked down all your iniquities, and has them in order to exhibit against you. Beware, therefore, lest he tear you to pieces, when there is none to deliver; for none can deliver you but the Christ you reject. And how can ye escape, if ye neglect so great a salvation?
Albert Barnes: Notes on the Bible - 1834
50:22: Now consider this - Understand this; give attention to this. The word "now" does not well express the force of the original. The Hebrew word is not an adverb of "time," but a particle denoting "entreaty," and would be better rendered by, "Oh, consider this;" or, "Consider this, I beseech you." The matter is presented to them as that which deserved their most solemn attention.
Ye that forget God - Who really forget him though you are professedly engaged in his worship; who, amidst the forms of religion, are actually living in entire forgetfulness of the just claims and of the true character of God.
Lest I tear you in pieces - Language derived from the fury of a ravenous beast tearing his victim from limb to limb.
And there be none to deliver - As none can do when God rises up in his wrath to inflict vengeance. None would "venture" to Interpose; none "could" rescue from his hand. There "is" a point of time in relation to all sinners when no one, not even the Redeemer - the great and merciful Mediator - will interpose to save; when the sinner will be left to be dealt with by simple, pure, unmixed and unmitigated "justice;" when mercy and kindness will have done their work in regard to them in vain; and when they will be left to the "mere desert" of their sins. At that point there is no power that can deliver them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:22: consider: Deu 32:18; Ecc 7:14; Eze 18:28; Hag 1:5; Luk 15:17
forget: Psa 9:17, Psa 10:4; Job 8:13; Isa 51:13; Jer 2:32; Hos 4:6
I tear: Hos 5:14, Hos 13:8; Rev 6:16, Rev 6:17
none: Psa 7:2; Sa2 22:42; Amo 2:14; Mic 5:8
Carl Friedrich Keil and Franz Delitzsch
50:22
Epilogue of the divine discourse. Under the name שׁכחי אלוהּ are comprehended the decent or honourable whose sanctity relies upon outward works, and those who know better but give way to licentiousness; and they are warned of the final execution of the sentence which they have deserved. In dead works God delighteth not, but whoso offereth thanksgiving (viz., not shelamim-tôda, but the tôda of the heart), he praises Him
(Note: In Vedic jag', old Bactrian jaz (whence jag'jas, the primitive word of ἅγιος), the notions of offering and of praising lie one within the other.)
and שׂם דּרך. It is unnecessary with Luther, following the lxx, Vulgate, and Syriac versions, to read שׁם. The Talmudic remark אל תקרי ושׂם אלא ושׁם [do not read ושׂם, but ושׁם] assumes ושׂם to be the traditional reading. If we take שׂם דּרך as a thought complete in itself, - which is perfectly possible in a certain sense (vid., Is 43:19), - then it is best explained according to the Vulgate (qui ordinat viam), with Bצttcher, Maurer, and Hupfeld: viam h. e. recta incedere (legel agere) parans; but the expression is inadequate to express this ethical sense (cf. Prov 4:26), and consequently is also without example. The lxx indicates the correct idea in the rendering καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. The ושׂם דוך (designedly not pointed דּרך), which standing entirely by itself has no definite meaning, receives its requisite supplement by means of the attributive clause that follows. Such an one prepares a way along which I will grant to him to see the salvation of Elohim, i.e., along which I will grant him a rapturous vision of the full reality of My salvation. The form יכבּדנני is without example elsewhere. It sounds like the likewise epenthetical יקראנני, Prov 1:28, cf. Prov 8:17, Hos 5:15, and may be understood as an imitation of it as regards sound. יכבּדנני (= יכבּדני) is in the writer's mind as the form out of pause (Ges. ֗58, 4). With Ps 50:23 the Psalm recurs to its central point and climax, Ps 50:14. What Jahve here discourses in a post-Sinaitic appearing, is the very same discourse concerning the worthlessness of dead works and concerning the true will of God that Jesus addresses to the assembled people when He enters upon His ministry. The cycle of the revelation of the Gospel is linked to the cycle of the revelation of the Law by the Sermon on the Mount; this is the point at which both cycles touch.
John Gill
50:22 Now consider this,.... The evils that had been committed, and repent of them; for repentance is an after thought and reconsideration of sin, and humiliation for it; that the Lord, was not like them, not an approver of sin, but a reprover for it; and what would be their latter end, what all this would issue in, in case of impenitence;
ye that forget God; that there is a God, his being, perfections, word, works, and benefits;
lest I tear you in pieces; as a lion, leopard, or bear; see Hos 13:7; which was accomplished in the destruction of Jerusalem; when both their civil and ecclesiastical state were torn in pieces; their city and temple levelled with the ground, and not one stone left upon another; and they scattered about in the earth;
and there be none to deliver; which denotes their utter and irreparable ruin, till the time comes they shall turn to the Lord; see Is 42:22.
Robert Jamieson, A. R. Fausset and David Brown
50:22 forget God--This denotes unmindfulness of His true character.
49:2249:22: իմացարո՛ւք ամենեքեան որոց մոռացեալ իցէ զԱստուած։ Գուցէ երբէք յափշտակիցիք, եւ ո՛չ ո՛ք իցէ որ փրկիցէ։
22 Իմացէ՛ք բոլորդ, որ մոռացել էք Աստծուն. գուցէ երբեւէ յափշտակուէք տարուէք, եւ ձեզ փրկող չգտնուի:
22 Արդ, իմացէ՛ք ասիկա, ո՛վ դուք Աստուած մոռցողներ, Չըլլայ որ ձեզ պատռեմ եւ ազատող մըն ալ չգտնուի։
Իմացարուք, ամենեքեան որոց մոռացեալ իցէ զԱստուած, գուցէ երբեք [297]յափշտակիցիք, եւ ոչ ոք իցէ որ փրկիցէ:

49:22: իմացարո՛ւք ամենեքեան որոց մոռացեալ իցէ զԱստուած։ Գուցէ երբէք յափշտակիցիք, եւ ո՛չ ո՛ք իցէ որ փրկիցէ։
22 Իմացէ՛ք բոլորդ, որ մոռացել էք Աստծուն. գուցէ երբեւէ յափշտակուէք տարուէք, եւ ձեզ փրկող չգտնուի:
22 Արդ, իմացէ՛ք ասիկա, ո՛վ դուք Աստուած մոռցողներ, Չըլլայ որ ձեզ պատռեմ եւ ազատող մըն ալ չգտնուի։
zohrab-1805▾ eastern-1994▾ western am▾
49:2249:22 Уразумейте это, забывающие Бога, дабы Я не восхитил, и не будет избавляющего.
49:23 θυσία θυσια immolation; sacrifice αἰνέσεως αινεσις singing praise δοξάσει δοξαζω glorify με με me καὶ και and; even ἐκεῖ εκει there ὁδός οδος way; journey ᾗ ος who; what δείξω δεικνυω show αὐτῷ αυτος he; him τὸ ο the σωτήριον σωτηριος salvation; saving τοῦ ο the θεοῦ θεος God
49:23. qui immolat confessionem glorificat me et qui ordinate ambulat ostendam ei salutare DeiThe sacrifice of praise shall glorify me: and there is the way by which I will shew him the salvation of God.
22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver:
Now consider this, ye that forget God, lest I tear [you] in pieces, and [there be] none to deliver:

49:22 Уразумейте это, забывающие Бога, дабы Я не восхитил, и не будет избавляющего.
49:23
θυσία θυσια immolation; sacrifice
αἰνέσεως αινεσις singing praise
δοξάσει δοξαζω glorify
με με me
καὶ και and; even
ἐκεῖ εκει there
ὁδός οδος way; journey
ᾗ ος who; what
δείξω δεικνυω show
αὐτῷ αυτος he; him
τὸ ο the
σωτήριον σωτηριος salvation; saving
τοῦ ο the
θεοῦ θεος God
49:23. qui immolat confessionem glorificat me et qui ordinate ambulat ostendam ei salutare Dei
The sacrifice of praise shall glorify me: and there is the way by which I will shew him the salvation of God.
22. Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver:
ru▾ LXX-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
23. Истинный чтитель Бога тот, кто приносит Ему жертвы с искренним чувством благоговения пред Ним и заботится, чтобы и его внешнее поведение и поступки согласовались с этим настроением.

"Никогда никакая греческая или латинская ода, говорит Фенелон, не могла достигнуть высоты псалмов. Напр., тот из них, который начинается словами: "Бог богов, Господь возглаголал, и призвал землю", превосходит всякое человеческое воображение" (Вигуру).
Adam Clarke: Commentary on the Bible - 1831
50:23: Whoso offereth praise - These are the very same words as those in Psa 50:14, זבח תודה; and should be read the same way independently of the points, zebach todah, "sacrifice the thank-offering." Jesus is the great eucharistic sacrifice; offer him up to God in your faith and prayers. By this sacrifice is God glorified, for in him is God well pleased; and it was by the grace or good pleasure of God that he tasted death for every man.
Ordereth his conversation - שם דרך sam derech, Disposeth his way. - Margin. Has his way There, שם דרך sham derech, as many MSS. and old editions have it; or makes that his custom.
Will I show the salvation of God - אראנו arennu, I will cause him to see בישע beyesha, into the salvation of God; into God's method of saving sinners by Christ. He shall witness my saving power even to the uttermost; such a salvation as it became a God to bestow, and as a fallen soul needs to receive; the salvation from all sin, which Christ has purchased by his death. I sall scheu til him, the hele of God; that es Jeshu, that he se him in the fairehed of his majeste - Old Psalter.
Albert Barnes: Notes on the Bible - 1834
50:23: Whoso offereth praise glorifieth me - That is, he truly honors me; he is a true worshipper; he meets with my approbation. The word here rendered ""offereth"" is the same which is used in Psa 50:14, and means "he that sacrifices:" here meaning, he that presents the sacrifice of praise. So the Septuagint: "the sacrifice of praise glorifies me." So the Vulgate. The idea is, that the worship which God requires is "praise;" it is not the mere external act of homage; it is not the presentation of a bloody sacrifice; it is not the mere bending of the knee; it is not a mere outward form: it is that which proceeds from the heart, and which shows that there is there a spirit of true thankfulness, adoration, and love.
And to him that ordereth his conversation aright - Margin, as in Hebrew, "that disposeth his way." Or, more literally, "To him that "prepares" or "plans" his way;" that is, to him who is attentive to his going; who seeks to walk in the right path; who is anxious to go in the road that leads to a happier world; who is careful that all his conduct shall be in accordance with the rules which God has prescribed.
Will I show the salvation of God - This may mean either, "I, the author of the psalm as a teacher" (compare Psa 32:8); or, "I" as referring to God - as a promise that "He" would instruct such an one. The latter is the probable meaning, as it is God that has been speaking in the pRev_ious verse. The "salvation of God" is the salvation of which God is the author; or, which he alone can give. The "idea" here is, that where there is a true desire to find the way of truth and salvation, God will impart needful instruction. He will not suffer such an one to wander away and be lost. See the notes at Psa 25:9.
The general ideas in the psalm, therefore, are
(1) that there is to be a solemn judgment of mankind;
(2) that the issues of that judgment will not be determined by the observance of the external forms of religion;
(3) that God will judge people impartially for their sins, though they observe those forms of religion; and
(4) that no worship of God can be acceptable which does not spring from the heart.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
50:23: Whoso: Psa 50:14, Psa 50:15, Psa 22:23, Psa 27:6, Psa 86:9, Psa 86:12; Rom 12:1, Rom 15:6, Rom 15:9; Gal 1:24; Pe1 2:9
to him: Psa 24:4, Psa 24:5, Psa 25:14, Psa 85:9; Joh 7:17, Joh 8:31, Joh 8:32; Act 10:2-4, Act 11:14, Act 13:26; Gal 6:16
ordereth his conversation: Heb. disposeth his way, Phi 1:27; Jam 3:13; Pe1 1:15
salvation: Psa 91:16; Isa 12:2, Isa 45:17, Isa 49:6, Isa 51:5, Isa 51:6; Luk 2:30
Geneva 1599
50:23 Whoso offereth (r) praise glorifieth me: and to him that (s) ordereth [his] conversation [aright] will I (t) shew the salvation of God.
(r) Under which is contained faith and invocation.
(s) As God has appointed.
(t) That is, declare myself to be his Saviour.
John Gill
50:23 Whoso offereth praise,...., Which is exhorted to; See Gill on Ps 50:14;
glorifieth me; celebrates the divine perfections, gives God the glory of all mercies; which honours him, and is more grateful and well pleasing to him than all burnt offerings and sacrifices;
and to him that ordereth his conversation aright; according to the rule of God's word, and as becomes the Gospel of Christ; who walks inoffensively to all, circumspectly and wisely in the world, and in love to the saints; in wisdom towards them that are without, and in peace with them that are within; who is a follower of God, of Christ, and of his people; and who lives so as to glorify God, and cause others to glorify him likewise: or that chooses for himself the right way, as Aben Ezra, the right way to eternal life; and the sense is, he that puts or sets his heart upon it, and is in pursuit after the evangelical way of life. To him
will I show the salvation of God; or, "cause to see" or "enjoy it" (b); not only temporal salvation from time to time, but spiritual and eternal salvation; to see interest in it, and to possess it; and particularly Christ, the author of it, who is the salvation of God's providing, appointing, and sending, and whose glory is greatly concerned therein; see Is 52:10.
(b) "videre faciam eum", Montanus; "faciam ut is fruatur", Junius & Tremellius, Piscator.
John Wesley
50:23 Glorifieth - He and he only gives me the honour that I require, and not he who loads my altar with sacrifices.
Robert Jamieson, A. R. Fausset and David Brown
50:23 offereth praise-- (Ps 50:14), so that the external worship is a true index of the heart.
ordereth . . . aright--acts in a straight, right manner, opposed to turning aside (Ps 25:5). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favor.
49:2349:23: Պատարագ օրհնութեան փառաւո՛ր արասցէ զիս. եւ անդ է ճանապարհ ուր ցուցից նմա զփրկութիւն Աստուծոյ։ Տունք. իդ̃։
23 Օրհնութեան պատարագն ինձ կը փառաւորի. եւ ճանապարհն այնտեղ է, ուր ես նրան ցոյց պիտի տամ Աստծու փրկութիւնը:
23 Շնորհակալութիւն մատուցանողը զիս կը փառաւորէ. Ու իր ճամբուն զգուշութիւն ընողին Պիտի ցուցնեմ Աստուծոյ փրկութիւնը»։
Պատարագ օրհնութեան փառաւոր արասցէ զիս. եւ [298]անդ է ճանապարհ ուր`` ցուցից նմա զփրկութիւն Աստուծոյ:

49:23: Պատարագ օրհնութեան փառաւո՛ր արասցէ զիս. եւ անդ է ճանապարհ ուր ցուցից նմա զփրկութիւն Աստուծոյ։ Տունք. իդ̃։
23 Օրհնութեան պատարագն ինձ կը փառաւորի. եւ ճանապարհն այնտեղ է, ուր ես նրան ցոյց պիտի տամ Աստծու փրկութիւնը:
23 Շնորհակալութիւն մատուցանողը զիս կը փառաւորէ. Ու իր ճամբուն զգուշութիւն ընողին Պիտի ցուցնեմ Աստուծոյ փրկութիւնը»։
zohrab-1805▾ eastern-1994▾ western am▾
49:2349:23 Кто приносит в жертву хвалу, тот чтит Меня, и кто наблюдает за путем своим, тому явлю Я спасение Божие>>.
23. Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his conversation will I shew the salvation of God.
Whoso offereth praise glorifieth me: and to him that ordereth [his] conversation [aright] will I shew the salvation of God:

49:23 Кто приносит в жертву хвалу, тот чтит Меня, и кто наблюдает за путем своим, тому явлю Я спасение Божие>>.
23. Whoso offereth the sacrifice of thanksgiving glorifieth me; and to him that ordereth his conversation will I shew the salvation of God.
ru▾ erva_1895▾